Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

ANd to Aaron] the reason why he is joined [unspec 1] with Moses, was because both of them in their places, were to look unto the sanctification of Israel: as is noted on Lev. 11. 1. And here followeth the law touching the fourth and last sort of ordinary uncleanness, which proceedeth from within the man secretly: see the annotations on Lev. 11. 2. and 12. 2. and 13. 2

Vers. 2. sons of Israel] to whom this law peculiarly did belong, for they only, their servants and [unspec 2] all proselytes, were unclean and made others unclean by running issues. So the Hebrews say; Servants do make unclean by issues, by menstruallfluors, and by childbirth, as Israelites: but the heathens make not unclean, either by issue, fluors, or child-birth, (Lev. 15. 2.) Maimonides, in Mitamei Mishcab &c. chap. 2. sect. 10. Any man] or Every man: Hebrew, man man; which Targum Jonathan expoundeth young man or oldman. So herd herd, for every herd, Gen. 32. 16. have an issue] Hebrew, when he shall be flowing (or issuing) namely with se •• , out of his flesh, that is, his secret parts; for so the flesh sometime signifieth, as is noted on Gen. 17. 13. The Greek translateth, to whom there shall be a flowing (to weet, of seed,) out of the body. This disease the Greeks call Gonorrhoia, we in English, the running of the reins: when through infirmity of the inward parts, seed issueth against the man's will. This differeth from that seed of copulation in v. 16. So the Hebrews say, The issue spoken of in the law, is the seed that cometh by infirmity of the concavities (the spermatical parts) wherein it is gathered, and cometh not with difficulty, as the seed of copulation, nor with desire nor with pleasure, &c. Maimonides in Mechosrei capporah, ch. 2. sect. 1. his issue, it is unclean] and so the man, because of his issue, he is unclean. But the Greek and Chaldee follow the propriety of the Hebrew, saying his issue is unclea •• So the Hebrew doctors, from these words conclude, The issue of him that hath an issue, is a most unclean thing, as the man (himself) that hath the issue; for it is said, his issue is unclean: and it maketh 〈◊〉 unclean by touching, or by bearing any of it. Maimonides in Metamei mishcab &c. ch. 1. sect. 12. The like is after for his spittle, in verse. 8. As leprosy was ofttimes a punishment for sin, Num. 12. 10. 2 Chron. 26. 19. so the running issue; as David laid this imprecation on Joab for his murder, Let there not fail from the house of Iaob, one that hath an issue, or that is a Leper, &c. 2 Sam. 3. 29. And as the disease is fowl by nature, so it was a figure of sin, issuing from the corrupt nature of man, whereby we are unclean in the sight of God. And it signified in special manner, errors, heresies, false doctrines, and idolatries flowing from them, Ezek. 23. 20. and 36. 17. 18. Lam. 1. 9. 17. opposite to the true faith, religion and service of God; which proceedeth from the incorruptible seed of the word of God, and mi 〈…〉 sterie of the same, I am. 1. 18. 1 Pet. 2. 23. 25. 1 Cor. 4. 15.

Vers. 3. his uncleanness] namely, the man's that [unspec 3] hath the issue. The Greek addeth, And this is 〈◊〉 law his uncleanness. his flesh] his secret parts. run] or distil, to weet, thin, and continually. 〈◊〉 Hebrew Rar, of which Rir, that is spittle, is derived 1 Sam. 21. 13. Here the Greek translateth it, Gonon, seed. be stopped from his issue] or be stopped because of his issue, or, hath made a stoppage (or obstruction,) and by this reason of the thickness, as Sol. Rashi explaineth it: so signifying two sorts of this disease. Or, if it have begun, and after a while be stopped, yet he is unclean. The Hebr. gather from hence, that there is no measure (or quantity) of the issue limited, but every whit thereof, that is discemed, maketh one unclean: Mai 〈…〉 in Mechosrei capporah, c. 2. s. 9. Howbeit, they make a difference in respect of the times, saying He 〈◊〉 seeth •• e appearance of an issue, he is like him that hath an accident of uncleanness, (whereof see Deut. 23. 10 11.) If he see two, he hath the issue; and must co 〈…〉 7. days, and go into living water, but i • not bound to bring an oblation. If he see three; loe he hath the issue 〈◊〉 pleat, and is bound to bring an oblation. And there 〈◊◊〉 〈◊〉 between the second appearance, and the third, 〈◊◊〉 obl •• i •• . Maimonides ibidem sect. 6. it is 〈◊〉 〈…〉 nesse] the Greek explaineth it, his un 〈…〉 esse in him.

