Moses and Aaron

Furthermore we are to know, that the twelve Tribes had between them four principal Banners, or Standards; three Tribes to one Standard: for which reason, the Church is said to be terrible as an Army with banners, Can. 6. 4. The Hebrew word Banner, Numb. 2. 2. the Greek752 translateth Order and so the Caldee calleth it Tekes753 (a word borrowed of the Greek τάξις) order: Whence the Apostle taketh his phrase, Every man in his own order, 1 Cor. 15. 23.

Every banner was thought to be of 3 colours,754 according to the colours of the precious stones in the brest-plate, bearing the names of their Patriarchs. But this proportion will not hold in all, seeing Levi (who is not here among the other Tribes) was in the breast-plate one of the twelve: and Joseph there graved on the Beril hath here two Tribes, Ephraim and Manasses, unto whom two colours cannot be allowed from the breast plate.

Each Banner had its several motto, or inscription. In the first Standard was written, from Num. 10. 25. Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee. It is moreover taught by the Hebrews,755 that each Standard had a distinct sign engraven in it. Reubens Standard had the Image of a Man: Judahs the Image of a Lion: Ephraims the Image of an Ox: and Dans the Image of an Eagle.

These same four creatures are used by Ezekiel, Ez. 1. 10. to describe the nature of Angels. Every Cherubim is said to have four faces: the face of a man; to shew his understanding; of a Lion, to shew his power; of an Ox, to shew his ministratory office; of an Eagle to shew his swiftness in the execution of Gods will.756 The same description of Angels you may find, Rev. 4. 6.

By the same four, in the opinion of many of the Fathers,757 are shadowed forth the four Evangelists. The man shadowed S. Matthew, because he begins his Gospel with the Generation of Christ, according to his humanity: The Lyon S. Mark, because he beginneth his Gospel, from that voice of the Lion roaring in the Wilderness, Vox clamantis in deserto: The Ox S. Luke, because he beginneth with Zacharias the Priest: and the Eagle S. John, who soaring aloft beginneth with the Divinity of Christ.

Thus have we seen how they pitch’d their camps, their marching followeth: and here we are to consider, first, their marching in their journeys thorow the Wilderness. Secondly, their marching in their battels.

Concerning their marching in their journeys, they either moved forward, or abode still, according to the moving or standing of the Cloud, which conducted them: the manner thereof is described, Numb. 10. and summarily we may view it thus: when God took up the Cloud, Moses prayed, and the Priests with Trumpets blew an alarm, then Judah the first Standard rose up, with Issachar and Zebulon, and they marched foremost: then followed the Gershonites and Merarites, bearing the boards and coverings of the Tabernacle in wagons; the Trumpets sounded the second alarm, then Reuben, Simeon, and Gad rose up and followed the Tabernacle, and after them went the Kohathites, in the midst of the twelve Tribes, bearing on their shoulders the Ark, Candlestick, Table, Altar, and other holy things. At the third alarm rose up the Standard of Ephraim, Manasses, and Benjamin, and these followed the Sanctuary: unto this David hath reference, when he prayeth, Psa. 80. 2. Before Ephraim, Benjamin, and Manasses, stir up thy strength, and come and save us. At the fourth alarm, arose the Standard of Dan, Asher, and Napthali: and to these was committed the care of gathering together the lame, feeble, and sick, and to look that nothing was left behind: whence they are called the gathering Host, Josh. 6. 9. unto this David alludeth: when my Father and my Mother forsake me, the Lord will gather me, Psal. 27. 10.

Concerning their marching in War: First, the Priests sounded the alarm with Trumpets, Num. 10. 9. this they termed: Therugnah.758 Secondly, one Priest was selected out of the rest, to stir up the hearts of the people, and by a kind of hortatory Oration, to encourage them to the war, Deut. 20. 2. him they called Unctum belli, the anointed of the battel. Thirdly, they marched on by five and five in battel-array, Exo. 13. 18. so the Original signifieth in that place.759

In the last place, we are to consider how they were to deal in besieging a Town; for the conceiving whereof, note these two propositions.

