chapter to' prove that dar signifies a pearl; which, though very precious, it is not incredible was used in this Persian luxury, among other stones, to adorn this pavement. Which he justifies by many good arguments; and shews there are examples of such profuseness in other histories, (Hierozoicon, par. ii. lib. v. cap. 8.) Drusius also hath said a great deal about sochereth, to which I refer the learned reader, Miscellanea, cent. i. cap. 74. <original from Daniel, who, being in great power under Darius the Mede, and having a great hand in framing the government of that state, caused the Persian court (as Mr. Mede conjectures) to resemble that of heaven, ordaining seven chief princes to stand before the king, as seven great angels are said in Scripture to stand before the throne of God.. (Sec book i. discourse x.) Which saw the king's face."] Who were his principal ministers, and admitted into his presence; which was not allowed to every one, but only to the great men of the kingdom. (See Grotius upon Matt, xviii. 10.) And tohich sat the first in the kingdom)) Next to the king; being his royal judges, who determined what was right among the Persians, and were the interpreters of the laws of the country. Of whom Herodotus makes mention, lib. iii. cap. 14. 31. and Plutarch, in Artaxerxes, as primate Usher observes. And they gave them drink in vessels of gold (the vessels being diverse one from another), and royal wine in abundance, according Jo the state of the king. There was a great variety of wines, it is likely, as well as great plenty; and great variety of vessels to drink in, different from all that they had seen. So Drusius translates those words in the parentheses, variantia diversa vasa, as the Jews arc said, chap. iii. 8. to have laws different from all other people, where there is the same word. (Miscellanea, cent. i. cap. 16.) Strabo saith, these princes w T ere so luxurious, that they had their wine from Syria, called chalyboniium; and the water they drank with it, from Eulasus, it being Travroyv tkatpporarov, the lightest of all other waters. And the drinking was according to the law; none did compel. The plainest translation seems to be, the drinking according to custom, none did compel.. It was customary to compel men to drink more than they had a mind to'do; but this. prince left every man to his liberty, that no man should incur any displeasure if he did not drink what others would impose upon him. But Drusius thinks the word dath never signifies a custom. For so the king had appointed to alt the officers of his> house, that, they should do according to every man's pleasure.] Which made the feast most acceptable, when every one drank for his own pleasure, and not for other men's. And such had been the custom of the ancient Persians, who (as Xcnophon tells us) were very sparing in eating and drinking, though in his time they were grown extremely riotous. But nothing was more barbarous than their pressing men to drink beyond their inclinations; which the son of Sirach expresses by the word SAijSwv, (Ecclus. xxxi. 37.) it being no less inhuman to force a man to drink when he is not thirsty, than to deny him drink when he is. ready to perish with thirst. According to an ancient saying of Sophocles in Athenaeus, lib. x. To irphg fiiav irlvuv, 1<tov icak-iv t$ §t\p$v j&V To compel a man to drink by force, is as bad as to compel him to endure thirst for want of drink. Also Vashti the queen made a feast for the women. I have before said, it is not likely (as primate Usher thinks) that this was Atossa the daughter of Cyrus, whom Darius Hystaspes married: for the reason of that match being to strengthen himself in the kingdom, he would not have so lightly parted with her. Jacobus Capellus thinks, by the addition of the word'Par to her name, she. was called by the Persians Par- Vashti,, which by the Greeks is pronounced Parysatis, the mother of Artaxerxes Mnemon. But she could not be the wife of Ochus, who was his son. In the royal house which belonged to king Ahasuerus.] Where she entertained the wives of the princes, and other women; not in the open air, as tho men were, but more privately, as was fit for women, who were not wont to cat together with men. On the seventh day.j Which was in the conclusion of this feast.' When the heart of the king was merry with wine. Which made him a little forget himself, and not consider what became both his own state and that of the queen. He commanded Mehuman, Biztlia, Harbona, Bigtha, and Abagtha, Zethar, and Carcas, the seven chamberlains tfutt served in the presence of AKasuerus the king.] These eunuchs (as the word is translated in the margin) were men of principal authority in the court; where they had great offices about the king. And therefore hie did her honour enough, in sending so many of them to wait upon her, and let her know his pleasure.. To bring Vashti the queen before the king with the croiun-royal, to shew the people and the princes her beauty; for she was fair to look on. It is a very absurd conceit of the former Targum, who saith, he commanded her to be brought quite naked, that her comely proportions might be seen, as well as her face. And yet in Pirke Eliezcr they are so hold as to say, it was the custom of the Persian kings to have' their wives publicly dance before them naked. It was too much, she thought, that he should expose her countenance' to be beheld, especially by all the people: which was contrary to the custom of that country; where they kept their wives very close from the sight of all men but themselves.. Ver.' 12. But the queen Vashti refused to come at tlie king's commandment by his chamberlains.] Which she might do out of modesty, not pride: because, as I said, it was contrary to the custom; and the great men, inflamed with wine, might be provoked by her beauty (as Jacobus Capellus speaks) to lust after her. Therefore teas the king very wroth, and his anger burned in him.] It was the more immoderate, because his blood was heated with wine; which made his passion too strong for his reason. Otherwise he would not have thought it decent for the queen, nor safe for himself, to have her beauty (which was very great), exposed in this unusual manner. Josephus saith, he was the more enraged, because he sent more than once to her, but still she refused to come. Which is not probable; for though it would have become him to send again to know her reason for refusing, yet he persisting in his command/ one would think she would have yielded obedience. Tlien tlie king said to the wise men, ivhich knew, the times. What had been done in former days; or, what was fit to be done on all occasions: men well versed in ancient histories (as Vitringa explains it), and in the laws and customs of their country; who were able to give counsel in all dubious and perplexed Ceases, such as this was, which rarely happened. (De Synag. Veteri, par. ii. lib. i. cap. 8.) (For so was the king's manner towards all that knew law and judgment.] It was his constant practice; and he did not forget this laudable custom even in his drink, to consult with his counsellors before he resolved any thing; who were skilled in tho laws of their country, and could judge what advice was to be given in all cases. And the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, Marsena, and Mcmucau, the seven princes of Persia and Media. These are called the king's seven counsellors in Ezra vii. 14. who took their Wliat shall we do unto the queen Vashti according to law, because she hath not performed the commandment of king Ahasuerus by the chamberlains?. These, words make it plain, that the forenamed great persons were the supreme judges what was law"; and that the king did not govern arbitrarily, by his own will and pleasure, but by the laws of the kingdom... Ver. 1G. And Memucan answered before the king and the princes.'] He is the last of the seven princes, mentioned ver. 14. which inclines mc to think, that the puny judge, as wc now speak, delivered his opinion first (as they do here), and so they spake in order till they came to the first. And thus I find the latter Targum takes it, He was the least of them, and therefore gave his opinion first. But others take it quite contrary, that Memucan was the president of the.council, or the king asked him first what he thought of the matter. ■., Vashti the queen hath not done wrong to the king only, but also to all the princes, and to all the people that are in all the provinces of the king Ahasuerus.'] He declared it to be a crime of such a dangerous nature, that it would have a mischievous influence upon the whole kingdom, if it were not severely punished. For this deed of the queen shall come abroad unto all women. This transgression of the king's commandment (as Maimonides explains it, in More Nevoch. par. i. cap. 23.) will be known every where; for it could not be concealed, being a public affront to his majesty. So that they sltall despise their husbands in their, eyes, when it shall be reported, The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not J] His opinion was, that, then they, would take upon them to disobey their husbands, and slight their commands, when they heard what Vashti had done, and was not punished, for it. Likewise shall the ladies of Persia and Media say this day unto all the king's princes, which have heard of the deed of the queen. He repeats it again, that it would have this effect immediately, especially on the great women, who, from this time forward, would take example by the queen, and say to their lords, Aro you more honourable than Ahasuerus the king, whose wife would not come when she was sent for? So the latter Targum. Tims shall there arise *too much contempt and wrath.] Contempt in the wives, and wrath in their husbands, which would make great brawlings and contentions in all" families. If it please the king, let there go a royal commandment from him, and let it be written among the laws of the Persians and the Medes. He would not have a mere order given, but a law made, which, as it follows, should stand inviolable. The same Targum saith, that Memucan had married a wife, who, being richer than himself, was very proud, and would not speak to him but in her own language; and now he took this opportunity to be ^revenged of her, and make her do whatever he pleased. Jliat it be not altered.] This was cunningly done, saith the same Targum; for if she had recovered the king's fayour, when his anger was over, this counsel might have cost him his head. But what made laws unalterable among them is uncertain. The Targum saith, because the king confirmed it by an oath, and then it became immutable: or, it was sealed, not only by the king, but by all the princes, as one would guess from Dan. vi. 8. 12. 15. That Vashti come no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she.], This was a very rigorous decree. But Drusius observes, that the Persians were inclined to be severe to their wives.. And when, the king's decree, which he shall make, shall be published throughout all his empire (for it is great), all the wives shall give to their husbands honour, both to. great and small.] For none would dare.to disobey, when they heard that the greatness of the queen could not preserve her from such a heavy punishment. And the saying pleased the king and the princes; and the king did according to the word of Memucan. With whom all the other six judges concurred in their opinion. For he sent letters into all the king's provinces; into every province according to the writing thereof, and to every people after their language. The meaning seems to be, that this decree was published in every province, after the manner that such things used to be proclaimed, and in their own tongue, that every one, wonien as well as men, might understand it. Tliat every man should bear ride in his own house; and that it should be published according to the language of every people.] The decree runs thus in the Hebrew, That every man should bear rule in his own house, and speak in the language of his people. It seems the Persians had yielded so much to their wives, that when they had married a stranger, they suffered her to bring her own language into the family. But this decree altered that custom, and allowed no other language to be spoken in the family nut that of the man, and of the people among whom he lived. (See De Dieu.) And thus the former Targum, Every man shall rule in his own house, and compel his wife to speak in the language of her husband, and in the language of his people. Which, indeed, was a token of dominion; all conquerors endeavouring to bring in their own language' into the country which they have conquered. The latter Tar-r gum hath only these words, that every man shall be honoured in his own house, and speak according to the language of his people; that is, give his commands in his own language, which every one was bound to learn. (b) 4Z2 [chap. II. in a private place where the. officers could not find her. But when the virgins were gathered together, and Esther was missing, whom all the neighbours knew to be a verygreat beauty, they procured an order from the king to Mordecai, that upon pain of death he should produce her; jvhich he did. But perhaps I take too much notice of. these Jewish fables. ~ r> *, JxFTER these things, when the wrath of king Ahasuertis was appeased, he remembered Vashti, and what she had done, and what, was decreed against her. When his anger was abated, and the wine gone out of his head, his ancient love began to revive to Vashti, whose beauty was exceeding charming; but then he remembered withal her undutiful behaviour, and the decree he had passed against her, which was irrevocable, so that he was in a great strait. Yet the latter Targum saith he called for the seven princes, who had given him the forenamed counsel, and said unto them, I am no longer angry at Vashti, but* at you, who, from what I said in my drink, took occasion to destroy her; and thereupon commanded them all to be slain. For which there is no ground; but by what follows it appears to be a fable. Then said the king's servants that ministered unto him, Let there be fair young virgins sought for the king. The same servants, in all likelihood, mentioned ver. 14. of the foregoing chapter, who continually attended him. And when they saw him afflicted, contrived by a new love.to blot out the remembrance of the old. And let the king appoint officers in all the provinces of his kingdom, that they may gather together all tlie fair young virgins unto Shushan the palace. The better to divert him, they propound that a great number of the most beautiful virgins that could be found should be brought from all parts to Shushan, that out of them he might take his choice which of them he would make his queen. To the house of the womenJ] Or rather of the virgins; for the house of those who were women or wives was different from this, and under another governor," (ver. 14.) Unto the custody of Hegai the king's chamberlain, keeper of the women.] Of the virgins, as Shaashgaz was of the women or concubines, (ver. 14.) And let their things for purification be given them.] In this*house, saith the former Targum, there was a place fof bathing, and they were furnished with ointments and:pei> fumes, and all other things necessary either for ornament or cleanliness; for the Hebrew word signifies both. And let the maiden which pleaseth. the king be queen in the stead of Vashti. And the thing pleased the king; and he did so. He approved of the advice, and gave order about it..., r. -, r Vj., Noiv,in Shushan the palace there was a certain Jew, whose name was Mordecai. Who is thought by some to have come to Jerusalem with Zerubbabel(bccause one of that name is mentioned in his company), but returned back again to Babylon, being one of the king's servants; foi> he was one of his guard,.or keeper of the door; or, as we translate it, he sat in the king's gate, (ver. 19. 21.) But this was another Mordecai, as appears from the time wherein he lived, in the latter end of the Persian empire.... The son ofJair, the son ofShimei, thesonofKish,a Benjamite.]<Thc latter Targum here give's his pedigree. down from Benjamin, the son of Jacob, but mixed I with such fables that no credit can be given to it % iry'von i % Ver; 6. Who had been carritd away from Jerusalem with the captivity which had been carried away with Jeconiah king ofJudah, whom Nebuchadnezzar the king of Babylon had carried away.] Mordecai vas not then carried away, but Kish, who is mentioned just before, from whom Mordecai was descended; (Sce'our Rainoldus, Cens. lib. Apocryph. praelect. cxlvi.) And Bonfrcrins also hath well observed^ (in his appendix to his Praeloquium to his Commentaries on the Scripture/ chap. 7.) if he himself was then brought from Jcrusalem,hc must be at least a hundred and ten years old (supposing this history to have fallen out in the time of Darius Hystaspcs) when he came into" the place of Hainan; for, from the captivity of Jeconiah, till their deliverance from captivity, was eighty-one years; and from thence to the reign of Darius Hystaspcs' was almost twenty years, as EuseT)ius saith; and Haman was hanged in the twelfth year of this king; so here arc a hundred and ten years. But it is not credible that a man of such a great age should be advanced to such authority as he had; alnd more incredible that Esther, who was his cousin-gcrman, should be beloved'. of Ahasnerus when she was an Old maid, as she must have been, if Mordecai, was of these years.' And he brought tip Hadassah (that is, Esther), his uncle's daughter. Her Jewishname was Hadassah, signifying in Chaldee a myrtle, as the former Targum saith ^ but he Persian name Was Esther, which he fancies was from the Greek word A<rnjp, a star. But the other Targum derives it from satar, which • signifies hidden, because she was hidden in: Mordecai's house &long time, and no man saw her but he; or rather, because her nation was concealed, and not known. Primate Usher thinks, that as Vashti was' Atossa, so* Esther was she whom the heathens called Artystona; who, as Herodotus saith, was the wife Darius loved above all other^ and had her statue made of pure gold, (lib. ill, cap. 88: and lib. vii.cap. 09.) He saith, indeed/that she also was another -daughter of Cyrus, and sister to Atossa; but he was either ignorant (as that great man thinks) of the Persian genealogies; of out of envy concealed their original; It is more likely he gives a true account Of her descent/as he doth of other things, and she was not Esther.'For she had neither: father nor mother.] Her father died; saith the former Targum, when her mother was big with child of her, and her mother died as soon as she was brought to bed. And tlie maid was fair and beautiful; whom Mordecai (ivhen her: father and mother were dead) took for Ms own daughter.] The Vulgar translates it, adopted her for his daughter. Which doth' not signify such an adoption as amonjjthe Romans (as Mr; Selden observes)/but only paternal love and care to.bring up a child who had lost her parents. Por the Hebrew doctors are so'far from acknowledging any adoption, that they say he took her to make her his wife. So Jarchi by bat (daughter'] understands beth, a house; which the" LXX. follow; he educated her tig ywaJtca, to be his wife, (lib. de Succession, cap. 4. p. 18.) 'Soil came to pass, when the king's commandment and'his decree wasMdrd, and when many maidens were gathered together vnto Shushan the l palace, to the custody of HegaijthatEsthenwdS brought also unto the king'shouse, lothi aistody of Hegai ^keeper of the women:] The words which we translate" iu^ brought, may be translated was taken; and that by force, as the word sometimes signifies, and as the former Tatgurh here explains it; she teas brought by violence. The latter Targum tells the manner of it at large; That Mordecai, hearing of tliis order, hid his cousin And the maiden pleased him, and she obtained kindness of him. - That is, Hcgai; who was much taken with her countenance, and her mien, and her sweet disposition (it is likely), and all other things, which he thought would make her acceptable to the king. And he speedily, gave her her things for purification.] That she might be fit before the. usual time to go in unto the king; that is, in a year's time, as some understand it, (ver. 12. 16.)