Vers. 4. 〈◊〉 ] He that hath an issue, defileth his bed (and so his seat and saddle) five ways; standing, sit 〈◊〉 [unspec 4] lying, hanging, leaning: and the bed defileth men seven ways▪ by standing, sitting, lying, hanging, leaning, touching, bearing. Talmud. Bab. in Zabim. ch. 2 s. 4. Which is explained thus; A thing that is made for a bed, 〈…〉 seat, or saddle, though it be under a stone; if one of them that defile the seat, stand upon the stone, or sit, or lie, or lean, or hang upon it, he is defiled. Maim. in Metamei mishcab c. 7 s. 1. vessel] or instrument: anything whatsoever. So in v. 6. and after. The Hebrews have for these things a limitation, they say, He that hath an issue defileth not the thing, till the most part of him be upon the bed, or the seat, or the saddle. Yet, if he stand upon two beds; with one foot upon one bed, and his other foot on the other; they are both of them unclean. Maim. in Metamei mishcab. c. 7. s. 3. 4. This • ig •• ed the contagion of sin, which defileth men, & all the good creatures and benefits which God giveth us in this life: unto the pure, all things are pure: but unto them that are defiled and unbelieving, is nothing pure. Tit. 1. 15.

V. 5. and bathe] or wash, baptize, to weet, himself, or his flesh, as is expressed in ver. 13. 16. meaning his [unspec 5] whole body: and so the Greek translateth, shall wash his body. The Hebrews say, Every place where it is said in the Law, of bathing the flesh, and washing the clothes of the unclean: it is not meant, but of baptizing the whole body in water. Maim. in Mikvaoth, c 1. s. 2. See after on v. 11. It figured our sanctification by Christ and his spirit, by whom we draw near to God, having hearts sprinkled from an evil conscience, and bodies washed with pure water, Heb. 10. 22. See also Levite. 11. 25. till the evening] that is, till that day be ended, and a new begin: till then he is not clean. See the notes on Leviticus 11. 24. 32.

Vers. 8. shall spit] The spittle of him that hath an issue is unclean, and defileth even as the issue it [unspec 8] self, v. 2. Hereby was figured the pollution that cometh to the souls of men, by the impure doctrines which false Prophets and hetericks spit out of their mouths; 2 Pet. 2. 1. 2. 3. 1 Tim. 4. 1. 2. Tit. 1. 9. 10. 11. as may be gathered by the contrary, when Christ by spitting on men, opened and loosed the eyes, ears and tongues of the blind, deaf, and dumb; Mark. 8. 23. and 7. 33. John. 9. 6. whereby the power and efficacy of the word out of the mouth of Christ was signified. And here under the name of spittle, all excrements of the mouth and nose (except blood) are comprehended: as the Hebrew canons say; The man and woe 〈◊〉 that hath an issue, and the menstruous, and the woman 〈…〉 ildbirth; everyone of these four, are of the principal sorts of things; defiling vessels by touching, and men by touching and bearing them; and defile bed, and seat, and saddle, & all under them, and makes them most unclean. The spittle of him that hath an issue, and his seed, and his urine, every of them three are most unclean by the law; and do every whit of them defile by touching and by bearing. Loe it is said of the spittle, and if he spit upon him that is clean, (Lev. 15. 8.) and his urine, and his seed, it is unpossible that there should not be some of the issue in them. Both man and woman that hath an issue, and the menstruous, and the woman in childbed, the spittle and urine of every of them is most unclean. And so every place where it is said in these passages, He that hath an issue, it implieth both him & the residue of the four. The thick spittle, excrements and water of the nose, these are as the spittle in every respect, and are generally rekned as the spittle. Maimonides in Metamei mishcab &c. c. 1. s. 1. 14. 15. 16. So in Talmud Bab. (in Zabim. c. 5. s. 7.) it is said, Who so toucheth the issue of him that hath an issue, or his spittle or his seed, or his urine, or the blood of the menstruous; he is defiled.

