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. XXXIII.

1 Moses blessing Israel before his death, shew∣eth the Majesty of God, and his love to the people, in giving them his Law, and guiding them thorow the wildernesse. 6 The blessing of Reuben; 7 Of Iu∣dah; 8 Of Levi; 12 Of Benjamin; 13 Of Ioseph; 18 Of Zabulon and Issachar; 20 Of Gad; 22 Of Dan; 23 Of Naphtali; 24 and of Aser. 26 The excellencie of God, and of Israel under his pro∣tection, who should dwell in a fruitfull land, and through his helpe subdue their enemies.

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ANd this is the blessing wherewith Mo∣ses [unspec 1] the man of God blessed the sons of Israel, before his death. And hee [unspec 2] said, Iehovah came from Sinai, and rose up from Seir unto them; hee shined forth from mount Pharan, and hee came with ten thou∣sands of Saints: from his right hand the fire of the Law for them. Yea, the lover of [unspec 3] the peoples, all his Saints, are in thine hand, and they sate downe at thy feet, every one shall receive of thy words. Moses commanded [unspec 4] us a Law, the inheritance of the Church of Iakob. And hee was in Ieshurun a King [unspec 5] when the heads of the people gathered them∣selves together, the tribes of Israel.

Let Reuben live, and not die, and his men [unspec 6] be a number.

And this (is the blessing) of Iudah: and [unspec 7] he said, Heare, Iehovah, the voice of Iudah, and unto his people bring thou him: his hands be enough for him, and an helpe from his di∣stressers be thou.

And of Levi he said, Thy Thummim and [unspec 8] thy Vrim, with the man thy gracious saint, whom thou temptedst in Massah, contendedst with him at the waters of Meribah. Who [unspec 9] said of his father, and of his mother, I re∣spect him not, and his brethen hee acknow∣ledgeth not, and his sonnes he knoweth not, for they observe thy saying, and keepe thy Covenant. They shall teach thy judgments [unspec 10] unto Iakob, and thy Law unto Israel: they shall put incense in thy nostrill, and the whole burnt-sacrifice upon thine Altar. Blesse, O [unspec 11] Iehovah, his power, and the worke of his hands favourably accept thou: smite thorow the loines of them that rise against him, and of them that hate him, that they rise not a∣gaine.

Of Benjamin he said, The beloved of Ie∣hovah [unspec 12] shall dwell in confident safety by him: he shall cover him all the day, and betweene his shoulders he shall dwell.

And of Ioseph hee said, Blessed of Iehovah [unspec 13] be his land: for the precious things of the hea∣vens, for the dew, and for the deepe that coucheth beneath. And for the precious [unspec 14]

things, the revenues of the Sunne; and for the precious things, the thrusting forth of the Moons; And for the chiefe things of the an∣cient mountaines; and for the precious things [unspec 15] of the everlasting hills. And for the preci∣ous [unspec 16] things of the earth, and the plenty there∣of; and the favourable acceptation of him that dwelt in the bramble-bush, let it come on the head of Ioseph, and on the crowne of the head of the separated among his brethren. His glory (be like) the firstling of his bullock, [unspec 17] and his hornes the hornes of an Vnicorne: with them he shall push the peoples together, to the ends of the land; and they are the ten thousands of Ephraim, and they are the thou∣sands of Manasses.

And of Zabulon he said, Rejoyce Zabu∣lon [unspec 18] in thy going out, and Issachar in thy tents. They shall call the peoples to the mountaine, there they shall sacrifice the sacrifices of Iu∣stice, 19 for they shall suck the abundance of the seas, and treasures hid in the sand.

And of Gad he said, Blessed be he that en∣largeth [unspec 20] Gad; as a couragious Lyon he dwel∣leth and teareth the arme with the crowne of the head. And he provided the first part for [unspec 21] him, because there in a portion of the Law-giver was he protected; and he came with the heads of the people, he did the justice of Ieho∣vah, and his judgments with Israel.

And of Dan he said, Dan is a renting Li∣ons [unspec 22] whelpe, he shall leap from Bashan.

And of Naphtali he said, Naphtali satisfied [unspec 23] with favourable acceptation, and full with the blessing of Iehovah, possesse thou the Sea and the South.

And of Aser he said, Blessed with sons be [unspec 24] Aser, let him be favourably accepted of his brethren, and dipping his foot in oyle. Iron and brasse thy shooes, and as thy dayes thy [unspec 25] strength.

There is none like God, Ieshurun, who rideth [unspec 26] upon the heavens for thy helpe, and in his excellency on the skies. The God of anti∣quity [unspec 27] is thy mansion, and underneath are the armes of eternity, and he will thrust out the e∣nemy from before thee, and will say destroy. And Israel shall dwell in confident safety a∣lone, [unspec 28] the fountaine of Iacob, upon a land of corne and new wine, also his heavens shall drop down deaw. O happy art thou Israel! [unspec 29] who is like thee ô people? Saved by Iehovah the sheild of thy helpe, and whose sword is thy excellency, and thine enemies shall falsly deny unto thee, and thou shalt tread upon their high places.

Annotations.

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Here beginneth the 54. and last Se∣ction, or Lecture of the Law: see Gen. 6. 9.

THe man of God] which the Chaldee expoun∣deth, [unspec 1] the Prophet of the Lord. So Samuel is called a man of God, 1 Sam. 9. 6, 7. and in v. 9. hee is also called a Seer, and this is added, he that is now (called) a Prophet, was before time called a Seer. So these three names are one: though a man of God is so named in respect of his divine calling to the ministerie (wherefore the minister of the New Te∣stament is also called, a man of God, 1 Tim. 6. 11. 2 Tim. 3. 17.) a Seer is in respect of the Visions which they saw, Esay 1. 1. and a Prophet, for ut∣tering the things seene and taught of God. See Gen. 20. 7. Exod. 7. 1.

Vers. 2. from Sinai] or, as the Greeke translateth [unspec 2] it, unto Sinai: for the Hebrew Min, which usually signifieth From, is sometime put for unto, by the interpretation of the Holy Ghost himselfe, as, from Baale of Iudah, 2 Sam. 6. 2. is by another Prophet explained to Baalah, 1 Chron. 13. 6. So the Deliverer shall come from (or out of) Sion, Rom. 11. 26. is the same that hee shall come unto Sion, Esay 59. 20. Min hashamajim, from heaven, 2 Chron. 6. 21. is El hashamajim, unto (or in) hea∣ven, 1 King. 8. 30. Thus Mikkedem is to the East, or Eastward, Gen. 13. 11. Mitsts••phon is North∣ward, 1 Sam. 14. 5. and sundrie the like. Sinai is a mountaine in Arabia, Gal. 4. 25. where God gave his Law, Exod. 19. from (or out of) that moun∣taine, God came unto Israel, and (as the Chaldee interpreteth) was revealed there unto them; and from thence came with his people to conduct them towards Canaan. Or came unto Sinai, and to his people there. And this is the first chiefe blessing unto Israel, Gods Law, Tabernacle, Statutes, and Iudgments given them at Sinai: after which hee called them to journey towards the Land of pro∣mise, Deut. 2. 6, 7. rose up] as the Sunne a∣riseth; for of that rising the Hebrew word is pro∣perly used. The Chaldee translateth it, the bright∣nesse of his glory from Seir appeared unto us. So E∣saias prophesying grace to the Church, saith, The glory of Iehovah is risen (as the Sunne) upon thee. And of the heavenly Ierusalem which Christ hath built, it is said, The Citie hath no need of the Sunne, neither of the Moone to shine in it; for the glory of God doth lighten it, and the Lambe is the light there∣of, Rev. 21. 23. from Seir] the mountaine of the Edomites, Deut. 2. 4. 5. As Israel compassed Edoms land, they were stung with fiery serpents for their murmuring: then God appointed the Brazen serpent (a figure of Christ) to be set up to heale them, Num. 21 4.—9. And here was a se∣cond degree of grace, whereby God shined unto them, as he doth unto us by his Gospell, after wee have beene under the Schoolemaster of his Law, Rom. 7. 4,—25. Gal. 3. 23, 24, 26. unto them]