* oi c: H % With such things as belonged to her.].For ier clothes and diet, which the former Targum makes to be very sumptuous. And seven maidens.].One for every day, of the week, saith the same Targum, whose names he gives us, and the' days of the week on.which they waited. Which were meet to be given her, out of the king's house.] Persons of quality, fit to attend hen And he preferred her and her maids unto the best place of the hous& of the women.] And did her so much honour, that he assigned her and her maids the best apartment in the house of the virgins. Esther had not shewed her people nor her kindred; for Mordecai had charged her that she should not shew it. Lest she should be contemned, and looked upon as no better than.a slave. And Mordecai walked every day before the court of the women's house, to know how Esther did, and what should become of her. He might walk there without being suspected, because he belonged to the court, and was a man of condition; for those that were carried away in Jeconiah's captivity (as his ancestors were) were of the better sort, (2 Kings xxiv. 14, &c. Dan. i. 4.) And Esther might find means, by some of those, that attended her, to lethim know the state of her health, and of her affairs. Now, when every maid's turn was come to go in to king Ahdsuerus, after that she had been twelve months. They were kept close so long, that the king might be sure he should not be imposed upon by a child begotten by another man. And besides, it was suitable to the state of the kingto have them wait a great, while, before, they were brought into his company: and another reason here follows. Herodotus explains the first words, lib. iii. cap. 69. where he saith, the Persian women go in to their husbands, iv TrtpirpoTry, in a circle, by turns, r - (For so were the days of their purifications accomplished, to wit, six montliswith oil of myrrh, and six months with sweet, odours.] It is observed by Pliny, lib. xiii. cap. 1. that ointments were first invented by the Persians; which were very necessary in so hot a country, where men and women are apt to sweat much, and so smell rankly,.without great care to keep themselves clean and sweet. For which purpose the oil of myrrh was much used, being very fragrant, and apt also to make the sjrin soft and smooth, and to cleanse it from scurf. The sweet odour served to the same use, to take away all ill scents, and, as some think, to make the body more vigorous. ■ >' There are many authors (as Fortunatus Scacchus observes) who take the word mor to signify not myrrh, but that fragrant herb which we call marum, or, as some think, marjoram, from which excellent oils were drawn: (lib. i. Myrothecium, cap. 60.) but he takes it, as.wc do, for mtjrrh; frpm v whence not only a noble oil was drawn, but being.beat to a powder, such a fumigation was made with it, as was offered unto their gods. Whence Atheneeus blames Alexander's arrogance, for suffering Sjuupva, teal ra aAAa S-v/^ajuara; myrrh and other sweet ddours to be offered to him, (lib. xii. cap. 8.) • r;' 1/ Six months.] This was a long time, which was set (first with that oil, and as many more with sweet odours) for their purification: or rather for their abstersion or cleansing, as the same Scacchus observes: fortherewere.no such purifications here used, as were among, the Jews; but it is a known thing, that, as women in all countries were wont to spend a great deal of time in their dressing, and trimming up. of themselves, that they might appear well abroad; so much more in tl^is country, and when they were to go to the bed of a great king. A.year, indeed, was a long time; but Athenseus saith, that among the Sybarites (who were &delicate,' luxurious people) therewas a sanction that the women, when. they were called. to the public sacrifices at great festivals, npb Iviavrbv rrjv -irapaaKevrjti iroitta^ai,wereto make preparation for it a yeai'before.: \ l'j i.::; And with other things for the purifying of the women).] Whatsoever was proper for this purpose, was used in their preparations for thekirig's bed. Then thus came every maiden unto the king; whatsoever she.desired tpas given her to go with her out of the house of the women unto the king's house. Whatsoever ornaments or attendants she desired..... * - In the evening she went, and on the morrow she returned into the second house of the women, to the custody ofShaashgaz the king's chamberlain, which kept the concubines. She returned no moreinto the former house, having lost her virginity: butwas treated in another house, as one of the king's wives: foir so concubines were, of a secondary sort, as I have often noted. Site came in unto, the king no more, except the king de^ lighted in her, and that she were called by name.] For every one's. name was registered, as the Targum.saith, and the night, I suppose, when she went in unto the king, r. Ver; 15. Now, when the turn of Esther, the, daughter of Abihail, the uncle of Mordecai (who had taken her for his daughter), was come, to' go in nnto the king, she required nothing.] But was contented with her own natural beauty, and desired nothing of art to repommendher.. \ \ But what Hegai the king's chamberlain, the keeper of the women, appointed.] Yet she did not refuse what he,. who had been so kind to her, ordered for her.. And. Esther obtained favour in the sight of all them that looked upon, her.] All that beheld her, as she passed from the house of the. women to the king's house v admired her beauty: which needed no ornament, for the greatest. ornaments of virgins are modesty (as Pellicanus speaks), silence, well-disciplined eyes, a serene countenance without levity, a horror of all wantonness; which meeting all in her, made her acceptable to every one that saw her. i. - So Esther was taken unto king Ahasuerus into his house-royal. She was not sent back in the inorning unto the second house of the women, as the rest were, but the king kept her in his own house, intending to make her more than a concubine. In the tenth month (which is the month Tebeth), in the seventh year of his reign.] He made tho great feast we read of in the foregoing chapter in the third year of his reign, in the end of which Vashti was sent away. How it came to pass that it was so long before Esther was advanced to succeed her, seems difficult to resolve: but we are to consider, that a great deal of time was spent in gathering the virgins together, and that she was a year in preparing herself for admission to the king; and several, it is likely, went in before her, who had also their time for preparation; and took some time, it is likely, to try how he liked her wit, humour, and conversation.. And advanced him, and set his seat above all the princes that tvere with him.'] Either of his own or other nations. For it is likely the Persian kings, as the Chaldee before them, had many kings and princes, whom they had conquered, with them, who had the honour sometimes to sit on royal seats before them, (2 Kings xxv. 28.) jljlFTER these things. Abont five years after, as appears from ver. 7. Did king Ahasuerus promote Ilaman the son of Hammedatha the Agagitc.]. He was descended from the royal race of the Amalckite kings, and grown into great favour in tins court, as Daniel and big companions, who were of noble blood also, (Dan. i. 3.) The latter Targum hath given us the pedigree of Haman, up to Eliphaz, the eldest son of-Esau. And all the king's servants, that were in the king's gate, bowed and reverenced Hainan; for the king had so commanded concerning him. To bow the knee or the body to all great persons. was a common respect; for which there needed not a particular command to require this of every body with respect, to Hainan, since no doubt they did it to all princes, and would much more do it to him, who took place of them all, and was theprince's favourite. There was therefore some kind of Divine honour intended in this; such asSvaspaid to the Persian kings themselves, to whom the Greeks would not pay this sort of respect',' because it was accounted Divine. And the word reverence imports something beyond boiving, which was falling flat upon their faces to the ground. Such prostrations. the kings of Persia expected: and Ahasuerus, to express his great affection to Hainan, would have it paid. to him. The former Targum I believe thought of this, when he saith, Tfiey in the king's gate bowed down to his image which lie hadset'up, and worshipped Haman. But Mordecai bowed not, nor did him reverence.] Because he was of a nation devoted by God to destruction, with whom therefore the Jews would have no friendship, nor shew them any kindness, but remember the injuries they had done them, (Deut. xxv. 18, 19.) But this doth not seem a reason weighty enough;,why he should not jiay him civil respect, which was given to all men in great place, especially since by denying it he might expose his whole nation to danger. This is an argument that there was something more intended: and accordingly the author of the apocryphal additions to this book understood it, who represents Mordecai praying after this manner: "Thou knowest, O Lord, that it is not contumaey, nor pride, nor desire of vain-glory, that makes me not worship Haman; for 1 would willingly kiss his feet, for the safety of Israel: but I do it, that I may not prefer the glory of a man to the glory of God; nor adore any one but thee my Lord alone." * Then the king's servants, which tvere in the king's gate, said xinto Mordecai, Why transgressest thou the king's commandments?. I suppose it seemed strange to them, that one single person should refuse to do what every body did, especially since tliereby he disobeyed the king: therefore they expostulated with him, to make him sensible of his duty and his danger. Noiv it came to pass, when they spake daily unto him, and he hearkened not unto them. Seemed not to regard what they said, and perhaps gave them no answer. Tliat they told Hainan, to see whether Mordecafs matters would stand.] Whether he would persist in his stiffness, and what would be the issue of it. For he had told them thathewasa Jew;.] Beingmuch pressed by them, he confesses the reason why he could not do'as they did. For, that they might not think it was pride or sullenness that made him not comply with theking's order, he acquaints them plainly of what religion and what nation he was; who might not shew any respect to an Amalekite (as some take it), or worship any but God alone, as I take the meaning to be. And thus the latter Targum here explains it: when they askedhim why he did not obey the king, he answered, " What is the son of man that he should exalt himself? what is he that is born of a woman, who comes lamenting into the world, and is of few days, and then returns to his earth, that I should worship him? No, I worship God, the living God, who endures for ever/' &c. And so he goes on, describing very well the glorious majesty of God, the Lord of heaven and earth, and thus'concludes,'" He is to be praised by us, and before him we ought to bow down ourselves/' • And when Haman saw that Mordecai bowed not, nor did him reverence, then tvas Haman full of wrath. It is likely he did not mind what every one did that was in the king's gate (where there was a great crowd), till he was told of Mordecai's neglect; and then he marked him when he next passed by, and was highly enraged at him. And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of king Ahasuerus, even the people of Mordecai.] He disdained to take so poor a revenge as to rid himself of one man alone, but resolved to make the whole nation suffer, who he knew were enemies' to that nation from whence he sprung. \ In the first month (that is the month Nisan), in the twelfth year of king Ahasuerus, they cast Pur, that is the lot, before Haman, from day to day, and from month to month, to the twelfth month, that is the month AdarJ] It was the manner of the eastern country,, by casting lots into an urn, to inquire what days would be fortunate, and what not, to undertake any business in: according to which superstition Haman endeavoured to find what time of the year was most favourable to the Jews, and what most unlucky. And first he inquired what month was most unfortunate, and found the month Adar,: which was the last month in the year, answerable to our February. For, as Guil. Schickard observes, there was no festival solemnity in this month, nor was it sanctified by any peculiar rifes. And'then he inquired the day, and found the thirteenth day was riot auspicious to them, (ver. 13.) Some think there were as many lots as there were days in the year, and for every day he drew a lot; but found none to his mind, till he came to the last month of all, and to the middle of it. (See Hottinger's Smegma Orientale, p. 75.) Now this'whole business was governed by a wonderful providence of God; by whom these lots were directed, and not by the Pcrsiangods, to fall in the last month of the year; whereby almost a whole year intervened between the design and its execution, and gave time for Mordecai to acquaint Esther with it, and for her to intercede with the king, for the revoking or suspending his decree, and disappointing the conspiracy. And Haman said unto king Ahasuerus. Or rather had said: for it is not likely he would cast his lots till he knew his mind, for fear he'should lose his labour.' There is a certain people scattered abroad, and dispersed among the people in all the provinces of thy kingdom.] For a great number of them, being well settled in the land of their captivity, would not return to Judea when Cyrus gave them leave; whom Haman represents as a despicable people, or vagrants and stragglers (as the latter Targum un- Oigitized by Microsoft ® [chap. IV; de'rstands it), dispersed here and there up and down in his dominions. And their laws are diverse from all people, neither keep they the king's laws.'] A proud, high-spirited people (as the same Targum represents the sense), who Jive by laws of their own, and will observe none of the king's; for they will neither eat of our meat, nor drink of our wine, nor keep, our festivals; but have several of their own, on which they will not work, nor do the king's business. All which ho sets forth at large in that paraphrase. Tlierefore it is not for the king's profit to suffer them.] The former Targum thus glosses upon these words, " Theking gets nothing by them, while they live in this kingdom; but what will he not get if he destroys them all?" The other. Targum makes him represent them as griping usurers, which; was to the damage of the king's people. If it please the king, let it be written that they may be destroyed. Ho desires, not only a verbal command, but an order in writing, for their utter extirpation as a pestilent people... • And I will pay ten thousand talents of silver.] He promises to compensate the loss, of the tribute which they paid yearly by a vast sum of money, which he would pay immediately. But he intended not to pay o&e farthing of it himself, it being easy to raise it out of the spoil of the Jews', goods, (ver. 13.). k \.., To the hands of those that have the charge of the business.] Not of those who had the charge tokill them, but.'of those that received the, king's money; as appears by the next words; tobring it.into the king's treasuries And §o. the same Targum, ",I will pay it into the hands of those % whocoin the king's money;" that is,. into the mint, as we now speak..') „ li/ii t' >vji« r And the king took his ring from his hand, and gave it unto Haman the soti of Hammedatha the Agagite, the Jews' enemy. Without any examination into the condition of. the people, he consented, to their destruction. So, loath* are men that love their pleasure to take any pains to distinguish between truth and falsehood.... „•< ~ And the king said unto Haman, The silver is given unto thee, the' people also, to da with them ns it seemeth goodto thee. He gave him power to draw up what decree^ he:pleased^ and seal it with.his own ring; but as for.themoney, he loved him so much, he would have none of it.. TJien were the king's scribes called. As there were sacred scribes among the Jews, who were men learned in the. law, so there were political both among them and other nations, as L'Empereur observes upon Bertram, de Itepub. Jud.p.381;. And there were twosorts of them; one of which was -employed in writing public letters or contracts, and other acts that,were to be signed by authority, the more honourable and highest of which were such, as are called here the king's scribes, whom the Chaldee calls, the king's notaries, and.we now call secretaries of state.. \. • * ■. •; On the thirteenth day of the first month.] This was not wisely projected, to let his desigu be known solong before it was to take effect; for.the king's mind might, alter, or the Jews might, find some way to deliver themselves, or might steal out of the kingdom. <, And there tvas written (according to all that Haman had commanded) unto the king's lieutenants, and to the governors that were over every province, and to the rulers of every people of every province, according to the writing thereof, and t6 every people after their language; in the name of king Ahasuerus wds it written, and sealed with the king's ring.] He himself indited the decree by the royalauthority, and made it, no doubt, as strict as it was possible; and perhaps commanded it to be executed under great penalties, by all manner.of officers, who were required to take care to sec it done., And that none might be ignorant, it was written in the language of every people, and in the character they could read. And the letters toere sent by posts into all theking's provinces. Concerning these posts which were in use among the Persians, see Herodotus, lib. viii. cap. 98. where, describing the dispatches which were sent into Persia to carry the hews of Xerxes's overthrow, he saith, Tovrltov $£ Ttov y Ayy(\u)v ovSlv e<m Saaaov, otl irapayivtrat. Svrjrbv tov, &c. There is nothing upon earth swifter than these messengers, whom neither snow, nor rain, nor heat, nor night, can hinder from finishing their course speedily.. The manner of which he there sets down, which the Persians, he saith/call \Ayyapftov. To destroy V to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even ttpon the thirteenth day, of the twelfth month, and to take\ the sppil of them for a prey.] This was a strong motive to such abloody.exccution, that they who killed them should enrich themselves by their spoil? The copy of the writing, for a commandment to be given in every province, was published unto all people, that they should be ready against that day. Copies of this original decree of; the king-were, sent into every province,, and there ordered to *be published, requiring them to be ready against that day. Hie posts went out, being hastened by the king's commandment; and the decree was given in Shushan the palace. He procured a new commandment from the king, requiring their speedy delivery of this decree, that the people might not want time to. prepare for its execution; and he also got it signed by the king's council; for that, seems to be meant by its being given in Shushan. And the king and Haman sat dowti to drink.] It is likely- Haman made an entertainment for the king, to thank him for his great kindness to him in this grant. ■ But the city Shushan tvas perplexed.] The Je\vs that lived there, who were very numerous, knew not what to do: and it is probable other people in the city were very fearful what, would bfecomO of them; not knowing but that they might also suffer in such a massacre: and perhaps some of them were related to the Jews,,or had made friendship with thefcn, and therefore were much concerned at this horrid decree. And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen in the stead of Vashti.'] She being at, this time, as Jacobus Capellus computes, twenty years old, ad A. M. 3645. But some make a question whether she did not commit a great sin to come at this dignity, not considering the custom of those times and countries. For those persons whom the king took into his bed after the manner beforementioned, were not harlots, but became his wives of a lower sort; for whom he provided ever after, and they were no longer chargeable to their parents or friends; nor might any other man marry them. Such a one Esther would have been, if he had not liked her so well as to do more for her.' Which, no doubt, was ordered by a special providence of God, who thus rewarded her virtue, and also preserved the whole nation of the Jews from perishing. T Then the king made a great feast unto all his princes and his servants, even Esther's feast.~\ So it was called, because it was made in honour of her, and, if we may believe Josephus, lasted a whole month.... And he made a release to the provinces.] At this feast he gave the people some ease in their imposts, and forgave them some of the duties they were bound to pay him. Some have affirmed, that this is reported by Herodotus to have been the custom of the Persian kings at their marriages. But I can find no more than this in him, that 6 tea- Qiaraixtvog Ba<Tt\evg, &c. %vhen he was made king, he remitted the tribute that was due to him from all the cities, (lib. vi. cap. 59.) And gave gifts, according to the state of the king.'] He made great presents to the queen, as the manner of the Persian kings was; who gave to their queen at their marriage such a city to buy them clothes, such a one for their hair, another for their necklaces and other ornaments, and so for the rest of their expenses. Here the latter Targum tells an idle tale, how the king desired Esther to tell him what country <she was of, and who were her ancestors from whom she descended. To which she answered, that her parents dying when she was an infant, she did not know who were her forefathers: which the king hearing, he released all men of their taxes, and gave them gifts, saying, I will be kind to all people of all nations, because I will be sure to be kind to the people of Esther, who are among some of them.' k / And when the virgins tvere gathered together the second time, then Mordecai $a* in the king's gate. This doth not signify that there was another inquisition for virgins after Esther was married; but, to join this history with what follows, he repeats what was said before, ver. 2.. that nt the time when this second collection of virgins was made for the choice of a new wife, as there had been one before when Vashti was married, then Mordecai was in attendance at the gate of the palace; and so proceeds to shew how he discovered a plot against the life of the king. Esther had not yet shewed her kindred nor her people, as Mordecai had charged her. Which he would not have her to discover, lest she should be hated for her nation's sake, or her nation be envied for her good fortune. For Esther did the commandment of Mordecai, like as when she was brought up with him.] A rare, example of virtue, that she should be so observant of him when she was a queen; for most forget what they were, when they are unexpectedly grown very great. In those days (while Mordecai sat in the king's gate), two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus.] These were two great men, who, perhaps, kept the door of the king's bedchamber, and were incensed at the divorce of Vashti (whose creatures they were), or at the advancement of Esther, knowing her to be related to Mordecai, who they were afraid would be raised to greater power than themselves. Thus the former Targum writes, " Doth not the queen by her power with the king intend to turn us out of our places, and put in Mordecai?" therefore they resolved to poison him, as both that and the latter Targum understand it.' •. *, And the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecai s name. One of their servants; whose name (as Josephus saith) was Barnabazus, discovered the conspiracy to Mordecai, who found means to inform Esther of it, and she acquainted the king with it from Mordecai. And when inquisition was made of the matter, it was found ont. His information which he gave to the king appeared to be true, upon a due inquiry into the matter.. Therefore they were both hanged on a tree: audit teas written in the book of the Chronicles before the king.] In the day-book, wherein all memorable things were recorded, to be read (as the Targum observes) before the king, when he required. Here we may see the infelicity and the danger of the most potent persons: the life of a great king depending upon the fidelity of one single person, whose service was neglected by the court, though a memorial was made of it. Thus all masters of families are obnoxious to the perfidiousness of their servants that wait upon them. They are the words of Conradus Pellicanus. And put on sackcloth icith ashes. As tho manner was, in great sorrow* And went out into the midst of the city, and cried with a loud and a bitter cry.'] Saying, as the same Targura expresses it, What a heavy decree is this which the king and Hainan have passed upon us 7 Not against a part of us, but upon us all, to root us out of the eaTth: whereupon all the Jews flocked about hira; and he caused the book of the law to be brought to the gate of Shushan, covered with sackcloth; and therein he read those words of Moses in Dem. iv. 30, 31. " When thou art in tribulation, and all these things are come upon thee, in the latter days, if thou turn to the Lord thy God, and shall be obedient to his voice (for the Lord thy God is a merciful God), he will not forsake thee, nor destroy thee, nor forget the covenant of thy fathers, which he sware unto them." After which he exhorted them to fasting, humiliation, and repentance, according to tho example of the Ninevites. rr HEN Mordecai perceived all that tvas done. WIiich.it is likely he heard by some friend before it was publicly known, but did not express his grief till the edict was hung up... Mordecai rent his clothes.] Both before and behind, saith* the latter Targum. And came even before the king's gate. That his cry might come to the ears of Esther. For none might enter into the king's gate clothed with sackcloth.] But he durst not take his place in the gate, because none that were in mourning might come there: so careful they were, not in the least to disturb the king in his pleasures. By this it appears, as from many other places, that In the gate they made their court, as we speak, and dispatched all public affairs (as I have noted often before), which was here practised more thanMn other places, because the Persian monarchs lived more retired than other princes, few but those who attended them being admitted into their palace. And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes.] All day long they fasted, and wept, and lamented * themselves; and in the night many lay, not in their beds, but on the ground in sackcloth and ashes. So Esther's maids and her chamberlains came and told it her. As a piece of news, or perhaps they understood there was some relation between them. TJten was the queen exceedingly grieved.] Imagining some mischief had befallen him, and not knowing what it was. And she sent raiment to clothe Mordecai, and to take away his sackcloth from hiin.] That he might come to court, and take his place in the gate. But he received it not.] This, no doubt, very much increased her grief. Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her. In whom the king had a great confidence, and whom she could entrust with such a message. And gave him a commandment to Mordecai, to know what it was, and why it was.] What was the cause of his weeping and wailing, and why he would not accept of the garments which she sent him; as the latter Targum very well explains it. So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate. Where, it is like, he still continued lamenting their miserable condition. And Mordecai told him of all that had happened unto him. How he had refused to worship Haman (as the former Targum explains it), and how this had incensed him against the whole nation- And of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them.] The ten thousand talents he had offered, to procure the king's consent to their destruction. Some of the Jews here add another marvellous thing which had happened to Mordecai the very night before Hatach came to him, which he desired Esther might be acquainted withal: whether it be true or false, I think fit here to remember it (it seeming to be so piously designed), as I had it, near threescore years ago, from a great man in the Jewish learning, who quotes for it R. Moses Almosnino, in a book called Jede Moseh (the hands of Moses), where he says, That Mordecai going home in great heaviness, reflecting on the danger his whole nation was in, met three boys coming from school, whom he examined what they had learned that day; one of them told him his lesson had been in Prov. iii. 25, 26. u Be not afraid of sudden fear, nor of the desolation of the wicked when it cometh: for the Lord shall be thy confidence," &c. Then Mordecai cried out, I am confident this desolation shall not be so speedy. Then the second child told him he had learned that day, Isa. viii. 10. <k Take counsel together, it shall como to nought; speak the word (or pronounce the decree), it shall not stand; for God is with us." O the wonderful goodness of God, said Mordecai, that thus out of the mouth of babes and sucklings ordaineth strength. And what have you learned? said he, to the third child; who answered, Isa. xlvi. 4. " Even to your old age I am he (that is, the God); unto hoar hairs will I carry you; I have made, and I will bear: even I will carry, and will deliver you." Now, blessed be God, cried Mordecai, that hath not left us comfortless; his hand shall be with us, as in former ages, &c. But another great man, in this learning, hath lately admonished me that this rabbin is but of yesterday, and designed to elude the prophecy of Psalm viii. quoted in the gospel, and therefore unworthy to be mentioned in this place.' Also he gave him the copy of the writing of the decree that ivas given at Shushan to destroy them, to shew it unto Esther. That she might be fully satisfied what was intended. And to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people.] He charged her, I suppose, in the* name of God, or, as she loved her nation, to go and earnestly to beseech the king to be merciful to the Jews, as the Targum expounds it. And Hatach came, and told Esther the words of Mordecai. x Again, Esther spake unto Hatach, and gave him commandment unto Mordecai. * -, All the ki?ig*s servants, and the people of the king's provinces, do know. That is, nobody, either in the court or in the whole kingdom, was ignorant. That whosoever, whether man or woman, shall come unto the king into the inner court, who is not called.] Here the king kept retired from all company, but such as he called for, or was pleased to admit. There is one law of his to put him to death.] Let him b'fc of ever such quality there was no exception; but one law reached all that were so presumptuous. This seems to have 5A been an ancient law in that country, mentioned by Herodotus, lib. i. and Athcnaeus, lib. xii. But the former Targum will have it, that it was procured by Haman, that none might come into the king's presence unless he introduced them. Except such to idiom the king shall hold out his golden sceptre, that he may live.) Which, I suppose, was so seldom done, that few would venture to stand in need of a pardon. A sceptre was the ensign of the highest and most absolute authority: so that, as Wagenseil observes, when Mordecai was advanced to the greatest dignity next to the king, having royal apparel, and a great crown on his head, (viii. 15.) yet he had no sceptre; for that was proper and peculiar to the king. But I have not been called to come in unto the king these thirty days.] Which might justly make her fear his love -vyas cooled to her, and then her person and petition might not be acceptable to him.. of Solomon, " The king's heart is in the hand of the Lord; as the rivers of water, he turaeth it whithersoever he will," (Prov. xxi. 1.) So Esther dreto near, and touched the top of the sceptre.] Kissed it, saith the Vulgar, or put her hand under it, saith Grotius, in token of her subjection and thankfulness for his favour. Ver. 3- Then said the king unto Jier, What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom.] This is' an usual form of speech among kings, when their hearts are enlarged, and they overflow with affection to others, or when they give them the freest liberty to demand what they please, as Grotius explains it upon Matt. xiv. 7. It is a foolish addition, which the latter Targum here makes, that he excepted one thing, which was the building the house of the sanctuary at Jerusalem, which he would not grant, because he promised Geshem, Sanballat, and Tobiah, it should not be built, lest the Jews should rebel. jyi OW it came to pass, on the third day. In the conclusion of the fast, or, as the former Targum, on the third day of the Passover. That Esther put on her royal' apparel, and stood in tlie inner.court of the king's house, over against the king's house.] But first, saith the latter Targum, she made a solemn prayer to God, with many tears, as soon as she was dressed, saying, "Thou art the great God, the God of Abraham, Isaac, and Jacob, the God of my father Benjamin: as thou didst deliver Hananiah, Mishael, and Azariah/ out of the fiery furnace, and Daniel from the lion's den, so deliver me now out of the hand of the king, and give me grace and favour in his eyes/' &c. And so he goes on in a, very long prayer. And the king sat upon his royal throne in the royal house, over against the gate of the house.] So that he could sec every one that came into the court. \JN that night could not the king sleep.] Now follows a wonderful turn of affairs: God so disposing it, that the king could take no rest in the night; and instead of music and singing, and diverting himself with his wives and concubines, he called for the records of the kingdom to be read to him.. And he commanded to bring the book of records of the Chronicles; and they were read before the king J] These were diaries, wherein was set down what passed every day, which we now call journals, (as I observed, ii. 13.) And in them it was the manner of the Persians to set down the names of those who had done the king any eminent service; as Grotius notes out of Herodotus, Thucydides, and Procopius. And it was so, tvhen the king saw Esther the queen standing in the court, that she obtained favour in his sight. He. was much moved, saith the former Targum, to sec trouble in her countenance, and her eyes full of tears; and so immediately comforted her in the manner following. And the king held out to Esther the golden sceptre that was in his hand.] In token of his favour, and inviting her approach. But the other Targum says, that the officers about him, as soon as she entered, ran to apprehend her, that she might be put to death: but the king stopped them, by his shewing she was acceptable to him. So true is that And it teas found written, that Mordecai had told ofBigthana and Teresh, two of the king s chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus.] It was a singular providence of GoB, that they should read in that very part of the book wherein the service of Mordecai was recorded. And the latter Targum, to increase the wonder, saith, that Shimstaeus,who brought the book, and opened it at this place, seeing this which was written of Mordecai, turned over the leaves, and would have read in another part of the book; but the leaves flew back again to the same place where he opened it, and ho was forced to read that story to the king. And the king said, Wltat honour and dignity hath been done to Mordecai for this? Then said the king's servants tliat ministered unto him, There is nothing done for him. Great men sometimes are unmindful of the highest services that are done them, and take no care to reward them. Though some think the king ordered him a reward, of which, by the artifice of those in the court, who hated the Jews, he was deprived. But there was a special providence in it, that he went without a reward then, which procured it for him most opportunely at this time. It is not improbable, that, as Josephus saith, the history of some of his ancestors Avas read before they came to his reign; wherein was set down what services men had done, and what preferment or gifts had been bestowed upon them; which moved iho king to ask, when they came to this story of.Mordecai, what had been done for him? And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. It was very prudent not to open her mind presently, but first to endear his affection by feasting, music, dancing, and whatsoever might please him: and it was no small pleasure, it is likely, that she invited his favourite to come to her entertainment together with him. There was also a singular providence of God in this matter, which so disposed her mind, that the high honour the king bestowed on Mordecai the next day might fall out between this and that, and make way for her petition. ■ • And the king said, Who is in the court?] For he was resolved immediately to shew how sensible he was of his service. (Now Uaman was come into the outward court of the Mug's house, to speak unto the king to hang Mordecai on the gallows tliat he had prepared for him).] He was come very early to court, that he might gratify his revenge, and go with more pleasure to the banquet. This was another part of God's providence, to bring him so soon to court when the king was thus disposed. And the king said, Cause Haman to make haste, that he may do as Esther hath said. Get himself ready with all speed. So the king and Haman came to the banquet that Esther liad prepared. And the king's servants said unto him, Behold, Hainan standeth in (lie court. And the king said, Let him come in.] Which ho durst not do, as great as he was, without leave. Ver. G. So Haman came in. And tlte king said nnto him, What shall be done unto the man whom tlte king delighteth to honour?] The king, in all probability, would not have asked this question, but ordered himself what he thought fit, if God had not intended that Mordecai should have the greatest honour done him, and that by the judgment of his greatest enemy. (Now Hainan thought in his heart, To whom would Hie king delight to do honour more than to myself?)] Ho had reason to think so, because he had already heaped so many favours upon him, and was now invited by the queen to keep him company at her banquet. And the king said unto Esther at the banquet of wine.~. At the conclusion of the entertainment: for they did not drink wine, but water, at the beginning of their feasts. What is thy petition? and it shall be granted unto thee: and what is thy request? even to the half of the kingdom it shall be performed.] This shews it was not a sudden passion of love that made him speak so kindly to her before, but he had a settled affection for her, which disposed him to be very bountiful, and shewed he was much pleased with her entertainment. Then answered Esther, and said, My petition and my request is, • And Haman answered the king, For the man whom the king delighteth to honour, If I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to-morrow as the king hath said.] That is, make her request to him: which she thought would be more seasonable, when she had won his heart by fresh expressions of her desire to please him, and obtained also a new promise from him, that he would deny her nothing: for there was need of a great preparation, to dispose him to do so great a thing for her, as to revoke or suspend his own decree. The latter Targum, after his fashion, gives several frivolous reasons why she invited Haman to the banquet twice; but the last of them is tolerable. The Israelites were in great expectation of the issue of this feasting, and hoped to see Haman presently cut off; but she was resolved to turn.their thoughts the right way, that is, from her unto God, looking for mercy from their heavenly Father. Let the royal apparel be brought which the king useth to wear.] When he went abroad, and appeared publicly among his people;, which should rather be translated, the royal robe, an external garment, or stole, coming down to his feet, which none wore but himself. And the horse that the king rideth upon.] I suppose it was a horse which none might ride upon but himself; like the mule among the kings, of Israel, which was peculiarly appointed to their own use, as I have noted on 1 Kings i. 33. Herodotus (lib. i.) mentions such a generous and most noble horse belonging to the king of Persia. And the crown-royal which is set upon his head.] That is, upon the horse's head, upon which there was a royal ornament; as there is now at Rome, called afiocco. For keter is a large word, signifying any ornament about the head or the neck. And that this refers to the horse, not to the king, is plain in the Hebrew, and frcon the next verse? and ver. 10, 11. where there is no more mention of this keter; but only of the robe, and of the horse to which this royal ornament upon his head belonged. (See Ludovicus de Dieu.) Then went Haman forth that day joyful and with a glad heart. To think he was in such favour with the queen, as well as with the king. But when Haman saw Mordecai in the king's gate, that he stood not up, nor moved for Mm, he was full of indignation against Mordecai.] The Targum still repeats it, that he saw Mordecai would not rise up before his image. And let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to hououf.] This proclamation, in all likelihood, was made by some public officer. Nevertheless Haman refrained himself i. .From taking any sudden revenge.. » And when he came home, he sent and called for his friends, and Zeresh his wife.] The daughter of Totnr (saith the latter • Targum), one of the king of Persia's governors beyond the river. Then the king said to Hainan, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the kings gate.) It is very likely these words astonished Haman, and made Vicrosoft ® CHAP, vi;j UPON ESTHER. as great commotions in him, as the Targum here describes: but he durst not dispute the king's command, nor ask him what Mordecai he meant (there being many, of that name), when the king had plainly told him <?n whom it was he intended to bestow this honour. But if he made any difficulty to obey this command, or desired to be excused, the king bade him say no more, but go (as the verse concludes), and let nothing fail of all that he had spoke?z. And Haman told them of the glory of his riches. How splendidly he lived. And the multitude of his children.] It was a glory in this country, as Drusius observes, to have abundance of children; but the Targum had no shame, when he affirms he had two hundred and fourscore, besides those ten that were princes in the provinces, and besides Shimstaeus the king's', secretary." \'........ And all the things wherein the king had promoted him.] What offices and dignities he had conferred upon him.'-.. And how he hadadvdnced him above the princes and servants of the king.] So that he took place of the greatest princes who were natives of the country, and 6f.all; theofficers in the court. Then took Haman the apparel, and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus sliall it be done unto the man whom the king delighteth to honour J) At which sight (saith the latter Targum) Esther praised God in the words of the Psalmist, cxiii. 7,8. " He raiscth up the poor out of the dust, and lifteth the needy out of the dunghill: that he may set him with princes, even with the princes of his people" And Mordecai said those words, Psal. xxx. JJ, 12. " Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness; I. will praise thee, O Lord God my redeemer, that thou hast not let mine enemy triumph over me/' And they told to Mordecai Esther's words. There seems to have been more than one person that went with this message, to confirm the truth of what she said. Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and to-morrow am I invited unto her also with the king.] He did not fail to relate the peculiar honour the queen had done him, which he could not but look upon as a token that he was established in the favour of the court. And Mordecai came again to the king's gate.] Returned to his duty, clothed not in sackcloth, as the Targum represents him (for then he might not have come there), but in his own raiment. Shewing he,was not puffed up with the honour that had been done him; but foreseeing, no doubt, the happy event which followed. Mitt Haman lutsted to his house mourning, and having his head covered.] Which was a token of sadness and dejection. Tlien Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house more than all the Jews. He would not have her flatter herself Avith a vain imagination, that because she was queen she should be spared; for she would find no more ■ privilege in the king's house than the rest of the Jews did abroad., Yet all this availeth me nothing, so long as I see' Mordecai the Jew sitting at the king*s gate.] How small a matter will spoil all the satisfaction of those who are arrived at the top of human felicity! immense riches,' glory ^ and honour, gave not Haman so much pleasure, as he felt pain from one man's disrespect unto him: and yet he might have given himself ease before this, by speaking one word to the king to displace Mordecai, or put him to death, if his pride and passion would have let him be contented, without the destruction of a whole nation. And Haman told Zeresh his wife and all his friends.] Who were waiting to hear what was become of Mordecai, whom they advised to get hanged on the gallows. Every thing tliat liad befallen him.] How cross every thing had fallen out to him that morning. Then said his wise men and Zeresh his wife.] They whose counsel he had used in his divination by lots, now changed their mind; and his. wife concurred in opinion with them, that these were bad omens. Jf Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shall surely fall before him.] They had observed, it is likely, how the Jews had been wonderfully raised from under great oppressions, since the time of Cyrus; and thence conclude there was a particular providence that took care of them. And it is possible they had heard something of the oracle against the Amalckites, that they should perish by the hands of the Jews. And, as Dr. Jackson excellently notes, (book i, on the Creed, chap. 21.) Those plots which would havp crushed other nations, did often turn to their advancement, and the fall of their enemies. Whence both their rising and falling, and consequently the success of such as opposed them, was in the apprehension of wise men of other nations merely fatal; altogether incorrigible by worldly policy. Whence these wise men of Chaldca (as he calls them), upon the first notice of the wind's turning for them, read Hainan's destiny. And accordingly Achior's speech to Holofernes, Judith v. 17, &c. (whether truly uttered, or feigned by the penman of tho history), was framed according to the known experience of those times, and contained such advices as a faithful counsellor, well acquainted with the estate of the Jews, should have given to his lord, who did not so well understand it. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to th^ Jews from another place. He did not know whence, but he confided in God, that by some means or other he would preserve them from utter destruction. ■ But thou and thy father's house shall be destroyed.] He would have her believe that God would cut off her and her family for self-love, and want of zeal to preserve her nation. And tvho knoweth whether thou art come to the kingdom for s\ich a time as [this?] Rather than refuse to intercede for her people, he would -have her think (though there was dangerin it), that.God had raised her up to the dignity in which she was, on purpose that she might be the deliverer of her people, and therefore go courageously about it. Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits high.] That men might see him that was hanged on it afar off, and bo struck with the greater terror, by that spectacle, of giving any disgust to Haman. And to-morrow speak thou unto the king that Mordecai may be hanged thereon.] They advised him not to wait till the general slaughter of all the Jews, but to rid him pre sently of Mordecai; for which he, had now a fair opportunity, being to attend on the king to-morrow unto the banquet. <<.'