Vers. 9. saddle] or, thing to ride with, as the word generally signifieth. [unspec 9]

Vers. 10. under him] wherefore they say, If he that hath an issue, and a clean person sit in a boat, or on [unspec 10] a piece of timber, or ride on a beast together; though their clothes touch not: yet they are unclean. Talmud. Bab. in Zabim, c. 3. s. 1. Likewise if it be not immediately under him, but a stone or other thing between, yet it is unclean; as is before noted, on verse 4. beareth] hereupon is that which sundry times is before mentioned, of pollution by bearing, although they touch them not. The contagion of heresy, idolatry, and other sins, was hereby shadowed: that all might be warned to keep themselves pure, or by repentance and • aith in Christ to purge themselves, if they have been defiled. Matthew 7. 15. 1 John. 5. 21. 1 Tim. 5. 22. 2 Cor. 6. 17.

Vers. 11. rinsed his hands] or, washed them. Although [unspec 11] in other cases sometimes the hands only and feet were washed, as Exod. 30. 21. yet in this case of uncleanness, as the whole man was defiled, so the whole was to be washed; and the hands here are put the part for the whole. So the Hebrews explain it, saying; that which is said of him that hath an issue, (in Lev. 15. 11.) & hath not rinsed his hands, is as if he should say, that he should baptize his whole body: and the same ordinance is for other unclean persons; so that if a man baptize himself all over, saving the tip of his little finger, he is yet in his uncleanness, &c. Behold it is said (in Levite. 11. 32.) it shall be put (or brought) into the water: so all the principal unclean persons, must be put into water. Whosoever is baptized (or washed) he must baptize all his body, when he is naked, in one place: and if he have locks of hair, he must wash all the hair of his head, for by sentence of the law, it is as his body, and any unclean that are baptized in their clothes, it will serve the turn, because the water passeth through them, and they part it not from the body: and so the menstruous woman that is baptized in her clothes, it is lawful for her to company with her husband. If there be anything that part between the body or vessel, and the water, as if clay or any like thing cleave to the flesh of man, or to a vessel, it is unclean still as it was, and the baptising profiteth them nothing. Maimonides in Mikvaoth. ch. 1. s. 2. 7. 12. This rinsing and washing of the hands in water, figured the cleansing of the body and spirit, from all filthiness, 2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith, Clense your hands, ye sinners, and purify your hearts, ye double minded, I am. 4. 8.

Vers. 12. of earth] or of potters earth, such as potbakers burn in the kill: see the notes on Lev. 11. [unspec 12] 33. All vessels that are unclean, are made clean by water, save vessels of potters-earth, and vessels of glass: such have no cleanness but breaking. Maim. in Mikvaoth, ch. 1. s. 3. Earthen vessels sometime signify reprobate persons, Psal. 2. 9. Ier. 19. 11. so the breaking of these might figure the destruction of ungodly men; the rinsing and scouring of other vessels, signifying the purging of repentant believing sinners, by the blood of Christ, and waters of his word and spirit. Or, if it be applied generally, as all men are earthen vessels; it figured the utter abolishing of sin & uncleanness, by death; as is shown on Lev. 11. 33. of wood] or of other strong matter, as of silver, bra •• e, copper, and the like. About though washing of vessels, the Jews have these rules; that nothing must part the vessel, or any part of it, and the water, as pitch, clay or the like that cleaveth to the vessel: that if a vessel be turned the mouth downward and baptized, it is as if it were not baptized, because the water so comes not to all parts of it. Likewise a vessel full of any liquor (except water,) and baptized, it is as if it were not baptized. Maimonides in Mikvaoth, c. 3. s. 1. 12. 18. Unto the ordinances of the Lord for washing men and vessels that were unclean; the Pharisees after added traditions of their own, washing when they were not unclean, for, except they washed their hands oft, they did not cate; and when they came from the market, except they were baptized, they did not eat: and many other things they had received to hold, the baptising of cups, and of pots, and of brazen vessels, and of beds. For these, Christ blamed them, that they laid aside the commandment of God, and held the tradition of men: Mark. 7. 4.—8. yea so far proceeded they in their superstition, that they said; whosoever eateth without washing of his hands, he is as one that lieth with a harlot: abusing for this, that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alleged from the Talmud in Sotah.