or, unto him, meaning Israel; therefore the Chal∣dee expoundeth it, unto us. shined forth] or, shi∣ned bright and cleare, as the Sunne shineth in his strength. This word is used for the cleare manife∣station of Gods power, in saving his people, or punishing their enemies, Psal. 82. and 94. 1. and 50. 2. The Greeke here translateth, hee hastened from mount Pharan; the Chaldee, hee was revealed in his might upon mount Paran. Pharan] or Pa∣ran, the name of a mount, and of the wildernesse [unspec] of the Ismaelites, Gen. 21. 21. thorow which Is∣rael travelled, Num. 10. 12. Neere it, Moses by the Spirit of God explained the law more cleerly, & repeated this booke of Deuteron. Deut. 1. 1, &c. So the Prophet after speaketh, the Holy one (came) from mount Pharan Selah, Habak. 3. 3. Some of the Hebrewes understand these things otherwise thus, Hee rose up from Seir unto them, that is, to the sonnes of Esan, that they might receive the Law, but they would not. From thence hee went to the sonnes of Ismael, that they might receive it, but they would not. And then he came unto Israel. R. Sol. Iarchi on Deut. 33. So Ionathan in his Thargum on this place, and R. Eliezer in Pirkei, chap. 41. But un∣to us it sheweth the third degree of Gods grace, who after wee are come unto Christ by faith, doth sanctifie us by his Spirit, informing us in his truth and waies, and so prepareth us to enter into his heavenly rest, as by Moses he prepared Israel to en∣ter into the Land of Canaan, Rom. 8. 2, 3,—11. Gal. 3. 2, 14. and 4. 6. and 5. 16, 18, of Saints] Hebr. of sanctitie; meaning spirits of sanctity, which Ionathan in his Thargum expoundeth, ho∣ly Angels. So Stephen saith, that Israel received the Law by thy disposition of Angels, Act. 7. 53. and Paul calleth the Law, the word spoken by Angels, Heb. 2. 2. So wee by grace in Christ are come to ten thousands of Angels, Heb. 12. 22. which are all ministring spirits, sent forth to minister for them who shall bee heires of salvation, Heb. 1. 14. Compare Psal. 68. 18. Or by Saints wee may understand the Israelites, (as in v. 3.) with whom, or for whom God came from Sinai. from his right hand] to wit, went, or, at his right hand was. the fire of the Law] or, of the ordinance; Hebr. Esh dath (of which word Dath, the Greekes borrowed their word Tatto, to order, or ordaine the Legall fire, or the fiery Law) and it is so called, because the Lord spake those words out of the midst of the fine, Deut. 5. 22. and to shew the nature and effect of the Law, which is like fire, Ier. 23. 29. The Greeke transla∣teth it, Angels Angels with him: the Chaldee thus, his right hand wrote out of the midst of fire, the Law he gave unto us. Answerable to this Legall fire is that fire of the Law of the Spirit, which was given with cloven tongues like fire, Act. 2. 3, 4. The He∣brewes say by tradition, that the Law appeared, written with blacke fire upon white fire, before the Lord. R. Moses Gerundens. and Sol. Iarchi on Deut. 33. which seemeth to be either mysticall or fabulous. Vnto us the fire of the Law is the Spirit of God, whiles wee being baptized with the holy Spirit, and with fire, Matth. 3. 11. are by the Law of the Spirit of life in Christ Iesus, made free from the Law of sinne and death, Rom. 8. 2.

Vers. 3. Yea the lover of the peoples] that is, yea (or certainly) hee loveth, or thou (O God) lovest the peoples, or protectest them. The Hebrew Chobeb signifieth a loving embracing, or hiding, as in the bosome; and so implyeth Love and Protection. And the peoples are meant of the tribes of Israel, as in Iudg. 5. 14. after thee Benja∣min, among thy peoples; and in Act. 4. 27. the peo∣ples of Israel. The Greeke translateth, And he spa∣red his people: the Chaldee, yea, he loved them for tribes, that is, of his love chose and disposed them to be tribes. It may imply also the strangers con∣verted unto God. And now in Christ there is neither Iew nor Greeke, neither bond nor free, for we are all one in him, Gal. 3. 28. all his Saints that is, the Saints of Israel, as the Chaldee expoundeth, all the Saints of the house of Israel. Or, the Saints of God, as in Psal. 34. 10. Feare Iehovah yee his Saints. So his Saints may be used for thy Saints; as his commandements, Dan. 9. 4. for thy commande∣ments: see the notes on Deut. 5. 10. in thine hand] in thy power and custody, under thy gui∣dance, care, and protection. Hand is often for power: so the Chaldee here translateth, with power hee brought them out of Egypt: and in the hand, is un∣der the guidance and direction, Num. 4. 28, 33. so the Greeke here translateth, and all the sanctified ones are under thine hand. It noteth the safety of Gods people, as Christ saith of his sheepe, none shall plucke them out of mine hand, my Father which gave them mee is greater than all, and none is able to pluck them out of my fathers hand, Ioh. 10. 28, 29. sate downe] or, were set downe, were joyned: the He∣brew word T〈…〉〈…〉 here used, is not found else-where; but after the Arabik, it signifieth to sit downe; and the Greeke word Thake•• to sit, seemeth to bee borrowed of it. And it hath reference here to the Israelites, abiding at the foot of mount Sinai, to receive the Law, Exod. 19. and to the manner of Disciples sitting at their Masters feet, to bee taught; as Paul saith, hee was brought up at the feet of Gamaliel, Act. 22. 3. The Greeke translateth, and they are under thee: the Chaldee, and they were led under thy cloud; respecting the guidance of Is∣rael thorow the wildernesse, Num. 10. ••1, 12. Other Hebrewes refer it to the peoples comming into the Sanctuary, to learne Gods commande∣ments, for that is called the footstoole of his feet, (Psalme 99. 5. Ezek. 43. 7.) Chazkuni on Deut. 33. every one shall receive] or, hee (speaking of the people) shall receive: which the Greeke transla∣teth, he received: the Chaldee, they received.

Vers. 4. Moses commanded us] these are the [unspec 4] words of the people, therefore Ionathan in his Thargum prefixeth, The sonnes of Israel said, Mo∣ses commanded, &c. The Law was first and properly of God; but being given by Moses ministery, it is called The Law of the Lord by the hand of Moses, 2 Chron. 34. 14. and there∣upon the Law of Moses, 2 King. 14. 6. La••. 24. 44. Ioh. 7. 23. 1. Cor. 9. 9. And the particular things commanded of God in the Law, are said to bee commanded by Moses, Mar. 1. 44. and 10. 〈◊〉〈◊〉.