.;. <- »4 Then go thou in merrily with the king unto the banquet.] When his heart was eased of'this trouble, thedispatch Microsoft® 5A2 [chap. VI, of his enemy, and the banquet, giving him a double pleasure. And the thing pleased Hainan; and he caused the gallcnos to be made.] And set up before the door of MordecaTs house, saith the former Targum, against the plain words of this history, vii. 9. where it is said, they stood in Hainan's house; from whence, it is possible, he intended to remove them to the door of Mordecai: that Targum hath a great deal of frivolous stuff about this consultation which Hainan's friends had how to destroy Mordecai; some advising one way, and some another, but none approved of till this was propounded. The reason given for it is foolish; but at last he concludes piously, that the Jews were extremely troubled at the sight of the gallows, and all cried to God in the words of the Psalmist,* (exxiii. 2.) " Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the Lord our God, until that he have mercy upon us." 1 CHAP. VI. And while they were yet talking with him, came the king's chamberlains, and hasted, to bring Haman unto the banquet that Esther had prepared.] He hearing their opinion,- that these.things boded some evil to him, was very. slow, we.raay well suppose, in his motion; and could have been content, perhaps, not to have gone to the banquet: or he was musing what to do for his preservation, which made him stay longer than he should have done, before he waited on the king to it. ( t Tlien Esther bade them to return Mordecai this answer: Go, gather together all the Jews that are present in Shushan. Not all into one public congregation, for that might have given suspicion of an intended insurrection, butin several private assemblies. And fast ye for me, neither eat or drink three days, night or day.] None, or very few, could keep a fast for three days and nights, without tasting any meat or drink: the meaning therefore is, that they should make no set meal in their families, neither dinner nor supper, but only eat and drink so much at night as would support them in prayer to God for a. blessing upon her undertaking; or, as Josephus understands it, they should abstain from all delicacies, and be, content with hard and coarse fare. But Drusius thinks this fast was only one whole day and two nights, according as it is said of our Saviour, that he lay three days and three nights in the grave; and then they might fast so long without taking any refreshment: and in those hot countries we read of monks that fasted four or five days. I also and my maidens will fast likewise.] It is not likely her maidens were Jews; yet notwithstanding they might be disposed to fast with Tier; which was not unusual with. the gentiles in time of great distress, as appears by the story of the Ninevites, whose fast the Targum thinks Mordecai imitated, making the cattle, oxen, and sheep to abstain, as well as men and women. And so tvill I go in unto the king, which is not according to the law.] Being thus recommended to God, she resolved not so much to regard the law, as the preservation of her people; for there are insome cases such violent circumstances, that to observe the law, as Grotius notes, would be to offend the chiefest law. Whither Puffendorf refers what we read in Valerius Maximus, lib. iii. cap. 7. n. 1. cap. 8. n. G. And if I perish, I jierish.] This is not a speech of despondence, but of courage and resolution; being as much as to say, I am content to perish in so good a cause; and if I perish for it in this world (as the Targum glosses), I shall have my portion in the world to come. So Mordecai went his way, and did according to all that Esther had commanded him. Betook himself to fasting and prayer (unto which he called all the Jews) as long as Esther required, omitting the joys ofthe* paschal feast, and turning it into a fast, if we may believe the former Targum: for that paraphrast thinks, that Haman laying his plot in the month of Nisan, (ii. 7.) and Mordecai presently applying himself to defeat it, these things must fall out about the Passover, which was in this month. But in memory of this the Jews keep a fast on the thirteenth of Adar^ which they call Esther's fast. Satan filled thine heart?'' Made thee so daring and presumptuous. The like, Ecclcs. viii. 11. Vcr. G. And Esther said, Tlie adversary and enemy is this wicked Haman. She found now that she need not fear to speak plainly. Tlien Haman was afraid before the king and the queen.'] For he could not but see the danger he was in to lose his greatness and his life. And his fear was the greater, now he knew the queen was one of that nation whom he had conspired to destroy. « id O the king and Haman came to banquet with Esther the queen. And the king said again to Esther on the second day, at the banquet of wine. When his heart was merry, and highly delighted with his entertainment. What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? and it shall be performed, even to the half of the kingdom.] This promise, renewed the third time, gave her courage to present her suit to him. Then Esther the.queen. Lifting up her eyes to heaven, as the Targum enlarges it. Answered and said, If I have found favour in thy sight, O king, and if it please the king.] Thus she prefaced to her request, when she only beseeched him to accept of a banquet from her. Let my life be given me at my petition, and my people at my request.] That is, the life of her people. For we are sold, I and my people, to be destroyed, to be slain, and to perish. For Haman had offered a great sum of money to purchase their destruction. She uses so many words, that she might express the outrageous mischief intended against them, which was no less than their extermination. But if we had been sold for bond-men and bond-women I had held my tongue.] For that might have turned to the" king's profit, and they might, at one time or other, have recovered their liberty. Although the enemy could not countervail the king's damage.] The king would not have gained so much as he would have lost by it. But there is another interpretation which Aben Ezra mentions, who takes the Hebrew word hat zar not to signify an enemy, but distress, misery, and trouble. Which makes this sense, If they had sold ns for slaves, I had not troubled the king with my petition, because that misery of ours would not have been so much to the king's damage. (See De Dieu.) Ver. 5- Then the king Ahasuerus answered and said unto Esther the queen, Wlto is he, and where is he, that durst presume in his heart to do so?] It seemed incredible that any man should entertain such a thought (for the king, I suppose, had forgot the decree Hainan had obtained from him), to cut off a whole nation. In the Hebrew the words arc, WJio is he whose heart hath filled him to do so? A speech like that in the New Testament, Acts v. 3. " Why hath And the king, arising from the banquet of wine in his wrath, went into the palace-garden. To take breath, and cool himself; being in a great commotion, by variety of passions boiling and struggling in him. For as he loved the queen, so he loved Haman; and yet was full of indigna- ■ tion that he should engage him in such an odious design. And Haman stood up to make request for his life to Esther the queen.] Who he thought might have so much tenderness, as to take compassion upon him and forgive him. For he saw that there was evil determined against him by the king.] Which he discerned by the king's countenance, and by his going out of the room in a great fume and violent passion; which, it is likely, broke out into threatening words. Tfien the king returned, out of the palace-garden into the place of thebanquet of wine; and Haman was fallen upon the bed whereon Esther was. They sat, or rather lay upon beds, as they ate and drank: and Haman fell down as a supplicant at the feet of Esther, laying his hand upon her knees, and beseeching her to take pity upon him. I have not read any where that this was the manner among the Persians; but it was among, the Greeks and Romans, to embrace the knees of those whom they petitioned to be favourable to them. Insomuch, that it was a rite in their religious worship to touch the knees of their gods. (See Pliny, lib. xi. cap. 45.) And thus Sulpitius Severus takes it to have been done here, " Deinde regressus rex, vidit Am an reginae genua amplexum."' Then said the king, Will he force the queen also before me in the house?] The king finding him in this posture, interpreted it, as if he were so impudent as, before the king's face, and in his own palace, to offer violence to the queen's chastity. Not that he believed this was his intention; but in his furious passion he turned every thing to the worst sense, and made use of it to aggravate his crime. As the word went out of the king's month, they covered Haman'sface.] That he might not see the face of the king any more; or rather, as a man condemned, this told him his doom: for it is likely the king, when ho saw him in that posture, made a sign what they should do with him, which immediately was performed. Though Aben Ezra saitli, this was always done to those with whom the king was angry, though they were not put to death; to shew them what they deserved, never to see the king more. Vcr. 9. And Harbonah, one of the cfutmberlains, said before the king.] The latter Targum saith, that this Harbonah was one of Hainan's counsel, who advised him to set up the gallows to hang Mordccai; but, seeing this strange turn of affairs, incensed the king, by telling him what Haman designed against him who had saved the king's life. Behold also the gallows, fifty cubits high, xvhich Haman had made for Mordecai; xuho had spoken good for the king, standeth in the house of Haman J] Upon which he intended to make Mordecai an example to all those that should presume to offend him. Then the king said, Hang him thereon.] But whether dead or alive is not said, as Salmasius observes; who shctfs, by many instances, (in his book De Crucc, p. 494.) that it was the manner of the Persians, first to cut off the heads of malefactors, and then to hang them on a gibbet. Joscphus, indeed, saith, that he commanded Haman, Ik aravpov icpiliavSlvra inroOavtiv, to be put to death hanging on a cross: but crucifying was not a Persian punishment; nor did the Romans let the bodies of malefactors die on the cross themselves; but they extinguished them some other way. So they hanged Haman on the gallows that he had prepared for Mordecai. Tlien was the king's wrath pacified. The latter Targum here adds a great deal of frivolous stuff, how the king sent for Mordecai, and charged him to see the execution done upon Haman; and how he begged of Mordecai to spare his life^ at least not to hang him, who had been so great, like a varlct, &e. but he concludes very well, that now was verified the observation of Solomon, (Prov. xi. 8.) " The righteous is delivered out of trouble, and the wicked cometh in his stead." I cannot think fit to end this chapter without taking notice of a reflection which a great man of our own church made long ago upon it: that, in this wonderful deliverance of the Jewish nation, there was no extraordinary manifestation of God's power, no particular cause or agent, that was in its working advanced above the ordinary pitch of nature; and yet the contrivance, or suiting of those ordinary agents appointed by God, is more admirable than if the same end had been effected by means truly miraculous. That a king should not sleep is not unusual, nor that he should solace his waking thoughts by hearing the annals of his own kingdom, or the journals of his own reign, read to him, &c. But that he should lie aw T ake at that time especially, when Haman was watching to destroy the Jews, and that, in the chronicles of the kingdom, they should light on that place where Mordecai's unrewarded services were recorded; and that he should resolve forthwith to do him honour; and Haman come in at that very nick of time when the king was so disposed; and should ignorantly determine what honour should be done him, and be made the instrument of it: this was from the keeper of Israel, who neither slumbers nor sleeps, and was truly marvellous in his people's sight, as Dr. Jackson speaks in his second sermon upon 2 Chron. vi. 39, 40. where he observes, that miracles arc in their nature more apt to affect the sense; but such secret contrivances of God's wisdom and providence do more affect the understanding: the one works astonishment, the other admiration. For which reason, miracles were more frequent in the infancy of our religion, to enforce unbelievers to give ear to the words of life, and to take God's promises (which otherwise they might have slighted) into serious consideration: but now the ways of God's wisdom, or secret dispositions of his providence, are more apt to cherish the seed of life sown in the hearts of believers. Miracles k by continual frequency would cease to be miracles, and not be wondered at; whereas the unsearchable ways of God's wisdom in contriving extraordinary suc-r cesses, by means ordinarily, will incessantly breed in us matter of admiration: and his wise contrivances are still, manded) unto the Jeivs. That thoy might prepare themselves for their defence the best they could; and let all men know what power the king had given them And to the lieutenants, and the deputies and rulers of the provinces.'] Who were commanded (as they were in Hainan's decree, iii. 12.) to be assistant to them, and furnish them with means to defend themselves. Which are from India unto Ethiopia a hundred twenty and seven provinces, unto every province according to the writing thereof, and unto every people after their language, and to the Jews according to their tvriting, and according to their language.] This doth not prove that there were so many distinct languages spoken in his dominions, and many different ways of writing; but; as Bochartus ob- [ serves, whatsoever any people spake, or what character soever they used (which might be the very same in some provinces), there were letters wrote to them in that language and in that character, (lib. i. Phaleg. cap. 16.)' the riches of the habit, wherein Mordecai appeared; his tunic costing four hundred and twenty talents of gold; and many such things which he saith about his sword; and the chain of gold about his neck, which it would be a vanity to mention. But one thing he saith, which is pious, if it were truly related; that Esther looking out of her window, saw him walk in this state: and he spying her, said those words of the Psalmist, (exxiv. G.) "Blessed be the Lord, who hath not given me a prey unto their teeth." To which she replied in the words of Psal. cxxii.7. "Our help standeth in the Lord, who hath made heaven and earth." And the city o/Shushan rejoiced and was glad.] At his advancement, and at the fall of Haman, who designed the ruin of such an excellent person. \JNthat day did the king (Ahasuerus give the house of Haman, the Jews' enemy, unto Esther the queen. That is, he bestowed on her the whole estate belonging to his family (for that is meant by his house); his lands, his goods, his servants, his cattle, all the money he had treasured up % For by his crime all was forfeited to the king; who could not more fitly dispose of it, than to her who would have been the greatest sufferer by him. And Mordecai came before the king.'] By Esther's intercession. s For Esther had told what he was unto her J] Which was not known at court till now; though two eunuchs, who were her confidants, knew something of it, (ii. 21.) and he, perhaps, who carried messages between them, (iv. 5. 13.) And the king took off his ring, which he had taken from Haman. Which he had formerly given him, (iii. 10.) but now had resumed. And gave it unto Mordecai.] In token that he put the same confidence in him, to be the keeper of his signet. And Esther set Mordecai over the house of Haman.] Not over his family, for that was destroyed; but over his lands and goods, which the king'had given to Esther. Of which she made Mordecai her steward, that he might manage that, vast estate, which Haman, no doubt, had heaped up, for her advantage. And Esther spake yet again before the king, and fell down at his feet, and besought him with tears. The danger was not yet over, and therefore she renews her petition in the most humble and most moving manner; for tears flowing from so great a person have a gTeat power to move compassion. But she had not yef delivered her petition, these words only expressing what she intended and was prepared to do. To put away the mischief of Haman the Agagite, and his device that he had devised against the Jews.] By repealing that bloody decree which he had obtained from the king, (iii. 13.) Then the king held out the golden sceptre toivards Esther. Who, it seems, had adventured to press into the king's presence once more, without being called. Which he did not take ill, but graciously invited her to come to him by this token. So Esther arose, and stood before the king.] She rose from her knees, and stood before him to make her request. Ver. 5: And said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes.] She uses such variety of expressions for the same thing, to insinuate herself into the king's favour, by an entire submission to his pleasure. For she knew what an unusual thing it was that she was about to desire. JM it be written to reverse the letters devised by Haman the son of Hammedatha the Agagite, which he wrote to destroy the Jews which are in' all the king's provinces*] This edict which Haman procured, some think, was not made in such a manner as to become immutable, like that, i.19. but might be revoked by another edict more peremptory. But this, I think, is a mistake; for it wassealed with the king's ring, which he himself saith, ver. 8. no man may reverse. For how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?. If she herself should be spared, she represents to him that it would break her heartto see all her kindred, nay, her whole nation, destroyed. Ver. 7; Then the king Ahasuerus said unto Esther the queen, and to Mordecai the Jew.] Who, I suppose,, was sent for to hear the king's answer to her petition. Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews.] That is, intended to destroythem all. By what the king had done to shew his resentment against Haman, they might easily believe he.would deny them nothing that was necessary for their preservation. m. Write ye also for the Jews. As Haman had done against them. As it liketh you.] In as full words as you can desire for your safety. In the king's name, and seal it with the king's ring.] To give it the same authority which the former writing had; For the writing which is written in the king's name, and sealed with the king's ring, may no man reverse.] This seems to me to signify, that the king could not do, what Esther desired; (ver. 5.) for it was contrary to the law of tlje Medes and Persians to reverse any decree. But he promises to do what he was able to make that decree ineffectual, by giving them power to defend themselves against all that should assault them. And for that end he bade them draw up a letter," in words as strong as they could devise, which would hinder the former decree from being executed, though he could not annul it. And accordingly. we find, -by what follows, that there is not a word said of revoking Hainan's decree; but only that they should stand for their lives, and destroy all, little and great, that should attempt to execute the decree sent by Haman. Thus he chose to fill his realm with blood, rather than revoke a rash decree; which was agreeable enough to the temper of Ochus, who is represented by Valerius Maximus as very cruel. So Jacobus Capellus observes, ad A. M. 3650. where he saith he doth not remember any heathen writer who mentions such an absurd law as this of the Medes and Persians; though ^Elian mentions one not much less unreasonable. Then were the king's scribes called at that time. As they had been before by Haman to write his decree, (iii. 12.) * The" author of the apocryphal additions to this book hath forged a copy of this letter; wherein the king tells his subjects, that it was not levity wbich made him change his mind, and contradict the former decree; but he found he had been deceived by the false suggestions of those whom he highly honoured; as many other great kings had-been before him. Which letter discovers the ignorance of him that wrote it, in that he calls Haman a Macedonian, who intended to dethrone him, and takeaway his life. In the third month (that is the month SivanJ,- on the three-and-twentieth day thereof] A little more than' two months after the former decree. And itxoas written (according to alt that Mordecai com- And he wrote in the king Ahasuerus y s name, and sealed it with the king's ring; and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries. It is very difficult to render this verse word by word, though the sense be very plain. For the first words, bejad haratzim, seem to me to signify by the hand of couriers, as we now speak; for ratzim signifies runners or racers. And the next, bastcsim, undoubtedly signifies on horses: the former Targum saith, of horses whose spleens were cut out, and their hoofs pared;, which Bochartus shews was sometimes practised, in his Hierozoicon, par. i. lib. ii. cap. 11. Then here follows rocheve hareches, riders on a swift beast called reches. But what animal that was is very uncertain. Many feay. a dromedary; with which Drusius is unsatisfied, but leaves it in doubt, (Miscellan. cent. ii. cap. 73.) Bochartus thinks it is a word added to explain what went before, signifying that he sfcnt the posts upon the swiftest horses; for reches was a kind of horse. (See 1 Kings iv. 28.) Our translation takes it for mule&, which iElian saith, were ayav Spofialovc, exceeding swift runners, and therefore used in the Olympic races, as Bochartus observes, Hieroz. par. i. lib. ii. cap. 21. Then the next word, ahashteranim (which we translate camels), he takes to be a Persian word; for there is a word at this day in that language of the same sound and signification, viz. asthera: (see his Phaleg. lib. i. cap. 15.) Then follows bene haramachim, which wc translate young dromedaries; and the latter Targum, the foals of mares. And so Bochartus shews that ramec doth signify a mare; from whence he thinks the word marc among the ancient Gauls was derived, which Pausanias tells us signified a horse: for there was such a transposition of letters as is in the word forma, which comes from fiop<j>(). In his Canaan, lib. i. cap. 42. there is extant a work of a very learned young man of our own (now with God), who, after that he had observed that neither the latter nor the ancient Jews, nor the Gemarists themselves, knew what to make of this word, hath made a long discourse about it. (See Guil. Guisius, in his Annotations upon that title in the Mischna, called Kelaim.) The sense of the whole is, that he sent men on horseback (naked, as the first Targum will have it, that they might be lighter), and upon other creatures as swift as horses,and upon mules both old andyoung, according as the places were nearer or farther off. So he ordered the letters to be sent with gTcat speed by too post, which carried them from stage to stage, till they came to the place whither they were directed. Wherein the king granted the Jews which were in every city to gather themselves together. Notwithstanding that former decree sent by Haman. And