Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

ASoule] that is, man or woman, as God explaineth [unspec] it, in Num. 5. 6. so the Chaldee expoundeth it, a man. transgress] it is the word before used, in Levite. 5. 15. The Greek here translateth, despising despise the commendements of the Lord: (or, neglect them.) falsely deny] or, lie, as the Greek translateth: but the word meaneth lying by denial of a thing, as Gen. 18. 15. This sin, God generally forbiddeth, Levite. 19. 11. And this law here, concerneth sins both against God, by swearing; and against our neighbor by injuring him. a thing-delivered him-to-keep] a thingcommitted-to one; which shall again be required; called in Hebrew Pikkadon, of encommending thing, and requiring it: in Greek, Parathekee, or committing it to ones fidelity, (which word Paul useth in 2 Tim. 1. 12. of God; I am persuaded that he is able to keep that which I have committed unto him:) in Latin, a Depositum. So in 1 Tim. 6. 20. and 2 Tim. 1. 14. In Gen. 41. 36. the word is used for store or provision laid up. See the judicial lawer for these cases, in Exod. 22. 7. 10. &c. the putting of the hand] This phrase (here only used,) seemeth to mean fellowship, or partnership, when men deal, and put their hands as it were together in a matter: so the Greek translateth it communion (or society;) and the Chaldee, the communion (or fellowship) of the hand; that is, commerce. Or we may take it, for putting into the hand, that is, committing of a thing to ones care and fidelity to use or employ for him. It may also imply, the lending of a thing, or borrowing. Thus Sol. Rashi expoundeth it, that he hath put money into his hand to occupy: or hath lent it him. a thing-taken-by-violence] or, arobberie, rapine. It implieth force, as the next doth fraud. 2 Sam. 23. 21. Judge. 9. 25. This God hateth, though it be for Burnt-offering: Esa. 61. 8. deceitfully oppressed] or, defrauded, by cavilation, calumniation, false accusation, or other like unjust means. Of this sin, Zacchaeus cleared him-self by fowrfold restitution, Luk. 19. 8. The Hebrew doctors thus distinguish these. Who is a taker by violence, (or robber?) He that taketh a man's goods by force, as by plucking it out of his hand, &c. or, that forcibly-taketh ones servant or beast, and useth them for his own work; or goeth into ones field, and eateth the fruit thereof, and the like. Who is a deceitful-opressour? He that hath his neighbors goods in his hand, with the owners consent; and when they are demanded again, he keeps the goods in his hands by force, and restores them not; and the like. Maimonides, treat. of Robbery and lost things, chap. 1. Sect. 3. 4.

Vers. 3. a thing lost] Hebr. a loss: which the law [unspec] bindeth him to restore unto the owner: See Deut. 22. 2. Exod. 23. 4. in the annotations. with falsehood] that is, falsely; and as the Greek translateth it, unjustly. Of this kind of oath, the Hebrew canons say; Who so hath his neighbors goods in his hand, whether they be delivered him to keeep, or lent him, or he hath taken them by violence, or by fraud; or hath found a thing lost, and restoreth it not, or the like; and the goods which he hath in his hand, he demanded of him, and he denieth them, loe he is a transgressor against this law, ye shall not falsely deny, (Levite. 19. 11.) And if he swear unto him falsely, concerning the goods which he denied; now he transgresseth another law, ye shall not deal-falsely; Lev. 19. 11. And this oath is called, the oath concerning a thing delivered to keep. And for this false oath, he is bound to pay the principal, which he denied, & to add the fifth part more thereto, and to offer a manifest Trespass-offering; &c. Maim treat of Oaths, c. 1. s. 8. 9. sinning] or, as the Gr. translateth, so that he sinneth in these.

Vers. 4. he shall restore] in Numb. 5. 7. God requireth [unspec 4] also to confess the sin; which is to be understood here, and in all like sins and trespasses. About this restitution, the Hebrews have these observations. Whether he be a violent robber, or a fraudulent-oppressor, or a stealer, or a borrower, or that hath by him a thing delivered to keep, or hath found a thing lost, and falsely-denieth it, or that there was partnership between him and his neighbor, and some of the goods remain in his hand; or that he hath done work for him, and he hath not given him his wages. It is a gener all rule for everything such as these, he that consesseth, is bound to pay by sentence (of the Judges:) and he that denieth and sweareth, must pay the principal & the fifth part, Lev. 6. 2. &c. This is meant, when a man is bound to pay for himself, but if he be bound to pay for his father, he pays not the fifth part. As, when his father robbeth, or stealeth, or is indebted to others, and the son knoweth it, and denieth it, and sweareth, and afterwards confesseth it; he payeth but the principal only; for it is written, (Lev. 6. 4.) which he violent tookeaway for his own violent-taking away, he addeth the fifth part more, but not for his fathers. This is meant, when the thing violently-taken-away is not remaining then present; but if his father did violence, and died, and the thing-taken-away remaineth there and the heir denieth it, and sweareth, and afterwards confesseth it; he payeth the principal and the fifth part. If the father rob, and swear, and confess it, and afterward die: now the heir payeth the principal & the fifth part. If he rob, and swear, and so die: and the heir confesseth it, he payeth but the principal only, but in both these cases, the heir is discharged of the Trespass-offering. Maim. treat of Robbery, and lost things, c. 7. s. 2. 3. &c.

V. 5. all] or of anything: so implying other particulars [unspec 5] besides these mentioned; as some are before noted. principal] or, sum; Hebr. head: which Sol. Rashi expoundeth the principal (the thing it self.) Head sometime is used for beginning or first: & so Chazkuni here noteth that the meaning may be, before he bring his Oblation he shall put out of his hand, the thing got by rapine, &c. the fist-parts] the Greek translateth, the fist part, as the Hebrew also was in Lev. 5. 16. And it may be put for every fifth part, the fist part of everything defrauded, as in Ezek. 16. 55. thy sisters, meaneth each of thy sisters. But the Hebrew Doctors insist upon the number thus; He that restoreth the principal to the owners, & denieth at the second time the fist part, and sweareth about it; that fist part is made as the principal in every respect, and he must pay for it another fist part, as it is written, he shall add thereto the fist parts thereof, teaching that he must add a fist part for a fist part, until the fist part which he denieth and sweareth for, be become less then the worth of a mite. Who so hath by him a thing delivered to keep, and he pleadeth that it is lost, and sweareth, and returneth and confesseth that he hath it by him. And cometh again, and pleadeth that it is lost, and sweareth, and again returneth and confesseth that he hath it by him; he must pay a fist part for every oath, with that one principal; as it is written, He shall add thereto the fist parts thereof, teaching that he may pay many fifts for one principal. Maim. treat. of Robbery, &c. c. 7. s. 12 13. Now what the fist- part is, he there showeth in s. 7. one of four, with the principal: as if he robbed the value of 4. and sweareth; he payeth five. And if the stolen thing be remaining, he must restore it, and give the price of the fourth part thereof. to whom it pertaineth] or, whose it is, by right, whether the owners, or the heirs, to him against whom he is guilty, Numb. 5 7. He that robboth his neighbor, if he that is robbed dieth: must restore the robbery unto the heirs: and if it be lost, or changed, he must give them the price of it. And if he sware unto him, and afterward he died; he must give to the heirs, the principal and the fist part. He that robbeth his father, and sweareth unto him, and the father dieth; if the thing taken by robbery do not remain, or if it be changed, he must make an account with his brethren, for the principal and for the fist part. If the thing taken by robbery remaineth, he is bound to bring forth the thing it self, from under his hand. Therefore he is to give the thing taken by robbery, and the fist part also to his brethren; and make an account with them, &c. Maim. treat. of Robbery, c. 2. s. 1. 2. &c. But if the man have no kinsman to recompense the trespass unto, it must be recōpensed unto the Lord, even unto the Priest, Num. 5. 8. of his trespass] or, of his guiltiness, that is, the day wherein he is found a trespasser: which the Greek interpreteth, the day wherein he is convicted: (or reprehended) Or we may understand it, the day wherein he offereth for his trespass: so Chazkuni explaineth it, The robber shall give the goods to him that is robbed, in the day that he bringeth his Trespass-offering: turning from his sin, that his oblation may be accepted with favor.

Ver. 6. perfect] without blemish. This oblation was [unspec 6] performed w ^th such rites, as the other before mentioned, in c. 5. see the notes there; and on Numb. 5. 8. in trespassing] or, by guilty-trespass, or, with guiltiness therein: The Greek translateth, and hath trespassed therein. These sacrifices, could not by thenselves make a • onement, or procure forgiveness of sins: but they signified the atonement made by the sacrifice of Christ: Heb. 10. 14. 10. 14. and taught men mortification, and dying unto sin, as David saith, Thou delightest not sacrifice, that I should give it &c. the sacrifices of God, are a broken spirit, as broken and a contrite heart, &c. Ps. 51. 18. 19. And where true repentance, faith in Christ, & amendment of life is found in the sinner; there is promise of grace, and of forgiveness of sins; though they be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1. 16. 18.

〈 in non-Latin alphabet 〉 Here beginneth the 25. section of the law: fee Gen. 6. 9. Hitherto in this book, God hath shown what sacrifices men should offer: now he declareth the manner and rites about those sacrifices, more particularly.

Vers. 9. because of the burning] or, it is that which [unspec 9] ascendeth by the burning. Here is the reason of the name: for the Burnt-offering, is in Hebrew Gnolah, that is, an Ascension; because by burning all in fire, it went up in smoke and vapor. Therefore the Holy ghost translateth it in Greek, Holocautoma, that is, a whole Burnt- offering: Hebr. 10. 6. from Psal. 40. The use of this sacrifice is shown on Leviticus 1. Here the Targum called Jonathan's, saith, it was to make atonement for the imaginations of the heart. all night] though the time of the Evening sacrifice began about mid afternoon (as is shown on Exod. 12. 6.) yet the burning might continue all night, till break of the day. No sacrifices were offered, but by day: therefore they killed no sacrifice but by day, nor sprinkled any blood, but in the day that it was killed; for when the Sun was set, the blood became unlawful (to be sprinkled.) Sacrifices whose blood was sprinkled by day, their fat was burned by night, till the pillar of the morning ascended, (that is, till break of the day.) And so the pieces of the burnt-offerings, were burned by night, till break of the day. But for to keep men far from trespassing, our wise men have said, that they should not burn the fattes, or pieces of the burnt-offering, but until midnight. Although it was lawful to burn them by night, yet they did not defer them purposely, but endev • red to burn all by day. Gratefull is a commandment (done) in the hour of the same, Maimonides, treat. of offering the sacrif. chap. 4. Sect. 1. 2. 3. This law here given, seems specially to intend the daily Burnt-offering of the church, which was offered first in the morning, and last in the evening, as the Hebrew Doctors say, It is unlawful to offer any sacrifice at all, before the daily sacrifice of the morning: neither kill they any sacrifice, (to weet, for particular persons,) after the daily evening sacrifice, except the sacrifice of the Passover only. Maimonides, treat. of the daily sacrif. chap. 1. Sect. 3. shall be burning] or, shall be made to burn, that is, nourished continually: so verse 12.

Vers. 10. his linen raiment] or, the linen robe; as the Greek translateth, a sinnen coat. Such were [unspec 10] made for the inferior Priests to minister in, Exod. 28 40. 41. The original word Middo, signifieth a large garment, proportionable to the body. It is the Co • (as Sol. Rashi observeth) and the scripture calleth it Middo, because it was like [Middatho] his measure that wore it. Hence the Greeks borrowed their word Ma • due, which is a coat, or mantle. And the Hebrew 〈◊〉 signifieth finer linen then that of common flax, (which is called by another name,) therefore the Chaldee here translateth it garments of bysse: 〈◊〉 the notes on Exod. 25. 4. The 〈◊◊〉 ( 〈◊〉 Ghazkuni on this place,) is the Coat, the Miter, and the Girdle, which all are of lin 〈…〉 and the scripture speaketh of them as of one, because they all are as one garment, for he is not clothed with one without the other. his flesh] in Greek his body; meaning, his secret parts; which for honesty and reverence of God's sanctuary, were to be covered with these breeches next the skin. See the notes on Exod. 28. 43. and compare Ezek. 44. 17. 18. hath consumed] or, hath eaten: ashes are said to be consumed, when the wood and sacrifices are consumed and turned to ashes. So meal is said to be ground, Isaiah. 47. 2. when the corn by grinding is turned to meal. besides the altar] on the east-side, furthest from the sanctuary: Lev • t. 1. 16. The taking-up of the ashes from on the altar, is commanded to be done, every day, and it is one of the Priests services, Leviticus 6. 10. They did it, when the pillar of the morning ascended [that is, at break of the day.] And at the feasts, (they did it) at the beginning of the third part of the night; and on Reconciliation day, at midnight. He whose duty it was to take them up, washed himself and put on the clothes in which he was to take them up, and sanctified (that is, washed) h • s hands and his feet. And took a fire-pan, and went up to the altar, &c. Maimonides, treat, of the daily sacrif. chap. 2. Sect. 10. 11. &c. The taking up of the ashes, is the first of all the services in the day; and the meaning and mystery of it is, to remove away the spirit of uncleanness that remaineth after the digestion of the members and fat entrails, that lieth on them. And therefore it is not done but in white garments only, because by mercy, iniquity is purged, (Pro. 16. 6.) R. Menachem, on Le. 6.

Vers. 11. other garments] Unto the Altar, no Priest [unspec 11] might come but in the holy garments appointed of God; and those garments they used not but in the Sanctuary. Hereupon it is written, when the Priests go forth into the utter court to the people, they shall put off the garments wherein they ministered, and lay them in the holy chambers: and they shall put 〈…〉 there garments, and they shall not sanctify the people with their garments; Ezek. 44. 19. Yet forasmuch as the carrying away of the ashes, belonged to the Priests, by other garments the Hebrews understand not common clothes, but other holy garments. The Priests garments wherein he took away the ashes, were lesser then those wherein he ministered in other services; as it is written (in Levite. 6.) he shall put on other garments, and carry forth the ashes: he saith not other, for that they were common garments, but for that they were less then the former. Maimonides in Tamidin (or treat. of the daily sacrif.) chap. 2. Sect. 10. without the campe] As the turning of the Burnt offering to ashes, was a sign of God's acceptation thereof, Psal. 20. 4. so the carrying out of the campe, into a clean place, signified his regard of the very relics of that holy thing: which had accomplishment in Christ his death and bu • iall, without the gates of Jerusalem, in Golgotha, and in a garden, Heb. 13. 11. 12. 13. John. 19. 16▪ 17. 18. 41. 42. the memory whereof is blessed. Of these ashes, the Hebrew canons say, they were to be left in a place, where the wind did not blow strongly. And it was not lawful for strangers, to gather them up: neither might they be scattered there, but laid down: and it was unlawful for men to make profit (or use) of them. Maimonides, treat. of the daily sacrif. chap. 2. Sect. 15. a clean place] the contrary is said touching the stones and dust of a leprous house, that they should be poured out into an unclean place, Lev. 14. 40 41▪ for they came f • ō a polluted house; but these ashes came from the Lord's holy house, therefore were to be laid in a clean place, where no dead ca • kasses, dung, or other filth was laid.