The Scripture it selfe openeth this phrase, for that which in 2 King. 21. 8. is written, Moses commanded them, is in 2 Chron. 33. 8. expoun∣ded, by the hand of Moses. inheritance] or, pos∣session, to have and enjoy it to them and their po∣sterity, as a thing of worth and excellency. Here∣upon David saith, Thy testimonies have I taken as an heritage for ever, for they are the joy of mine heart, Psal. 119. 111. So men are said to inherit the pre∣mises, Heb. 6. 12. to inherit the blessing, Heb. 12. 17. 1 Pet. 3. 9. to inherit eternall life and salvati∣on, Mat. 19. 29. Heb. 1. 14. the Church] or congregation; in Greeke, the Synagogue of Iakob, that is, of the posterity of Iakob, the twelve tribes; as Ionathan in his Thargum saith, The Church of the tribes of Iakob.

Vers. 5. he was] Moses was in Iesurun a King; which the Greeke translateth, a Prince. So the He∣brewes [unspec 5] (as Chazkuni on this place) say, Moses was the King: and Maimony in Misn. in Beth habchi∣rah, chap. 6. sect. 11. Moses our master was a King. So Princes are called Kings, in Psal. 105. 30. Ier. 19. 3. Or it may be understood of God himselfe, that hee was their King, as 1 Sam. 12. 12. Ieshurun] in the Chaldee, Israel; see Deut. 32. 15. the heads] that is, the chiefe, the Governours, together with the people, as was at the giving of the Law, Exod. 19. 7,—17.

Vers. 6. Let Reuben live] the Chaldee addeth, [unspec 6] to life eternall. This blessing may respect Reubens sinne with his fathers Concubine, for which hee lost his birthright of his father, Gen. 35. 22. and 49. 4. and the sinne of the Princes of that tribe, which rebelled with Korah, Num. 16. 1. &c. But mercy is here promised in Christ, that hee should live before God among his brethren. So hee went armed before them against the Canaanites, Ios. 4. 12. and not die] the Chaldee expounds it, and let him not die the second death; (by which name the Scripture calleth eternall damnation, Revel. 20. 6. 14.) So Ionathan in his Thargum paraphraseth, Let Reuben live in this world, and not die with the death wherewith the wicked shall die in the world that is to come. It is very vsuall in the Scripture, to set downe things of importance and earnestnesse, by affirmation of the one part, and deniall of the o∣ther; as in Esay 38. 1. thou shalt dye and not live, Num. 4. 14. that they may live & not die, Ps. 118. 17. I shall not dye but live, Gen. 43. 〈◊〉〈◊〉. that wee may live and not die, Ier. 20. 14. Cursed bee the day, &c. Let not that day be blessed, 1 Ioh. 2. 27. it is true, and is not lying, 1 Ioh. 2. 4. he is a lyar, and the truth is not in him, Ioh. 1. 20. he confessed and deni∣ed not, 1 Sam. 1. 11. and remember mee, and not forget thine handmaid, Deut. 9. 7. Remember, for∣get not, Deut. 32. 7. O people foolish, and not wise; and many the like. a number] by a number may be understood few: as in Deut. 4. 27. Gen. 34 30. men of number is a few men, so one numbred; and in Esay 10. 19. a number meaneth few; and then the former deniall not, is againe to bee repeated to this sense, and his men be not few in number. Ex∣amples of such understanding the word not are shewed in the Annotations upon Num. 4. 15. O∣therwise, by a number is meant a great number; as the Greeke translateth, many in number. Onke∣los the Chaldee Paraphrast expoundeth it, and let his sonnes receive their inheritance by their number: and Ionathan paraphraseth, Let his young men bee numbred with the young men of his brethren of the house of Israel.

Vers. 7. the blessing of Iudah] the word blessing [unspec 7] is to be understood from v. 1. And Ionathan in his Thargum supplieth it. So doth the Scripture often, as in 1 King. 22. 24. which way went the spi∣rit? the word way is supplied from 2 Chron. 18. 23. and sundry the like, as is noted on Ger. 4. 20. and 24. 33. Here Iudah the fourth brother is in the se∣cond place, for the honour of the kingdome which was to be in this tribe, Gen. 4. 9. and hee marched formost of all the tribes, Num. 10. 14. so he is set before Levi here, (as he is also by his precious stone, in Revel. 21. 19.) Simeon his name is quite o∣mitted in this blessing, for by his sinne of old hee lost his honour, and was to be scattered in Israel, Gen. 49. 5. 7. and his posterity for their sinne in the wildernesse were greatly diminished, that being at the first muster fifty nine thousand and three hun∣dred men, Num. 1. he was at the latter muster but twenty two thousand and two hundred, Num. 26. 14. Neither were there any Iudges of his tribe, as God raised up of sundry others, Iudg. 2. 16. &c. Yet forasmuch as Simeons inheritance was in the midst of the inheritance of the sonnes of Iudah, Ios. 19. 1. and he went with his brother Iudah to fight against the Canaanites, Iudg. 1. 3. it is thought that his blessing was implied in Iudahs; and so Io∣nathan in his Thargum coupleth Simeon with Iu∣dah, in this place. Howbeit the Greeke in many copies joyne Simeon with Reuben in the former blessing thus; Let Reuben live and not die, and let Simeon be many in number. the voice] when he praieth, as the Chaldee translateth, Receive, O Lord, the praier of Iudah, when hee goeth forth to warre. This blessing is to bee compared with Ia∣kobs, who likeneth Iudah to a Lions whelpe, gone up from the prey, &c. Gen. 49. 9. and it had ac∣complishment in David, who was of Iudah, and a fighter of the Lords battels; in which hee often praied, as his Psalmes testifie. Likewise in Abijah and the Iewes against Israel, 2 Chron. 13. 14,—18. in Asa, warring against the Ethiopians, 2 Chron. 14. 11, 12, 13. in Iehosaphat fighting against the Ammonites, 2 Chron. 20. 5, 6,—18. in Eze∣kias against the Assyrians, 2 Chron. 32. 20, 21, 22. and others. But chiefly in Christ, the Lion of the tribe of Iudah, Revel. 5. 5. him God did heare alwaies, Ioh. 11. 42. bring thou him] the Chal∣dee addeth, in peace; and Thargum Ionathan ad∣deth, from the battell in peace. This had accom∣plishment, as otherwise, so in Davids returne to his people and kingdome, 2 Sam. 19. 11,—15. and Christs returne unto Israel, whereof see Rom. 11. 26,—31. be enough for him] when he fighteth, as God taught Davids hands to warre, and his fin∣gers to fight, Psalme 144. 1. and girded him with strength to battell, 2 Sam. 22. 35, 40. The Greek translateth, judge for him; the Chald. execute

vengeance for him on them that hate him. So in Gen. 49. 8. thine hand (Iudah) shall bee in the necke of thine enemies. be thou] for by his owne strength no man shall prevaile, 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper, Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. &c.