to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey.] It must be presumed that some would obey the former order, out of their hatred to the Jews; therefore this gives them authority, if any attempt was made upon them, cither in great bodies or small parties, not only to defend themselves and repel them, but to make as great a slaughter of them as they were able (for he uses many words to express the liberty he gave them to destroy their enemies), not sparing children and women; and to possess themselves of their goods, as men used to do in war, and as Haman had procured them licence to take the goods of tho Jews, (iii. 13.) Upon one day, in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. Which day was chosen and appointed by Haman for their destruction. The copy of the writing, for a commandment to be given in every province. To warrant them to do what was therein commanded. * Was published unto all people, and that the Jews should be ready against that day to revenge themselves on their enemies.] Furnish themselves with arras, and all things necessary for their defence, and to annoy their enemies on that day. The latter Targum makes bold to insert a copy of this letter, which imports, that the king was deceived by Haman, who persuaded him to write the former letter; but now he had hanged him, because he found the Jews to be an innocent people, worthy of his protection: and especially commended Esther and Mordecai, whom he had taken into his favour: and therefore sent this new signification of his will and pleasure to them in tho behalf of the Jews. There are many expressions in it, which, no doubt, he never used; but the sense of it is good. So the posts xvhich rode upon mules and camels went out. Here are two of. the same words used again, reches and ahashteranim; the latter of which is translated camels, as it was before; which, though they be not swift creatures, yet are very fit to travel through dry countries better than horses, being very patient of thirst and labour. Being hastened and pressed on by the king's command* ment.] Who gave them a strict charge to make all the speed possible to disperse this new order. And the decree was given at Shushan the palace.] As that sent by Haman was; (iii. 15.) and, as I there observed, signed, it is probable, by the king's counsellors. And Mordecai went out from the presence of the king in royal apparel of blue and white. In such robes as the princes of Persia were wont to wear. And tvith a great crown of gold."] Not like that of the king's; but such a coronet as was used by the greatest peers of the realm. And with a garment of fine linen and purple.] This was his inner garment, as the former was the outward. The former Targum hath made an extravagant description of The Jews had light, and gladness, and joy. All these words signify the same thing, expressing the highest joy and satisfaction.' And honour.] They were much respected by the people. And in every province, and in every city; whithersoever the king's commandment and his decree catne. His commandment was, that the decree should be published with all speed; and both of them were known together: what decree the king had made, and how he pressed the delivery of it, (ver. 14.) Tlie Jews had joy and gladness, a feast and a good day.] Not only in Shushan, but every where else, they entertained one another, and their neighbours, with good cheer, being full of joy at this unexpected alteration of their affairs. For they doubted not this hew decree of the king's would be observed by his people; and they were resolved to defend themselves against those that did not observe it, and destroy them. And many of the people of the land became Jews.] Many of the Persians became proselytes to the Jewish religion, as both the Targums explain it; but that they were circumcised is not probable. Such persons there were in all times, especially in the days of David and Solomon, when the affairs of the Jews were very prosperous. But the Jews say they did not admit them presently, until the court of judgment approved them as sincere converts. See Seldcn, de Jure Nat. et Gent. lib. ii. cap. 2. 4. where he observes, that such persons ever after went by the name of Jews (as Dio himself takes notice), and were not reckoned gentiles if they fell to idolatry, but called apostates. (See p. 149, &c. 160.) For the fear of the Jews fell upon them.] The liberty granted them by the king's edict, and the power of the queen and Mordecai, made the Persians stand in awe of them and of their God, who had so marvellously disposed things in their favour. (Sec the next chapter, ver. 2, 3.) But this hath made some admire that such a marvellous and memorable thing should not be related, nor so much as touched, by any exotic writer whatsoever. Of which Jacobus Capellus hath given a plain reason, that the history of Ochus is described by no writer, but only Diodorus Siculus: and he meddles with the affairs of Persia no farther than as they cohere with the affairs of Greece. of joy and gladness for any blessing, without feasting and liberal entertainment of each other, and of the poor. J\oW, in the twelfth month (that is the month Adar), on the thirteenth day of the same, when the king's vol* n. commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have power over tliem.] As they often boasted (it is likely) and threatened, since the decree, which Haman sent, came to them, for they had gotten start of the other, and put the Jews into great terror and confusion, and their enemies into high expectation of their ruin. (Though it was turned to the contrary, that the Jews had rule over them that hated them).] As it appeared presently when the time was come for the executing both the decrees. • Ttie Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuems, to Icty hand on such as sought their hurt. As some did, being possessed with hatred to them, and being combined, it is likely, upon the receipt of Hainan's decree, to endeavour to destroy them. It cannot be imagined, that when Haman perished, all his friends and potentates perished with him; but he had a great party every where, some of which were so furiously enraged at his fall, that they could not contain themselves from shewing their indignation. at those who were the occasion of it. And no man could withstand them.] But they fled before them. For the fear of them fell upon all people] When they heard that Haman had lost all his authority and his life, and that his family was destroyed, and how Mordecai was in great power (as it here follows), and the queen herself was a Jew, no doubt it daunted all those who were disposed to execute the first decree. And though some were so desperately envenomed against the Jews, that they did rise up to assault them, yet they had not such courage as the Jews had' to oppose them. And all the rulers of the provinces, and the lieutenants, and the deputies, and officers of the king, helped the Jews!. Which was d' great advantage to them> and! disheartened their enemies, who hoped for their assistance.- Because the f ear of Mordecai fell upon them.] They were men of the times (as we speak), and would have been as ready to execute Hainan's decree, if he had continued in power, as to aid the Jews in this: which it was their interest to do, being afraid to be turned out of their places by Mordecai, who was tlie chief minister, if they did otherwise. For Mordecai was great inthe king's house. Having the management of all the queen's affairs in the court, where she was beloved of the king; who also (it appears by the foregoing chapter, ver. 15.) gave him the highest authority in the kingdom. And his fame went out throughout all the provinces.] It is soon known every where who is the favourite at court, which makes all addresses to be paid to him. For this man Mordecai waxed greater and greater.] In the esteem of the people, who not only stood in awe of his power, but highly applauded his wisdom and justice in the management of all affairs: for one cannot but think he was very eminent in those noble qualities. Titus the Jews smote all their enemies xoith the stroke of the sivord, and slaughter, and destruction:. -That is, they that had no swords slew them with clubs and staves, and such-like weapons &s they could procure;^ as the former Targum understands it. 5B Microsoft ® [chap. IX. And did what they woidd unto those that hated them.] Had them perfectly at their mercy Vcr. G. And in Shushan the palace.] That is, in tho city where the king's palace was. The Jeivs slew and destroyed five hundred men.] It is commonly thought that these and the rest mentioned ver. 15, 1G. were such as they knew were confederate with Haman, and perhaps Amalekitcs (as the latter Targum saith); for Mordecai, they think it is likely, required them to kill none but those who declared themselves forward to execute Hainan's decree. But I see no ground for this: if men were quiet, and did not rise up against them, they had no authority to hurt them, much less to kill them. Therefore these five hundred, and the rest killed in other places, were men who could not conceal their wicked inclinations, but openly assaulted them; and such Ahasucrus gave them power to destroy, (viii. 11.) And Dr. Alix thinks the conjecture of the Targum is right; that these five hundred men were Amalekitcs, who followed the fortune of Haman: and by their slaughter were accomplished the prophecies against Amalek. Some others', it is likely, joined with them; but they were the most enraged against the Jews, and the readiest to attempt their destruction. And Parshandatha,and Dalphon, and Aspatha, And Poratha, and Adalia, and Aridatha, And Parmashta, and Arisai, arid Aridai, and Vajezatha. It is too curious an observation of some of the Jews, that the letter vau before the last of these names is larger than ordinary, to shew, that though this was the youngest son of Haman, yet he was the most violent against the Jews of all the rest. Or, as others will have it (for such conceits are endless), this being the numeral letter for the number six, it signifies this was the sixth son of Haman, but placed last, out of contempt, as the vilest of them all* The ten sons of Hainan the son of Hammedatha, the enemy of the Jews, slew they. It is likely they were in the head of the rest, who were so bold as to attempt the destruction of the Jews in this city; being mad with rage, and resolved to revenge their father's death; and rather perish than not execute his design as far as they were able. - But on the spoil laid they not their hand.] The king had granted them leave to take it, (viii. 11.) but they would not meddle with it, that they might not seem to desiro any thing but their own safety, and that the king might have the greater kindness for them, into whose exchequer these goods were to come, if he pleased. * On that day the number of those that were slain in Shushan tlie palace, was brought before the king. Who required an account, that he might know how people stood affected towards the Jews. And the king said unto Esther the queen % The Jews have slain and destroyed five hundred men in Shushan the palace, and the ten sons of Haman; tvhat have they done in the rest of the king's provinces?] That was not yet known, but he thought in all likelihood they must have killed a great many more. Now, what is thy petition? and it shall be granted thee; or what is thy request farther? and it shall be done.] If this did not satisfy her, he asks her what she had to desire farther, and he would not deny her. Vcr. 13. Tlien said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do to-morrow also according unto this day's decree*] That is, kill as many of their enemies as they could find; for some that appeared against them, perhaps, escaped their hands, whom they might meet withal the next day. And let Hainan's ten sons be hanged upon the gallows.] By their father, I suppose. ♦. And the king commanded it so to be done: and the decree was given at Shushan. That both her petition and request should be granted. This was a new decree, authorizing them to do on the fourteenth day as they had on the thirteenth. And they hanged Haman's ten sons.] For their great in? famy, that they might be exposed to public reproach, and their bodies remain unburied, being left to rot upon the gallows, or to be devoured by crows and vultures, and such-like ravenous creatures. For, though tho Jews suffered none to hang on a tree (so they called a gallows) longer than till the evening of the day, whereon they were hanged, yet other nations let them hang till they were there consumed; as appears from the story of the Gibeqnites, (2 Sam. xxi. 9, 10.) and from the vulgar saying among the Romans, u pascere in cruce corvos," to feed ravens on a gibbet. Vcr. 15. For the Jeivs that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men at Shushan; but on the prey they laid not their hand.] The former Targum saith still, these three hundred men were of the family of Amalek. But whosoever they were, I take them to have been such as the day before rose up against them, hut in the conflict escaped by flight, and now were found out and killed.. Ver- 1G. But the other Jews that were in the king's provinces gathered themselves together, and stood for their lives.] This they did upon the thirteenth day, when they defended themselves from those that rose up against them to destroy them. And had rest from their enemies.] Who could not stand before them; but ceased to molest them. And slew of their foes seventy and five thousand.] There is some reason to think these were Amalekitcs, as the former Targum saith: for, it is likely, many of that nation might be dispersed throughout the king's provinces as well as the Jews; and being the old enemies of the Jews, might be very forward to help to destroy them. But whosoever they were, the Jews prevailed against them, and slew so many thousands, that thereby we may judge what a great number of Jews still remained in other countries, and did not return to their own. But they laid not their hands on the prey.] It is likely Mordecai, in his letters, had charged them not to make use of the liberty the king had given them to take the spoil, (viii. 11.) because they universally avoided it. On the thirteenth day of the month Adar. This is to be referred to the foregoing words; the slaughter was, made in the provinces on the thirteenth day of this month, when they should have been destroyed themselves. And on the fourteenth day of the same y rested they, and made it a day of feasting end gladness.] And so the Jews in the. provinces made the uext day a festival of rejoicing for their great deliverance. For there never was any day But the Jews that were at Shushan assembled.together on'the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the. same they rested, and made it a day of feasting and gladness.] The Jews, indeed, in the city of Shushan, made the fifteenth day a festival, because they had liberty to avenge themselves of their enemies, not only on the thirteenth, but on the fourteenth, which were botl days of slaughter; and therefore they rested not till the fifteenth day. Tlierefore the Jews of the villages, that dwelt in the unwalled towns, made the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending portions one to another.] This verse gives an account of the reason of the different observation of the festival in Shushan, and in the country towns throughout the king's provinces. There they had leave only on one day to slay their enemies, which was the thirteenth of Adar; therefore the fourteenth was a day of gladness to them: whereas in Shushan the fifteenth was the day of gladness, the fourteenth being, by the king's leave, made like the thirteenth, another day of slaughter. But this was at the first done thus, only of their own free accord; afterward the law established it otherwise. A day of gladness and feasting, and a good day.] A day of thanksgiving and praise to God, as well as of feasting one with another, and of sending portions to their neighbours out of their good cheer, that the meaner sort might feast and rejoice also. And as, to add to their joy, they sent them meat from their tables; so the Jews have made a constitution, that they should make a collection of money to send to the poor at this time of the year, that they may provide themselves things necessary to make a feast. Which money it is unlawful (as Guilielmua Schickardus observes) to apply to any other use, but only the making themselves merry at this time. (Sec Nehem. viii. 10.) And Mordecai wrote these things, and sent letters unto all the Jetvs'that were in all the provinces of the king Ahasuerus, both nigh and far. That which they had done at the first voluntarily, he thought good to turn into a law, and sent it into the whole realm. To stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly. But, to make these more solemn times, they now keep a fast before the feast (after the example of Esther) on the thirteenth day of the month Adar. As the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day; that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor.] For in the' provinces they had done their work before the fourteenth day, and then rested and rejoiced: but in Shushan not before the fifteenth; and then they rejoiced there. And the Jews undertook to do as they had begun, and as Mordecai had written unto them. That is, to keep these days as festivals every where throughout all generations. Because Haman the son of JJammedatha the Agagite,the enemy of all the Jews, had devised against the Jews to destroy them, and had cast Pur (that is the lot) to consume them, and to destroy them: But ivhen Esther came before the king, he commanded, by letters, that his wicked device, which he devised against the Jews, should return upon his own head, and that he and his sons should be hanged on the gallows.] These two verses give an account why this festival was ordained, which they took care should be understood by all posterity: who observe it at this day; and tell us it consists in these three things: in reading, in rest from labour, and in feasting. The reading begins in the evening, as soon as the stars appear; when the history of Haman is read from the beginning to the end, out of a Hebrew manuscript written on parchment: for it is not lawful to read it out of a printed Bible, no more than they do the law itself, as Schick&rd observes out of their writers, who say, three prayers go before this reading. In the first of which they praise God for counting them worthy to attend this Divine service: in the second, they thank him for the miraculous preservation of their ancestors: and in the third, that they have lived to observe another festival in memory of it. After this they go to supper upon spoon-meats; and.next morning to the synagogue, where the history is read over again with the same ceremonies. After which they have done with religion and piety, and spend the two days in idleness, and eating, and drinking. Surenhuysius hath given a full account of this reading, and the benedictions, in his notes upon the Megillah, p. 087. And for their rest and feasting, they say in their books, that the first is kept so sacredly, that they will not so much as set or sow any thing in their garden on these days; but play at chess, and such-like games, or spend the time in music and dancing, till it be time to feast. And then they indulge themselves so far, that they think it not unlawful to drink so much, as not to be able to distinguish between the blessing of Mordecai and the curse of Haman, as they themselves speak. Insomuch, that our learned primate Usher calls this feast, Tlie Bacchanals of the Jews. Wfierefore they called these days Purim, after the name of Pur. A Persian word, signifying a lot. Thereforeyfor all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them.] This seems to refer to the foregoing words;" wherefore they called these days Purim, because of what was contained in the letters of Mordecai, and because of what they bad seen when these things fell out, and what they heard reported of them in the places where they could not see them. But we take them to be the reason of what follows; viz. of the keeping these days." The Jews ordained, and took Upon them, and upon their seed, and upon all such as joined themselves unto them. All that should become proselytes to their religion. So as it should not fail, that they xoould keep these two days according to their ivriting, and according to their appointed time, every year.] According as Mordecai had, written, so they engaged without fail to keep these two days in the time appointed; viz. on the fourteenth day they kept the festival in the country all over the king's do-. minions, and on the fifteenth they kept it in Shushan. The former of these the Jews now call in their calendar the lesser feast of Purim/and the latter the greater feast. Microsoft ® 5 B 2 [chap. X,. And that these days should be remembered, and kept throughout every generation, every family, every province, and every city. Accordingly at this day they kept this festival, as they did in more ancient times: for in the second book of Maccabees, xy. 37. we find, that Judas having obtained a great victory over Nicanor, they ordained it should be commemorated upon the thirteenth of Adar, the day before the feast of Mordccai, which was this ofPurim. This shews, that in those days they kept this deliverance in memory by celebrating this feast, and that the thirteenth of Adar was not then a fast.. And that these days ofPnrim should not fail from among the Jews, nor the memorial of them perish from their seed.] This is but a repetition of what was said before, to make them more seriously attend to their obligation; which was laid upon them all throughout all generations. Accordingly now, as they tell us in their books, the little children, Jhe women, they that are base born, and servants, &c. are bound to keep this feast.. Tlien Esther the queen, the daughter ofAbihail, and Mordecai the Jew, wrote with all authority, to confirm this second letter ofPurim. These days w r cre first recommended to their observation by the authority of Mordecai, ver. 20. But either they were neglected, or sometime intermitted, or were thought not to be sufficiently established; therefore the first order was confirmed and ratified by a second, which was backed by the authority of the queen. And the opinion of Maimonides is not improbable, that this was also an ordinance of the prophets; viz. Haggai, Zechariah, and others, that lived in the days of Esther. But this cannot be true; for they were dead long before this time. And he sent the letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom ofAha- ^uerus. And consequently as far as Jerusalem; for Syria and Judea were among his provinces, and the Jews should have been killed there, as well as in the rest of his dominions: and were bound to thank God for their preservation throughout all ages; for otherwise they had not been any longer a people.. With ivords of peace and truth.] Full of sincere love and affectionate desires of their