Vers. 12. shall be burning] or, shall be kindled (or made burn) on it. From hence the Hebrews gather, [unspec 12] that the fire might not be kindled beneath, and then laid upon the altar, but was to be kindled on the altar it self: Maimonides, treat of the daily sacrifice. c. 2. s. 9. And Baal Hatturim noteth how from hence they have said, Although fire came down from heaven, yet they were commanded to bring of common fire. be put out] or, quenched. The Hebrew canons say, He that quencheth the fire of the Altar, is to be beaten; for it is said, It shall not be put out, (Lev. 6. 12.) though it be but one coal, and though it be down from upon the Altar, he that putteth it out is to be beaten. Maimonides, ibid c. 2. s. 6. wood] no other fuel was allowable for the altar, and it was to be the wood of the public congregation, (as is observed on Lev. 1. 7.) And as all things about God's service, were to be of the best: so of this the Hebrews say, the wood was to be none but choice: such as had no worms in it. And that, timber of buildings pulled down, was ever unlawful: they might bring none but new wood. Maimo • y, in Issures Mizbeach, ch. 6. s. 2. every morning] Heb. in the morning in the morning. Of this service it is recorded; In the morning they laid the wood in order, and they made upon the top of the Altar a great fire &c: likewise towards evening. Three fires were orderly made upon the top of the Altar every day: the first was the great fire on which they offered the daily sacrifice with the other oblations; the second was a little fire in the side, from which they took fire in a censer to burn incense with every day; the third was not for other use but to confirm the commandment concerning the fire, which is written, FIRE CONTINVALLY SHALL BE BVRNING, Lev. 6. 13. We have been taught that that which is said, BECAUSE OF THE BVRNING UPON. THE ALTAR, Lev. 6. 9▪ is • eant of the great fire: and this, THE FIRE OF THE ALTAR SHALL BE BVRNING IN IT, Lev. 6. 9. is the second (fire) for the 〈◊〉 : and this, THE FIRE UPON THE ALTAR SHALL BE BVRNING IN IT. Leviticus 6. 12. is the third, for keeping of the fire, Maimonides, in treat▪ of daily sacris. ch. 2. s. 2. 4. 5.

Vers. 13. Fire continually] This commandment [unspec 13] 〈…〉 ishing the fire always, being so oft repeated▪ showeth it to be of weight, and carefully to be observed: and signified, how by Christ our Altar, we should have continually through his Spirit, 〈◊〉 ready for the purging and • aking away of our sins, and access to offer unto God the sacrifice of praise, 1 John▪ 1. 9. Heb▪ 13. 10. 15. likewise the 〈◊〉 of God's ministers, by daily preaching of the word (which is likened unto fire, Ier. 23. 29.) to kindle and stir up the graces of the spirit in men, which may never be quenched, Mat. 3. 11. 1 Thes. 5. 19. It foreshadowed also the w • rke of Christ, who came to send fire on the earth, and 〈◊〉 defined to have it kindled, Luke 12. 49▪ likewise the afflictions of Christ and his Church, which are continual in this world, and through which we must enter into the Kingdom of God, Mark. 9. 49. Heb. 2. 10. 1 • e • . 4. 12. The Hebrews say of the fire on the Al • ar, that it was as a làdder for the Angels to ascend by: as (in Judge. 13. 20.) the Angel of the Lord ascended in the flame of the Altar; and in Ezek. 9. 2. six men stood beside the brazen altar: Baal Hatturim on Lev. 6.

Vers. 14. Meat-offering] the Minchah, whereof see [unspec 14] Lev. 2. and the annotations there. before the Altar] that is, saith Sol. Rashi, the south, for that was the face (or forepart) of the altar; for the foot bank was set on that side.

Ver. 15. of rest] of sweet smell: see Lev. 2. 2. The [unspec 15] Yerushalmi Targum translateth it, of favorable acceptation: and O • kelos, to be received with favorable acceptation.

Ver. 16. unleavened cakes] that is, made into unleavened [unspec 16] cakes; as the next verse showeth. This, and the like that follow, show, how they that wrought about the holy things of the sanctuary; and they which waited at the altar, were partakers with the altar: so the Lord proportionably ordained also under the gospel, 1 Corinth. 9. 13. 14. Ezek. 44. 29. See Deut. 18. 1. 2. &c. What leve • and unleavened cakes signified, is noted on Exod. 12. holy place] meaning the Court of the sanctuary, in Num. 18. 10. it is called the Holy of hol • es, that is, the most holy place; yet hereby was meant neither the most holy within the Tabernacle, (into which none went but the high Priest once a year, Levite. 16. 2. &c.) neither the holy place there: but the court of the sanctuary, where all the most holy things were boiled, baken, dressed and eaten, by holy persons: as is explained after, v. 26. and Lev. 8. 31. See the notes on Leviticus 24. 9.

Vers. 17. with leaven] or, leavened; as the Greek [unspec 17] translateth it. holy • f holies] that is, most holy▪ Hebrew, holiness of holinesses. The like is said after, touching the sin-offerings, &c. Levite. 6. 25. and 7. 1. 6. &c. Other things were called holy, as the passover, tithes, firstfruits, &c. Such the Hebrews call light holy things, to distinguish them from the most holy: and the laws concerning them differ. The sin-offering, trespass-offering, and remainder of the peace-offerings, were not eaten but by the males among the Priests, within the court. Other offerings, tithes, firstfruits, shoulder and breast of the people's Peace-offerings and the like, were for the Priests, their sons, daughters, &c. that were clean, Numb. 18. 9. 10. 11. 19. Again, the most holy things are here limited to be eaten within the court: the light holy things were to be eaten in the place which the Lord should choose, &c. Dent. 12. 5. 6. 7. and 16. 5. 6. which after, was Jerusalem; whereupon the Hebrew canons say, who so eateth a bit of the flesh of the most holy things, without the court, is to be beaten, &c. The same judgment is for him that eateth the light holy things, out of Jerusalem. For Jerusalem walls, are for the light holy things; as the walls of the court for the most holy. Flesh of the most holy things, that is carried out of the walls of the court; and flesh of the light holy things, carried out of the walls of Jerusalem, is polluted and unlawful forever. And though it be brought back again to his place▪ yet is it unlawful to be eaten. Maim. in treat of offering the sacrif. ch. 11. s. 5. 6. Hereupon Jerusalem is called the holy City: Nehem. 11. 1. Isaiah 48. 2. and 52. 1. Mat. 4. 5.

Vers. 18. Every male] although he be a ble • ished [unspec 18] priest, saith Sol. Rashi. all that toucheth] or, who-soever toucheth: whether person or thing, as any vessel of ministry, and the like: meaning that no unclean person, or common vessel, might touch them. The Greek translateth, whosoever toucheth them, shall be sanctified: and so Chazkuni, adding this, and he shall purify himself, before he touch them. See after, in v. 27. and Exod. 29. 37.

Vers. 20. in the day] and so, from that day forward, [unspec 20] every day. Chazkuni saith, that In here is instead of From. And that it is used for After, is noted on Exod. 2. 23. the day that he] that is, Aaron him-self, (as Lev. 8.) or any of his sons after him. The Chaldee called Jonathan's, saith, in the day that they anoint him to possess the high priests office. The Priest-hood was by natural succession to Aaron's sons, such as were meet for the same, having no blemishes, or other impediments; which the Magistrates of the highest Court judged of, and put him in place. None do constitute an high priest, but the Senate of 71. Judges: and they do not anoint him, but by day, as it is written (Lev. 6. 20.) In the day that he is anointed, &c. and they set not up two high Priests at once. The high Priest, he is the head of all the priests: and they do anoint him with the anointing oil (Exod. 30.) and clothe him with the garments of the high Priesthood, (Exod. 28.) They clothe him with the 8. garments, and when he puts them off, they clothe him again on the morrow, so 7. days, day after day, as it is written (Exod. 29. 30.) the son that shall be Priest in his stead, shall put them on 7. days. And as they array him with the clothes, seven days, so they anoint him with • ile seven days, one after another. Maimonides, in treat. of the Implements of the sanctuary. c. 4. s. 15. 12. 13. This high Priest was a figure of Christ, clothed with the garments of justice and salvation, offering himself to God for us, and us unto God through himself; making us, and our service acceptable unto his Father; Heb. 8. 1. and 7. 25. 28. and 10. 10. 22. and 13. 15. Ephah] or Bushel: the tenth part whereof, was an Omer: see Exod. 16. 36. continual] or thus, a Meat-offering, continually. The ordinary priests offered their Minchah but at their Initiation, or entering upon their office: the high priest, continually, every day. See the notes on Lev. 2▪ 1.

Vers. 21. a pan] to weet, a flat-pan, plate or slice: [unspec 21] whereof see Lev. 2. 5. Such being baken dry, without li •• ot, were the more subject to the heat and parching of the fire. And as the high Priest was in special manner a figure of Christ; so his daily Meat-offering being of this kind, figured out the sufferings of Christ, who was so parched with the site of afflictions for our sins. hastily fried] or, •• ken▪ with bubbles, that is, so fried, that it may be hoven as with bubbles: so in Lev. 7. 12. The manner of making these cakes, is said to be thus. The high Priest brought a whole tenth-deal, (of st • wre;) and sanctified it, and divided it by the half tenth-deal measure which was in the sanctuary: for although the oblation was half at once, yet was it not sanctified by the half. And he brought therewith, three logs of oil, as it is written, it shall be made with oil, to add oil thereunto, like the meat-offerings of the lamb. Then he mingled the flower with oil, and hastily-baked it with bubbles. And he kneaded of each half tenth part, six cakes. And they were made one by one thus, he divided the three logs (of oil) by the quarter measure that was in the sanctuary: a fourth part for every cake. And he baked the cake a little, and after that fried it upon the pan, with the other fourth part of oil which belonged to it. And he did not bake it much, as it is written Tuphinei [i. Bakings▪ Lev. 6. 21,] between baken and raw. And afterwards he divided every cake into two, by measure; that he might offer the half at morning, and the half at evening. And he took the halfs, and doubled them everyone, into two; and brake them in in pieces, til he found every piece doubled into two. And he offered the one half, with half the handful of frankincense, in the morning; and the other half, with half the handful of frankincense at evening. And if it were the Meat-offering of Initiation, (or first entering upon his office,) he divided it not, but offered all at once, with the handful of frankincense: and both of them were a whole Burnt-offering, for offerings made by fire. Maim. in treat. of offering the sacrifices, ch. 13. s. 2. 3. 4. baken pieces] Hebrew, bakings of the Meat offering of pieces, that is, which was broken into pieces. See the like phrase in Lev. 5. 15. thou shalt] meaning, thou priest, whosoever; as the next verse showeth: therefore the Greek explaineth it, he shall offer. of rest] that is, of sweet smell, as the Greek translateth: in Chaldee, to be accepted with favor before the Lord.

Vers. 22. the Priest that is anointed] Targum Jonathan [unspec 22] explaineth it, the high Priest that is anointed with oil. a whole-burnt-offering.] Hebr. a Ca ••• : that is, whole, or altogether; in Greek it is translated here Hapan, All; in the verse following, Holocautos, that is, wholly-burnt. The people's Meat-offering was eaten by the Priests, that made a • onement for them, v. 15. 16. Lev. 7. 7. but because no Priest being a sinner, could make atonement for himself; therefore his Meat-offering might not be eaten, but all burnt on the Altar; to teach him to expect salvation not by himself, nor by his legal service or works, but by Christ. For the eating of the sin-offering, figured the bearing of the sinners iniquity, Lev. 10. 17.

Vers. 25. be killed] that was, on the north side of [unspec] the altar: see Lev. 1. 11. Hereby was figured that Christ ou • sin-offering should be killed by the priests in Jerusalem and mount Zion, w ^ch was on the sides of the North, Ps. 48 2. crucified on mount Calvarie, which was on the North west side of Jerusalem: as by the Jews tradition, the morning sacrifice was killed at the North west horn of the Altar.

Verse 26. offereth] or, expiateth-sin-by-it; as the [unspec] Chaldee translateth, that maketh atonement by the blood thereof: in Greek, that offereth it. The Priest did 〈◊〉 it, and so bare the iniquity of the sinner: (Lev. 10. 17.) and in type abolished the same. It was also a part of their livelihood, Ezek. 44. 28. 29. which coveto • s priests abused, eating the sin of God's people; and lifting up their soul, unto their iniquity: Hos. 4. 8. It further figured our communion with Christ our sacrifice, eating his flesh by faith, John 6. 56. as he hath made us an holy Priest-hood, even Kings and Priests unto God his father, 1 Pet. 2. 5. Rev. 1. 6. in the holy place] within the courtyard of the sanctuary, not without the same. Seven other things were also to be eaten there, noted on Lev. 24. 9.

Vers. 27. blood thereof] of the sin-offering; whether [unspec 27] it were that which was to be eaten, or that which was to be burnt. And this rite, was peculiar to the sin-offering, above all the other most holy things: Maimonides, treat. of offering the sacrif. ch. 8. s. 1. 2. As the sin-offering in special sort figured Christ (who was made sin for us, 2 Cor. 5. 21.) so this ordinance for all that touched the flesh of the sin-offering to be holy; the garments sprinked with the blood, to be washed; the vessels wherein the flesh was boiled, to be broken or scoured and rinsed: taught an holy use of this mystery of our redemption, whereof they that are made partakers, ought to be washed, cleansed and sanctified, by the Spirit of God; that we possess our vessels in holiness and honor, and yield not our members as instruments of unrighteousness unto sin anymore. 1 Thes. 4. 4. Rom. 6. 13. wash] This washing was for casual sprinkling, as when any blood sprung out of the bason, upon a garment: or the like. And as the Hebrew canons say, Nothing was charged to be washed, but the bloody place only: and that which was upon an instrument apt to receive uncleanness, and apt to be washed. But if it were sprinkled on an instrument of wood or of metal, it was not to be washed, because they are things not fit to be washed, but they are only s • raped. If it be sprinkled on the skin of a fi 〈…〉 it is not required to be washed; because that is not a thing 〈◊〉 t • receive uncleanness. If on the skin of a • east before it be flayed, it is not charged to be washed: if it • ee after it is flayed, then must it be washed: for though it receiveth no uncleanness now, yet loe it is apt to receive uncleanness, after it is dressed for use. If it spring 〈…〉 of the neck, upon a garment▪ or from upon a 〈◊〉 of the alt •• , or after that it is shed on the ground, 〈◊◊〉 gathered up, and any of it put on a garment, they 〈◊〉 〈…〉 ged to wash it, for it is written, And when there is sprinkled of the blood &c. It is not meant, but of blood received in a ministering vessel, and fit for to spri 〈…〉 and that there be enough for that use. If he hath put the blood on the four horns of the altar, and afterward some of the blood left in the bason, be put on a 〈◊〉 , it is not required to be washed, &c. When 〈◊〉 the bl • ody place, they must wash it very fair, 〈…〉 mark • of the blood, &c. Maimonides, i 〈…〉 〈◊〉 sacrifice. ch. 8. s. 4. 10. These ordinances shadowed the con • agion of sin; (as did all the like in 〈◊〉 cases, Levite. 11. 32. 33. &c.) and the care that we should have to cleanse ourselves by repentance and faith; 2 Cor. 7. 1. Heb. 10. 19. 22. The 〈◊〉 Hebrew Doctors had some knowledge of these mysteries; for speaking of this washing of garments, they give a reason, because it was necessary to do-away-uncleanness, by the waters that are on high: R. Menachem on Levite. 6. These are the spiritual waters, mentioned in Hebr. 10. 22. John 7. 38. 39. Rev. 1. 5. and 22. 1. Zach. 13. 1. Isaiah 4. 4.