Vers. 8. of Levi] or, unto Levi, that is, the tribe [unspec 8] or posterity of Levi: as in Thargum Ionathan it is said, And Moses the Prophet blessed the tribe of Levi, and said. thy Thummim and thy Vrim] by interpretation, thy perfections and thy Lights: these were mysteries put into the high Priests brest-plate; whereof see the Annotations on Exod. 28. 30. so they signifie here the graces and office of the Priesthood, which was committed to Aaron and his seed, till Christ came, who had the Priest-hood for ever, after a more excellent order, Heb. 6. 20. And the speech here may bee directed unto God, who gave these mysteries to the Priest: and so the Chald. explaineth it, Thummim & Vrim thou didst put upon the man that was found holy before thee: and Sol. Iarchi saith, Hee speaketh as to the Majestie of God. Or it may be spoken to the tribe of Levi, who had the Vrim and Thummim among them, but ap∣propriate to one mā only, who was the high Priest, a figure of Christ. with the man] understand, be with the man, or, to the man, that is, they belong to him, with him they are, and so let them re∣maine. thy gracious saint] thy mercifull, pious, or holy one; or, of thy holy one: which title is gi∣ven to God himselfe, (Ier. 3. 12.) to Christ, (Psal. 16. 10. with Act. 13. 35, 36, 37.) and to all godly men (Psal. 149. 5.) And here referring it to Aaron, or to Christ, the man thy holy one, may meane one thing, thy holy man, (as a man a Prince, in Exod. 2. 14.) or, if wee read it, the man of thine holy one, it is meant the man of God: and in Psal. 106. 16. Aaron is called the Saint of the LORD. temptedst] or triedst. This word is sometime spoken of God, as hee tempted Abraham, Gen. 22. 1. and the Israelites in the wildernesse, Deut. 8. 2, 15, 16. Sometime of men who are said to have tempted God and Christ, Exod. 17. 2. 1 Cor. 10. 9. in Massah] or, in the temptation; a place so called because there Israel tempted God, Exod. 17. 7. or, with temptation, and so it is no propet name. contendedst] or strive••st, pleadedst: this also is sometime spoken of God, whose con∣tending with men, is the blaming and punishing of them, Esay 49. 25. Iob 10. 2. Ier. 2. 9. some∣time of mens contending, as Israel did with the Lord at the waters of Meribah (or of Contenti∣on) Numb. 20. 13. By reason of this diversuse of these words, the understanding of this blessing is also divers, thus; Thy Thummim and thy V∣rim (O God) be with the man thy gracious Saint, (Aaron and his seed) whom thou temptedst with tentation; contendedst with him (for his sinne) at the waters of Meribah, Num. 20. 12, 13. Or, thy Thummim and thy Vrim (O Levi) bee with (Aaron and his seed) the man of thy gracious (God) whom thou (with the other Israelites) temptedst in Mas∣sah, &c. Exod. 17. 2. Numb. 20. Or thus, Thy Thummim and thy Vrim (O Levi) is with (or ••e longs unto) the man thy gracious Saint (Christ Ie∣sus) whom thou temptedst in Massah, &c. 1 Cor. 10. 9. In this last sense, the weaknesse of the Leviticall Priesthood is implied, which kept not Vrim and Thummim, but lost them at the captivi∣ty of Babylon, Ezra 2. 63. and it is not knowne that they ever had them more, untill by Christ (our High Priest after the order of Melchisedek) they were restored by the Light and Truth of the Gospell. The Chaldee interpreteth it in Aa∣rons or Levies praise, Thummim and Vrim thou didst put upon the man (or cloathedst with them the man) that was found holy before thee, whom thou tem ptedst with tentation, and hee was perfect; thou provedst him at the waters of contention, and hee was found faithfull. This may seeme not well to accord with the history in Num. 20. touching Aa∣rons person: yet the Hebrews (as Sol. Iarchi on this place) say of the Levites, that they mur∣mured not with the other murmurers. And of Levi God saith by his Prophet, My covenant was with him, life and peace, and I gave them to him for the feare where with he feared mee, &c. Mal. 2. 5. And againe, They kept his testimonies and the ordinance that hee gave them, Psal. 99. 7. The Greeke translateth, And of Levi hee said, Give yee Levi his Manifest-ones and his Truth, (that is, his Vrim and his Thummim) to the holy man whom they tempted in tentation, they reviled him at the wa∣ter of Contradiction. This interpretation may well bee applied unto Christ also, as before is shewed.

Vers. 9. who saith] or, who said. of his] or, [unspec 9] unto his father, &c. I respect him not] I see not, or, looke not upon him. The Greeke translateth, That saith to his father and to his mother, I have not seene (or, I respect not) thee. This is meant either of the Priests continuall duty, who by the Law, if his father, mother, brother, or child did die, hee might not mourne for them, but carry himselfe as if hee did not respect, know, or care for them; as is said of the High Priest, that was anointed and cloathed with the ornaments, and had Vrim and Thummim upon his heart; for his father or for his mother he shall not bee defiled, neither shall hee goe out of the Sanctuary, &c. Levit. 21. 11, 12. Nei∣ther might Aaron mourne for his sonnes, or E••••a∣zar and Ithamar for their brethren Nadab and A∣bihu that were slaine, neither might they goe out from the doore of the Tabernacle, on paine of death, Lev. 10. 2,—7. For God would have them more to regard their function, and duty in his service, than any naturall affection whatsoever. And herein Christ was figured, (unto whom this blessing chiefly belongeth) who when hee was told, that his mother and his brethren stood without to speake with him, hee answered, Who is my mother? and who are my brethren? &c. whosoever shall doe the will of my Father which is in heaven, the same is my brother, and sister, and mother, Mat. 12. 46,—50. This may also have reference to the Levites fact, who being commanded or Moses, killed every man his brother, friend,

neighbour, and sonne, that had sinned in making and worshipping the golden Calfe, & so filled their hand (or consecrated themselves) unto the LORD, that hee might give upon them a blessing, Exod. 32. 26,—29. acknowledgeth not] or, ac∣knowledged not: the first respecteth the Law, Lev. 21. the other their fact, Exod. 32. To this latter the Chaldee referreth it, translating thus, Who had no compassion on his father, or on his mother, when they were guilty of judgement; and accepted not the fa∣ces (or persons) of his brother, or of his sonne. his sonnes] or, his sonne, that is, any of his sonnes or children: see the notes on Deut. 2. 33. knoweth not] or, knew not. Here knowledge is used for care or regard, as in Iob 9. 21. knowing is opposed to disposing; and in 1 Thess. 5. 12. know them which labour among you, that is, regard them: and in Prov. 12. 10. a righteous man knoweth (that is, regardeth, or hath care of) the life of his beast. for they observe] that is, by Law are bound to observe, Levit. 21. or, they have observed in their practise, Exod. 32. The Greeke translateth it singu∣larly, He hath observed thine oracles, and kept thy covenant.