1. They were to offer peace unto all Forreigners, and Canaanites, Deut. 20. 10. And this is clearly signified Josh. 11. 19. There was not a City that made peace with the Children of Israel, save the Hivites, the inhabitants of Gibeon, all other they took in battel. For it was of the Lord to harden their hearts. Yet here Moab and Ammon are excepted; Israel must not seek their peace, Deut. 23. 6.

2. They were to make covenant with none of the seven Nations, Deut. 7. 2. Exod. 23. 32. & 34. 14. With Forreigners they might, Josh. 9. 17. peradventure you dwell among us, and how shall we make a covenant with you? Not, how shall we make peace with you?

Some may question, what the difference was between making peace, and making a covenant? I answer, two fold. 1. The making of peace was a naked stipulation, or promise, mutually made for the laying aside of all hostile affections towards each other; whereby life on both sides might be secured. Making a covenant, was a solemn binding of each other, to performance of this mutual promise by outward ceremonies,760 of cutting a beast in twain, and passing between the parts thereof, Jer. 34. 18. as if they would say; Thus let it be done to him, and thus let his body be cut in two, who shall break this covenant? Secondly, peace was not concluded by the Israelites, but only upon these terms, That the People should become tributary unto them, Deut. 20. 11. The making of a covenant was upon equal terms, without any condition either of tribute or service, as is gatherable from the Covenant made by Joshua with the Gibeonites, where there is no mention of any condition at all, Josh. 9.

This difference seemeth to me warrantable, and serveth to reconcile many places of Scripture, as where God saith, Offer peace to all, and make a covenant with none. Secondly, It sheweth the fraud of the Gibeonites to be greater than is commonly conceived, for they sought not peace simply, but a covenant. Make a league with us, Josh. 9. 6. Thirdly, It salveth that common Objection made in defence of unadvised Oaths, to prove them obligatory, though unlawful. The Argument is framed thus; The covenant which Joshua made with the Gibeonites unadvisedly, was unlawful: but that was observed by him, and the breach thereof, when Saul slew the Gibeonites, punished by God, 2 Sam. 21. 1. Therefore, &c. I say it salveth that Objection: because if we diligently observe Joshua’s practise, we shall find unadvised Oaths to be so far, and only so far binding, as they agree with God’s words. God’s word required the Gibeonites should have their lives secured, because they accepted peace; Thus far therefore the covenant was still of force. God’s word required, that the Canaanites, after the acceptation of peace, should become tributary; here the covenant was not of force, and therefore Joshuah made them hewers of wood, and drawers of water, which is a kind of tribute in the language of the Scripture, a tribute of the body, though not of the purse: in which sense the Ægyptian Task-Masters are in the Original called Tribute-masters, Exod. 1. 11.

CHAP. IX.

Their Measures

Measures in use among the Hebrews, and so among all other Nations, are of two sorts: some Mensuræ applicationis, measures of application, as, a span, a cubit, a yard, and the like. Secondly, Mensuræ capacitatis, measures of capacity, as pints, quarts, pecks, bushels, &c. Measures of application, mentioned in Scripture, are these that follow (in which there might be no deceit; the ground of these measures was the breadth of so many, or so many barley corns middle sized, laid by one another) ‎‏אצבע‏‎ Etsbang, Digitus, a finger, an inch.761 It containeth the breadth of six barley corns joyned together where they are thickest: though in round-reckoning it goeth for an inch, yet in accurate speaking four fingers make three inches.762 Of this there is mention, Jer. 52. 21.

Palmus, This was two fold; Palmus minor, and Palmus major. The lesser containeth the breadth of four fingers, (i.) three inches, the Hebrews term it, ‎‏טפח‏‎ Tophach, the Greeks παλαιστίδα: the greater is termed ‎‏זרת‏‎ Zereth, by the Greeks σπιθαμὴ; in Latine Spithama, & Dodrans. It containeth the measure that is between the thumb and the little finger stretcht out, a span.