Vers. 28. scoured] as the washing, was to be in the holy place, or Court; ver. 27. so it was required that [unspec 28] the earthen vessel should be broken in the court, and the vessel of metal, should be scoured and rinsed with water in the court. The scouring, was with hot water, and the rinsing, with cold. With water, not with wine, or any mixture, or other liquor. Maim▪ ibidem. ch. 8. s. 11. 12. Of breaking the earthen vessels, see the notes on Lev. 11. 33.

Ver. 29. holy of holies] Hebr. holiness of holynesses, that is, most holy; and the Greek addeth, unto the [unspec 29] Lord.

Ver. 30. into the Tent] as was the blood of the sin-offerings for the high Priest; & for the Church. [unspec 30] See Lev. 4. 5. 16. The signification of this law, for the burning of such sacrifices, and that the Priests might not cate of them, was to show the inability of that legal priesthood to reconcile men to God: and that men cleaving thereto, and not seeking for the better priesthood of Christ, could not be saved. For such sin-offerings as those Priests did eat, so typically bearing the people's iniquity, Lev. 10. 17. and taking it away, the blood of them came not into the sanctuary before God; which argued their unworthiness. But Christ with his blood (shed for our sins,) entered into the holy place, (not that which was made with hands, but into very heaven) and hath obtained eternal redemption: Heb. 9. 11. 12. 24. And in that the legal priests, might not eat the flesh of that sin-offering, whose blood was carried into the holy place, but the body was all burnt without the camp: the Apostle from hence saith; we have an Altar (meaning Christ,) whereof they have no right to eat, which serve the Tabernacle: (so excluding from Christ, all that cleaved to the rudiments of Moses. Which he proveth thus,) For the bodies of those beasts, whose blood is brought into the sanctuary by the high Priest for sin, (wherein Christ's sacrifice was most lively figured,) are burnt without the • ampe; (so that the Priest had no meat, or livelihood thereby:) Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate; (so accomplishing the type; and showing withal, that such as would still serve the worldly sanctuary, had no right to eat of him, and live by him.) Let us go forth therefore unto him, without the campe, bearing his reproach, &c. Heb. 13. 10.▪13. Teaching us hereby, to have communion with Christ, both by faith, in applying to ourselves his death and sufferings, 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions; going out from our earthly habitations, and seeking the things that are above, 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, Rom. 6. 6.

Annotations.

TRespass-offering] Hebrew, Asham, that is, trespass or, guiltiness: in Greek, the Ram for trespass. [unspec 1] This is an explanation of things commanded in Lev. 5. holy] Hebrew, holiness of holinesses, that is, a most holy thing, so in verse. 6.

Ver. 2. the place] the Northside of the altar, Lev. 1. 11. figuring the place where Christ our sin [unspec 2] and Trespass-offering should be killed for us; as is noted on Lev. 6. 25. he sprinkle] meaning the Priest; as he sprinkled the blood of the Burnt-offerings, and of the Peace-offerings. See the notes on Lev. 1. 5. and 3. 2. 8.

V. 3. the rump, &c.] Of these rites, see the notes on Leviticus. 3. 4. 9. &c. for the same order in most [unspec 3] things, wa • for all these sacrifices. Whether it were a 〈…〉 fest Trespass-offering, or a doubtful Trespass-offering, • ee killed it, and sprinkled the blood, as is before declared. And flayed it, and took out the inwards, and salted them, and strowed them on the fire upon the altar. And if he would bring them in a vessel, he might: and the residue of the flesh, was eaten by the males of the Priests, in the court, as the sin-offering. Maimonides, treat of offering the sacrifices, ch. 9. s. 1.

V. 4. which is upon] or, and that which is upon the flanks: in Gr. upon the thighs, it was a distinct [unspec 4] thing from the former: see the notes on Lev. 3. 4. A like phrase is in Psal. 133. 3. the dew of Hermon, which descendeth, that is, and the dew which descendeth 〈◊◊〉 mountains of Zion.

V. 〈◊〉 . Fire-offering] in Chaldee, an oblation, and the G 〈…〉 death, a smell of sweet sa • our. [unspec 5]

V. 〈◊〉 of the Burnt-offering] and so of other like offerings. Touching this point the Heb▪ canons say; [unspec 8] All 〈◊〉 of the most holy things, were the Priests: 〈◊〉 they were sacrifices of the congregation, or sacrifices of particular persons. But the skins of the light holy things, were the owners. And every Burnt-offering, whose flesh was not meet to be offered on the altar; the Priest had no right to the skin thereof. All the most holy things, unto which pollution happeneth, before they be flayed, their skins belong not to the priests: if after they be flayed, the priests have their skins. And all the skins, the men of custody (which serve in their course) do divide them among them, from Sabbath evening, to Sabbath evening. He that taketh his burnt-offering, for the maintenance of the Sanctuary: likewise he that sanctifieth his goods, if there be males among them, whose right is to be offered for Burnt▪offerings: the Priests have not their skins; for it is written, THE PRIEST THAT OFFRETH A MANS BVRNT-OFFRING, particularly distinguishing it from the burnt-offerings of the Sanctuary. But those skins are sold, and fall to the reparation of the Sanctuary. Whether it be man or woman, stranger or servant; the skins of their sacrifices are the Priests: he saith not A man's burnt-offering, but to except the sanctuaries. Maim. trea • ▪ of offering the sacrif. c. 5. s. 19. 20. 21. This ordinance, compared with the coats of skin, wherewith God clothed our naked first parents, Gen. 3. 21. and with the goats skins, wherewith Jacob's hands were covered when he got the blessing, Gen. 27. 16. may lead us to the gift of God, in bestowing upon us Christ and his righteousness, to be clothed with him by faith, and sanctification, partaking of his death and sufferings; Rom. 13. 13. 14. Phil. 3. 9. 10.

V. 9. the pan] or, the flat plate. Of these, see the notes [unspec 9] on Lev. 2. 5. 6. 7. for the Priest] or, the priests, even his that offereth it. The scripture thus speaketh, (as the Hebrew doctors observe) of this and the other sacrifices, to teach that the Priest who is meet for to serve, he hath his part in them to eat the same. And he that is not fit at the hour of the offering; as, one that is unclean, he hath no part to eat, although he be purified at evening▪ But in this matter of parting, all is for those that offer in the same day. And they all have their parts, in all th • holy things of the sanctuary, one as much as another. Maimonides, treat. of offering the sacrifice, chap. 10. Sect. 14. This figured our thankfulness unto God for his graces, which we should use and employ unto his honor: communicating unto them that teach us the word, in all good things, Gal. 6. 6. 1 Cor. 9. 7▪ 11.

Vers. 10. dry] that is, not mingled with oil, as [unspec 10] the Greek translateth. Such were the Meat-offerings of the sinner, and the like: see Levite. 5. 11. one as another] Hebr. man as his brother; that is, every man alike; as the Greek explaineth it. From this word, man, The Hebrew doctors say, A child hath not a share, no not in the light holy things, although it be lawful for him to eat even of the most holy things. Likewise a woman, or one that is both man and woman, have no share in the holy things of the sanctuary at all, for it is said, MAN AS HIS BROTHER. But he that hath a blemish, whether continual or transitory; whether he be borne with his blemish, or is unblemished and yet disabled; he hath a share and eateth, as it is written, The bread of his God, even of the most holy, and of the holy, shall he eat, (Lev. 21. 22.) He also that is meet to eat. But if he be unclean, he hath no portion to eat at evening. And the high Priest eateth, not by share, but taketh what he pleaseth, Maimonides, treat. of offering the sacrifice, chap. 10. Sect. 17. &c.

Vers. 12. for Confession] or, for thanksgiving: the [unspec 12] Greek translateth it, for Praise: and the sacrifice of praise, with confessing to God's na •• e, is mentioned by the Apostle, Heb. 13. 15. alluding to this law. See before in Levite. 3. This Confession, the Hebrews (as Sol. Rashi on this place) say, was for mercies and deliverances received from God; as by them that go down into the sea, or that travel through the deserts, or have been prisoners, or sick and recovered; for such are bound to make confession, as it is written, Let them confess unto the LORD his mercy, &c. and let them sacrifice the sacrifice of Confession. Psalm 107. 4. 10. 17. 21. 22. 23. &c. If for any of these, a man hath vowed Peace-offerings, with these Peace-offerings of Confession he is bound to bring the bread here spoken of, and they are not to be eaten but that day and that night. with the sacrifice] Maim. in trea. of offering the sacrifices, c. 9. s. 3. &c. showeth, that there were four sorts of Peace-offerings: One, the Peace-offerings of the congregation: & three, the Peace-offerings of particular persons. The peace-offerings of the congregatiō, they were killed, & their blood sprinkled as is before declared. Thē they were flayed, their inwards taken out with the fat, & salted, & burnt on the altar. And the remainder was eaten by the males of the Priests, in the court, as the Sin offering, and as the Trespass-offering; for they were most holy. The Peace offerings of particular men were of three sorts. The one was Peace-offerings brought without bread, as the Peace-offerings of the Chagigah (or Passover, Deut. • 6.) and Pentecost (or feast of weeks:) these are called simply, Peace-offerings. The second sort was brought with bread, for a vow or for a voluntaryoffring; this is called Confession (or Thanksgiving) and the bread thereof is called, the bread of the Confession. The third sort, was that which the Nazirite offered, in the day of the accomplishment of his Nazariteship, this was also brought with bread; and it was called, the Nazarites ram: (Numbers 6. 13. 14. 15. &c.) These three sorts, were killed, their blood sprinkled, they flayed, their fat and inwards taken out. Afterwards, the flesh was cut-up, the breast and right shoulder separated: and the inwards, with the breast and shoulder, were put in the hands of the owners of the sacrifices, and the Priest put his hand under the owners hand, and waved all before the Lord. See further touching this in the annot. on Lev. 3. 5. unleavened] see the notes on Le. 2. 4. hastily fried] see Lev. 6. 21

Vers. 13. With the cakes] namely, with the unleavened cakes aforesaid, he shall also bring leavened [unspec 13] cakes. So the Greek translateth, with the unleavened breads. leavened cakes of bread] The Hebrew 〈◊〉 , (that is, bread;) is sometime used for many loaves, or cakes; as in Levite. 23. 17. wave-bread, two: meaning, two wave cakes, or loaves. So in this place: for, the bread brought with the sacrifice of Confession, was thus prepared. He took 20. te • ths, (or pottles) of fine flower, and made of them ten pottles leavened, and ten unleavened. The ten that were leavened, he made of them, ten cakes. And the ten that were unleavened, he made of them 30. cakes equally; ten cakes of every sort; to • eet, ten cakes baken in the oven, and ten cakes wafers, and ten cakes hastily-fried. These 30. cakes were made with the quantity of half a log of oil; a fourth p • rt thereof, for the cakes hastily • ryed: an eight part for the baken cakes, and an eight part for the wafers, &c. And the Priest took one of all four cakes, one of every sort. Maim. treat. of offering the sacrifices, c. 9. s. 17. &c. Leaven (figuring corruption of nature and actions, 1 Cor. 5. 8.) is usually forbidden in all sacrifices: here, with the sacrifice of Confession or Thanks, God accepteth of it; either to teach us due preparation of our prayers and thanks unto him, (for levening sometime is used in the good part, denoting the secret working of things in time, Matt. 13. 33.) or to teach us to temper our joys with sorrow and affliction in this life, (as the Prophets heart was leavened, Ps. 73. 21.) or, to signify, that he would graciously accept of our thanks & service, though mixed with our infirmities, which of his mercy in Christ he forgiveth unto us, 1. John. 1. 8. 9. 10.

Vers. 14. one of them] to weet, one of the cakes aforementioned, of each sort one, as is above noted. [unspec] The Hebrew is one of it, to weet, of the bread, (that is, the cakes) spoken of in verse 13. the whole oblation,] or, all the oblation: the Greek translateth it, all his gifts. The Priest had but one cake of every sort; the rest were eaten by the owners: so in the sacrifice, the priest had the breast and shoulder; the other flesh was eaten by the owners. Yea (notwithstanding that Law in Leviticus 6. 23.) if the owner of the sacrifice of confession were a priest, yet the residue of the bread, was eaten by the owners, as the sacrifice of another Israelite: for the bread that cometh with the sacrifice of Confession, or with the Nazarites ram, is not called a Meat-offering. Maimonides treat. of offering the sacrifices, c. 9. s. 11. 12. 14. an Heave-offering] so called, because it was heaved or lifted up: the Chaldee and Greek expoundeth it, a separation, or separated thing.

Ver. 15. eaten in the day] the eating of the Peaceoffrings was a religious feast wherein they rejoiced [unspec] before the Lord, and gave him thanks: Deut. 12. 6. 7. The eating of it the same day it was offered, taught them to hasten and not to delay, to keep God's Commandments; and with speed whiles it is called today, to be made partakers of Christ by eating his flesh in faith; and to be thankful unto God for his grace, Psalm 119. 60. Psalm 95. 7. 8. Hebrews 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of (eating) the flesh, so was the time for (eating) the bread, as Sol. Rashi, here observeth.