Vers. 10. They shall teach] or, Let them teach. As [unspec 10] in v. 8. hee mentioned their gifts and calling, in v. 9. their sanctification; so here he teacheth their administration in the Word, Praier, and other mi∣nisteriall duties. For it is said, They shall teach my people (the difference) between the holy and prophane, and cause them to discerne betweene the uncleane and the cleane; and in controversie they shall stand in judg∣ment, and they shall judge it according to my judg∣ments &c. Ezek. 44. 23, 24. Compare also Levit. 10. 11. Deut. 17. 9, 10, 11. and 24. 8. and the commendation which God giveth of Levi, in Mal. 2. 6, 7. The Law of truth was in his mouth, and ini∣quity was not found in his lips: hee walked with mee in peace and equity, and did turne many away from iniquity. For the Priests lips should keepe knowledge, and they should seeke the Law at his mouth, for hee is the Angell of the LORD of Hosts. unto Ia∣kob] by Iakob and Israel, are meant, all the posteri∣ty of Iakob, and the weake with the strong: for the Church in respect of her infirmity is called Ia∣kob, Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel: see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe, Ioh. 21. 15, 16. incense] the sweet perfume which the Priests burnt daily upon the golden Altar; a figure of Christs mediation with the praiers of the Saints, Revel. 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests, wherefore it is writ∣ten, It pertaineth not unto the Vzziah, to burne in∣cense unto the Lord, but to the Priests, the sonnes of Aaron, that are consecrated to burn incense, 2 Chron. 26. 18. in thy nostrill] or nose, that is, before the••; or, as the Greeke translateth, in thine anger: for the Hebrew Aph signifieth both Nose and Anger: and both agree well with the Priests worke; for when God in anger sent a plague among the peo∣ple, Aaron put incense in his censor, and made at∣tonement for the people, so the plague was staied, Num. 16. 46, 47, 48. the whole burnt-offering] Hebr. the Calil; whe••eof see Lev. 6. 22, 23. the Greeke here translateth it the continuall (oblation.) Here∣by all other sacrifices are meant, which the Priests offered on the Lords Altar, Levit. 1. and 2. and 3. wherein the worke of Christ, offering himselfe for his Church, was figured.

Vers. 11. his power] so the Greeke translateth, [unspec 11] his strength; By power, is meant sometime an army of men, as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred, that they might bee increased and strengthened in number and in knowledge. Wherefore the com∣pany of Levites is called an host or armie, Num. 4. 3. &c. In this sense Maimony (in treat. of the Re∣lease and Iubile, chap. 13. sect. 12.) expoundeth it, saying, The Levites are separated from the waies of the world, they wage not warre like the other Is∣raelites, neither have they inheritance, &c. but they are the power (or armie) of God, as it is written, Blesse Lord his power. Sometime by power, riches and substance is meant, as in Deut. 8. 18. and so the Chaldee expoundeth it here. For whereas Levi had no inheritance among the tribes, but had the Lord, and his first-fruits, tithes, and offerings for their inheritance and livelihood, Num. 18. 20. 21. &c. Moses praieth for a blessing on this meanes of theirs. worke of his hands] all his admini∣stration, in doctrine, burning incense, sacrificing, &c. Compare Ezek. 43. 27. that rise against him] as Korah, Dathan, and Abiram, that rose up against Moses and Aaron, were all destroyed with their assistants, Num. 16.

Vers. 12. Of Benjamin] or, Vnto Benjamin, who [unspec 12] is blessed here before the other Tribes, and before his elder brother Ioseph, because the lot of his in∣heritance was betweene the sonnes of Iudah and the sonnes of Ioseph; and Ierusalem (where the Levites after administred in the Temple) belong∣ed to Benjamin, Ios. 18. 11. 28. And in the hea∣venly Ierusalem (the Church of Christ) the first foundation is a Iasper, which was Benjamins stone, Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iu∣dah, and Priesthood of Levi, Benjamin continu∣ed with them in the truth, 2 Chron. 11. 1. 3. 12, 13. Beloved] meaning the tribe of Benjamin, who as their father was beloved of Iakob, Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell] or praier-wise, let him dwell. inconfident safety] that is, boldly, securely, safely. by him] by the Lord, who would tender this little tribe, as Iakob tendered Benjamin, whom he kept at home with him, Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts therea∣bout, by the Temple of God. hee shall cover him] or let him, meaning God, cover him: so the Greeke translateth, God overshadoweth him. The word meaneth a covering or protection from evill, as in Esay 4. 6. The Chaldee expoundeth it, he shall be a shield over him. all the day] or, eve∣ry day; in Greeke, all daies, that is, continually and for ever. his shoulders] that is, Benjamins; & by shoulders are meant the coasts of his land, as

Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof. So this is a prophesie, that the temple (wherein God dwelt amongst his people) should be builded in Benjamins lot, and in the head or chiefe citie, which was Ierusalem. he shall] that is, God shall dwell: so the Chal∣dee translateth, and in his land the divine Majestie shall dwell. And when God had chosen mount Sion for his habitation, he said, This is my rest for ever, here will I dwell, Psal. 132. 14.

Vers. 13. of Ioseph] or, unto Ioseph. Hee is next [unspec 13] blessed, because the first birthright was derived unto him, 1 Chron. 5. 2. And his posterity were many and great in Israel, Ios. 17. 14,—18. his land] Iosephs inheritance in Canaan. And as the Land which the Lord curseth, yeeldeth not fruit, or bringeth forth thornes and briars, Gen. 4. 11, 12. and 3. 17, 18. so the land which hee blesseth, bringeth forth much and good increase, Psal. 65. 10,—14. The Hebrewes say, There was not of all the inheritance of the tribes, a land so full of all good things as Iosephs was. Sol. Iarchion Deut. 33. for the precious things] or, with dainty fruits. Of this word, see the Annotations on Gen. 24. 53. of the heavens] which God by the influ∣ences and moisture of the heaven and aire causeth the land to bring forth. And these were figures of spirituall blessings in heavenly things by Christ, whereby the barren nature of man is made fruit∣full. for the dew] or, by the dew, and raine which maketh the earth to fructifie. So Isaac bles∣sing Iakob, said, God give thee of the dew of the hea∣vens, Gen. 27. 28. On the contrary, David said for a curse, yee mountaines of Gilboa, let there bee no dew, neither let there be raine upon you, 2 Sam. 1. 21. that coucheth beneath] or, that lieth under; whence waters spring out of the earth: so the Greeke translateth, of the deepes of the fountaines beneath. Likewise the Chaldee, for the welling fountaines and deepes that proceed from the deepe places of the earth beneath. See Gen. 7. 11. and Deut. 8. 7. This is another meane of fruitfulnesse, as in Ezek. 31. 4. The waters made him great, the deepe set him up on high, with her rivers running a∣bout his plants. And with this blessing Iakob bles∣sed Ioseph, in Gen. 49. 25. but Moses here inlar∣geth it.

Vers. 14. the revenues] that is, the fruits which [unspec 14] by the warmth of the Sunne are brought forth. It is said by the Hebrews, that Iosephs land lay open to the Sunne, which made the fruits sweet. Sol. Iarchi on Deut. 33. the thrusting forth of the Moones] that is, fruits which every Moone thrusteth forth, or causeth to grow every moneth: for all fruits grew not at once; in one moneth they gathered summer fruits, in another Olives, in the third Dates, saith Chazkuni; and Sol. Iarchi addeth, There are some fruits which the Moone ripeneth, as Cucumbers, and Gourds. As the Sunne by warmth, so the Moone by moisture maketh the earth fruit∣full.