‎‏פעם‏‎, Pagnam, Pes, a foot. It containeth twelve inches.763

‎‏אמה‏‎ Amma, Cubitus, a Cubit. We shall find in Authors mention of four kinds of Cubits. 1. Cubitus communi, this was the measure from the elbow to the fingers end. It contained a foot and half, or half a a yard, it is called the common Cubit. 2. Cubitus sacer, An holy Cubit, this was a full yard, containing two of the common Cubits, as appeareth by comparing 1 Kin. 7. 15. with 2 Chron. 3. 15. In the first place, the pillars are reckoned each of them eighteen cubits high: in the second place they are reckoned five and thirty cubits high; which, together with the basis, being one ordinary cubit high, doubleth the number: so that the first Text is to be understood of holy cubites; the second of common cubits. 3. Cubitus regis, the Kings cubit; this was three fingers longer than the common cubit:764 Whereas the common cubit is termed cubitus viri, the cubit of a man, Deut. 3. 11. Onkelos doth improperly term it, cubitum regis, the Kings cubit. Lastly, there was cubitus geometricus, A geometrical cubit, it contained six common cubits,765 and according to these cubits, it is thought that Noah’s Ark was built.

Some make the difference between the cubit of the sanctuary, and the common cubit, to be thus; The common cubit, they say, contained fifteen inches,766 the holy cubit eighteen inches.767 But that the holy cubit contained two common cubits, hath been evidently proved; and it is probable, that those who make the difference to be only three inches, have mistaken the Kings cubit, for the holy cubit.

‎‏חבל‏‎ Chebel, Funiculus, a line or rope. The just length thereof is unknown: the use thereof was to measure grounds; whence it is sometimes taken for the inheritance it self. The lines are fallen to me in pleasant places, Psal. 16. 6. That is, mine inheritance.

‎‏קנה‏‎ Kaneh, Arundo, the Reed. The use of this was to measure buildings; the length thereof was six cubits and an hand-breadth, Ezek. 40. 5. The cubits in this place are interpreted768 Kings cubits: it was less liable to deceipt than the Rope, because it could not be shortened or lengthened, by shrinking or stretching: hence the Canon or rule of the holy Scripture is mystically typed out by this Reed, Ezek. 40. and Revel. 21. 15.

To these may be added other measures, wherewith they measured their wayes and walks. The least of these was ‎‏צגד‏‎ Tsagad, passus, a pace.

Στάδιον, Stadium, a furlong. It is often mentioned in the New Testament, not at all in the Old. It contained one hundred twenty five paces,769 which is the eighth part of our mile. Some think it to be called so, ἀπὸ τῆς στάσεως, from standing, because Hercules ran so much ground before he stood still.

Milliarium, a mile; It containeth with us a thousand paces, but much more among the Hebrews. Their word ‎‏ברה‏‎ Barah, translated often Milliarium, properly signifying a dinner or meal, and being applyed unto journeys, walks or ways, it signified so much ground as usually is gone, or conveniently may be travelled in half a day, between meal and meal, or bait and bait. The word is read, Gen. 35. 16. When there was (‎‏כברת הארץ‏‎ Cibrath haarets) about half a daies journey of ground. The Greek in that place hath an uncouth word χαβραθὰ; doubtless it was made from the Hebrew’s Cibrath, and signifieth half a daies journey.

Their measures of capacity, termed Mensuræ capacitatis, were of two sorts; some for dry things as Corn, Seed, &c. Some for liquid things, as Wine, Oyl, &c. In both, that there might be a just proportion observed, all their measures were designed by a set number of Hens eggs-shells of a middle size.