V. 16. a vow, or a voluntary-offering] which he bringeth not for Confession for deliverance, as before is noted on verse 12. then he is not bound to bring bread with them, and they may be eaten two days: saith Solomon Rashi. The difference between these two is declared in the Hebrew canons, thus. He that saith, Loe upon me be a Burnt-offering; or, 〈◊〉 upon me be a Meat-offering; or, loe, the price of this beast be upon me for a Burnt-offering; or a Peaceoffring; this is a Vow. But he that saith; Loe, this beast, or the price of this beast, be a burnt-offering 〈◊〉 Peace-offering; or this tenth-d • ale of flower be a Me •• offering: loe, this is a Voluntary-offering. What difference is there between vows, and voluntary-offerings? He that voweth, if he have separated his offering, 〈◊◊◊〉 l • st or stolen, he is bound for the worth of it aft 〈…〉 d, till he offer one like that which he hath vowed. B •• he that voluntarily promiseth; if the thing die, 〈◊◊〉 st •• ne; he is not bound to bring another for it. He that saith, the price of this ox be upon me a Burnt offering; or, the price of this house be upon me an oblation: if the • xe die, or the house fall, he is bound to pay, &c. Sin-offerings and Trespass-offerings, they are not brought but for sin: they come not by Vow or by voluntary-offering▪ He that saith, Loe, upon me be a Sinneoffring, &c. or, loe this be a Sin or Trespass-offering: he saith nothing. If he be indebted to bring a Sin or trespass-offering▪ and say; Lo this be for my sin or for my trespass-offering; or, this money be for my sin or trespass-offering: his words must be performed. He that voweth, or voluntarily-promiseth, is not bound, till his mouth and his heart accord. As he that intends to say, upon me be a Burnt-offering: and saith, a Peace-offering: he saith nothing. If he intend to vow a burnt-offering, and saith (generally) an offering: his words must stand: for the burnt-offering is an offering; and so in all like cases. In vows and voluntaries, it is not necessary that a man pronounce ought with his lips: but if he have fully determined in his heart, though he hath uttered nothing with his lips, he is indebted. Maim. in treat. of offering the sacrif. c. 14. s. 1. 5. &c.

V. 17. in the third day, shall be burnt] as being unlawful to be eaten: see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sacrifice, was but the second day; in the third, none might ever be eaten. Which ordinance was given, partly that the holy flesh might be eaten whiles it was pure and sweet, for by the third day, it might easily in those hot Countries putrefy; partly to teach men diligence to apply & make use to themselves of the signs of grace in due time, as before is noted. But chiefly it seemeth to foreshadow the time of Christ, who rising from death the third day, abolished all legal offerings: see the annotations on Genesis 22. 4. And the Scripture useth today, and tomorrow for a short time, set and limited, as Behold I cast out Devils, and do c • res today and tomorrow, and the third day I shall be perfected, Luke 13. 32.

Ver. 18. eaten at all] Hebrew, eating be eaten. The rules for this, are thus explained. The Peace-offerings [unspec] 〈…〉 , the day that they are killed, and all that night, and all the next day, until sun-setting: Leviticus 7. 16. 17. 18. so they are eaten two days, and one night; whether it be the portion of the Priests, or the portion of the • wners. The same law is for the first-borne, and for the 〈◊〉 ; for they are light holy things, like the Peaceoffrings. But the (sacrifice of) Confession, though it be of the ••• ght holy things, is not eaten, save in the day that it is killed, with the night, Leviticus 7. 15. 〈◊〉 the Nazarites ram, and the bread that 〈◊〉 it, are like unto them, whether the portion of the 〈◊〉 ▪ or the portion of the owners. And the same l 〈…〉 〈◊◊〉 Sin-offering, and for the Trespass-offering, 〈◊◊〉 Peace-offerings of the congregation, and the resi 〈…〉 of the Meat-offerings for all are eaten that day and that might, Levite. 7. 15. All the offerings are thus to 〈…〉 〈◊〉 the Peace-offerings which the scripture expresseth, and the first-borne, and tithe, which are like unto them. All these which are to be eaten that day & that night, they may be eaten by the Law, until the break of the day: but for to keep men far from transgression, our wise men have said they are not to be eaten, but until midnight. Maim. treat. of offering the sacrif. chap. 10. sect. 6. 7. 8. By this we may see the reason why the Paschal Lamb being eaten the night before, the Jews on the morrow would not go into the judgment Hall, l • st they should be defiled; but th •• they might eat the Passover: Mark▪ 14. 12. John. 13. and 18. 28. For the Paschal Lamb was eaten the night before, and nothing of it might be eaten on the morrow, Exodus 12. 10. but the voluntary Peace-offerings sacrificed therewith, (which are also called the Passover, in Deuteronomy 16. 2.) might be eaten also the day following, but not on the third day; as this Law showeth▪ not be imputed] or, not reckoned, counted, or thought: to weet, by the Lord, as a pleasing service, or acceptable sacrifice. So this phrase is used, in Numbers 18. 27. 30. But the Hebrew Doctors▪ gather from hence another thing somewhat strangely; they say, There are three thoughts (purposes or intendments,) that make the offerings unallowable; which are, the thought (or purpose) of changing the name, and the purpose of the place, and the purpose of the time. Of changing the name: as he that killeth the sacrifice, & not by the name thereof; but reputeth the burnt-offering, that it is a Peaceoffring, or the peace-offering, a burnt-offering, and the like. The purpose of the place; as he that killeth a sacrifice by the right name, upon condition to sprinkle the blood thereof, or burn that which is to be burnt, without the court, or to eat that which is to be eaten, out of the place where it ought to be eaten, &c. The purpose of the time, as • ee that killeth a sacrifice by the right name, upon condition to sprinkle the blood thereof after the Sun setting, which is not the time for sprinkling of it, or to burn that which is to be burned thereof, on the morrow after day light, which is not the time for burning of it; or to eat that which is to be eaten thereof, after the time appointed for the eating of it, &c. These are called sacrifices killed out of their due time, & they are called Pigul (that is, polluted) in every place, and this is the polluted thing spoken of in the law. By word of mouth we have been taught, that that which is said in the law, (Lev. 7. 18.) If any of the flesh of the sacrifice of his Peace-offerings be • eaten &c. is spoken but of him that purposeth in the hour of offering it, that he will eat thereof in the third day. And the same law is for every offering, concerning which he purposeth in the hour of offering it, to eat thereof after the due time. And so if 〈◊〉 purpose to burn thereof on the altar, the thing which is fit to be burned: whether it be that which is eaten by man, or eaten (that is, consumed) by the Altar, if the purpose concerning it for after the time▪ the oblation is polluted. But the offering which is not corrupted with his purpose, but the blood thereof is sprinkled on the altar i • s due manner, and there remaineth thereof till after the time that it should be eaten: that which remaineth▪ is called Nothar (the Remainder, Lev. 7. 17.) and it is unlawful to eat it. But the oblation now is favourably accepted, and hath made atonement. Behold he saith of the blood, I have given it to you upon the altar, to make 〈◊〉 atonement, (Lev. 17. 11.) when the blood is applied to the altar in due manner, the owners (of the sacrifice) have atonement made for them, and the offering is accepted, &c. In four services, the sacrifice is polluted by the purpose: in the killing, and in the receiving of the blood, and in the carrying of it (to the altar) and in the sprinkling of it upon the altar. And the (sacrifice of) fowls, in two things: in the cutting of the neck with the nail, and in the wringing-out of the blood. And the Meatoffrings out of which the handful is taken, in four: in the taking of the handful; & in the putting of the handful into a ministering vessel; and in the carrying of it to the altar; and in the sprinkling of it upon the fire. But if he purpose, in other things, except these: as in the hour of flaying, or of cutting in pieces, or in the hour when the fat is carried to the altar, or when the meat-offering is mingled, and the like: those purposes effect not anything at all; whether it be the purpose of changing the name or the place, or the time. And so he that purposeth in any of these four services, or in them all, any other purpose, (or thought) then these three, that purpose causeth no corruption at all: as if he purpose in the time of killing, carrying the blood, or sprinkling, to leave of the blood of the sacrifice; or of the fat, till the morrow, or to carry them out of the court, &c. or to put the blood on the golden altar, which should be put on the brazen altar, or purposeth, that they which are unclean shall eat the sacrifice, or to mixe the blood of the sacrifice, with the blood of unallowable things; or to break the bones of the Pascal • lamb, or to eat of it raw; or any the like; in all such thoughts (or purposes) the sacrifice continueth good, &c. No thought (or purpose) goeth save after him that serveth: but the purpose of the owner of the sacrifice • vayleth nothing: if the purpose of him that serveth be right, the sacrifice is good. Neither doth the purpose avail, save of him that is fit to serve, and in the thing that is fit for service, and in the place that is sit for service. Maimon. in Pesulei 〈…〉 amukdashin, c. 13. s. 1. &c. and c. 14. s. 1. 2. To the like effect they write in Thalm. Bab. in Zebachim, chap. 2. but this exposition hath no firm ground: for though such thoughts or purposes were unlawful, yet it is not manifest that they made the sacrifice a poll • ted thing; besides that the law saith, If it be eaten at all in the third day, it is a polluted thing, Lev. 19. 7. a polluted thing] or abominable, a thing to be refused for the corruption of it: in Hebrew it is called Pigul; and properly it is meant of a thing polluted by passing the time of eating, offering, or the like; as 〈◊〉 the annotations before going, is shown. The word is used here, and again in Leviticus 19. 7. Isaiah 65. 4. and Ezek. 4. 14. and not elsewhere. The Greek translateth it sundry ways, a thing polluted, unsacrificeable, and profane. The Apostle •• th a word Apobleto • , (that is, a thing to be refused, or rejected,) speaking of meats, in 1 Tim. 4. 4. which may be the interpretation of this word: and so Aquila, one of the •• actest translators of the Bible into Greek, turneth this Pig •• , Apoblet • n. Lev 19. 7. the soul] in Chaldee, the man: so in verse. 20. his 〈…〉 tie] that is, the punishment of his iniquity; see the notes on Gen. 19. 15. Any • blation that is become polluted through purpose of the time, as is before declared: whosoever eateth so much as an olive thereof presumptuously is guilty of cutting off, as is written, the soul that eateth thereof shall bear his iniquity. And if he eat thereof ignorantly, he is to bring the Sinneoffring appointed. Maimonides in Pesulei hamukdashin, ch. 18. sect. 6. The Lord himself expoundeth it thus; because he hath profaned the hallowed thing of Jehovah, even that soul shall be cut-off from among his people's: Lev. 19. 8. In the Babylonian Talm. in Zebachim, ch. 2. they have these canons; He that killeth a sacrifice, to sprinkle the blood thereof without (the courtyard) or some of the blood thereof without; to burn the fat thereof, or some of the fat thereof without; to eat the flesh thereof, or so much as an olive of the flesh thereof without; it is an unlawful thing, but there is no cutting off for it. If (with purpose) to sprinkle the blood, or some of the blood thereof on the morrow, to eat the flesh, or so much as an olive of the flesh thereof on the morrow, it is Pigul, (a polluted thing) and they are guilty of cutting off for it.

V. 19. the flesh] that is, as the Chaldee explaineth it, the holy flesh; which Sol. Rashi expoundeth, the holy flesh of the Peace-offerings. burnt with fire] The like law was for the remainders of things the second or third day, v 15. 17. And generally, that which remained and was polluted, & all the holy things, that became unallowable, were all burned. An oblation that became polluted or unallowable; was burnt in the sanctuary out of hand. Flesh of the most holy things, if it were made unclean within (the sanctuary.) they burned it within: and if it were made unclean without, they burned it without. If any of the light holy things remained, the owners thereof burnt it in their houses, W •• so went out of Jerusalem, and remembered that there was holy flesh in his hand, if he were past the spies, [such as used to watch upon the walls, 2 Kin. 9. 17.] he burned it in his place: and if not, if he had a morsel with him, or more; he went back and burned it in Jerusalem. All the bones of the holy things, which had no ma •••• in them: they were not bound to burn them, except the bones of the Passover. These are the things that were burned: Holy flesh that was made unclean, or that remained; or was made disallowable. Likewise the M •• toffring, that was made such. And the doubtful irespasseoffring, when it was known to a man, before the blood of it was sprinkled, that he had not sinned; and the si ••• offerings of fowls that were brought upon doubt. And the hair of the clean Nazirite, (Num. 6▪ 18.) And the superfluity & mixtures of the vineyard, (Lev. 19. 13. Deut. 22. 9.) And the thing which was not accustomed to be burnt, was buried. Such were, the holy things that died, and that had untimely births: the ox that was stoned, (Exod. 21. 28.) the heifer that was beheaded, (Deut. 21. 4.) the sparrow of the Leper, (Lev. 14.) the hair of the unclean Nazirite, (Num. 6. 9.) the first-borne asse (Exod. 13. 13.) flesh in milk: and pr ••••• things killed in the court of the sanctuary. All th •• were buried, the dust of them was unlawful: and all th •• were burnt, of the holy things, the dust of them was lawful, except the ashes of the outward and inward Al ••• , and of the Candlestick. Whatsoever was to be bur ••• d, might not be buried; and whatsoever was to be bur ••• d, might not be burned. M 〈…〉 ▪ in Pesulei 〈…〉 , ch. 19. sect. 1. 2. 6. 7.—14. and the flesh] that which 〈…〉 clean and fit to be eaten; the holy flesh, as 〈◊〉 〈…〉 aldee expoundeth it: the flesh of the Peace 〈…〉 ngs: verse 21. that is clean, shall eat the 〈◊〉 ] in Chaldee, shall eat the holy flesh. Here Sol. 〈◊〉 noteth, that whereas it is said (in Deut. 12. 〈◊〉 and thou shalt eat the flesh, lest any should say, 〈◊〉 • one may eat of the Peace-offerings but the 〈◊〉 (diat bring it,) therefore it is said, everyone that is 〈◊〉 shall eat (or may eat) the flesh.

Vers. 20. u • cleanness upon him] The Hebrews expound [unspec 20] this of an unclean person that eateth of an holy thing before he is washed. He that eateth of it after he is washed, before his Sun be set, or before he hath brought his atonement, is to be beaten. But he is not guilty of cutting off; because it is said, AND HIS VNCLEANNES UPON HIM, whiles all his uncleanness is upon him. Maimonides in Pesule hamukdashin, ch. 18. s. 14. that soul shall be cut off] the Chaldee expoundeth it, that man shall be destroyed; in Greek, shall perish; meaning, by the hand of God. See Levite. 22. 3. 9.

Vers. 21 of man] that is, of an unclean man: such [unspec 21] as had leprosy, running issue, or the like, Lev. 13. and 15. See also Levite. 22. 2. 3. 4. &c. Vncleannes of man, is put for man of uncleanness: see the like in Lev. 5. 1 • . In the Hebrew canons, it is thus explained: Any man that is made unclean with such •• cleanness, as if he come into the sanctuary, he is gu • l 〈◊〉 of cutting off; if he eat so much as an olive of the holy things, whether it be of the clean holy thing or of the unclean holy thing, doing it presumptuously, he is guilty of cutting off, Lev. 7. 20. and if he eat ignorantly, be must bring the sacrifice appointed (in Levite 5. 2. 11. Maimonides in Pesulei hamukdashin, cha. 18. s. 13. of peace-offerings] and so by proportion, of other sacrifices: for the same law is for other holy things of the altar, saith Maimonides, ibidem. The flesh of these sacrifices being a figure of the flesh of Christ, to be eaten of the saints by faith: this law signified, that all unbelievers, hypocrites and wicked ones that profess the Gospel, and partake of the signs and seals of grace unworthily, do eat and drink judgment to themselves; 1 Cor. 11. • 7. 28. • 9.