Vers. 15. chiefe things] Hebr. the head, that is, principall; the Greeke translateth it, the top of the [unspec 15] mountaines. There fruits are first ripe. anci∣ent mounts] Hebr. mountaines of antiquity, or, of prioritie, which were from the beginning: so after, hills of eternity, that is, everlasting hills; which are so called, because they are unmoveable and lasting, have beene from the beginning, and shall continue to the end of the world; or because of their conti∣nuall fruitfulnesse. So in Habak. 3. 6. Compare this with Iakobs blessing, Gen. 49. 26. Iosephs he∣ritage in Canaan had many fertile mountaines and hills often mentioned, as Mount Ephraim, Iudg. 17. 1. the mountaines of Samaria, Amos 3. 9. and 4. 1. and 6. 1.

Vers. 16. the plenty thereof] all creatures that fill [unspec 16] the same, Psal. 24. 1. the favourable acceptati∣on] or, the good will, favour. The Greeke trans∣lateth, and the things acceptable unto him that ap∣peared in the Bramble-bush: the Chaldee thus, and the good will of him whose dwelling is in heaven, and unto Moses he appeared in the Bramble-bush. of him that dwelt] or, of my dweller, that is, of my God that dwelt in the bramble, that is, God w^th ap∣peared unto Moses there, Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush, which burned, but was not consumed: a figure of Christs presence with his peo∣ple in afflictions, that they perish not in them. let it] that is, let this blessing come, or, it shall come; the Greeke saith, let them come; the Chaldee, let all these things come: and the originall word come, implieth an abundant and speedy comming. Compare Gen. 49. 26. from whence Moses taketh this blessing. the crowne of the head] whereby is meant an open, apparant, and plentifull powring out of these blessings, as the like phrase is used al∣so in curses, Psal. 7. 17. the separated among his brethren] or, the Nazirite of his brethren, mea∣ning Ioseph, who was separated and exempted to be a choise and chiefe man among his brethren: as the Greeke translateth it, the honoured (or glori∣fied) among his brethren: see the notes on Gen. 49. 26. So Chazkuni here explaineth it, Ioseph that was prince of all his brethren.

Vers. 17. His glorie] or, Hee hath glory (or beau∣ty, [unspec 17] comelinesse) like his first-borne bullocke. The Chaldee expounds it, The chiefe of his sonnes, his glory, &c. And Chazkuni applieth it to Iosua, The first King which the holy blessed (God) chose him of Iosephs seed, was Iosua, &c. and a king is likened to a bullocke, which is king of beasts. hornes] which signifie strength, and glory, and kingdome, Psal. 75. 5, 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon hornes are used to denote kings, Dan. 8. Revel. 17. of an Vnicorne] that is, of Vni∣cornes, the singular put for the plurall: it is a beast which will not be tamed, Iob 39. 9, 10, 11. See the notes on Num. 23. 22. push] in Chaldee, kill. So in Psal. 44. 6. ends of the land] or, of the earth, to wit, the land of Canaan, for Iosua with his hornes and armies conquered all that land. and they.] the hornes formentioned. So Chaz∣kuni on this place saith, the hornes are the ten thou∣sands of Ephraim, &c. And here he giveth to E∣phraim the yonger, ten thousands, & to Manasseh the elder but thousands, according to Iakobs prophesie,

that Ephraim should be greatest, Gen. 48. 19. and so was his increase greater than his brothers, in Num. 1. 33. 35. though in the last mustering of them, and now when Moses blessed them, the men of Manasseh were many moe than of Ephraim, Num. 26. 34. 37. See the notes on Gen. 48. 19. The ten thousands of Ephraim, are referred to Iosua and his men that conquered Canaan; the thousands of Manasses, to Gedeon and his men, (Iudg. 7.) by Sol. Iarchi, on Deut. 33.

Vers. 18. of Zabulon] or, to Zabulon; and with [unspec 18] him he joyneth Issachar his brother, (both sonnes of Lea,) as partner of his blessing. So these two joyned in one, and the foure next (the sonnes of the handmaids;) are set and blessed together next after Ioseph. And it is a tradition of the Hebrewes, that these five, Zabulon, Gad, Dan, Naphtali and Aser, were those five mentioned in Gen. 47. 2. when Ioseph tooke of his brethren five men, and presented them before Pharaoh. Sol. Iarchi on Deut. 33. and Thargum Ionathan on Gen. 47. 2.

Rejoyce Zabulon] that is, God so blesse thee, as thou maist have cause to rejoyce in thy prosperitie. thy going out] to trade in merchandise by ship∣ping; for Zabulon, by Iakobs blessing, was to dwell at the haven of the Seas, &c. Gen. 49. 13. so here Moses blesseth him with good successe in his traffique, or going out to warres, as Gen. 14. 8. 2 Sam. 11. 1. and so the Chaldee here expoundeth it, in thy going out to warre against thine enemies. And in Iudg. 5. 18. Zabulon is commended for jeo∣parding their lives unto the death, in the high places of the field. and Issachar] to wit, rejoyce thou al∣so. Issachar was elder brother to Zabulon, Gen. 30. 18. 20. yet Iakob blessed Zabulon first, Gen. 49. 13, 14. and so doth Moses here; and God in parting their inheritance preferreth Zabulon, giving him the third lot, and Issachar the fourth, Ios. 19. 10. 17. in thy tents] that is, in thy dwelling at rest, or tarrying at home; for so the remaining in tents, is opposed unto going forth to warres, or traffique, or hunting abroad, Ios. 22. 4. Iudg. 7. 8. and 5. 24. Gen. 25. 27. And tent is often used for ones home, house or citie; as, the tents of Iakob, Mal. 2. 12. where the Chaldee translateth, the cities of Iakob: so these tents of Issachar, meane his quiet life at home, differing from Zabulons going abroad to trade. Chazkuni (on this place) noteth, that Issa∣chars land was good to sow, and hee sate in tents to keepe his fields; and Moses prayeth that hee might prosper and rejoyce in his fields. And so Iakob said un∣to him (in Gen. 49. 14.) couching betweene two bounds; betweene the limits, to keepe his fields. The Chaldee translateth, and Issachar in thy going to ap∣point the times of the solemne feasts in Israel: having reference to that which is written in 1 Chron. 12. 32. of the sonnes of Issachar, that had understanding for the times, to know what Israel ought to doe, &c. which some of the Hebrewes understand of the times and seasons of the yeare, new moones, and feasts. So Sol. Iarchi here expoundeth it, and Issa∣char, prosper in thy sitting in tents, for the Law, sit∣ting and making intercalation of the years, & appoin∣ting the new moones; as it is said (in 1 Chron. 12. 32.) And of the sonnes of Issachar, that knew understan∣ding for the times, &c. the heads of them were 200. they were heads of the Counsell, imployed herea∣bouts &c.