happiness. " Verbis amicis et sinceris." Or, as others will have it, wishing their prosperity, and exhorting them to live in love and peace, and to be faithful in their religion; and particularly in keeping their promise of observing these days. But after all, Conradus Pellicanus seems to me to have guessed the best at the meaning of these words peace and truth, $ which he thinks were the salutation at the top of the letter. To confirm these days ofPurim in their times appointed, according as Mordecai the Jeiv and Esther tlte queen had enjoined them, and as they had decreed for themselves, and for their seed, the matters of. the fastings and their cry.] Some learnqd men understand these words, as if they meant, that these days of Purim were therefore appointed, that they might be a memorial of that; deliverance, which was.obtained of God by fastings and prayqrs unto him; which, if it be admitted, gives no ground to conclude from thence, that they observed a fast upon this occasion, as well as a feast. The Jews, indeed, think quite otherwise; and, if we may believe their calendar, have ever since kept, a fast on the thirteenth of Adar,.which, was the day appointed for their extirpation. Upon tho hearing of which decree, all places were filled with doleful lamentations, there being no help for them if Goddid not deliver them; unto whom therefore they cried with fasting and prayer. In memory of which, they undertook to keep a yearly fast, as well as days of feasting and gladness, which immediately ensued. But their calendar is a new piece, and of no credit at all; nor do we find the least indication that Esther or Mordecai enjoined any tiling but a feast, no mention being made of a fast in their decree: and therefore it was voluntarily undertaken by the Jews themselves in after-ages, as this verse seems to import. Which the former Targum thus paraphrases (and the latter to the same purpose): " To confirm these days ofPurim, as Mordecai the Jew, aud Esther the queen, appointed concerning them; and as the Jews ordained for themselves, and for their posterity, to keep in memory the matter of their fastings and their prayers." And the decree of Esther confirmed these matters ofPurim; and it tvas written in the book. Either she made a new decree by her sole authority to enforce the former; or the meaning is, that she commanded the forementioned decree, which confirmed the days ofPurim, to be recorded and made a public act, in a book where, perhaps, this whole history was contained. Which record testified in time. to come what passed in her days; viz. their danger,and their wonderful deliverance, and the decree of Esther concerning the observation of these.days. to relate such things; for which he refers to the public records of the kingdom, which were kept in some part of the king's house, (it appears from vL 1.) and were extant in those days when this book was written. t *■. ** i» INDEX TO VOLUMES I. AND II. % The numeral Letters denote the Volume; the Figures the Page; and a the first, b the second Column. xxARON, three years elder than Moses, i. 1G3. fr.an account of his wife and her family, i. 183. fr. an agent to work miracles under the direction of Moses, i. 185. fr. the consecration of Aaron and his sons to the priesthood, i. 289. a. a more particular account of their consecration, i. 301. a, the reasons of his making the golden calf, i. 317. a. his excuse for making of it, i. 321. fr. a complete account of his consecration and his sons to the priesthood, i. 372. a. &c. the manner in which he began his priestly function, i.374. a. Sec. Aaron and his sons alone were to officiate as priests, i. 497. fr. his family had no inheritance in the land, but an ample provision was made for them, i. 572. fr. his death, i. 585. fr. Abarim, a ridge of hills whereof Nebo was one, ii. 40. fr. Abdon, a judge of Israel, ii. 183. a. Abel, the signification of the name, i. 21. fr. bis employment, ibid, the nature and acceptance of his offering, i. 22, fr. his sacrifices set on fire by a flame from the Schechinah, ibid, murdered by his brother, i. 23. I. the children of Seth used to swear by his blood, i. 31. a. Abiathar, the high-priest, flies to David with the Urim and Thum mim, ii. 287. frtakes the part of Adonijah, ii. 381. fr. is degraded from the priesthood and confined, ii. 388. a. A bib, the name of one of the Hebrew months, why so called, i. 203. b. the beginning of the ecclesiastical year, i. 417. a. Abigail, her speech and present to king David, ii. 293. fr. &c. is married to him, ii. 295. a. Abijah, his victories over Jeroboam, ii. G13. a. Abijam, a king of Judah, ii. 437. fr. his wicked reign and death, ii. 438. b. Abimelech, the name of all the kings of Palestine, i. 79. a. he was a worshipper of the true God, i. 79. b. &c. AVimelech, his speech to the people, and his cruelty to the sons of Gideon, ii. 16G. a. &c. he takes the city of Shechem, ii. 171. a. is killed by a piece of a millstone thrown upon him, ii. 172. a. Abishag the Shunammite, a young virgin brought to David, ii. 38 J. a. Ahishai, his advice to David to kill Saul, ii. 29G. a. Abner makes Ish-bosheth the son of Saul king, ii. 310. a. is reconciled to David, ii. 313. a. slaiu by Joab, ii. 315. a. the manner and place of his burial, ii. 316. a. Abominable, an abominable thing not to be eaten, i. 706. a. Abomination, the meaning of the word, i. 429. a. Abraham, a fable concerning him, i. 40. a. not the eldest son of Terab, i. 57. b. the time of his birth, i. 58. a. a fiction concerning him, i. 58. b. a promise that all the world should be blessed in him,i. 59. a. a notable instance of his faith, ibid, his obedience constantly rewarded, i. GO. a. an account of his learning, i. 61. ff. why called the Hebrew, i. G3. fr. his posterity compared to the Mars, i. GG. a. the changing of his name, and the reason of it, i. 70. a. a great instance and reward of his obedience, i. 73. a. an argument of his modesty, i. 75. fr. he is the first that is called a prophet, i. 79. b. the first that offered a child for a sacrifice, i. 84. b. his faith and obedience, in offering his son, particularly explained, i. 85. a. his death, i. 93. a. Absalom, he kills Amnon for forcing his sister Tamar, ii. 342. a. flies, but is recalled by David, by the policy of Joab, ii. 345. a. an account of his hair, ii. 346. a. his policy to make himself popular, ii. 347. a. he raises men, and forms a conspiracy, ii.' 348.fr. engages, is defeated and slain, with the circumstances of his death and burial, ii. 357. a. &c. Abyssenes, their custom at meals, i. 136. a. Accursed, an account of the accursed thing stolen by Achan,ii.70. fr. A char, his trial and punishment for stealing the accursed thing, ii. 73. a. &c. called the troubler of Israel, ii. 539. fr. Adam, why restrained from the tree of the knowledge of good and evil, i. 13. a. the reason of the name, i. 13. b. joined toEve in ■ marriage by God, i. 14. b. in what manner tempted to eat the forbidden fruit, i. 17. #. not cursed after the fall, and why, i. 18. a. not created in Paradise, i. 20.fr. bis employment was'chiefly husbandry, i. 21. fr. the number of his sons and daughters, i. 25. a. Adam, the common name to both sexes, i. 27. fr- Adiabene, another name for the country of Assyria, i. 50. fr. Adjuration, the judges of the Jews had power to use adjurations, i. 35G. a. Adoni-besek, a barbarous king, his punishment, ii. 130. fr. Adonijah, the son of David, attempts to make himself king, ii. 381. fr. his party forsake him, he flies to the altar for refuge, and is forgiven by Solomon, ii. 385. a. &c. lie asks for Abishag the Shunammite to be his wife, ii. 387. fr. for which he is slain, ii. 388. a. Adonis, the fable of Adonis supposed to be taken from the story of Moses, i. 1G3. b. Adoram, the collector of Rehoboam's tribute, stoned, ii. 429. fr. Adrammelech, a pagan deity, ii. 510. a. Adrumetum, why so called, i. 9G. fr. Adullam, a city, an account of it, i. 122. a. Adulterer, the punishment of an adulterer and adulteress, i. 443. fr. • Adultery, forbidden by the law of Moses, i. 250. a. punished among the Jews by strangling, i. 443. fr. the punishment of it by the laws of Solon and Draco, i. 677 a. <£olia, from whence it had its name, i. 43. a. Ethiopia, one in Asia, another in Africa, i. 12. fr. not peopled as is commonly supposed by the posterity of Cush, i. 44. fr. ^Ethiopians, from whom descended, i. 47. fr. AfHict, the meaning of the expression to afflict the soul, i. 417. fr. Africa, inhabited by the posterity of Ham, i. 50. a. from whence its name is derived, i. 9G. fr. Agag, the name of all the kings of the Amalekites, i. GOG. fr. one of them cut to pieces by Samuel, ii. 269. a. Agate, an agate, one of the stones set in the breast-plate, i. 293. fr. Age, old age to be honoured, i. 440. a. Aged men most proper to receive Divine revelations, i. 185. fr. Ahab, his wicked reign, ii. 442. fr. he sends messengers into all countries to seek Elijah, ii. 446. a. &c. submits to Ben-lwdad, INDEX. king of Syria, ii. 453. a. terrifies the Syrians, and they fly, ii. 454. a. makes a peace with Ben-hadad, for which he is threatened by a prophet, ii. 455. b. &c. lie takes possession of Naboth's vineyard, ii. 458. b repents, ii. 459. a. is slain, and the dogs lick his blood, ii. 462. a. what is meant by the house of Ahab, ii. 629. o. an account of his wickedness, ii. 020. b Ahasuerus, king of Persia, different opinions concerning him, ii. 71G. b. he makes a feast for his nobles, ii. 717. a. signs a decree against the Jews, ii. 724. a. he makes it ineffectual, ii. 731. b. Ahaz, king of Judah, his character, ii. 504, b. calls in the king of Assyria to help him, against the Syrians, ii. 505. a. he makes and offers upon a new altar, ii. 505. b. his death, ii. 506. b. Ahaziah, a king of Israel, ii. 466. b. his wicked reign, ii. 463. a. consults Baal.zebub about his health, ibid, his death, ii. 464. b. Ahaziah, a king of Judr.h, ii. 485. a. is slain, ii. 488. a. Ahijah, the prophet, foretells that Jeroboam should seduce ten tribes from the house of David, ii. 426. a. and afterwards predicts the destruction of his family, ii. 435. b. he is supposed to have written some part of the life of Solomon, ii. 608. b. Ahimelech, the high-priest, slain for his kindness to David, ii. 287.fl. Ahitliophel conspires with Absalom against David, ii. 352. b. his Counsel and his character, ii. 353. a. proposes to pursue after David, ibid, his counsel is refused, and he hangs himself, ii. 355. b. Aholiab, a curious artificer, i. 314. a. Ai, a city taken by Joshua, ii. 76. b. Air, when created, i. 3. b. a custom in the east to lie in the open t air, i. 76. a. Alexander, why called by Daniel the king of Javan. i. 42. b., Almighty, the first mention of the word in Scripture, i. 70. a. Almug-trees, what they were, ii. 420. b. Altar, the first account of building an altar, i. 37. b. Altars, sometimes built for memorial, i. 237. a altars to God' ■were made of earth, i. 251. b. altars of stone, in what manner t they were made, i. 252. a. the fashion of the Egyptian altars, i. 253. a. some account of the altar built by Solomon, ibid, the altar in some sense a place of refuge, i. 255. b. the altar belonging to the tabernacle, and its utensils described, i. 286, b. the form ofpurifying the altar, i. 305. b. the altar of incense described, i. 307. a. the altar upon Mount Ebal described, with its use, i. 769. b the golden altar in the temple, ii. 401. b. altars erected by Solomon, during the solemnity of the dedication of the temple, ii. 414. a. a new altar made by king Ahaz, ii. 505. b. altars of brass made by Solomon, ii. 599. b. an altar built upon Mount Zion, after the captivity, ii. 668. a. Amalek, the ground of their enmity against the Israelites, i. 236. a.'the reason why they -were utterly destroyed, i. 237. a. overcome by Saul, ii. 26u. b. Amalekite, the story of the Amalekite that brought the news to. David of Saul's death, ii. 307. a. &c. Amalekites, from whom descended, i. 117. b. devoted to destruction, i. 118.a. the reason of their utter extirmination, i. 764. a. Amanita;, a people, from whom descended, i. 91. b. Amasa, the general of Absalom's forces courted by David, ii. 361. a. is slain by Joab, ii. 365. a. Amaziah, king of Judah, his character, ii. 499. a. &c. is taken prisoner, ii. 500. b. is.slain, ii. 501. a. Amen, the different, significations of the word, i. 771. a the antiquity of saying Amen at the conclusion of prayers, ii. 571. a Amcnophis, said to be the third of the Egyptian kings after the eighteenth dynasty, i. 159. b. America, in what manner peopled, i. 53. b. Amcrsis, said to be the. fifth Egyptian king after the eighteenth dynasty, i. 159. b., Amethyst, one of the stones in the breast-plate, i. 293. b. Ammonite, an Ammonite never to enter into the congregation of.the Lord, i. 749. b. the gods of the Ammonites, ii. 173. a, Amnon, the son of David, his vile usage of his sister Tamar, and his death, ii. 339. b &c. Amon, a king of Judah, his character and death, ii. 522. b. &c. Amontes, a people, from whom descended, i. 49. a. a particular account of them, i. 68. a. the general name of the seven nations of Oanaan, i. 146. b. the five kings of the Amoritcs destroyed, ii. 04. b. &c. Amos, said to be the first of the Egyptian kings after the eighteenth dynasty, i. 159. b Amraphel, king of Shinar, an aecoinft of him, i. 62. 6. Anah, the first inventor of the procreation of mules, a particular account of him, i. 118. b. Anak, the children of Anak were men of great bulk and valour, i. 544. b. a particular account of them, i. 687. b. Anakims, a gigantic people, from whom descended, i. 49. a. Anammelech, a pagan deity, ii. 510. a. Angels, why not mentioned in the history of the creation, i. 5. b. always made a part of theSchcchinah,i. 15. b. called Elohim frequently in Scripture, i. 10. b. can turn themselves into all shapes, i.21. a. the ark of Noah supposed to be steered by augcls, k 32. a. angels are supposed to conduct all sorts of creatures into the ark, i. 33. b. an account of the first appearance of an angel, i. 69. a. particular observations upon the appearance of angels, i. 73. a. the manner how the angels conducted Lot and bis family out of Sodom, i. 77. a. employed sometimes in punishing mankind, i. 77. b. God speaks by the ministry of angels, i. 84. b. is supposed to be especially present where the angels keep their.station, i. 101. a. an account of the host of angels that appeared to Jacob, i. 110. a. an angel wrestled with him, and why, i. 111. a. angels supposed to change their names, i.lll. b. the praying to angels no way supported by the practice of Jacob, i. 145. b. an account of the destroying angel in Egypt, i. 208. b. and of the angel thaV was to conduct the Israelites into Canaan, i. 209. b. an angel spoken to Balaam, i. 596. b. angels are sometimes called saints, ii. 42. a. an account of the angel that appeared at Boehim to the Israelites,.ii. 134. a. &c. the story of the angel that appeared to M ( anoah» ii. t84. b. the. hand of the angel stayed that was going to destroy Jerusalem, ii. 370. b. Anoint the form of anointing the high-priest, i. 301. a. Anointed, the anointed of war, an officer among the Jews, i. 312. a. Anoiuting, what is meant by the anointing of the Lord, i. 379. a. the form of anointing the kings of Israel, ii. 251. a. &c. the reason of anointing with holy oil, ii. 384. b. Antipathy between mankind and the serpent-kind, discovered in the sensitive and natural faculties of both, i. 18. b. Apes brought to king Solomon by his navy, ii. 421. b. Apis, or pied bull among the Egyptians, how. procured, i. 105. b. Apis, an Egyptian god described, i. 317. c. brought in solemn pomp to Memphis, i. 320. b. Arabes, Scenita;, a people, an account of them, i. 93. b. Arabia, famous for the onyx and sardonyx, i. 12.. a. by whom peopled, i. 44. b. Arabia Felix, by whom inhabited, i. 51. b. the country of Arabia, why called, the region of death, i. 52. a. Arabians, their priests offered sacrifices naked, i. 289. b. Ararat, the mountains of Ararat, supposed by some to be the Gordiaean mountains, i. 32. b. by others to be the highest part of the mountain of Taurus, i. 36. a. Araunah, an altar erected in his thrashing-floor purchased by David, ii. 380. b. Arba, a city, why so called, i. 117. b. Archelaus, an account of his dream, i. 128. b. Arithmetic, taught by Abraham, i. 61. a. Ark, the ark of Noah, a particular description of it, 32. a. &c. it was not a hundred years in building, i. 33. a. approved to be sufficiently large to contain all that is said to be stowed in it, ibid the door of -the ark how fastened, i. 34. b. the ark supposed not to be moved far from the place where it was built, i. 35. £. relics of it to be seen upon the Gordiaean mountains, i. 36. a. it rested upon the mountains of Ararat; ibid. Ark, an account of the arlcof bulrushes wherein Moses was laid, i. 164. a. Ark of the covenant, its several names and the shape and dimensions of it, i. 277. b &c. is said to be God's footstool, i. 280. a. the Divine residence over the ark, i. 338. b. the manner of carrying it when the tabernaele moved, i. 502. a. it was earned into. the field when they went to fight, i. 632. a. an ark said. to be made by Moses, i. 689. b. the ark of the covenant carried in the front of the. army, ii. 59. a. is taken by the Philistines, ii. 237. b. is brought into the house of.Dagon, ii. 238. b. sent away by the Philistines, and brought to Kirjath-jcarim, ii. 243. b. the. ark of God sometimes signifies a little coffer wherein the ephod was kept, ii. 263. b. the ark of- God removed from the house of Abinadab, ii. 321. b. brought into the temple by Solomon, ii. 408. a. an account of what was in the ark, ii. 409. a. INDEX. - Arkites, a people from whom descended, i. 49. a. Ann, what is meant by a stretched-out arm, i. 673. ft. Arnon, a river, an account of its course, i. 589. b. Artaxerxes, called also Ahasuerus, ii. 670. a. a letter written to him to prevent the rebuilding of Jerusalem, ii 670. 5. he writes a letter to Ezra, ii. 611.' b. Arts, first cultivated in the east, i. 54. b. Arvadites, a people from whom descended, i.49. b. Ashes of the altar received on the east part of the tabernacle, i. 354. a. poured out by the priests in their common habit, i. 362. a. the ashes of the red heifer how managed, i. 578. a. Asbima, a pagan deity, ii. 510. a. Ashkenaz, the cou tries peopled by his posterity,!. 42. b. ■. Ashtaroth, a city, why so called, i. 63, a. Ashtaroth, the name of several pagan goddesses, ii. 136. a. Ashtoreth, the deity of the Zidonians, ii. 423. b. Asa, a king of Judah, his descent and character, ii. 438. b. he calls in the king of Syria to assist him,' ii. 439 b. his death, ibid, he makes a covenant, destroyed his mother'sidols, &c. ii. C15. b. in his sickness he sought not to the Lord, but to; his physicians, ii. 618. a. the magnificence of his funeral, ibid Asahel, killed by Abner, ii- 311. &. Asher, an account of the tribe, i. 152. ft. the numbering of the Israelites descended from him, i. 617. a. the blessing of Moses upon that tribe, ii. 48. a. the lot of that tribe in the land of Canaan, ii. 111. a..'. Ashura, a fast among the Mahometans, i. 417. a. Asphaltites, a lake, an account of it, i. 77. b. Asphaltos, a kind of pitch described, i. 54.? K Ass, to feed asses an employment for the sons of princes, i. 119. a. the noblest persons formerly rode upon -asses, i. 176. b. the firstling of an ass to be redeemed, or to be slain, i. 215. a. the original of the notion that the Jews worshipped an ass's head, i. 215. b. an ass going astray to be brought back, or lying under iiis "burden to be relieved j i. 265. b. great persons anciently rode - upon asses, i. 597. b. Balaam reproved by his ass, i. 598. a. &c. the price of an ass's head in the siege of Samaria, ii. 479. b. Assembly, what is meant by a solemn assembly, i. 462. a. Assur, afflicted by Alexander tire Great according to the prediction of Abraham, i. 610. a. Assyria, the ancient extent of that kingdom,, i. 11. b. called the i land of Nimrod, i. 46. b. by whom peopled and named, i. 50. b. Astrology, taught by Abraham, i. 61. a. Atad, what is meant by the thrashing-floor of Atad, i. 156. b. Atargatis, a goddess among the heathens, i. 671. a. Athaliah murders the seed-royal, and usurps the throne, ii. 492. a. she is slain, ii. 494. ft. Attribute, a particular account of the Divine attributes, i. 327. ft. Sec. some of them farther explained, i. 549. b. Avenger, the duty of the avcuger of blood in the case of murder, i, 649. b. the case between the avenger of blood and the manslayer stated, i. 650. a. Avims, a people, why so called, i. 664. a. Aunt, the law of marrying an aunt among Jews and heathens; i. 426. b.' Aurclian, an instance of his valour, ii. 191. b... Axe, the miracle of Elisha upon the axe-head, ii. 477. 5. Azariah, the son of Oded, his advice to king Asa, ii. 615. a. Azariah, a king of Judah, ii. 50i. a. his character, ii. 502. a. he dies, ibid. BAAL,agod worshipped by the Moabitcs,i.600.a.the first king of Babel after Nimrod, was the first that was deified after his death, ii. 35. a. the manner of worship paid to Baal by his priests, ii. 447. b. his priests and temple destroyed by Jehu, ii. 491. a. &c. Baal-bcrith, a heathen'deity, ii; 165. b. Baalim, the general name for all the demons of the heathen, ii 186. a.. ■,,...,. Baal-Peor, the manner of worshipping that idol, i. 253. a. a god of the Moabitcs worshipped by the Israelites, i. 611. a. Baal-zebub, the god of Ekron, an account of that deity, ii. 403.'a. Baalzephon, the name' of a place and the signification of the word, i. 218. a. • • •'•..,.>..,: Baasha, a king of Israel, an account of him, ii. 439. a. his con spiracy, ii. 440. a his death, ii. 440. b. Babel, by whom built/ i 46. b the occasion of the name, i. 56. a, Babylon, the walls of it with what made, i. 54. b. famous for divers-coloured garments, ii. 151. b. Bacchus, the reason of the name, supposed to be the same with Nimrod, i. 46. b. rites observed at the feasts of Bacchus, i. 205. b. the Jews charged with celebrating two feasts in honour of Bacchus, i. 463. a. Back, the back parts of God discovered to Moses; i. 326. #. Badgers' skins belonging to the tabernacle, i. 284. b. • •> Baetilia, or consecrated stones, from whence came the custom, i. Baker, the history of Pharaoh's, baker, i. 126. b. Balak, a king of Moab, his correspondence with Balaam, i, 594. b.&c.'«... Balaam, a famous soothsayer, an account of his correspondence with Balak, i. 594. b. he was a prophet, he blessed and cursed. by prayer to God, i. 595. a. performed the office of a priest, i. 600.'£.iie is slain, i. 632. b. Balm, originally brought out of Arabia Felix, i. 121. a.. ». i Baptism, from what pattern it was. originally derived, i. 244, a. Barak defeats Sisera and his army, ii. 145. a..,.. Barley, drink made of barley in Egypt, i. 136. a. Barrenness, a great affliction among the Jews, i. 103. b. Barzillai the Gileadite, his fidelity, and his present to king David, i ii. 356. a. he meets the king after his victory. over Absalom,! ii.. 363. a. Basket, the first-fruits to be offered in a basket, i. 764. b. Bastard, the law of Moses concerning bastards, i. 749. a. &c. Bat, an unclean bird, i. 385. b. Bathing, places upon the Nile for the royal family of Egypt, i„. 