Vers. 23. f •• of ox] This explaineth and limiteth the law before given, in Levite. 3. 17. to the [unspec] fat of these three kinds of beasts: see the annotations there.

V. 24. of a karkasse] to weet, that which dieth of it [unspec] self, or otherwise, after an unlawful manner. To • ate the flesh of carcasses, or of things that were 〈◊〉 ; was unlawful, Exod. 22. 31. Levite. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such, was a double trespass. He that 〈◊〉 the fat of a dead or torn • east, is guilty both for 〈◊〉 the fat, & for eating the dead or torn beast: &c. 〈◊◊〉 . 2. treat of Forbidden meats, c. 7. s. 2.

Ver. 25 shall be cut off] the Greek translateth, shall [unspec] perish: to weet, if he do it with a high hand. He that 〈◊〉 so much as an olive of fat presumptuously, is in danger to be cut-off: if he do it ignorantly, he is to 〈◊〉 the Sin-offering appointed. Maim treat. of For 〈…〉 meats, ch. 7. s. 1. So for the next case, of eating blood: verse. 27.

V. 26. or of beast] This also is a limitation: whereupon [unspec 26] the Jews hold no prohibition of the blood of fishes, locusts, creeping things, and the like: see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth, of fowl, or of beast, to except the blood of fishes, locusts, &c,

Vers. 29. his oblation] in Gr▪ his gift, meaning those [unspec 29] things which were given out of the Peace-offerings, to the Lord and to the Priest.

Ver. 30. His hands] he might not do it by another [unspec 30] person: but the Priest put the parts-of the sacrifices into the owners hands, and received them of him. See the notes on Lev. 3. 5▪ and 7. 12. fat with the breast] of which, the fat was the Lord's, burnt on the altar; the breast was the Priests, to eat, verse 31. wave it] The manner of doing this and the signification of it, see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast, that is, of the heart and affections, unto Ch • ist, in newness of life; in the fellowship of his afflictions: Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10.

Ver. 32. Heave-offering] in Greek and Chaldee, [unspec 32] a separation, or separated thing; because it was separated from the rest of the body, heaved up towards heaven, and after given to the Lord's Priest. It signified, an acknowledgement that all good things came down from God; and an endeavor that all the ways of his people should tend upward unto God, that so their conversation might be heavenly, I am. 1. 17. Phil. 3. 20. Prov. 15. 24.

Verse 34. statute for ever] or, an eternal ordinance, [unspec 34] to continue so long as the law of sacrificing should continue, that is, till Christ's coming: and after that, the equity of it to remain still; for as they which waited at the Altar, were partakers with the Altar: even so hath the Lord ordained, that they which preach the gospel, should live of the gospel, 1 Cor. 9 13. 14.

Verse 35. the anointing] that is, the portion or [unspec 35] reward of the Anointing; meaning, of the anointed Priests. For that he speaketh of their portion, the words before and after manifest; and in verse 36. it is that which Jehovah commanded to give unto them. And Anointing, is figuratively put for the Priest anointed, as Oil is used for Christ, which had the oil of grace without measure on him, Isaiah 10. 27. So dreams, are put for dreamers, Ierem. 27. 9. Spirits, for spiritual gifts, 1 Cor. 14. 12 thanksgivings, for companies of thanksgivers, Nehem. 12. 31. Circumcision for persons circumcised, Rom. 2. 26. and many the like. In like manner, divination is used for the rewards of divination, sent unto Balaam, Numbers 22. 7. iniquity, for the punishment or desert of iniquity, Levite. 7. 18. Job 11. 6. So Chazkum here expoundeth, the anointing, to be the reward of their anointing. presented] or, offered them, and here in the day, meaneth from that day forward, forever, as appeareth by verse. 36.

Vers. 37. fillings of the hand] that is, as the [unspec 37] Greek explaineth it, Perfection, or Consecration: when the hand was filled with parts of the sacrifices: see Exodus 29. 9. &c. in the annotations. That sacrifice is here reckoned among the rest, because it was commanded at mount Sinai, Exodus 29. and i • after to be shown in practice, Leviticus 8.

Vers. 38. in the wilderness of Sinai] named of Sinai [unspec 38] [unspec] the mountain in Arabia where the Law was given, which is Agar, gendering to bond age, Gal. 4. 24. 25. Before they came thither, they offered no sacrifice; there God gave them these laws, (described from the beginning of Leviticus hitherto,) as shadows of good things to come, Hebr: 10. 〈◊〉 . • ll the Lamb (Christ) on mount Zion, should by the sacrifice of himself, when he made his soul a Trespass offering, Isaiah 53. 10. cause the Sacrifice and Oblation to cease, Dan. 9. 27. who hath by one offering, perfected forever them that are sanctified, Heb. 10. 14. so that now among the Gentiles, in every place incense is offered unto the name of God, and a pure Meat-offering, Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God continually. Hebr. 13. 15.

Annotations.

AAron] who was before designed unto the [unspec 1] Priests office, Exod. 28. 1. Hitherto God hath given Jews for holy things: now, for holy persons, 〈◊〉 ministers and others; unto chap. 15. gar 〈…〉 ] the holy garments which were prescribed 〈◊〉 〈…〉 d. 28. 2. &c. and made in Exod. 39. 1. &c. So 〈◊〉 Targum Jonathan it is explained, the gar 〈…〉 which I commanded thee. oil] whereof see 〈◊〉 . 30. 23. &c. a bullock] or bull, as the 〈◊〉 explaineth it. The Hebrew Par, here and always in the sacrifices meaneth a bull of the second year at the least: Maimonides, treat▪ of offering sacrif. chap. 1. Sect. 24. for a sin offering] Hebr. of sin: which the Greek translateth for sin. This and the other sacrifices, were to sanctify them unto the Priests office; see Exod. 29. 1. 2. &c. two rams] the one for a Burnt offering, verse 18. the other for Consecration of the Priests, or Filling their hand, verse. 22. These also were to be above a year old, for all tammes for sacrifice were to be of the second year, as Lambs were of the first year. Maimonides ibidem.

Vers. 3. of the congregation] in Greek, of testimony: [unspec 3] see Levite. 1. 1. Thus the presence of God, and of the Church, is here at the consecration of the Priests. And by the door of the Tent, is meant the Courtyard of the same, which was before the door; and all the Court was so called, as Sol. I •• chi noteth on Exod. 29.

Vers. 5. the thing] Hebr. the word: of this commandment, [unspec 5] see Exod. 29. 4.

Vers. 6. water] to wash away uncleanness: a [unspec 6] sign of their sanctification from sin, by repentance and faith, through the spirit of our Lord Jesus Christ, who came by water and blood, 1 John. 5. 6. Ezek. 36. 25. Heb. 10. 22. Isaiah. 1. 16. See the notes on Exodus 29. 4.

Vers. 7. put] Hebr. gave. The putting off of his [unspec 7] own clothes, signified the taking away of his iniquity, Zach. 3. 4. and these other garments signified the gifts of justice and salvation, Psal. 132. 9. 16. See the particulars observed on Exod. 29. 5. &c. the Coat] the linen coat, which was next his skin, save only the linen breeches under it upon his secret parts. See the annotations on Exodus 28. 4. &c. fitly-girded] the Greek saith, tied-fast: a sign of making him strong and ready in heart, to do his service: see Exod. 29. 5.

Vers. 8. the Breast-plate] called the Breast plate of [unspec 8] judgment: the making and meaning whereof is shown, on Exod. 28. 15. &c. Urim and Thummim] that is, Lights and Perfections: in Greek, Manifestation and Truth: see Exod. 28. 30. These ornaments of the high Priest, figured the perfection of all graces in Christ, whom the legal Priests typed: Heb. 5. 1. 5. &c.

Vers. 9. crown of holiness] the holy diademe, on [unspec 9] which these words Holiness to Jehovah were graved: whereof see Exod. 28. 36. 38. and 29. 6. It was a sign of the holiness and excellency of his calling; by the gifts of God's spirit upon him: and figured Christ's mediation for his Church; for now Aaron did bear the iniquity of the holy things, which the sons of Israel should hallow, in all the gifts of their holy things; &c. Exod. 28. 38.

Vers. 10. the anointing oil] called the oil of holy [unspec 10] anointing; it was made of Mirrhe, Cinnamon, Calamus, Cassia, and oil olive, Exod. 28. 23. 24. 25. and it figured the graces of the Spirit upon Christ, and his Church, Esa. 61. 1. 1 John. 2. 20. 27.

Vers. 11. seven times] to signify a full sanctification: [unspec 11] see the notes on Levite. 4 6.

Vers. 12. head] and it ran down upon his beard, [unspec 12] and on the collar of his garments, Psalm 133. 2. This anointing signified the graces of God's spirit, whereby their ministration of God's word, became a sweet savor unto God, in them that heard it: 2 Cor. 2. 15. 16. He anointed him after that he had clothed him, as is said in Targ. Jonathan: and first • e poured it upon his head, and afterwards put it between his eye brows, and drew it with his finger from the one to the other; saith Sol. Rashi on Levite. 8.

Vers. 14. sin- offering] Hebr. the sin-bullock: see Exod. 29. 10. &c. laid] or, imposed their hands: [unspec 14] so renouncing and disburdening themsel ••• of their sins, which now were imputed to the sacrifice, a figure of Christ. See the notes on Exod. 29. 10. and Levite. 1. 4.

Vers. 15. killed it] whereby Christ's death for sin [unspec 15] was shadowed; for, without shedding of blood, is no remission: Hebr. 9. 22. 28. horns] of this rite, see Levite. 4. 7. 25. and Exod. 29. 12. purified] or, cleansed-from sin: see the notes on Exod. 29. 36. the blood] that which remained. sanctified it] the Altar was by these rites sanctified, that from thenceforth atonement might be made for the sins of the people, by the sacrifices that should daily be offered thereon: for after this, the Altar sanctified the gifts and oblations upon it: Mat. 23. 19.

Vers. 16. fat] or, suet: see Lev. 3. 3. 4. 5. and 4. 8. [unspec 16] Exod. 29. 13. caul of the liver] said in Levite. 3. 4. 10. to be the caul above the liver. And they used to take a little of the liver with the caul: as the Hebrews do record. Maimonides, treat. of Offring the sacrif. chap. 1. Sect. 18.

Vers. 17. without the campe] a figure of Christ, suffering without the gate of Jerusalem, Heb. 13. 12. [unspec 17] See the annotations on Exod. 29. 14. Levite. 4. 12. and 6. 30.

Vers. 18. Burnt-offering] the law, and signification hereof, see in Levite. 1. and Exod. 29. 15. &c. [unspec 18] Here for the Priests, as the former Sin-offering taught them to have Christ for their justification, and atonement, for the forgiveness of their sins: so this Burnt-offering taught them to expect by Christ, their transformation by the renewing of their mind, to present their reasonable service, even their bodies for a living sacrifice, holy and acceptable unto God: Rom. 12. 1. 2.

Vers. 21. of rest] in Greek, of sweet-odour, in Chaldee, to be accepted with favor. See Gen. 8. 21. [unspec 21] Exod. 29. 18. So after in verse 28.

Vers. 22. fillings of the hand] that is, as the Greek saith, of perfection, or of consecration: see Exod. 29. 9. [unspec 22] 19. This Ram was a kind of Peace-offering, as Sol. Rashi here saith, The ram of filling (the hand) is the ram of Peace offerings (or of perfections) for they filled a • d perfected the Priests in their Priesthood. It signified a sanctification of their calling; office, administration, by the sacrifice of Christ; whom Paul calleth the Consecrator, Heb. 12. 2. through whom they should with thankfulness and joy, perform the work of their ministry.

Vers. 24. foot] these rites signified, both the sufferings of Christ, whose hands and feet where [unspec 24] pierced; and how the Priests should in Christ be sanctified to hear & receive the word from God, to administer the same unto others, and to walk themselves accordingly. See Exod. 29. 20. 1 Cor. 11. 23. and 9. 27. sprinkled the blood] that is, all the residue of the blood, as in Targum Jonathan is explained: which being sprinkled on the Altar, figured the perfection of their consecration to be in Christ.

V. 25. the rump] or tail, whereof see Lev. 3 9. [unspec]

Vers. 26. oiled] Hebr. bread of oil; meaning, tempered with oil, as Exod. 29. 2. wafer] which also was unleavened, and anointed with oil, Ex. 29. 2. These Meat-offerings of the Priests, signified now they and their service of God, should be without leaven of hypocrisy, error, wickedness; & with sincerity and truth, and with the gracious oil of his spirit, given up unto God, acceptably in Christ, Isaiah. 66. 20. Psal. 141. 2. 1 Cor. 5. 8. 1 • oh. 2. 20. 27. See the annotations on Levite. 2.

Vers. 27. waved] that is, moved to and fro: of [unspec] these and their signification, see the notes on Exodus 29. 24. 27.

Vers. 28. upon the Burnt-offering] this Sol Rashi [unspec] expoundeth, after the Burnt-offering; adding withal, and we find not that the shoulder of the Peace-offering was offered in any place saving in this. For usually the shoulder, as well as the Breast was given to the priest, Levite. 7. 32. 33. 34. Here Moses, (who was Priest extraordinarily) hath the breast only, v. 29.

Vers. 29. part] or, to Moses for a part, (or portion:) see Exod. 29 26.

Vers. 30. upon the Altar] which sanctified the [unspec] things upon it, and figured Christ; from whom they were to receive blood for atonement and justification, and oil of grace for sanctification: that both their persons, office and administration might be acceptable unto God his Father.

Vers. 31. at the door] which the Greek explaineth, [unspec] in the court: see before, on verse 3. In Exod. 29. 31. it is called the holy place: and in verse 32. the door of the Tent. 〈◊〉 commanded] Moses speaketh this in the person of God, whose commandment it was, Exod. 29. 32. The Greek, for more plainness, translateth, as it was commanded me. Else-where, the holy Ghost translateth an active, passively; see Gen. 15. 6. Exod. 9. 16. and 20. 12.

Vers. 32. the remainder] which cannot be eaten [unspec] that night, but remaineth till the morning, Exodus 29. 34.

Vers. 33. day of fulfilling] that is, the day, that the [unspec] days of your consecration be fulfilled: which the Chaldee translateth thus, till the day that the days of your offering, be fulfilled; for seven days shall your offering be offered. seven days shall • e fill] that is, the Lord shall fill, or consecrate. In Exod. 29. 35. God said to Moses, thou shalt fill their hand: so the same thing is attributed unto the Lord, and unto Moses. These seven days, signified their whole life, which should be consecrated to the service of God: see verse 11. and Levite. 4. 6. From hence also the Hebrews gathered (as Sol. Rashi here noteth,) that the high Priest was to be separated from his house, seven days before Atonement day every yere. Of which point, see the annotations on Levite. 16.