In my parallelling of them with our measures, where I speak of Bushels, half Bushels, Pecks, &c. I am to be understood according to Winchester measure, as we phrase it: such a bushel contained eight gallons. Where I speak of gallons, pottles, quarts, &c. I am to be understood according to our Ale-measure, thereby I avoid fractions of number.

‎‏קב‏‎, Kab, Kabus, a Kab.770 This contained twenty four eggs, it held proportion with our Quart. The least measure mentioned in Scripture, is the fourth part of a Kab, 2 Kings 6. 25. The famine in Samaria was so great, that a fourth part of a Kab of Doves dung was sold for five pieces of silver. The Rabbines have a Proverb, that ten Kabs of speech descended into the world, and the women took away nine of them.771

‎‏עמר‏‎ Omer. It contained772 one Kab and an half, and a fifth part of a Kab, that is, three pints and a half pint, and a fifth part of an half pint. It was the tenth part of an Ephah, Exod. 16. 36.

‎‏סאה‏‎ Seah, σάτον, a Satum; The Latine Interpreters commonly render it by Modius. It contained773 six Kabs, that is a Gallon and half. We translate the word in general, a measure: To morrow this time, a measure (that is, a Satum) of fine flower shall be sold for a Shekel, 2 Kings 7. 1.

‎‏אפה‏‎ Ephah. It contained774 three Sata, that is, half a bushel, and a pottle.

‎‏לתך‏‎ Lethec. It contained775 fifteen Modios (i.) Sata; that is, two bushels, six gallons, and a pottle. Mention of this is made, Hos. 3. 2. It is there rendred in English, half an Homer.

‎‏חמר‏‎ Homer. It is so called from ‎‏חמור‏‎ Chamor, Asinus, an Ass, because this measure contained so much grain or corn as an Ass could well bear. It contained ten Ephahs, Ezek. 45. 11. that is, forty five gallons or five bushels, and five gallons.

‎‏כור‏‎ Cor, Corus. The Cor, and the Homer, were of the same quantity, Ezek. 45. 14. It was not only of liquid things, Luke 16. 7.

These measures of which we have spoken hitherto, the Hebrews used in measuring dry things: Three other measures there were, which they used for liquid or moist things.

‎‏לוג‏‎ Log. It contained776 six egg-shells. It was of the same quantity as the fourth part of a Kab, half a pint.

‎‏הין‏‎ Hin. It contained777 the quantity of seventy two egg-shells, so that it was of our measure three quarts.

‎‏בת‏‎ Bath; βάτος, Bathus, the Bath. It was of the same capacity with the Ephah, the tenth part of an Homer, Ezek. 45. 14. The Latine Interpreters commonly render it Cadus. Hieron778 writing upon Ezekiel, renders it Vadus. Decima pars Cori, inquit, in speciebus liquidis vocatur Bathus, sive Vadus. I sometimes thought there had been some error in the print, namely, Vadus, put for Cadus: But now I find the Greeks to use both βάτος, and βάδος, for this measure, and from the last of these Greek words, that ancient Father reads it, Vadus. Sometimes our English renders it, in general, a measure, Luk. 16. 6. It contained four gallons and a half.

All these measures were proper to the Hebrews: I find three others mentioned in the N. T. taken from other Nations.

Σεστός; Sextarius. We English it, in general, a Pot, Mar. 7. 4. It was of the same quantity with the Log,779 if we understand it of the Roman Sextarius. It was somewhat more, if we understand it of the Attick Sextarius: undecim Attici sextarii æquabant Romanos duodecim. In probability we are to understand the Roman measure, so that it contained six eggs, that is, half a pint.

Χοῖνιξ, Chenix, a measure, Rev. 6. 6. It signifieth properly that measure of corn, which was allowed servants for their maintenance every day. Whence was occasioned that speech of Pythagoras: Super Chænice non sedendum. That is, we must not rest upon the provision which sufficeth for a day, but we must take care for the morrow. It contained780 four Sextarii, that is, a Quart.