Vers. 19. They shall call] or, let them call, and so [unspec 19] shew their thankfulnesse to God, by inviting o∣thers to Gods house, and shewing them a good ex∣ample, by their owne frequenting the Lords moun∣taine. the mountaine] mount Sion, where Mo∣ses by the Spirit, foresaw Gods Temple should be builded. The Chaldee paraphraseth, They shall ga∣ther the tribes of Israel to the mountaine of the house of the Sanctuarie. Though by peoples the Gentiles also may be implied, whom they having occasion to trade with, should provoke to true religion, as in Esai. 2. 2, 3. All nations shal flow unto it, and many people shall goe and say, Come yee, and let us goe up to the mountaine of the house of the Lord, &c. of justice] that is, just, righteous and acceptable sacri∣fices, offered in faith, according to Gods Law: as the way of justice, is a just and righteous way, Matt. 21. 32. So David exhorteth, Sacrifice yee the sacri∣fices of justice, and trust unto Iehovah, Psal. 4. 6. the abundance] in Greeke, the riches of the Sea; which the Chaldee expoundeth, they shall ••at the riches of the peoples: taking seas figuratively for peo∣ples, as is often in the Prophets. So in Esay 60. 5. 16. The abundance of the sea shall bee converted unto thee, &c. & thou shalt also sucke the milke of the Gen∣tiles. treasures hid in the sand] or, hidden trea∣sures of the sand. The Greeke translateth, the mer∣chandise of the nations, that dwell by the sea coast.

Vers. 20. inlargeth Gad] this may be under∣stood [unspec 20] of Gads inheritance, which the blessed God would inlarge, as he promised Israel, I will inlarge thy border, Exod 34. 24. Or understood of his per∣son, and then his inlarging is his deliverance out of distresse, as in Psal. 4. 2. thou hast inlarged mee, when I was in distresse. So it hath reference to Gads troubles, prophesied in Gen. 49. 19. see the Anno∣tations there; and the historie of Gads inlargement by Iephthah, in Iudg. 11. a couragious Lion] see this word in Gen. 49. 9. There were of the Ga∣dites in Davids time mighty warriers, whose faces were like the faces of Lions, and were as swift as the Roes upon the mountaines, 1 Chron. 12. 8. the arme] this noteth strength, as the crowne of the head, principalitie; meaning that none should be so strong or excellent, but Gad should overcome them. The Greeke translateth, hee shall breake the arme and the Ruler: the Chaldee, he shall kill rulers with kings. This may have reference both to his warres in subduing the Canaanites, going armed before his brethren, Ios. 1. 12, 13, 14. and to that famous victorie which he got over the Hagarims, 1 Chron. 5. 18, 19, 21, 22. as also to the couragi∣ous acts of Iehu, 1 King. 9. and 10. chapters.

Vers. 21. he provided the first part for him] or, [unspec 21] as the Greeke translateth, he saw his first-fruits: or, he provided in the beginning (at the first) for himselfe. Gad, with Reuben, saw the Land of Ia∣zer and Gilead, that it was a place for cattell; and the sonnes of Gad and of Reuben asked of Moses and of the Princes, that the land might be given them

for a possession, Num. 32. 1,—5. It may also bee understood of the Lord, that he provided this first portion for Gad; or, that Gad himselfe saw, that is, enjoyed (as the Chaldee expoundeth it, received) his first part. Sol. Iarchi openeth it thus, Hee saw (or provided) to receive his portion in the land of Si∣hon and Ogh, which was the first-fruits (or begin∣ning) of subduing the land. in a portion of the Law-giver] the portion which God by Moses the Law-giver gave unto Gad, Num. 32. 33. pre∣tected] or, hidden, covered, sieled: there in the fen∣ced Cities they left their wives and children under Gods protection, whiles they went to warre be∣fore their brethren, Num. 32. 26, 34, 35, &c. Ios. 1. 14. he came] that is, Gad came. with the heads] that is, the Princes and Captaines of the people, with whom Gad went to warre, Ios. 1. 14. and so it is a prophesie of a thing to come, as alrea∣dy done. Or, he came to the heads, to the Princes, when hee desired to have that land given him, Numb. 32. 2. But the former seemeth fittest; and so Sol. Iarchi explaineth it, They went armed before them when they conquered the land. justice] that which was just and right in the Lords eyes, and his judgements upon the Canaanites in destroy∣ing them: so Iosua commendeth their obedience, Ios. 22. 1, 2, 3. It may also have reference to other judgements, as those executed by Iehu, 2 King. 9. and 10. and by Elias the Prophet upon Baals Priests, 1 King. 18.

Vers. 22. Lions whelpe] in Chaldee, strong as a [unspec 22] Lions whelpe. In Gen. 49. 17. Iakob likened Dan to a Serpent, for his subtill and secret undermining of his enemies: Moses here likeneth him to a Li∣on, which signified his strength and prowesse, shewed when this tribe fought against Leshem, and smote it with the edge of the sword, Ios. 19. 47. Iud. 18. 27. 29. he shall leape] or, that leapeth; re∣ferring it to the Lion leaping from mount Basan, where Lions kept: for Basan was not Dans posses∣sion, but Manassehs, Deut. 3. 13. Numb. 32. 33. Ios. 13. 7, 8, 11. Chazkuni here saith, because Ba∣san was a place of Lions and wilde beasts, he likeneth him to a Lion. The Chaldee expoundeth it, his land shall be watered with the rivers that run from Bashan.

Vers. 23. Naphtali] in Greeke Nepthaleim. He [unspec 23] was Dans brother, both of them borne of Bilbah Rachels handmaid; but God and Aser were of Zil∣pha, Leahs maid. Moses keepeth not Iakobs or∣der (Gen. 49.) in blessing the tribes. satisfied with favourable acceptation] in Greeke, the satiety (or abundance) of acceptable things: hee meaneth, that the tribe of Naphtali should have in their land many good and acceptable fruits, through Gods favour and blessing. There also the light of Gods favour in Christ abundantly appeared, Matth. 4. 13, 15, 16. and Capernaum in this tribe was Christs Citie, Mar. 2. 1. Matth. 9. 1. wherein he did many mighty workes, Matth. 11. 23. the blessing of Iehovah] blessings given of him; and, as Chazkuni expoundeth it, Whosoever commeth into his land, and seeth the first ripe fruits, shall blesse the Lord for them. But the Greeke translateth, let him be filled with blessing of (or from) the Lord. the sea] this the Chaldee interpreteth, the sea of Gi∣nosar, called in the new Testament the lake of Gen∣nesaret, Luke 5. 1. in Hebrew Chinnereth, Numb. 34. 11. Deut. 3. 17. R. Sol. Iarchi here saith, The sea of Cinnereth fell to his portion.

Vers. 24. with sonnes] or, for sonnes, for multi∣tude [unspec 24] of children; the Chaldee saith, with the bles∣sing of sonnes: as in Asers tribe there were now 53. thousand and foure hundred men of warre, Num. 26. 47. let him be] in Greeke, he shall be acceptable to his brethren. dipping] in Greeke, hee shall dip his foot in oile, that is, shall have plenty of oile, that he may set his feet therein: according to Ia∣kobs blessing, that his bread should be fat, Genes. 49. 20.

Vers. 25. thy shooes] that is, the ground under [unspec 25] thee shall have Mines of iron and brasse, that thy feet may seeme to be shod with them. This also may signifie his strength, to tread downe his ene∣mies; as Christs feet were of fine brasse, Rev. 1. 15. thy strength] or, thy old age. The Hebrew Do∣bee (here only used,) is in Greek translated strength: and so the Chaldee expoundeth it, as the dayes of thy youth, thy strength. The Latine version, and o∣thers expound it old age, so named of weaknesse; meaning that his old age should be strong and lusty, as the daies of his youth. Others, fame, or report; that as his daies were, so his fame should be as long as he lived. Chazkuni saith, Daba is the same that Daab, weaknesse or debility, (as Cebes is the same that Ceseb a Lambe) and that it meaneth the daies of old age in which a man is weake; as if he should say, even in the time of their old age they shall be strong.