Vers. 34. he hath done] or, is done] As, he •• ld, 2 Sam. 15. 31. that is, it was told. And they brought, Mark 10. 3. or, Then were brought, Matth. 19. 13.

Vers. 35. abide] Hebr. s • t; which word is often used for abiding, or c • ntinuing as Lev. 12. 4. Io • . 5. 8. 1 Sam. 22. 5. Exod. 16. 29. Act. 18. 11. ch • rge] or watch: ward, Hebr. keep the keeping: or, observe the observation; in Greek, the observations. The Chaldee translateth it, the charge (or observation) of the word of the Lord. This phrase is used in Luke 2. 8. of the shepherds, observing the observations (or keeping the watches) of the night, over their flock. So in Num. 9. 19.

Vers. 36. things] Hebr. words. Thus the covenant [unspec 36] of the Priesthood, was confirmed unto the tribe of Levi, in Aaron and his sons, which covenant was, life and peace, Mal. 2. 5. But these are made Priests without an oath: also they were many Priests, because they were not suffered to continue, by reason of death, and they served unto the example and shadow of heavenly things, offering gifts and sacrifices, which could not make him that did the service, perfect, as pertaining to the conscience; for they were carnal ordinances, imposed on them, till the time of reformation, that is, until the coming of Christ, who now is sprung out of the tribe of Judah, and was made Priest of God, with an oath, and surety of a better testament all-covenant, established upon better promises. And because he continueth forever, he hath a Priest-hood that passeth not from him to another; and is a Minister of the Holies and of the true Tahernacle which the Lord pitched, and not man, and not by the blood of goats and bulls, but by his own blood he entered in once into the Holy place, (into Heaven it self,) having found eternal redemption; and is able to save fully and wholly, them that come unto God by him; as the Apostle largely manifesteth, in Heb. 7. 8. 9. and 〈◊〉 . chapters. which Jehovah commanded] R. Menachem here observeth, In every (other) pla • e it is said, As the LORD commanded Moses; but 〈◊〉 because they added unto the commandment 〈…〉 so: for they did not as the LORD had come 〈…〉 but did all things which the LORD command •• , and added moreover unto them strange fire which he had not commanded them; Levite. 10. 1.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the 26. section or lecture of the Law: see Gen. 6. 9.

THe eight day] which was the first day after the [unspec 1] Priests consecration, Lev. 8. 33. All creatures for the most part, were in their uncleanness and imperfection seven days, and perfected in the eight; as children, by circumcision, Levite. 12. 2. 3. young beasts, for sacrifice, Levite. 22. 27. persons that were unclean by leprosies, issues, and the like, Levite. 14. 8. 9. 10. and 15. 13. 14. Num. 6. 9. 10. so here the Priests until the eight day, were not admitted to minister in their office. Whereby the day of Christ was foreshadowed, who by his resurrection the day after the Sabbath, hath sanctified his church and ministry, and all their actions; and made us an holy Priesthood to offer up spiritual sacrifice, acceptable to God, 1 Pet. 2. 5. see the annotations on Gen. 17. 12. and Exod. 22. 30. So in Ezek. 43. 26. 27. it is said, Seven days shall they purge the Altar, and purify it; and they shall fill their hands: and when these days are expired, it shall be, on the eight day and so forward, the Priests shall make your Burntoffrings upon the Altar, and your Peace-offerings, and I will accept you saith the Lord God. the Elders] in Greek, the Senate: who together with the people (verse. 23. 24.) were now assembled; the Elders being in special to impose hands on the Sin-offering of the congregation, Levite. 4. 15.

Vers. 2. a calf] a beast of the first year, as is observed on Exod. 29. 1. In the former chapter, the [unspec 2] sacrifices and rites for the Priests consecration to their office; in this, their first administration for themselves and the people; are declared. This Calf for Aaron's Sin-offering, is by Targum Jonathan, the Zohar, and other Hebrews said to be in respect of his sin which he had committed in making the golden calf, Exod. 32. But whether it were for that or for other sins, God teacheth that without remission of sins (by Christ who was made sin for us, 2 Cor. 5. 21.) there can be no acceptation of any man's person, or service. youngling] Hebr. son of the herd; that is, a young bull: see Gen. 18. 7. Levite. 1. 5. aram] a beast of the second year: see the notes on Levite. 8. 2. perfect] in Greek, unblemished: see Levite. 1. 3. offer] in Greek, offer them: these were, to make atonement for himself and for the people, verse 7.

Vers. 3. the sons of Israel] in Greek, the Senate [unspec 3] (the Elders) of Israel; as verse 1. a goat-bucke] a goat of the second year; for the Hebrew Seghnir so signifieth always, as Maimonides showeth in treat. of Offring the sacrif. chap. 1. Sect. 14. where also he saith (in S. 15.) that All the oblations of the congregation were males, and the Sin-offerings of the congregation, were of goats, or bulls, and none of lambs. of the first year] Heb. sons of a year: of which phrase, see Exod. 12. 5. Gen. 5. 32. And hence the Hebrews gather, that Ghnegel (a Calf) and Chebes (a Lamb) wheresoever they are spoken of in the Law, mean yonglings of the first year.

Vers. 4. a Meat-offering] of fine flower of wheat, [unspec 4] as Exod. 29. 2. Levite. 2. 1. with oil] and frankincense upon it, according to the Law, Lev. 2. 1. Jehovah appeareth] that is, the glory of Jehovah will appear, as in verse. 6. 23. and so the Chaldee translateth it. The glory of the LORD is revealed. And because of this appearance, the people were to prepare and sanctify themselves with all kinds of sacrifice, that they might with joy be made partakers of his grace and blessing: which was a shadow of a more glorious appearance, whereof it is said, We know that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself, even as he is pure; 1 John. 3. 2. 3. The presence and assistance of God in Christ, is always necessary unto his Church, and therefore promised here and other, where, both unto it and all the ministers thereof, Ezek. 48. 35. Revel. 22. 3. 4. 5. Matth. 28. 20. And of this it is prophesied, When Jehovah shall build up Zion, shall appear in his glory shall turn unto the prayer of the lowly, and not despise their prayer. This shall be written for the generation after; and the people created, shall praise Yah. Psal. 10. 17. 18. 19.

Vers. 5. they took] all they forementioned; as in [unspec 5] Targum Jonathan it is explained, Aaron and his sons, and all the sons of Israel took. before Jehovah] before the sanctuary, in the courtyard.

Vers. 7. Go near] before this time, Aaron offered [unspec 7] not, but Moses for him, Levite. 8. 14. 15. now Moses from the Lord authorizeth him to go near himself and offer; for no man taketh this honor is himself, but he that is called of God, as was Aaron so also Christ glorified not himself, to be made an high Priest, &c. Heb. 5. 4. 5. make] or do; that is, make-ready, and offer: see the notes on Exod. 10. 25. Thus the legal priests were to offer for themselves and their own sins first, otherwise then Christ needed: for such an high Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher then the heavens: Heb. 5. 3. and 7. 26. 27. 28. [unspec]

Vers. 9. the Altar] of Burnt-offering, at the beecome whereof the rest of the blood was poured. And herein this first sin-offering seemeth to dier from the rest that followed after, whose blood was to be carried into the sanctuary, Levite. 4. 4. 5. 6. 7. because Aaron as yet, had not access into the Holy place, till he had prepared a way by this first sacrifice in the Court. The like is to be observed, in the people's sin-offering, v. 15. compared with Levite. 4. 13. 17. 18. Of this dipping his finger in the blood, see the notes on Levite. 4. 25.

Vers. 10. commanded] of these rites, see the annotations on Levite. 4. 8. 9. 10. They figured the purging [unspec 10] away of all corruption, by the sufferings and spirit of Christ, likened unto fire: and the giving up of all our inward parts, to serve the Lord, 1 Pet. 3. 18. Isaiah. 4. 4. 1 Thes. 5. 23. Psal. 103. 1.

Vers. 11. skin] with all other parts, even the whole beast: see Levite. 4. 11. 12 Sol. Rashi here [unspec 11] observeth, that We find no Sin-offering whose blood is sprinkled on the Altar without, to be burned without the campe, but this, and that for Consecration, (Levite. 8)

Vers. 12. the Burnt-offering] the ram, which was also for himself, verse. 2. presented] or, reached, [unspec 12] brought, as the Greek translateth, Heb. madeto-find: so in verse 13. 18. The former oblation, was to purge from sin: this Burnt-offering, was also to make the Priests acceptable to God in Christ, by communication of his grace. See the notes on Levite. 1. 3. &c.

Vers. 13. pieces] or, members, as the Greek translateth. See Levite. 1. 6. 8. [unspec 13]

Vers. 14. washed] in water; see Levite. 1. 9. upon the Burnt-offering] that is, upon (or with) the other [unspec 14] parts of the Burnt-offering. The Greek translateth, and he put the Burnt-offering upon the Altar.

Vers. 15. of sin] which was for the sin of the people; saith the Greek version. offered-it-for-sin] [unspec 15] The Greek translateth, purified it; so the word sometime meaneth: but it figured also a purifying of others from sin thereby, as Levite. 6. 26. and so the Chaldee here expoundeth, and he made atonement by the blood thereof. as the first] spoken of in verse. 8. and so he burnt it without the campe, as the other was, in verse 11. for which he was reproved by Moses, Levite. 10. 16. 17.

Vers. 16. the manner] or, the ordinance; Hebr. the [unspec 16] judgment; the Greek saith, as was meet. It respecteth the Law, in Levite. 1.

Vers. 17. filled] that is, took his handful out of [unspec 17] it: see Levite. 2. 2. of the morne] that is, which was daily to be offered every morning, as God commanded, Exod. 29. 38. 39. 40. This therefore was extraordinary; that as the daily meat-offering, was to testify their thankfulness, for God's ordinary and daily mercies: so this, for his special grace now manifested. Chazkuni explaineth it thus, It teacheth that there were two Meat-offerings, one with the Burnt-offering, and one by it self. Sol. Rashi saith, All this he did after the daily Burnt-offering.

Vers. 18. sprinkled] according to the law in Levite. [unspec 18] 3. 2. The Greek translateth, he poured it.

Vers. 19. fat] Hebr. fats: so in verse. 20. [unspec 19] rump] or, tail, to weet, of the ram: see Levite. 3. 9. that which covereth] in Greek, the fat which covereth, the inwards; and so the text explaineth it, in Levite. 3. 9.

Vers. 20. they put the fat] Hebr. the fatts. Sol. Rashi [unspec 20] saith, After the waving, the Priest that waved gave them to another Priest to burn them.

Vers. 21. waved] as was commanded, Lev. 7. 30. [unspec 21] &c. By these sacrifices the sanctification of the people was signified; by the Sin-offering and Burnt-offering they had remission and justification from their sins, and reconciliation unto God; by the Meat-offering, their renovation by the spirit; and by the Peace-offerings, their thankfulness unto God, whom they honor with the fruits of his own graces: all these obtained by faith in Christ, and in his death; for he of God is made unto us, wisdom and righteousness, and sanctification, and redemption: 1 Cor. 1. 30.

Vers. 22. lift-up his hand] or, his hands, as the [unspec 22] Hebrew vowel, and reading in the margin, both show: so the Greek translateth, hands. See Exod. 32. 19. R. Menachem giveth this reason, why it is written Hand; to signify the right hand, because that was listed up higher then the left. The lifting up of the hand was a gesture used in speaking or signifying of any weighty thing, Esa. 49. 22. and particularly, in swearing, Gen. 14. 22. praying, Psal. 28. 2. and blessing, either of God, Psal. 134. 2. or of men, as in this place. So Paul, speaking of prayer, useth the phrase of lifting up holy hands, 1 Tim. 2. 8. and David; let the lifting up of my hands, be as the evening sacrifice, Psal. 141. 2. blessed them] This appertained to the Priests office, to bless the people in the name of the Lord forever, Deuter. 10. 8. 1 Chron. 23. 13. and was accomplished by our high Priest Christ Jesus, when having finished his ministry on earth, he lift up his hands, and blessed his disciples, Luk. 24. 50. The form of Aaron's blessing is prescribed in Num. 6. 23.—27. see the annotations there. And this being done in the Lord's name; by his Priests, (a figure of Christ whom God hath sent to bless us. Act. 3. 26.) without all contradiction the less is blessed of the greater, Heb. 7. 7. came down] from the bank or hilly place of the altar, which was higher then the other ground: see Exod. 20. 26. So in Targum Jonathan it is explained, he came down from the Altar with joy, after that he had finished the making of the Sin-offering, &c. On the contrary, Christ when he had blessed, went up into heaven, Luke 24. 51. from making] or doing, that is, offering, as verse. 7. After that he had done; as before is shown.

Vers. 23. went into the Tent] the Priest went in [unspec 23] (according to the law, in Exod. 30. 7. 8.) to burn incense on the golden altar; Moses went in with him, in likelihood, to direct him how to do the service: so Sol. Rashi here explaineth it. But he addeth withal, another exposition thus; When Aaron saw that they had offered all the oblations, and done all the works, and the Majesty of God came not down to Israel; he was grieved, and said, I know that the holy blessed (God) is angry with me, and for my sake, the Majesty of God cometh not down to Israel; &c. Immediately Moses went in with him, and prayed for mercy; and the divine Majesty came down unto Israel. After this manner Targum Jonathan also expoundeth it. they blessed. This was a second blessing by Moses and Aaron, when the people were dismissed. Unto which (and the like at other times, especially on Atonement day, Levite. 16. David, prophesying of Christ's days, seemeth to have reference, in Psal. 118. 26. We bless you out of the house of Jehovah. glory] the visible sign of God's glory, and favor, out of his holy place: either by the fire, mentioned in the next verse; or, by a cloud, as was in Exod. 16. 10. and 40. 34. or by them both. It was a token of his gracious acceptance of them and of their service, as after in 1 King. 8. 10. 11. 12.