Μετρητὴς, Metretes, Joh. 2. 6. It is translated a Firkin. It was a measure in use among the Athenians. It was of the same quantity with Cadus,781 and Cadus (as before was noted) was equal to the Hebrew Bath, so that it contained four Gallons and an half.

CHAP. X.

Their Coyns. First of brazen Coyns

That they might have just Coyns and Weights they weighed both them and their weights by Barley-corns.

Λεπτὸν, Minutum, a Mite, Luk. 21. 2. Mar. 12. 42. The latter Hebrews call it ‎‏פרוטה‏‎, the Syriack ‎‏שמונא‏‎ (i. Octava, the eighth part of Assarium,) It weighed half a barly-corn.782 It valued of our mony, three parts of one c.

Κοδράντης Quadrans, a Farthing. It was a Roman coyn, weighing a grain of barly; it consisted of two mites. The poor Widow threw in two mites which makes a farthing, Mark. 12. 42. By consequence it valued of ours c. ½.

Ἀσσάριον, Assarius, vel assarium. It was a Roman coyn, weighing four grains. The Rabbins call it ‎‏איסור‏‎ Isor, and say, that it containeth783 eight mites. Of this we read, Mat. 10. 29. Are not two Sparrows sold for (an Assarium?) our English readeth it, for a farthing? It valueth of ours, in precise speaking, qa. – q.

Their silver Coyns.

‎‏גרה‏‎ Gerah. It was the twentieth part of the shekel of the Sanctuary; A shekel is twenty Gerahs, Exod. 30. 13. It was the least silver coyn among the Hebrews; it valued of ours 1 d. ob.

‎‏אגורת‏‎ Agorath: We English it in general, a piece of silver, 1 Sa. 2. 36. But it appeareth by the Chaldee paraphrase, that it is of the same value with Gerah; that paraphrase renders both ‎‏מעא‏‎ Megna; by the Greek they are both rendred ὄβολος the value therof therfore is 1 d. ob.

‎‏קשיטה‏‎ Keshitah. The word signifieth a lamb, and is used for a certain coyn among the Hebrews, on the one side whereof the Image of a lamb was stamped; our English reads it in general, a piece of mony. Jacob bought a parcel of a field for an hundred pieces of mony, Gen. 33. 19. In the original it is, for an hundred lambs. But it is apparent, that Jacob paid mony; for S. Stephen saith, he bought it for mony, Act. 7. 16. In the judgment of the Rabbines,784 it was the same that Obolus, twenty of them went to a shekel;785 so that the value thereof was 1 d. ob.

‎‏כסף‏‎ Ceseph, ἀργύριον Argenteus, a piece of silver: as the Romans numbred their sums by Sesterces, insomuch that Nummus is oftentimes put absolutly to signifie the same as Sestertius: So the Hebrews counted their sums by shekels, and the Grecians by Drachmæ: Hence Argenteus, a piece of silver, being put absolutely in the Bible, if mention in that place be of the Hebrew coyns, it standeth for a shekel, and valueth 2 s. 6 d. if it stand for the shekel of the sanctuary: if it stand for a common shekel, then it valueth 1 s. 3 d. But if mention be of the Greek coyns, as Acts 19. 19. then it signifieth the Attick Drachma, which valueth of our money 1 d. ob.

Δραχμὴ, Luk. 15. 8. It was a quarter of a shekel,786 and thus by consequence it valued of ours 7 d. ob.

Δίδραχμον, Didrachmon; Mat. 17. 24. We English it tribute money: The Syriack readeth Duo Zuzim;787 now that coyn which was termed Zuz by the Hebrews, was answerable to the Roman Denair; whence it appeareth, that it valued of ours 1 s. 3 d.

Στατὴρ, Stater. We English it a piece of money at large, but it contained precisely two didrachmas. For the tribute money to be paid for each person, was Didrachmum, as is evident, Mat. 17. 24. and this Stater was paid for two, namely, for Christ and Peter, the value of it therefore was, 2 s. 6 d.