164. b...... Bath-sheba sent for by David and complies, ii. 333. a. her speech to David upon the conspiracy of Adonijah, ii. 382. b. Battlements ordered upon the roofs of their houses, i. 744. b. Bdellium, the derivation of the word, and the meaning of it, i. 12. a. Beard, the' corners of the beard not to be marred, i. 437. b. Beasts of the earth, what the expression signifies, i. 6. b. beasts and birds how" brought to Adam to be named, i. 13. b. beasts where bestowed in the ark, i. 32. b. of unclean beasts two of every sort preserved in the ark, i. 33. a. the distinction of clean - and unclean beasts upon what founded, i. 33. ft. clean and unclean beasts. before the law, i. 66. b. the damage occasioned by beasts eating another man's grass or corn, i. 260. a. thelaw s con cerning beasts delivered to another to keep, i. 261. a. the lying with 7l beast punished with death, i. 262. b. the reasons for the distinctions of beasts into clean and unclean, i. 381. a. the beast a man has lain with to be put to death, i. 444.5. the age of beasts to be offered for sacrifices among Jews and heathens, i. 455. b. countries and people sometimes destroyed by wild beasts, i. 480. a. the case of a beast clean or unclean that is vowed to a Divine use, i: 485. b. said to have spoken among the heathens, i. 598. b. that died of themselves how to be disposed of, i. 707. a. charity to beasts gone astray, or fallen down under their burdens,. i. 743. a. &c..,. Bedstead, the bedstead of Og king of Bashan, i. 666. a. Beer-sheba, the reason of the name, i. 82. &. its situation, i. 139. a..the reason of the saying from Dan to. Beer-sheba, ii. 109. a. • Bees, a swarm of bees in the carcass of a lion, ii.. 187. a. Beeves, the chief of all burnt-offerings, i. 343. a. Bekah, a weight among the Hebrews, i. 337. a. Bell, tlie bells upon the robe of the high-priest described, i. 297. b. Belly^ creatures that go upon the belly not to be eaten, i. 388. b. Belus; the same with Nimrod, i. 46. b. the temple of Betas, with what made, i. 55. a. where situated, ibid... <. • - Bcnaiah made general in the room of Joab, ii. 389. b. Bcn-ammi, the signification of. the word, i. 79. a. Bcn-hadad,king of Syria, invades the-kingdom of Israel, ii. 439 b. besieges Samaria, ii. 452. b is routed, ii. 454. a. is killed in'» his bed, ii. 484. a....»... «.., Biles, the plague of biles among the Egyptians, i. 195. b. Blemish, the blemishes that made a sacrifice unfit for the altar, i,. 204. a. sacrifices to be offered without blemish, i. 343. a. the, priest to be. without blemish, i. 450. a. the twelve blemishes that made a beast unfit for sacrifice, i. 454. a...... Bird, birds, where bestowed, in the" axk, i. 32. ft. the. sacrifice of birds the most difficult work in the sanctuary, i. 346. a. in taking a bird's nest, the dam not to be "taken with the young, i. 744. a. 5 C INDE X; Bitter, the meaning of the word when used by the Hebrews, i. 1GI. b. the cure of the bitter waters in the wilderness, i. 227. a. Blasphemy, the punishment of it by stoning, i. 467. a. Benjamin, the reason of his name, and an account of his posterity, i. 1 LG. b. the warlike temper of the tribe of Benjamin, i. 154. a. the numbering of the Israelites descended from him, i. 617. 0. the Jot of the tribe of Benjamin in the land of Canaan, ii. 107. a. the barbarity of some of the tribe of Benjamin to a Lcvite's wife, ii. 205. b. they were excellent slingers, ii. 208. a. and overcome the Israelites in two engagements, ii, 208. b. &c. but were routed in the third, ii. 210. b. the remainder seize upon the daughters of Shiloh for wives, ii. 213. a. &c. Ben-oni, the name of Benjamin, with the reason, i. 11G. b. Beryl, one. of the stones in the breast-plate, i. 293. b. Beth-el, the reason of the name, i. 101. a. called the mountain of Israel, ii. 81). a. one of Jeroboam's calves set up there, ii. 431. a. Beth-lehem, water fetched for David out of the well of Beth-lehem, ii. 375. b. Beth-shemesh, inhabitants of the place destroyed for looking into the ark of God, ii. 242. b. Bezaleel, a curious artificer, i. 313. b. Blessing, why the first blessing was bestowed upon fishes and fowls, i. 6. b. a solemn blessing given when the spouse was carried to her husband, i. 90. b. the blessing of great men upon their children understood to be the settling of their inheritance, i. 97. b. an account of the several blessings bestowed upon Jacob, 11G. b. the solemnity of pronouncing a blessing among the Jews, i.375. a. the form and manner of a public blessing, i. 516. b. the particular blessing promised.to the Israelites upon their obedience, ii. 1. a. the blessing Moses gave the Israelites before his death, ii. 41. a. blessing of the people ordained by a Divine command, ii. G47. a. Blind, a stumbling-block not to be set before the blind, i. 432. a. a blind man to be denied the priesthood, i. 450. a. Blindness; an account of the blindness that fell upon the Sodomites; i. 76. b..•, Blood of beasts not to be eaten, how to be understood, i. 38. b. the shedding of man's blood how punished, i. 39. a, covenants anciently made sacred by shedding of blood, i. 71. a. the waters of the Nile turned into blood for what reason, i. 188. a. the blood of paschal lambs sprinkled upon the door-posts of the Hebrew houses, i. 205. a. the blood of sacrifices poured into a trench at the bottom of the altar, i. 302. a. the blood of the sacrifice received by the priest, i. 344. a. blood not to be eaten, and the reason of it, i. 351. b. that was spilt to be washed out of the garment of the sacrificer, i.3G4. b. the punishment for eatipg blood, i. 3G8. b. the manner of sprinkling the blood of the sacrifice upon the day of expiation, i. 412. b. blood in what sense forbidden to be eaten, i. 422. a. of the sacrifices under. stood as an atonement for sin, i. 422. b. the blood of beasts or birds killed for any use to be covered with dust, i. 423. a. nothing to he eaten with the blood, i. 435. b. the meaning of the expression, his blood shall be upon him, i.256. a. and 443. b. ^nd of this between blood and blood, i. 717. a. Boaz, his kindness to Ruth the Moabitess, ii. 218. b. engages to perform the part of a near kinsman to her, ii. 220. b. redeems her land and marries her, ii. 223. a. Body, the care to be taken of the dead bodies of good men, i.155. b. the ceremonies appointed by the law of Moses upon the finding of a dead body, i. 73G. b. &e. the body of a person hanged not to remain upon the tree all night, i. 742. b. Bondage, the delivery of the Israelites from the Egyptian bondage gave God a title to their obedience, i. 246. b. Bondmen, Israelites not to be sold as bondmen, i, 475. b. Bone, not a bone of the paschal lamb to be broken, i. 412. b. Bonnet,.worn by Aaron in the form of a tiara, worn by kings, i. 243. a. Book of the covenant, an account of it, i. 273. b. law laid out in the side of the ark, ii. 29. b. Booths, the reason of the Israelites dwelling in booths at the feast of tabernacles, i. 268. b. this matter farther explained, i. 4G4. a. the festival of dwelling in booths celebrated by Nehemiah, ii. 702. a. Borrow, in what sense the Hebrew women borrowed of the Egyptians jewels, &c. i, 173. a. a particular account of that matter, i. 202.<z..... Botch of Egyptian account of it, i.lf6. b. Boughs of trees used at the feast of tabernacles, i. 4G3. b. Bounds of the country possessed by the Israelites laid out, u 271. a. Bowing, a token of civil respect among the eastern nations, i. 73. b. a testimony of honour, i. 112.A. Jacob's bowing himself u]>on the bedVhead explained, i. 144. a. bowing, a degree of honour not to be paid to an image, i. 247. a. Bowl, bowls belonging to the table of shew-bread, i. 281. a. Boy, a strange story of a boy in Aquitain, i. 140. a. Brachmans, an account of their law,' i. 315. b. Bread and wine include all sort of provision, i. 05. a. the pascha! lamb to be eaten with unleavened bread, i. 205. a, an account of. the festival of unleaveneAbread, i. 207. a. the last clay of unleavened bread to be" kept holy, i. 223. a. bread rained from heaven, i. 228. b. what is meant by the bread of God, i. 447. b.,. Breast-plate, a garment of the high-priest's described, i. 292. b, why it is called the breast-plate of judgment, i. 295. a. to be worn by the high-priest upon his heart, i. 395. b... Breeches, for what reason they were worn by the priests, i. 253. b. particular account of them, i. 299. b. &c. Brick, the walls of Babylon made with it, i. 54. b. the Hebrews employed in making brick, i. 162. a. an account of the quality of bricks, i. 179. b.;.t Brick-kiln, the meaning of passing.through the brick-kilns, ii. 339. b. Bride, the bride anciently brought to her husband veiled, i. 102.fr. Bridegroom, who is meant by the friend of the bridegroom, ii. 189. a. Brightness, an unusual brightness understood.by the heathen to be a token of the appearance of some of their gods, ii. 41. b. Brimstone, and fire rained upon Sodom, i. 77. b. Britons said. to be the posterity of Qomer, i. 42, a. Broken-footed, a man broken-footed or broken-handed deuicd the priesthood, i. 450. b • Brother, a man. marrying his brother's wife, the first child was accounted. his brother's,, all the rest his own, i. 122. b. a particular accouut of the law relating to a brother's wife, ibid the ceremonies used at such a marriage, i. 123. &. what isspmetimes meant by the word brother in the law of Moses, i. 715. b. the duty of a husband's brother explained, u 7G1. a, Bullock appointed for a sin-offering, the manner of killing him, i. 352..$. a young bullock was made au emblem of kingly power, ii. 46. a.'...<,. Burial, every'family had originally separate places of burial, i, 87. a. not anciently in cities or temples, i. 87. b. the ancient places of burial, i. 378. a. Burning, the punishment of adultery in ancient times, i, 124. b. the places appointed for the burning of holy things, i. 354. a. the manner of burning among the Israelites, i. 444. a. Burnt-offering, whole burnt-offerings supposed to have been the first sacrifices, i.22. «;were wholly to be consumed upon the altar, i. 239. b. a particular account of them among the Jews and heathens, i. 342. 6. &e. burnt-offerings accepted from the gentiles, i. 455. a. before the law of Moses served for all purposes, in Divine worship, i. COO. b. appointed upon the first day of every month, i. G25. a. Bush, why the Lord appeared to Moses in a flame of fire in a bush, i. 169. a. Butler, the history of Pharaoh's butler, i. 126..J&." Butter, an ancient food among the eastern nations, i. 74. a. Buying, laws to be observed concerning buying and selling, i. 471. b. &c. Cab, a small measure among the Jews, ii. 479. b. Cabalists, their notion concerning God, i. 079. a. Cadmonites, a people from whom descended, i. 08. b. Cain, the nature of his sacrifice, i. 21. b. why his sacrifice was rejected, i. 22. b. for what reason he slew his brother, i. 23. b. the nature of his curse and punishment, i. 24. a. his miserable life was prolonged as a terror to murderers, i. 24. b. he turned idolater, ibid, no reason to believe, that his wife was his sister, i. 25. a. the design of his building a city, i. 25. b. a very short account of the genealogy of his descendants, ibid. Caiuan, an account of him, i. 28. b. Cakes, how baked in the eastern countries, i. 74. a.. Calamus, a spice, an account of it, i. 310. b, •' INDEX. iCaleb, appeased a mutiny among the people, i. 54G. ft. a proof of • - bis sincerity and resolution, i. 550. ft. his exploits against the sons of Anak, ii. 96. a. he is called the Kenezite/ii. 96. ft. his address to Joshua, ibid, his proclamation at the head of his army, ii. 100. a..,,./. Calf, a noble entertainment in the eastern countries, i. 74. a. a particular description of the golden calf, i. 3171 a.' is burnt and ground to powder, i. 321. a. the two golden calves set up by Jeroboam, ii. 431. a... " •. Cambyses, an account of his marrying his sister, i. 425. ft. Camel, camels of great use in the eastern countries, i. 89. a. their milk very delicious, i. 110. ft. camel an unclean beast, i. 382. a. their hair called the wool of camels, i. 39G. a. <<>..; t:• i Camelion, an unclean creature, i. 387. a. Camp, the many sorts of camps among the Israelites, i. 416. ft. the manner, of forming the camps of the Israelites, i. 494. ft. &c. there were three camps among the Israelites, i. 50G. a. their camp was to be holy and free from uncleanness, i. 751. a,. Canaan, the. son of'Ham, first discovered the nakedness of Noah, i. 40. a. for which he is cursed by Noah, i.40. 5. his posterity destroyed or made slaves by the posterity of Shem, ibid, the father of the Canaanites, i. 44. ft.' \. Canaan, a country, the bounds of it described, i. 50. a. origiually. belonging to the children of Shem, i. G2. 5. and consequently to the seed of Abraham, i. G7. ft. the land of Canaan demanded by the Egyptians/i. 210. a. the land of Canaan searched by the Hebrew spies, i. 544. a. the bounds of the land of.Canaan, i\ 644. ft. described, and divided by lot, ii. 106. b: A,. Canaanites devoted by God to destruction, i.'49. 5. the Canaanite was then in the land, the meaning of the expression, and the reason of it, i. 59. ft. the meaning of the word Canaanite, i. 68. 5. it was not unlawful for an Israelite. to marry a Canaanite, i. 122. a. the places where they dwelt, i. 546. ft. Canaanites said to fly into Africa before the face of Joshua, ii. G3. a. put under tribute, ii. 133. a. r., >. . Candlestick, the description of the candlestick that belonged to the tabernacle, i. 282. «. the ten candlesticks made by Solomon for the use of the temple; ii. 407. ft. Cappadocia, by whom peopled, i. 43. «. Captain, the captains of the people tried public causes in the wilderness; i. 717. ft. an account of the captain of the Lord's host that appeared unto Joshua, ii. 66. b. a list of David's cap. tains, arid the course of their attendance, ii. 58G. ft. Captive, the case of a fair captive taken in war, i. 738. 5. Carbuncle, one of the stones set in the breast-plate, i. 293. a. Carcass, the carcasses of unclean creatures not to be touched, i.38G. I. Carmel,the signification of the word, ii. 517. a. • Casiphia, the name of a place, its situation, ii. G80. a. Cassia, a spice, an account of it, i.310. ft. Castration, four ways of castration, i. 454. 3. Cattle, what the word means, i. G. ft. the riches of the ancients consisted in cattle, i. 9G. ft. the contract between Jacob and Laban about their cattle explained, i. 104. 3. the feeding of cattle a very ancient employment, i. 142. ft. an account of the plague upon the cattle in Egypt, i. 194. ft. cattle were to enjoy the benefit of the sabbatical rest, i. 249. a. the reason of offering cattle, i. 342. a. cattle were not to gender with a diverse kind, i.434. a. Cause, the manner of trying causes instituted by Moses, i. 241. a. Causeway, a causeway made to go up to Solomon's altar, i. 253. a. Cedar, a most fragrant wood, i. GOG. ft. Censer, an account of the censers belonging to Korah and his company, i. 565. ft. Chains belonging to the ephod described, i. 294. a. Chaldeans, a particular. set of diviners, i. 58. a. from whom descended, i. 86. 5.... Chaldecs, a people from whom descended, i.50. ft. Cham, hone of his posterity ever subdued the offspring of Shem or Japheth", i. 41. ft. Chamber, the chambers of the temple described, ii. 400. ft. Chaos, a description of it, i. 2. a. how long it continued, ibid. Chariots, the strength of Egypt consisted in chariots, i. 219. a. chariots of iron described, ii. 105. a. Elijah carried away in a chariot of fire, ii. 466. a. chariots of the sun, what, ii. 527. ft. Charity to the poor enjoined, i. 474. ft. Charmer, what is meant bya charmer in the law of Moses, i. 724. ft. Charrau, the name of a city and river, where situated, and whyso called, i. 58. a. Chaulothaei, a people seated in Arabia Felix, from whom descended, i.- 45. a. Chebros, said to be the second of the Egyptian ■ kings after the eighteenth dynasty, i. 159. ft. Chederlaomer king of Elam, an account of him, i. 62. b. but a petty prince, i. 63. a. Chemosh, a god worshipped by theMoabites, i. 592. ft. Cherethites, the same with the Philistines, ii. 303. a. Cherub, God is said to ride upon a cherub, ii. 371. a. Cherubims, an account of them, i. 20. ft. of those that belonged to' the ark of the covenant, i. 279. a. in what manner God is said to sit between the cherubims, i. 280. a. the cherubims within the oracle in the temple described, ii. 402. a.' - Child, every child born heir to his father's sins, i. 484. a. Child-bearing, of the utmost danger to women, i. 19. b. the purification after it, i. 389. b. Children of men, the meaning of the phrase in Scripture, i. 55. ft. to be circumcised upon the eighth day, with the reason, i. 71. ft. of slaves to be circumcised by their masters, i. 72. a. an instance of their affectionto their parents, i. 91. a. brought into the temple by their parents at twelve years old, i. 209. a. what is meant sometimes by the children of Israel, i. 211. a. children suffer for their fathers'. sins, i.\ 247. ft. the mariner of offering them to Moloch, i. 428. a. &c.' offered in sacrifices by the heathen to their gods, i. 441. ft. the Jews obliged to instruct their children in the principle of the unity of the Godhead, i. 679. ft. the punishment of rebellious children among the Jews, i. 741. a. China and Nova Guiuea, supposed to have been formerly one continent, i. 53. ft..«-. Chittim, what is meant by the coasts of Chittim, i. 609. ft. Chronicles, the name of two books of Scripture, by whom written, ii. 535. a. Chuzestan, a country, why so' called, i. 12. a. Cimbri, said to be derived from Gomer, i. 42. a. Cinnamon, a spice, an account of it, i. 310. ft. Circumcision, a token of the covenant made with Abraham, i. 70. ft. aDivinesacrament,andafull account of its original, i.71. a. to be executed upon the eighth day, and the reason, i. 71. ft. most painful on the third day after the operation, i. 114. ft deferred by some people till the thirteenth year, i. 177. ft. not forced upon servants, i. 212. a. a reason for deferring it till the eighth day, i. 390. a. the circumcision omitted by the Israelites in the wilderness, and renewed by Joshua, ii. 64. b. City, an ancient custom for men to call the cities which they built by the names of their sons, i. 25. ft. the number of the Levitical cities, i. 647. ft. three cities of refuge on this side Jordan, i.674: a. the trial and punishment of a city tempted to idolatry, i. 703. ft. &c. the treatment shewed to the inhabitants by Jews and heathens, at the sacking of a city, i. 734. ft. the cities built by king Solomon, ii. 416. b..,: Clothes, the first clothes of mankind were made of the leaves of trees, i. 20. a. rending the clothes the highest degree of mourning, i. 121. ft. washing the clothes generally signified the washing of the whole body, i. 244. a.. Cloud, the Israelites led by a cloud in the wilderness, i. 217. a. the reason why the poets feigned that their deities always appeared in a cloud, i. 217. ft. the several uses of this cloud, i. 221. a. the' Israelites wholly governed by its directions, i. 341. a. a particu-. lar account of it upon the day of expiation, i. 406. ft. the cloud descended and filled the temple, ii. 409. «. a cloud rising out of the sea as big as a man's hand, ii. 449. ft. Cloven-footed, the meaning of the word, i. 382. a. Coat, an idle conceit of the Jews concerning Adam's first coat, i. 20. a. an account of Joseph's coat of many colours, i. 120. a. the coat of fine linen worn by the high-priest described, i. 298. ft. Coats of arms, the occasion of them, i. 46. ft. Coffin, Joseph's body put into a coffin or chest, i. 158. ft. Colchi,"a people, from whom descended, i. 48, ft. Commander, the proper qualifications of a commander, i. 175. ft. Commandment, upon what day the ten commandments were given from Mount Sinai, i. 246. ft. the first commandment the great foundation of the law, ibid. Conception, the sorrow of it to women, i. 19. ft. Concubine, originally a name of no ill repute, but a wife of a Microsoft® 5C2 -INDEX. lower order, i. 8G. b. the ceremonies in marrying a concubine, Lit. i. Coney, an unclean beast, i. 382. b. Confession of sin always made over sin-offerings, i. 302. a. no sacrifice of any force without confession, i. 357. a. the form of confession over the head of the scape-goat, i. 413. a. Confusion of languages, when it happened, i. 51. b. a particular account of it, i. 5G. a. Congregation, what is meant by the whole congregation, u 354. a. the Ammonite and Moabitc not to come into the congregation of God for ever, ii. 712. b. Conscience, the power of it, i. 133. b. Consecration, the form of consecrating the Hebrew priests, i. 302. a. Sec. and of priests among the heathens, i. 303. b.- consecration of the Jewish priests continued seven days, i. 304. b. a full account of the consecration of the tabernacle, i. 339. b. a full ac-' count of the cousecration of Aaron and of his sons, and the time of their consecration, i. 370. a. &c. / Consultcr, a consulter with familiar spirits, i. 725. a. Convocation, holy convocations, what they were, i. 357. as Cormorant, an unclean bird, i. 385. a.. -' Corn, the common way of thrashing corn, ii. 153. b. Corruption, in the Scripture language, sometimes signifies idol atry, i. 32. a. Covenant, the design of the covenant made with Noah, i. 33. a. the.. ancient form of making covenants, i. 66. b. the form among the eastern nations, i. 71. a. covenants might be made between Jews and gentiles, i. 82. b. made by eating and drinking together, i. 07. b. the covenant made' by God with Abraham, Isaac, and Jacob, i. 170. a. the Israelites were to make no covenants with the people of the seven nations, i. 271. 5.., Cover, the covers belonging to the table of shew-bread, i. 281. a. Covet, the meaning of the commandment, Thou shalt not covet, &c. i. 250. b.' Country of Sodom, an account' of it, i. 75. a; - • ■' -: Court, the court of the tabernacle described, i. 288. a. Court, the supreme court in. the chief city of the kingdom, i. 717. t. the court of the priests hallowed by king Solomon, ii. 414. a, the same court tried ecclesiastical and civil causes^ii. C22. b. Courtier, a description of a vain courtier, i. 128. a Courtship, the manner of it in ancient times, i. 89. a. » Creation of the world explained, i. 2. a. Creature, no creature supposed to have bred in the ark, i. 37. b. creatures not fit to be offered in sacrifice till the eighth day, i. 2G4. b. Creeping things, what. is meant by them, i. C. b. where they were bestowed' in Noah's ark, i. 32; b. the law forbidding them to be eaten, i. 387. a. - t Crocodile, Moses's rod supposed to be turned into a crocodile, i. 173. b. Crook-backed, a man crook-backed denied the priesthood, i. 450. b. Crowns, anciently placed only upon the heads of the gods, i. 278. a. the plate upon the mitre of the high-priest called a crown, i.297. b.. Cubit, an account of the geometrical and the common cubit, i. 32. b. the Jewish and Egyptian cubit, i. 278. a. Cuckoo, an unclean bird, i. 384. b. Cucumbers, commonly eaten by the Egyptians, i. 532. a. i Cud,- what is meant by chewing the cud, i. 382. a. Cup, divination by cups, i. 13G. b Curse, the form of delivering the curses upon Mount Ebal, i. 7G9. b. the particular curses denounced against the Israelites for their disobedience, i..771a. &c. Cursed, to be cursed, what it signifies, i. 18. a. what is meant by a cursed thing, i. G84. b. Cursing, the punishment of cursing father or mother, i. 256. b. the law of the Jews and other nations concerning the cursing the chief magistrate, or his son, i. 2G4. a. the punishment of cursing God, i. 4G7. a. cursing and imprecations common among the heathens, i. 595. a. Curtain, the curtains of the tabernacle described, i. 283. a. x.. Cut,, to be cut off from his people, the meaning of th^ expression, it 72. a. understood to be destroyed by God himself, i. 420. a. Cuttingsju the flesh for the dead forbidden, i. 437. b. used by the heathen in pangs of devotion, i. 705. b. Cypress, the Romans set a cypress-tree before the door of a dead maiiYhouse, i. 395. a.' Cyrus, king of Persia, his name mentioned by Isaiah two hundred years before he was born, ii. GG2. 