Vers. 26. Ieshurun] that is, O Israel: see Deut. [unspec 26] 32. 15. The Greeke translateth, There is none like the God of the Beloved-one: the Chaldee saith, there is no God like the God of Israel. This conclusion concerneth all the tribes of Israel in generall, cele∣brating the glory and goodnesse of God, commu∣nicated with his Church; and their participation of his graces, to their perpetuall happinesse. rideth] which is a signe of honour, and of his spee∣dy comming to helpe his people: so in Psal. 68. 34. For which cause he is said also to ride upon the Cherub, 2 Sam. 22. 11. and to ride upon his horses and chariots of salvation, Hab. 3. 8. This was fulfil∣led in the warres against the Canaanites, Ios. 10. 10, 11, 13. and before, against the Egyptians, Exod. 9. 23. and 14. 24, 25. And Christ still rideth in hea∣ven upon a white horse, to conquer the enemies, for his Churches sake, Rev. 6. 2. and 19. 11,—16. The Chaldee translateth, whose habitation (or di∣vine majestie) is in the heavens. in thy helpe] or, for thy helpe: in Greeke, thine helper. in his ex∣cellency] or, for his high majestie, magnificence; in Chaldee, strength. So in Psal. 68. 35. Gods works are for the manifestation of his excellent glory, in the helpe and salvation of his people. skies] the highest heavens, which the Greeke calleth the fir∣mament; the Chaldee, the heavens of heavens.

Vers. 27. The God of antiquity] that is, the anci∣ent [unspec 27] (or eternall) God; which the Chaldee inter∣preteth,

God that was from the beginning. Here∣upon David intituleth him the God that sitteth from antiquity, (or abideth of old) Psal. 55. 20. and Asaph saith, God is my King from antiquity, Ps. 74. 12. And hee is before all things, and by him all things consist, Coloss. 1. 17. is thy mansion] or, will be thy habitation: or, prayer-wise, be thy man∣sion, that is, thy protection; as the Greeke transla∣teth, will protect thee. So Moses saith, Lord, thou hast beene our mansion (or habitation,) in every ge∣neration and generation, Psal. 90. 1. Vnder this name Mansion, all things needfull are implied, both for life and salvation in this world, and in that which is to come, Iohn 14. 2. armes of eterni∣tie] that is, eternall (or everlasting) armes: or, armes of the world. Israel is protected under Gods ever∣lasting armes or power; God is their defence o∣ver and under: his left hand is under the head of his Church, and his right hand doth embrace her, Song 2. 6. The Greeke translateth, under the strength of the everlasting armes: the Chaldee expoundeth it, and by his Word the world was made. Sol. Iarchi ex∣plaineth it thus, and underneath his Mansion doe all strong armed dwell. The armes of the world were Sihon and Ogh, and the Kings of Canaan, which were the strength and power of the world, &c. but their strength was weakned before him. But the armes of eternity are rather meant here of the armes of the eternall God, who is most ancient without begin∣ning; and eternall, without ending; who saith, I am the first, and I am the last: and besides me there is no God, Esay 44. 6. destroy] speaking to Is∣rael, whom he would enable to destroy their ene∣mies: the Greeke translateth, Perish, speaking to the enemy. So God by Christ, not onely preser∣veth his people from harme, but destroyeth him that hath the power of death, that is, the devill, Heb. 2. 14. and with him all other enemies perish.

Vers. 28. alone] secure from enemies, as Ier. 49. [unspec 28] 31. or, alone, and shall not be reckoned among the na∣tions, as Num. 23. 9. This dwelling in safety had accomplishment under Christ, of whom it is said, In his dayes Iudah shall be saved, and Israel shall dwell safely, Ier. 23. 6. the fountaine] that is, the people which flow out of Iakob, as out of a well or fountaine: so that fountaine is here used for a river or streame issuing from a fountaine, as in Psal. 104. 10. and waters often signifie peoples, Rev. 17. 15. Thus David calleth them of the fountaine of Israel, Psal. 68. 27. and Esaias saith, which are come forth out of the waters of Iudah, E∣say 48. 1. The Hebrew word sometime signifieth a fountaine, sometime an eye; in which latter sense some interpret it here, the eye of Iakob, shall looke unto a land of corne, &c. his heavens] the hea∣ven or aire over the land of Israel, shall drop down deaw, whereby it shall be fruitfull. Thus Moses confirmeth to Iakobs seed the blessing which Isa∣ak gave unto Iakob, Gen. 27. 28. Spiritually hea∣vens signifie the ecclesiasticall estate, Revel. 4. 1. deaw and raine signifie heavenly doctrine, as Deu∣ter. 32. 2.

Vers. 29. who is like thee] not any people. So Da∣vid [unspec 29] said, What one nation in the earth is like thy peo∣ple, like Israel, 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah] or, in Iehovah, that is, Christ, called Iehovah our righteousnesse, Ier. 23. 6. shield of thy helpe] that is, thine helpfull shield, which aideth thee against thine enemies; the Chal∣dee saith, strong for thine helpe; the Greeke, thy helper will shield (or protect) thee. sword, is thy excellency] in Greeke, thy glorie (or boasting:) that thou maist truly glory in his sword, not in thine own: as the Church doth in Psa. 44. 4, 7. they inhe∣rited not the land by their own sword: and, my sword shall not save me. Christ appeared with a two-ed∣ged sword in his mouth, Rev. 1. 16. and with a sword in his hand, as Prince of the Lords host, Ios. 5. 13, 14. and the sword of the spirit is the word of God, Ephes. 6. 17. shall falsly deny] shall dissem∣ble that they were thine enemies, and faine to be friends for feare. This David acknowledged, the sonnes of the stranger falsly deny unto me, Psal. 18. 45. The Greeke translateth, shall lie unto thee. Chaz∣kuni explaineth it thus, They that are enemies to thee in their heart, shall falsly deny unto thee through feare, & shall shew themselves thy friends, & shall be obedient to doe thy pleasure. And Sol. Iarchi giveth an example, as the Gibeonites which said, From a very farre countrey thy servants are come, &c. tread on their high places] or, on their heights: in Greeke, thou shalt ride upon their necke: see a like phrase in Psal. 66. 12. The Chaldee expoun∣deth it, thou shalt tread on the joynts of the neckes of their Kings: which thing was fulfilled in Iosuahs time, Ios. 10. 24, 25. By heights or high places, are meant all the high and fortified places, wherein the enemies kept for their safety; as mountaines, high walled Cities, &c. as David when he was safe from his enemies, rejoyceth that God had set him upon his high places, 2 Sam. 22. 34. And as it is the glory of God, that hee treadeth upon the high places of the earth, Amos 4. 13. Mich. 1. 3. and upon the high places (or heights) of the sea, Iob 9. 8. so he communicateth this glory to his people, that should vanquish all their enemies; as was also said in Deut. 32. 13. he made him ride on the high pla∣ces of the earth. And by the weapons of their war-fare, which are mighty through God, they pull downe strong holds, and cast downe every high thing that exalteth it selfe against the knowledge of God, 2 Cor. 10. 4, 5. Death shall be swallowed up in victorie, 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet, Rom. 16.