Vers. 24. from before Jehovah] the Greek translateth, [unspec 24] from the Lord. And it was, either from heaven, as after in Solomon's days, Fire came down from heaven, and confirmed the Burnt-offering and sacrifices, 2 Chron. 7. 1. or, out of the Tabernacle. By this miracle God confirmed the people, touching the doctrine and ordinances given by Moses, and the priesthood now committed to Aaron and his sons, as appeareth by the prayer of Elias, (when the like miracle was shown from heaven;) Let it be known this day day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word; 1 King. 18. 36. consumed] or, ate up: by which sign, the church was assured that their sacrifices were accepted: See Psal. 20. 4. The like was, at the dedicating of Solomon's Temple, 2 Chro. 7. 1. 2. 3. and at Elias sacrifice, 1 King. 18. 38. 39. This Fire which now came from God, was nourished on the Altar, (as the Hebrews say) unto Solomon's time. Chazkuni here writeth thus; The fire which came-out (from the Lord) in the days of Moses, went not up from the brazen Altar, until he came into the eternal House [that is, into Solomon's temple, so called because of that promise, in 2 Chron. 7. 16. that God's name should be there forever.] And that Fire which came▪ down, in the days of Solomon, went not up from the Altar of Burnt offering, until it went up in the days of Manasseh. Of the departing of that fire in Mana • ses days, we find no mention in the Scriptures. But after Solomon's Temple was destroyed, and the second built, the Hebrews testify (in Talmud Bab. in Ioma c. 1.) that they had not the Fire from heaven anymore. See the annotations on Exod. 28. 30. shouted] with astonishment and joy, humbly thanking God for this sign of grace towards them: as the Greek translateth, they were astonished; and the Chaldee, they gave thanks. So in 2 Chron. 7. 3. when all the sons of Israel saw how the fire came down, and the glory of Jehovah upon the house: they howed themselves with their faces to the ground, upon the pavement, and worshipped; and confessed to Ieh • v • h, (saying) For he is good, for his mercy endureth forever.

Annotations.

CE ••• er] or, fire-pan, a vessel wherein coals of fire were put; see Exod. 27. 3. thereon] upon [unspec 1] the fire. How the incense was burned, see the notes on Exod. 30. 8. strange fire] that is, other fire then God had sanctified on his altar. As strange incense was expressly forbidden, Exod. 30. 9. so strange fire was not commanded, but implicitly forbidden by Lev. 1. 7. & 6. 12. as afterward God plainly showeth, in Levite. 16. 12. Hereupon it is said, in Rev. 8. 5. the Angel took the censer, and filled it with fire of the Altar. This transgression of the Priests; in the beginning of their administration; showeth the weakness and imperfection of that Priest-hood; and for the weakness and unprofitableness thereof, it was alterwards disanulled; and a better Priest-hood of Christ, (who was holy, harmless, undefiled, and separated from sinners,) is come in place thereof: for the Law, made nothing perfect: Heb. 7. 18. 19. 26. So in the practice of the moral law, the people even at the first, fell into open impiety, Exod. 3 • .

Vers. 2. from before] or, from the face of the Lord. [unspec 2] As a fire of mercy came from thence to consume the sacrifices for sin, offered according to the law, Levite. 9. 24. so now a fire of judgment cometh, to consume the sinners. Chazkuni here observeth, Measure for measure; by fire they sinned, and by fire they were plagued. This is an example of God's jealousy, for the ordinances of the Law: teaching the same much more for the Gospel; Heb. 2. 2. 3. and 10. 28. 29. So he shown an example of judgment, upon two sinners, at the beginning of the Christian church, whereby great fear came upon all; Acts 5. 1.▪11. devoured] or ate them; that is, killed them: for neither their bodies, nor their clothes were burnt to ashes, as appeareth by v. 5. And in Targ. Jonathan it is thus explained, It burned their souls, but their bodies were not burnt. Hereupon our God is said to be a devouring fire; Heb. 12. 29. Deut. 1▪ 24. See a like judgment, in Num. 16. 35. before Jehovah] that is, with sudden death, before the Tabernacle, wherein the Lord's glory dwelt. So Uzzah for his error, in putting his hand to the Ark, died before God, 1 Chron. 13. 10. which is expounded, by the Ark of God, 2 Sam. 6. 7. And it is observed, that these two Priests, died childless, Num. 3. 4. 1 Chron. 24. 2.

Vers. 3. spake] but where spake he this? It may [unspec 3] have reference to Lev. 8. 35. Or it might be spoken, but not written before: as John. 20. 30. Chazkuni referreth it to Exod. 29. 43. others, unto Ex. 19. 20. sanctified] God is said to be sanctified, both when he graciously accepteth, and doth good unto them that serve him aright, Ezek. 20. 41. and when he punisheth them that transgress; as, I will be glorified in the mids of thee (Sidon), and they shall know; that I am Jehovah; when I shall have executed judgments in her, and shall be sanctified in her; Ezek. 28. 22. So in this place, and in Ezek. 38. 16. 23. Likewise God is sanctified of men, when they carry themselves holily and uprightly in his sight; as, Sanctify the Lord God in your hearts, &c. 1 Pet. 3. 15. that come nigh] or, my nigh ones, that is, the Priests and Levites; as in Ezek. 4 • . 13. the Priests which are nigh unto Jehovah. See also Levite. 9. 7. Num. 16. 9. So judgment beginneth at the house of God, 1 Pet 4. 17. at his Sanctuary, Ezek. 9. 6. before] that is, openly the Gr. translateth, in all the congregation; as if the like danger were unto them also for transgression: see Ios. 22. 18. 20. glorified] or, honored; which is also not in showing mercies only, as 2 Thes 1. 10. but in executing judgments; as Exod. 14. 4. Ezek. 28. 22. And he is glorified of men; when their thoughts, words and actions, are according to his will, and to his praise; Acts 4. 21. Rom. 1. 21. 1 Pet. 4. 11. 16. held his peace] or, was silent; that is, rested patiently without murmuring against the work of God, who had killed his sons. So David saith, I am dumb, I will not open my mouth; because thou hast done it; Psal. 39. 10. And God said to Ezekiel the Priest, Be silent, that is, Forebear to cry, make no mourning for the dead, Ezek. 24. 17. Or, he mourned in silence for his sons death; for so the scripture expresseth great sorrow and unutterable, by keeping silence; as Lam. 2. 10. Esa. 47. 5. Thus the Greek translateth, he was pricked; and Aaron's answer in verse. 19. implieth so much. So the heathens have said, Curae leves, loquuntur; ingentes, stupent. Seneca in Hippolyto.

Vers. 4. uncle] in Greek, the sons of the brother of [unspec 4] Aaron's father: for Vzziel was brother to Amram, Aaron's father; see Exod. 6. 18. 20. 22. carry] or, take up: this duty of burial was laid upon their cousins the Levites, not upon their next brethren the Priests; that they might attend still to their holy ministration. See Levite. 21. 1. &c. out of] or, to (a place) without the campe: • o they used to bury without their cities, Luk. 7. 12.

Vers. 6. Mak • not bare] or, Make not free; that is, [unspec 6] let not the hair of your heads grow long. The Hebrew Pharangh, signifieth two things, to make bare, or uncover the head; as Numb. 5. 18. so the Greek translateth here, ye shall not put off the m • ters from your heads. Secondly, to make free for the hair to grow; as the Chaldee here translateth, ye shall not let your locks grow. For this also was a sign of mourning, 2 Sam. 19. 24. See the notes on Gen. 41. 14. It is testified of human writers, that the Egyptians at their friends funerals, did let the hair of their head grow long, but shaved their beards; whereas other nations, at funerals did shave their heads; Herodot. in Euterpe. And that shaving of the beard, was a sign of sorrow in Israel, appeareth by Jeremiah 41. 5. Hereupon is that law, in Ezek. 44. 20. the Priests shall not shave their heads, nor suffer their locks to grow long; they shall only poll their heads: where hath extremities are forbidden. The latter sense may also well be implied here, as likewise after in Levite. 13. 45. and 21. 10. And concerning this, the Hebrews have these rules. A Priest that letteth his hair grow-long, it is unlawful for him to come into (the sanctuary,) from the Altar forward: and if he do go in and serve, he is guilty of death by the hand of God, as he that drinketh wine and serveth: as it is written, Neither shall any Priest drink wine, &c. Ezek. 44. 21. and again, Neither shall they shave their heads, nor suffer their locks to grow long, Ezekiel 44. 20. As he that drinketh wine is guilty of death, Levite. 10. 9 so he that letteth his hair grow-long, is guilty of death. Yet profaneth he not his service hereby; though he be guilty of death, his service is allowable, [that is, standeth in force, and is not disanulled by it▪] As Priests are not forbidden wine, save in the time of their going into the Sanctuary, so it is not unlawful for them to let their hair grow, save at the time of their going into the Sanctuary; understanding this of the common Priest. But the high Priest, may never let his hair grow-long, nor rend his clothes at any time▪ Levi • . 21. 10. because he is to be continually in the Sanctuary. How long may (a Priest) let his hair grow? Thirtie days, as a Nazirite; of whom it is said, He shall let the locks of the hair of his head grow, Num. 6. 5. and there is no Nazariteship less then thirty days. Therefore the common Priest that serveth, shaveth him-self every thirty days. The judgment of them that rend their garments, and the judgment of them that make free (or • are,) their head, is one; Levite. 10. 6. if he serve with his clothes rent, he is guilty of death by the hand of God, although his service is allowable, and not profaned. Maimonides in Biath hamikdash, (or Of entering into the Sanct.) chap. 1. Sect. 8. 14. rend] another sign of sorrow, Levite. 13. 45. and 21. 10. See Gen. 37. 34. From hence the Hebrews gather, that they which mourned for the dead, were bound to rend their clothes; because the Priests here being forbidden to mourn, were forbidden to rend; so that another was bound to rend. And they were not to rend, but standing; as (in 2 Sam. 13. 31.) the King rose up, and rent his garments: And they were to rend the forepart, not behind, or in the sides, nor beneath, save the high Priest, he rendeth beneath. The measure of rending, was an hand-breadth; and this on the upper garment only. They rend for the death of the Prince, or of the Father of the Synedrion, or of the multitude of the congregation, as David and the men with him, did for Saul, and for Jonathan, and for the people of the Lord, 2 Sam. 1. 11. 12. Also when they hear the name of God blasphemed, as in Isaiah. 36. 22. and for the burning of the book of the Law, as Jeremiah 36. 23. 24. and for the cities of Judah, ond for Jerusalem, and for the Sanctuary destroyed, as Ierem. 41. 5. Maimonides, treat. of Mourning, chap. 8. and 9. wrath▪ come] or, he (that is, God) be wroth, as at other times, for the sin of one, or of few, the whole congregation was afflicted, Ios. 7. 1. 2. &c. and 22. 20. 2 Sam. 24. 1. 15. 17. The Priests duty also was, to stand in their administration, between God's wrath and the people, Num. 16. 46. 48. And their public duty might not be interrupted, by private passion or affection.

Vers. 7. not go out] that is, not leave off your ministration for grief of this which is befallen [unspec 7] you. See the annotations on Levite. 21. 12. the oil, &c.] which signifieth the Anointing, that is, the graces of the Spirit, whereof Joyfulness was one special, Psal. 45. 8. 1 Thes. 1. 6. Therefore it was sin for the Priests to mourn, when they administered before the Lord; compare Levite. 21. 10. 11. 12.

Vers. 9. wine or strong drink] The Hebrews, (as Baal hatturim and others) think that Aaron's sons [unspec 9] had sinned in drinking too much wine, when they offered strange fire; and that thereupon this law was given. Whether that were so, or not, the Lord by this precept required sobriety in the Priests, and carefulness to administer justly; lest they should drink and forget the law, as Prov. 31. 5. should err through wine, & be out of the way through strong-drink, as Isaiah. 28. 7. Accordingly the Ministers of the Gospel must be sober, and not given 〈◊〉 wine, 1 Tim. 3. 2. 3. It is likely, that all wine was forbidden the Priests, when they were to serve: yet the Hebrews have their limitations; as that they might not drink above the fourth part (of a L • g, or of an half pinte) of wine, and that 〈◊〉 wine, and at one time, and of wine that was 〈◊〉 days old at the least. But if he drink less then af ••• th part (of a Log) of wine, or drink a fourth part 〈◊〉 pause of time between, or if it be mixed with water, 〈◊〉 if he drink wine from the press within 40. 〈◊〉 though more then a fourth part: he is discharged, and profaneth not his service. If he drink more then 〈…〉 part of wine, though it be mixed, and though he p 〈…〉 tweene, and drink a little and a little▪ he is guilty of death, and his service is dis • llowable. Maimonides in • ath ha 〈…〉 kdash, c. 1. S. 1. But the Law forbidden wine absolutely, as here, so in Ezek. 44. 21. 〈◊〉 shall any priest drink wine, when they enter into the 〈◊〉 ner court. strong-drink] in Hebrew She 〈…〉 , 〈◊〉 which the Greeks borrow the word S ••••• in Luke 1. 19. and it meaneth all whatsoever maketh drunken, whether drink made of mault, or of the juice of fruits, as Pearrie, Sider and the like. When ye go into the Tent] meaning the courtyard of the Tent, to serve therein; as it is opened by the Prophet, when they enter into the inner court, Ezek. 44. 21. The Hebrews understand it of the court, between the Tent and the Altar that stood in the court. Every Priest that is fit for service, if he drink wine, it is unlawful for him to go into (the Sanctuary,) from the Altar forward: and if he do • oe in and serve, his service is disallowed, and he is guilty of death by the hand of God, as it is written, That ye die not, Leviticus 10. 9. And as it is unlawful for a Priest to go into the sanctuary, for drunkenness: so is it unlawful for any man, whether Priest or Israelite, to teach when he is drunk. Though he have but eaten dates, &c. if his senses be troubled a little, let him not teach; as it is written, And that ye may teach the sons of Israel, Levite. 10. 11. Maimo ny in Biath hamikdash, chap. 1. Sect. 1. 3.

Vers. 10. that ye may separate] or, to make difference; and this is meant not only for themselves, [unspec 10] but others, as in Ezek. 44. 23. they shall teach my people (the difference) between holy and profane, and cause them to discern, between unclean and clean. And for not doing this, the Priests are blamed, Ezek 22. 26. See also Levite. 20. 25. holy] Hebr. holiness: meaning of persons, and things. In Greek, between the holy ones, and the profane.

Vers. 11. all the statutes] a part of the Priests office [unspec 11] was to teach the people, as here, and in Deut. 33. 10. therefore it is said, The Priests lips should preserve knowledge, and they should seek the Law at his mouth, for he is the Angel (or Messenger) of the Lord of hosts, Mal. 2. 7. And as they were to teach, so the things to be taught, should be all God's statutes; as the Apostle saith, I have kept nothing back, but have shown you, all the counsel of God; Act. 20. 27.

Vers. 12. the Meat-offering] that before mentioned in Levite. 9. 17. unleavened] or, eat it made into [unspec 12] unleavened cakes. See Levite. 6. 16. and 2. 10. where this law was before given; which Moses here repeateth, le • t through trouble of mind for the judgment now befallen them, the Priests should forget or neglect any of God's ordinances.

Vers. 13. the holy place] the court of the Sanctuary: as Levite. 6. 16. due] or, statute, ordinance. [unspec 13] The Chaldee expounds it, thy portion. So in v. 14.