5. his proclamation for the building of the temple in Jerusalem, ii. GG3. a. the number of the vessels he returned to the Jews, ii. GG3. b. his decree for building the temple, ii. G73. b. Dagon, an idol worshipped by the Philistines, i. 7G1. a. the form of this idol, ii. 195. a. falls down and is broken before the ark of God,ii. 239. o. Daily sacrifice, morning and evening, prescribed, i. 30G. a. Dam, the dam and the young not to be killed for sacrifice in one day, i. 455. b. Dan, one of Jeroboam's calves set up there, ii. 431. a. Dan, the meaning of the name, and an account of his posterity, L 152. a. the numbering of the families descended from him, i. G17. a. the lot of that tribe in the land of Canaan, ii. 113. a. Dance, the solemn manner of the ancient dancing among the Israelites, i. 22G. a. Darius, king of Persia, confirms the decree of Cyrus about building the temple, ii. G70. a. settles a revenue to defray the expense of the fabric, and of the sacrifices, ii. G74. b. Darkness, an account of the plague, of darkness, L 201. a. God resides in the thick darkness, i. 250. b. Daughter, men had more daughters than sons before the flood, i. 30. b. daughter often signifies the same as niece, i. 117. b. the Hebrews sold their daughters for servants, and the law concerning it, i. 254. b. a man not to prostitute his daughter to be a whore, i. 438. a. a priest's daughter burnt for fornication, i. 444. b. the punishment confirmed by the law of Moses, i. 448. a. a priest's daughter in what capacity to eat of the holy things, i. 453. a. the case of Jephthah's daughter considered, ii. 179. b. she is lamented four days in a year, ii. 181. a. what is meant by the daughter of Zion, and the daughter: of Jerusalem, ii. 51G. b. David, anointed by Samuel, ii. 270. Z>. removes the evil spirit from Saul by playing upon the harp, ii. 271. b. offers himself to Saul to engage Goliath, fights with him, and kills him, ii. 274. a. &c. is sent against the Philistines by Saul, ii. 278. a. he overcomes them, and marries the king's daughter, ii 278. b. he eats the hallowed bread, ii. 284. a. he flics to the. king of Gath, and pretends him-'self mad, ii. 284. b, he hides himself from the pursuit of Saul, ii. 289. b. he cuts off the skirt of Saul's garment, ii. 290. a. takes away the spear and cruse from Saul's bolster, ii. 2G3. a, his policy in imposing upon Achish king of.Gath, ii. 298. a. he departs from Gath, ii. 302. b. he receives the news of Saul's death, ii. 307.' a. an account of his sons, ii. 312. b. he acquits himself of the death of Abner, ii. 31G. b. takes the strong hold of Zion, ii. 319. a. an account of his concubines, and his children, ii. 320. a. be brings the arkof God from the house of Abinadab, ii. 321. a. % and removes it to. Jerusalem with great solemnity, ii. 322. b. dances before the ark, and is scorned by his wife, ii. 323. a. proposes to build a house for the ark of God, with; the answer given him against that design, ii. 324. a. an account of his victories and.conquests, ii. 326. b. he is affronted by the king of Ammou in the person of his ambassadors, ii. 331. a. fights him, and overcomes him and his allies, iL 332. a. falls in love with Bath-sheba, ii. 333. a. his behaviour upon the reproof of Nathan for the death of Uriah, ii. 337. #. upon the sickness and death of the child he had by Bath-sheba, ii. 337. b. he takes Kabbah, and punishes the inhabitants, ii. 339. a. is reconciled to Absalom, ii. 347. a. prepares to defend himself against the conspiracy of Absalom, ii. 349. a. re-engages with the rebels, but is tenderly concerned for the safety of his son, ii. 057. a. his lamentation for his son, ii. 359. b. his gratitude to Barzillai, ii. 3G3. a. his song after the victory over his enemies, ii. 370. a. &c. his last words that he is said to have spoken by inspiration, ii. 373. b. he is tempted to number the people, ii. 377. a. he repents of what he had done, ii- 378. a. he is punished by the death of seventy thousand of bis men, ii. 379. a. discharge to Solomon before his death, ii. 385. b. &c. his death, burial, and the time of his reign, ii. 387. a. the number of men out of different tribes that came over to David, ii. 5G2. a. he was clothed in white when he brought up. the ark, ii. 5G9. a. the preparations lie made for building the temple, ii. 679. a. an account of the officers over his treasure, his tillage, vineyards, &c. ii. 588. a. reasons why he was not allowed to build the temple, ii. 589. b. he. provides gold for the utensils of the temple, ii. 591. a. and silver, ibid., INDEX, Day and night first set out, i. 3. h the cool of the day, what is meant by it, i. 17. a. the day of the world in which Adam was cast out of Paradise, i. 21. a. the word day often signifies years, i. 83. a. the birth-days of princes celebrated with great festivities, i. 127. b. the first day of the week computed by the Samaritans, i. 459. a. fortunate days discovered by casting of lots, ii. 723. b. Dead, the Israelites were forbidden to be defiled for the deadj i. 446. b. Uncleanness by touching the dead purified by the water of separation, i. 570. a. Deaf, the deaf not to be cursed, i. 432. a. Deatb/asort of mercy to mankind, i. 20. £. the word death mentioned absolutely signifies strangling, i. 255. a, Deborah, Rebekah's nurse, a particular account of her, i. 116. a. Deborah, a prophetess, the meaning of her name, ii. 143. a her office, ibid, her song after her victory over Sisera, ii. 14C. a. she calls upon Barak to go in triumph, ii. 148. e. Debts remitted to the poor, ii. 70C. b. Dedan,a city in Idumea, from whom named, i. 92. a. Dedication of the altar, i. 518. a. the dedication of the temple by Solomon, ii. 408. a. &c. of the second temple, ii. 675. b. of the wall of the city of Jerusalem, ii. 711. a. Deep, what is meant by the great deep, i. 34. a. Defrauding forbidden, i. 431. b. Deliverance, offerings madeby women after their deliverance,i. 390. b. Deluge, the causes of it assigned, i. 34. a. the possibility of it accounted for by Seneca, i. 34. b. a description of it byPhilo, i. 35. b. the world no more to be destroyed by a deluge, i. 38. a. Demon, a wicked demon at every one's elbow, i. 15. a. a demon in the shape of a serpent the beginner of evil, i. 21.<z. a ceremony in the worshipping of demons, i. 422. b. Desert, inaccessible deserts in Egypt, i. 166. a. Devil, why he assumed the form of a serpent to tempt Eve, i. 1 5. 3. to seduce her he counterfeited a glorious seraphim, ibid, the nature of bis curse after the fall, i. 18. a. his tyranny abolished by the woman's seed, i. 18. Z>. the meaning of sacrificing unto devils, i.421. a. more particularly explained, ii. 35. a. Devote, the several ways of devoting, i. 487. b. Devour, what is meant by being devoured by fire, i. 377. a. Deuteronomy, one of the books of Scripture, why so called, i. 655. a. Dew of heaven, understood as a Divine gift, i. 99. a. Dial, the dial of Ahaz explained, ii. 519. h. Diamond, one of the stones set in the breast-plate, i. 293. b. Die, the meaning of the expression, Thou shalt surely die, i. 13. h. Dinah, the signification of the name, i. 104 a. an account of her ravishment, i. 115. a. Dionysius, the original of the name, i. 237. a. Disease, an account of the diseases of Egypt, i. 195. a. Dish, the dishes belonging to the ark of the covenant described, i. 280. h. Dispersion, an account of the dispersion after the confusion of languages, i. 56. a. in what manner it was ordered, i. 57. a. Divination, anciently used at meals, i. 136. b. used upon the water by the Egyptians, i. 187. b. the various kinds of divination, i. 436. a. farther explained, i. 734. a. Divine, the Divine Majesty appeared to Adam in Paradise, i. 13. a, Divorce, the case of divorce fully explained, i. 755. 5. Doeg, the chief herdsman of Saul, ii. 284. b. he informs against David, ii. 286. a. kills a great number of the priests, ii. 287. a. Dog, sacred to Hecate, i. 381. Z>. the price of a dog not to be brought into the house of the Lord, i. 753. a. Dominion, the first grant of dominion given to man, i. 7. Z>. Door, sacrifices to be offered at the door of the tabernacle, i. 343. I), the doors of the temple described, ii. 402. &Dove, a dove sent out of the ark to make discoveries, i. 37. c. the reason of offering doves and turtles, i. 345. b. the price of doves' dung in Samaria, ii. 479. b. Dragon, what is meant by the poison of dragons, ii. 37. 3. Drawing nigh to God,'the meaning of the expression, i. 75. a. Dream, God speaking to a person in a dream, a lower degree of Divine manifestation, i. 79. b. dreams as fully believed by the prophets as matters of sense, i. 85. a. frequent among the ancient patriarchs, i. 120. a. a particular account of Joseph's dreams, ibid, dreams sometimes very significant, i. 126. b. a particular interpretation of Pharaoh's dreams, i. 129. a. the way of revelation by dreams, i. 541. a. God sometimes sends dreams into the minds of heathens, ii, 159. b. Dreamer, the punishment of a dreamer of dreams tempting the people to idolatry, i. 702. h. Drink, strong drink not to be drnnk by the priests, i. 379i a. Drinking, the rule of drinking in the Persian court, ii. 718. a. Drink-offerings among the Jews and heathens, i. 5o4..a. of the most noble and generous %7in?$ h 624. h. Drunkenness, the meaning of adding drunkenness to!hir st » "• I 9. b. Dungeonj an account of the dungeon where Joseph was, i. 126. a. Dust, the original of man's body, i. 9. b. the food of the serpent, i. 18. a. a particular account of the plague of dust among the Egyptians, i. 195. a. dust upon the head an expression of grief among Jews and heathens, ii. 71. b. Dwarf, a dwarf denied the priesthood, i. 450. h. Dwelling, an account of the furniture proper for God's dwellinghouse, i. 281. b. &c. Eagle, the properties ascribed to that bird, i. 242. b. sacred to Jupiter, i. 381. b. an unclean bird, i. 384. a. their tenderness to' their young, ii. 33. a. Ear, the ceremony of boring the car through with an awl, i. 254. b. more fully explained, i. 710. b. Ear-rings worn in the nature of amulets, i. 115. B. an account of the ear-rings that made the golden calf, i. 316. b. Ears of corn might be plucked by travellers through the field, i. 755. a. Earth, in what manner created, i. 4. a. the earth brought forth without any pains before the flood, i. 19. h. the diameter of it, i. 35. a. divided by the posterity of Japheth in a regular manner, i. 44. a. the order of its division, ibid, three parts of the earth at first possessed by the sons of Noah, i. 53. b. why God is said to be in the midst of the earth, i. 192. b. the earth opened and swallowed up Korah and his accomplices, i. 615. b. Earthquakes how produced, i. 4. b. Ease, the ceremonies observed in the easingof nature, i. 751. b. East, eastern countries inhabited by Adam, i. 20. h. mankind were propagated from the east, i. 54. b. the eastern kings raised part of their revenue from cattle, i. 142.5. East wind pernicious to the fruits of the earth, i. 128. a. Ebal, the altar upon Mount Ebal described, i. 709. b. Eber, the father of the Hebrew nation, i. 50. a. Eber, afflicted by the Romans according to the predictionof Balaam, i. 610. a. Edar, the tower of Edar, an account of it, i. 117. a. Eden, the garden of Eden, why so called, and the place of its situation, i. 10. a. Edom, a catalogue of the kings of Edom, i. 119. a. the monarchy of the Edomites elective, ibid, the king of Edom refused to give the Israelites a passage through his land, i. 584. b. Edomite, an Edomite not to be abhorred by the Israelites, i. 750. b. Eel, an eel worshipped by the Egyptians, i. 135. h. Egypt, why called the land of Ham, i. 41. b. by whom peopled, i. 44. h. the higher and the lower, ibid, called the south country, i. 79. a. enriched by the overflowing of the Nile, i. 128. a. why the lower Egypt was called Delta, i. 138. b. in what manner the country of Egypt was divided, i. 141. a. the deliverance of the Israelites from the bondage of Egypt frequently inculcated, i. 074. ff. the Israelites not to return into Egypt, i. 721. a. Egypt famous for horses in the clays of Solomon, ii. 422. Z>. Egyptian kingdom, the beginning of it, i. 57. a. the superstition of the Egyptians in eating, i. 135. 5. noted for their grateful disposition, i. 160. b. they anciently offered living creatures to their gods, i. 193. b. they are spoiled by the Hebrews, i. 210. a. they pursue the Israelites into the Red Sea, i. 222. a. are overwhelmed in the midst of it, i. 222. b. their bodies devoured by beasts and birds of prey, i. 223. a. the Egyptian priests ministered in shoes, i. 290. b. andwore an image made of sapphire stone when they sat in judgment, i. 299. Z>. ceremonies of mourning among the Egyptians, i. 447- a. they were famous for worshipping of animals, i. 670. b. an Egyptian not to be abhorred by the Israelites, i. 760. b. Ehud, one of the judges of Israel, ii. 139. b. stabs the king of M.bab, ii. 140. b. Ei, a word inscribed in the front of the temple of Delphos, i. 171. b Elah, a king of Israel, his death, ii. 441. a. Elamites, from whom descended, an account of them, i. 50. b. Elder, a name of dignity, i. 156, 0. the various acceptations of the I N D EX. word elders, i. 172. a. elders are sometimes called priests, i. 245. b. an account of the seventy elders of Israel, i. 272. a. what is particularly meant by thy ciders, i. 737. a. the solemn profession of the elders upon finding a dead body, i. 738. a. elders and judges how they differ, ii. G85, b. Eleazar the son of Aaron, from whom descended a great family of priests, L 378. a. is invested into the office of high-priest, by being clothedin the priestly robes, i. 085. b. his death and burial, ii. 128. b. Eliakim a king of Judah, his name changed to Jehoiakim, ii. 530. a. serves the king of Babylon, ii, 530. b. his death,' ii. 531. a. Eliczcr, Abraham's steward, an account of him, i. GO. a. Eli, a high-priest and a judge, ii. 22G. b. the wickedness of his sons, n. 231. a. he reproves them gently, ii. 232. a. the priesthood to be removed from his family, ii. 233. a. brake his neck and died, ii. 238. a. Elijah the Tishbite called the prince of the prophets, ii. 443. b t is fed by ravens, ii. 444. a. raises the widow's son to life, ii. 445. a. his controversy with the priests of Baal, ii. 447. a. he kills them, ii. 449. a. requests that he might die, ii. 450. a. the Lord passes by him, and calls to him from the Schcchinah, ii. 450. b. &ci casts his mantle upon Elisha, ii. 452. a. foretells the destruction of Ahab's family, ii. 458. b. &c. he calls down fire upon the captains sent to take him, ii. 4G4. a. carried into heaven by a whirlwind, ii. 4GG. a. Eliui, the name, of a place, with the meaning of the word, i. 227. b. Elis, a country, why so called, i. 43. a. Elisha, he follows Elijah, ii. 452. b. divides the waters of Jordan, ii. 4GG. b. cures the water of Jericho, ii. 467. a. cursed the children that mocked him, ibid, miraculously provides water for three armies, ii.4G9.Z>. thestory between himand the Shunammite, ii. 470. b. &c. he cures Naaman of his leprosy, ii. 475. b. smites the Syrians with blindness," ii. 478. b. raises tbe siege of Samaria, ii. 482. a. foretells that Hazael should be king of Syria,, ii. 483. b. anoints Jehu to be king over Israel, ii. 48G. a. he dies, is buried, a miracle wrought by touching his bones, ii. 498. b. Elkanah, the father of Samuel, a most excellent husband, ii. 220. «. Elohim, a name of God denoting judgment, i.32.a. the most an. cient name of God in Scripture, from whence derived, i. 246. b. Elon, a judge of Israel, ii. 183. a., Eloth, a sea-port in the possession of the Israelites, ii. 418. a. Embalming the dead, the method and the expense of it among the Egyptians, i. 155. a. Emerald, one of the stones set in the breast-plate, i. 293. a. Emerods, the men of Ashdod smitten with enierods, ii. 230, b. images of them made with gold, ii. 241. a. Emims, a people, an account of them, i. G3. b, Enchantment forbidden, and the various kinds of it, i. 43G. a, used variously by different nations, i. G05. b. Endor, the whole transaction between Saul and the woman of Endor, ii. 299. a. &c. Enemies might be devoted to death, i. 487. b. Enoch, an account of his posterity, i. 27. £.. supposed to be the same with Atlas of the Greeks, i. 29. a. the meaning of his walking with God, and of his translation, i. 29. b. Enos, the reason of the name, i. 27. a. Ensign, the ensigns in the camp of the Israelites, i. 494. b. Ephah, a Jewish measure, an account of it, i. 234. a. Ephod, the materials of it described, i. 291. a. an account of the stones set upon the shoulders of the ephod, i. 291. b. the ephod made by Gideon explained, ii. 164. b. the ephod of Micali, ii. 198. a. stolen away, ii. 201. a. Samuel ministered in an ephod, ii. 231. b. sometimes signifies an honorary garment worn by those who were no priests, ii. 322. b. Ephraim, the numbering of the Israelites descended from him, i. GIG. b. Esau born and described, with the reason of his name, i. 95. a. why called Edam, i. 95. h. his meeting and reconciliation with his, brother, i. 110. a. he kissed Jacob, and the reason of it, i. 112. a. continues in friendship with his brother, i. 117. b. Esscnes, a sect amongst the Jews charged with worshipping the sun, i. G71. b. Estates that were sold to be returned on the year of jubilee, i. 470. a. Esther,lhe name of one of the books of Scripture, by whom written, ii. 716, a,.,. sEsther,' very beautiful, and is rkit'itfhhc custody of the keeper of the women, ii. 720.'£. is admitted to. king Alrasuerus,.ii. 721, b. told of the, decree for the destruction.of. the". Jews, ii. 725. a. resolves to apply to the king, ii'. 72G. b. she invites the king and Haman to a banquet, ii. 727. a. begs her life of the king, and the. life" of her people, ii. 729. b..Ethiopians, their manner of life, i. 142. a. Eve, the original of her soul, i. 10. a. not formed out of the ground, and why, i. 14. a. why she hearkened to the voice of the serpent, i. 15. a. she received her sentence before Adam, i. 19. a. the'occasion of her name, i. 20. b. an account of the birth of her children, i. 25. a.' Evening and morning, the meaning of the words in the Hebrew language, i. 3. b. what is intended by the expression in.the evenlingtX 205. a. an account of the first evening sacrifice," i. 375. b. Ever,/^r ever, the meaning of the expression, i. Gl. b. Everlasting, a word sometimes of a limited signification, i. 70. b. Eunuch, eunuchs commonly attended upon the eastern queens, i. / 122. a. an eunuch not to enter into the assembly of the elders, " i. 748. b. Euphrates, its rise, i. 11. a. an account of it, i. 12. b. frequently in Scripture called the river, i. 108. a. and the great river, i. 657. a. Euxine' Sea, why so called, i. 43: a. Excommunication, the nature of it among Jews and Christians, ii. C79. a. Execution upon offenders often done by great persons, ii. 1G3. b. Exodus, one of the books of Scripture, why so called, i; 159. a. Expiation, the business performed upon the great day of expiation, i." 308. a, ceremonies observed upon that day, i. 40G. b. Sec. Ey This entry is longer than a Bible module can hold. The rest is at https://www.sermonindex.net/commentary/patrick-lowth/ And all the acts of his power, and of his might. Which was so great, that the Egyptians in their hieroglyphics represented Ochus by a sword. And Plutarch (as Jacobus Capellus observes) calls him the most terrible of all the Persian kings.'. And the declaration of the greatness of Mordecai, where* unto the king advanced him, are they not written in the book oftlie Chronicles of the kings of Media and Persia?] These words signify, that as this king did great things, so they weyo to be ascribed very much to the management ofMordecai, after he was advanced to the highest authority in the kingdom, Jiutit was not the design of the author of this history For Mordecai the Jew was next unto king Ahasuerus. I cannot but observe here, in the conclusion of this book, that Mordecai is so often called the Jew by this author, (sec ix. 29. 31.) that it hath inclined me to think it was not written by one of that nation, but by some proselyte of Persia who was converted, as many were at this time, (viii. 17.) to the Jewish religion. Some of which might be in these times divinely inspired, as Nicholas, a proselyte of Antioch, was in the apostles' days, (Acts vi. 5.) But I have no authority for this, which I mention as a mere conjecture. And great among the Jews, and accepted of the multitude of his brethren.] His greatness did not make him forget his brethren; by whom he was highly esteemed, and much honoured by every one of them. Seeking the wealth of his people.'] And no wonder he was so acceptable, for his study was how to do them good. And speaking peace to all his seed.) Advising and promoting whatsoever was for their advantage; and speaking still to the king for that which might tend to the happiness, and prosperity of his nation, which he advanced to the utmost of his power. Unto which a most earnest desire of the coming of the' Messiah contributed exceedingly; and the serious study of the law, which he recommended to them, as the only means of living happily. Thus Conradus Pcllicanus concludes his commentary on this book; but where he found this I cannot tell. It is only highly probable, that so good a man as Mordecai was very solicitous they should be obedient to the law of Moses (as Malachi was), and live in expectation of the Messiah, concerning whom Moses prophesied. For, as Epiphanius, and Seder Olam, and others, observe, this book of Esther is the last canonical book of the Old Testament; and the nearer they approached to the coming of Christ, the more desirous holy men were to see him. Others, indeed, think Malachi is the last Divine writer; but, on the other side, it seems probable, that he, having taken no notice of the deliverance under Esther, prophesied some time before it. END OF