Vers. 14. wave breast] of the people's Peace-offerings before mentioned, Lev. 9. 18. 21. in a [unspec 14] clean place] in Greek, an holy place, meaning the campe of Israel, and in ages following, the city Jerusalem, where the light holy things were eaten: see the notes on Levite. 6. 17. Sol. Rashi here saith, The former things (in verse 13.) were not eaten in an unclean place, but they being most holy, were to be eaten in the holy place: and these needed not be eaten within the curtatnes (of the courtyard) but must be eaten within the campe of Israel▪ for that was clean that Lepers might not come into it, (Num. 5. 6.) so the light holy things might be eaten in all the city.

Vers. 15. by a statute] or, for an everlasting due. Of [unspec 15] this statute, see before, Levite. 7. 34.

Vers. 16. seeking sought] that is, diligently sought [unspec 16] the Goat; that spoken of in Levite. 9. 15. with Eleazar] and why not with Aaron? seeing he should have eaten of it, verse. 19. Sol. Rashi saith, For honor of Aaron, he turned his face towards his sons, and was angry.

Vers. 17. he.] that is, God hath given it you; by the [unspec 17] law foregiven in Levite. 6. 26.—30. to bear] or, to take away; as the Greek translateth, that ye should take away. To bear iniquity, often signifieth punishment, without forgiveness; Exod. 28. 43. Levite. 20. 19. and 5. 1. 17. &c. The same word is also used for bearing-away, whereupon God forgiveth the sinner; Exod. 28. 38. So the Priests bare, that is, took away the people's sins, by eating their sin-offerings: wherein they figured Christ▪ John. 1. 29. Sol. Rashi saith, The Priests were they that did eat, and the owners, they that had the atonement.

Vers. 18. within] into the Tabernacle, for if it [unspec 18] had, then it should not be eaten, but burnt, Lev. 6 30. seeing it was not, ye should have eaten it in the holy place without; that is, in the courtyard; Levite 6. 26.

Vers. 19. they] the Targ. called Jonathan's explaineth [unspec 19] it, the sons of Israel have offered. such things] that is, as the Chaldee expoundeth it, such tribulations: which the Yerushalmi Targum explaineth thus, and great sorrow hath befallen me this day, for that my two sons Nadab and Abihu are dead, and I mourn for them. good in the eyes] that is, pleasing, and acceptable: see Gen. 16. 6. Targum Yerushalmi expoundeth it thus, Loe if I had eaten the sin-offering today, were it possible that it could be pleasing and right before the Lord? meaning, it could not be. So Aaron excuseth himself, by reason of his sorrow, which made him unfit and unworthy to eat of those holy things. The law requireth them that • at before the Lord, to rejoice, Deuteronomy 12. 7. And when they brought their sanctified things, they were to say, I have not eaten of it in my mourning, Deut. 26. 14. When God would refuse the sacrifices of sinners, he saith, they shall be unto them as the bread of mourners; all that eat thereof, shall be polluted, Hosea 9. 4. In the Hebrew canons it is also said; An inferior Priest, which is in the Sanctuary, at his service; if he hear that he hath a friend dead, whom he ought to bewail; although he go not out of the Sanctuary, he may not serve, because he is a mourner: and if he serve when he mourneth, according to the law, he polluteth his service, whether it be in the offering of one man alone, or the offering of the Congregation. But the High Priest serveth when he is a mourner, as it is written, (Levite. 21. 12.) HE SHALL NOT GOE OUT OF THE SANCTVART, AND HE SHALL NOT PROFANE, &c. as if he should say, he shall abide and serve the service that he hath in hand, and it is not profaned. But though the High Priest serve mourning, it is unlawful for him to eat of the holy things, as it is written, (Levite. 10. 19.) AND IF I HAD EATEN THE SIN-OFFRING TO DAY, SHOVLD IT HAVE BEENE GOOD IN THE EYES OF THE LORD? And so he hath no portion to eat (with the rest) at evening. Maimonides, treat. of Entring into the Sanctuary, chap. 2. Sect. 6. 8. See for the Priests mourning, more on Levite. 21.

Vers. 20. it was good] the Greek translateth, it [unspec 20] pleased him. So Moses admitteth of the answer, as reasonable. For often times the letter of the law, giveth place to great necessities; as David in his hunger, did ea • the show-bread, which was not lawful for him; Matth. 12. 3. 4. Hezekiah admitted to the Passover some chat were not cleansed according to the law, but healed by the Lord • 2 Chron. 30. 18. 19. 20. Here now, all Israol saw, and Moses and Aaron themselves acknowledged, the impossibility of the law, and of the Priesthood thereof, to bring them unto God: in that so great imperfections were manifested, at the very first administration; and always after. For the Law maketh m • n High Priests, which have infirmity: but the word of the oath which was since the Law, (maketh) the Son, who is perfected for evermore: Heb. 7. 28.

Annotations.

SPeake ye] As before he gave special laws, for [unspec 1] the sanctification of the Priests: so now he giveth general, for all the people: Which both Moses the Magistrate, and Aaron the Minister, must speak, and teach, and see carefully practiced: as afterward there is example of the Magistrates, in 2 Chron. 29. 5. and 30 18. of the Priests, in Ezek. 44. 23. and of both jointly, in Numb. 9. 6. where men that were unclean, came for judgment before Moses and before Aaron. And here the first kind of uncleanness, which cometh from things without the man, is described. the sons of Israel] to them only, and the proselytes with them, was this law of unclean meats given; not at all to other nations, as Sol. Rashi here saith. the Beasts] Hebr. Chajah, the wild-beast, or, the livingthing: differing from B 〈…〉 beasts, or cattle, the word which next followeth: but the Greek also translateth them both alike. By the beasts, are spiritually signified people's of sundry sorts; and by eating or not eating, is meant communion with, or abstaining from them, as by the vision shown unto Peter, the holy Ghost expoundeth this law, Act. 10. 12. 13. 15. 28. and 11. 6. 7. &c. Likewise the Hebrew doctors applied the unclean beasts following in verse. 4. 5. &c. to the Babylonians, Medes, Persians, Greeks, Romans, &c. R. Menachem, on Levite. 11.

Vers. 3. and cleaveth asunder] namely into two [unspec 3] hoofs, or claws, Deut. 14. 6. and so the Greek be •• translateth it. The former word, parteth, may be when it is divided above, but not beneath, as appeareth after in verse 26. such parting is in the feet of dogs and the like, which have many claws sundered above, and joined under with a skin. This second word meaneth a cleaving-quite through, as in the feet of sheep, oxen, &c. • o by Sol. Rashi it is expounded, that divideth above and beneath into two claws. A third sort of hoofs are solid and unparted, as in horses, &c. The first and last sort, were unclean. and cheweth] or, chewing again: the Greek also addeth the word and: for both these properties were requisite, to divide the hoof, and to chew again. Chewing the Cud, in the original, signifieth the bringing up the meat into the mouth, to chew it again. These two signs, must be in every beast, or else it was unclean. In Deuteronomy 14. 4. 5. the clean beasts, are reckoned by their names, ten in number: and the Hebr. doctors say, Thou hast not of all the beasts that are in the world, any that it is lawful to eat of, except those ten sorts mentioned in the Law; three of cattle, the ox, the sheep, & the goat; and seven sorts of wild beasts, the Hart, &c. those, and the kinds of them, Maimonides in Misneh, tom. 2. treat. of forbidden meats, c. 1. S. S. among the beasts] to weet, bred of them according to their kind, as God ordamed in the first creation, Gen. 1. 24. For, as it was not lawful to let the cattellingender with a divers kind, Levite. 19. 19. so by the Hebr. canons, If an unclean beast brought forth her young, after the kind of a clean beast, although it did both part the hoose and chew the cud, and were in all respects like an ox or a sheep, yet it was unlawful to be eaten; for that which was bred of an unclean beast, was unclean; and that of a clean beast, was clean. So that if a clean fish, were found in the belly of an unclean fish, it was lawful, because it bred it not, but had swallowed it. Likewise, if in a beast there were found (a creature) like afowle, though it were a clean fowl; yet was it unlawful to be eaten. Maimonides, treat of forbidden meats, chap. 1. Sect. 5. 7. shall ye eat] or, ye may eat. Hereby communion was signified; as when God called Peter by a vision, to communicate the Gospel with the Gentiles, he said, Rise Peter, kill and eat; Act. 10. 13. 17. 20. 28. So our communion with Christ, is taught under this figure, of eating his flesh, John. 6. 51. 53. The beasts, figured men, Act. 10. 12. 28. (as often in the scriptures, Esa. 11. 6. 7. 8. Ezek. 34. 31. Zeph. 3. 3. Matth. 7. 15.) The parting of the hoof in twain, signified the right discerning of the word and will of God, of the difference between the Law and the Gospel; and the walking in obedience to the word, with a right foot, Rom. 2. 18. and 3. 20. 21. 22. and 10. 4-8. Gal. 2. 12.—14. The chewing of the eud, signified the meditating in the law of God, which the godly man doth day & night, Psal. 1. 2. for that is the food of the soul, Amos 8. 11. which all ought to remember, Mal. 4. 4. 1 Cor. 11. 2. and having heard it, to search the scriptures daily, whether the things be so, Acts 17. 11. and having tried it, to keep that which is good, 1 Thes. 5. 21. and remember the commandments of God, for to do them: Psal. 103. 18. And as that which was borne of an unclean beast was unclean, and on the contrary: so the children of unbelievers are unclean, and the children of believers holy, 1 Cor. 7. 14. Ezra 9. 1. 2.

Vers. 4. not eat] to weet ordinarily, but in case of [unspec 4] necessity they might be eaten. Soldiers that come into the heathens country, and subdue them, it is lawful for them to eat carcasses, or torn beasts, or swine's flesh, or the like, if they be hungry and find not what to eat, save these forbidden meats: and so they may drink wine offered to idols: saith Maimonides in tom. 4. treat. of Kings. chap. 8. Sect. 1. or of them] Heb. and of them. camel] named of the Hebrew Gamal; from which the Greeks also derived the name Kamelos, the Arabians, Gemal; the Chaldeans, Gamla. It is a beast that hath a long neck, and a bunch on the back, upon which men lay burdens, Isaiah. 30. 6. by reason of this shape, it is not easy for a camel to enter in a straight place; whereupon is that proverb of a camel to go thorough the eye of a needle: Math. 19. 24. Camels are of common use in other countries, both for service of war and of peace, for men to ride upon, to use in chariots, or to lade with burdens, Gen. 24. 10. Judge. 6. 5. 1 Sam. 30. 17. Isaiah. 21. 7. and 30. 6. But for to eat of, the camel was unclean; because it parted not the hoof, Deut. 14. 7.

Vers. 5. conie] in Hebrew Shaphan; which hath the name of hiding in holes; as it is said, The conies [unspec 5] are but a feeble folk, yet make they their houses in the Rocks; Prov. 30. 26. and, The Rocks, are a shelter for the coneyes, Psal. 104. 18. In Chaldee, it is called Taphsa, of skipping.

Vers. 6. hare] in Hebrew, arnebeth: mentioned [unspec 6] only here, and in Deut. 14. 7.

Vers. 7. swine] in Hebrew, chazir; so named of [unspec 7] returning: for this beast returneth after it is washed, to wallowing in the mire, 2 Pet. 2. 22. It is also given to wastand spoil, Psal. 80. 14. To feed on it, or offer it for sacrifice, is counted most abhominable, Esa. 65. 4. and 66. 3. 17.

Vers. 8. not eat] to weet, any whit of it at any [unspec] time. The Hebrew canons say: All meats forbidden by the law, the quantity of them is as much as a common olive; whether (the punishment) be beating, or cutting off, or death by the hand of God. This measure or quantity, we have learned by tradition. And it is forbidden by the law, to eat any whit at all, of the thing that is forbidden: notwithstanding a man is not beaten, save for the quantity of an olive: yet if be eat any less, he is chastised with stripes. Maimonides, treat. of forbidden meat; chap. 14. Sect. 1. 2. carcass] The original word, is used for that which dieth of itself, Lev. 22. 8. The Greek here translateth carcasses, or caions. A carcass is one of the principal unclean things; as an olive of the flesh thereof, maketh men and vessels unclean by touching, and an ear then vessel by the air; and maketh men unclean by bearing. Maimonides, in Aboth hatumoth, chap. 1. Sect. 1. See after in the notes on verse. 40. As eating, so touching signifieth communion and fellowship, and is forbidden, to teach us to refrain from all fellowship in evil, Esa. 52. 11. 2 Cor. 6. 17. for dead carcasses, figured such as are dead in sins, Eph. 2. 1.

Vers. 9. fin and scale] or, as the Chaldee and [unspec] Greek translate, sins and scales, one being put 〈◊〉 many. The Jews canons open it thus. For fiftes there are two signs, the fin and the scale: the fin, is that which groweth out of it; the scale, is that which cleareth unto all the body; and whatsoever hath scales hath sins also; &c. If it hath not scales to cover it all over, it is lawful nevertheless; though it hath but one fin and one scale, yet it is lawful. Maimonides, treat. or forbidden meats, chap. 1. Sect. 24. The fin of the fish, serveth as wings to guide her way: the scale is to cove • , protect and adorn the body. These two figures in men faith in God's word, whereby all religioa is guided and directed: and good works the fruits of faith, by which it is manifested and adorned.

Vers. 10. every moving] or, any creeping thing of the waters] which the waters bring forth: see Gen. 1. 20. and the notes thereon. The Greek translateth, of all things which the waters bring forth: The Hebrew doctors say; what is this moving thing of the waters? They be the lesser creatures, as wor • es and horsleeches, which are in the water; and the greater creatures, which are the wild beasts of the sea. And generally whatsoever hath not the form of fishes, &c. 〈◊〉 sea dogs, frogs, and the like. Maimonides, treat. of forbidden meats, chap. 2. Sect. 12. soul] that is living creature: see the notes on Gen. 1. 20. a abomination] that is, unclean; as Deut. 14. 10. But from this word Chazkuni teacheth, that it was not lawful to make merchandize of them.

Vers. 11. their flesh] so Paul mentioneth the 〈◊〉 of fishes, 1 Cor. 15. 39.

Vers. 13. have in abomination] or, abhor of the foul. There are no fignes of clean fowls explained in [unspec 13] the law: but it reckoneth the sorts of unclean fowls only; and other sorts of fowls are lawful: saith Maimonides in treat of Forbidden meats, ch. 1 s. 14. eagle] in Hebrew, Nesher: it is the chief of fowls, flieth most high and swiftly, sucketh blood, and feedeth on carcasses, Deut. 28. 49. Job 39. 27. 30. used to signify violent persecutors, Lam. 4. 19. Ier. 4. 13. and 48. 40. Hos. 8. 1. Heb. 1. 8. ossifrage] the Greek translateth it, Gryphen: in Hebrew Peres, so named of Breaking; for with strength of beak and talons she breaketh her prey. The Ossi frage (by interpretation bonebreaker,) is bigger thē the eagle, and much of the same kind. It is mentioned only here, and in Deut. 14. 12. The Chaldee of Onkelos nameth it Ar; and Jonathan