Vers. 13. shall be cleansed] that is, healed; but the means of healing are not declared, save that by [unspec 13] the rites and sacrifices following, God would teach thē, that his grace in Christ maketh them whole; & by the Prophet he saith, I will save you from all your uncleannesses, Ezek. 36. 29. and, from all your filthiness, and from all your idols, will I cleanse you, Ezek. 36. 25. which cleansing is shown to be, by pardoning iniquities, Ier. 33. 8. and by creating a clean heart in sinners, Psal. 51. 12. so that they come unto Christ in faith; as the woman that had an issue of blood, and had spent all her living on Physicians, but could not be healed of any; when she touched the border of Christ's garment, her issue stanched; and Christ said unto her, Thy faith hath made thee whole; Luke 8. 43. 44. 48. seven days for his cleansing] to try whether he be perfectly cured and clean; and to lead him in mystery unto the day of Christ, and Sabbath or rest from sin under him: for so the number seven signified; as is noted on Exodus 12. 15. Levite. 4. 7. And from hence the Hebrews gather, he must count seven clean days, and be baptized in the seventh, and bring his offering in the eight. If he see any appearance of his issue, though it be at the end of the seventh day, after he is baptized; all that he hath done is nothing, but he must begin again to reckon seven clean days, after the day of the last appearance of his issue. Maimonides in Mechosrei capporah, ch. 3. sect. 1. bathe] or, wash his flesh, which the Greek translateth, wash his body. See verse. 5. living water] that is, as the Chaldee expoundeth it, spring (or fountain) water: whereof see the notes on Levite. 14. 5. The Hebrews explain this law thus. The man that hath an issue, is not elensed but in a fountain, for loe it is said of him, In living water: but the woman that hath an issue, and other unclean either men or vessels, are baptized though in a gathering of waters. Maimonides in Mikvaoth, c. 1. s. 5. The Pond, or gathering of water: (called in Hebrew Mikveh whereof see Levite. 11. 36.) was requisite for the cleansing of other unclean persons that needed baptising. All unclean either men or vessels, &c. were not cleansed but by baptising in waters gathered-together upon the ground. By the law they might baptize in all waters gathered together, into one place; so many as would suffice to baptize the whole body of a man. The quantity, their wise men determined to be forty Seahs of water: (the Seah was more then our English peck, as is noted on Gen. 18. 6.) Such a pond or bath, they say, became unlawful to wash in, by change of the color of the water only; not by change of taste, or change of smell. Running waters that flow from a spring; are as the spring it self, for any matter. Standing water is not allowable for men that have the issue, nor for the Lepers, nor for the water of purification, (Numb. • 9. 17.) These things and sundry the like, Maimonides hath recorded in Mikvaoth, ch. 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch. 19. s. 13. Among the Latins, spring and running waters, were called also living; as, Attrectare nefas, donec me flumine vivo Abluero. Virgil Aeneid. 2. This living water, figured the blood & spirit of Christ: for he hath washed us frō our sins in his own blood, Rev. 1. 5. from his throne proceedeth a pure river of water of life, into his Church, Rev. 22. 1. his mouth and Law, is a will of (water of) life, Prov. 10. 11. and 13. 14. John 4. 10. and the Spirit which they that believe in him do receive, is as rivers of living water, John 7. 38. 39. These clean waters, when God sprinkleth upon sinners, they shall be clean, Ezek. 36. 25. 27. and shall be clean] if then he washed not, he could not be clean: as by the Hebrew canons, The man or woman that hath an issue, and the mensiruous, and the woman in childbed; they are unclean forever, and do defile men and vessels, and seat and saddle, until they be baptized. Although they tarry many years, and have no appearance of their uncleanness: yet if they be not baptized, they are still in their uncleanness. Maimonides in Metamei mishcab, c. 5. s. 1. So sins that men have committed, though they do them not every day, yet the guilt of them remaineth as uncleanness upon them, till by repentance and faith they wash themselves in the blood of Christ, 2 Cor. 12. 21. 1 John. 1. 9. 10.

Ver. 14. young pigeons] Hebrew, sons of the dove: one for a Sin offering, and the other for a Burnt-offering [unspec 14] verse. 15. The like sacrifice, the woman also was to offer, verse. 29. But the woman in childbed, brought for her offering, a Lamb for a burnt-offering, (or a dove if she were poor,) and a dove for a sin-offering, Lev. 12. 6. 8. The Leper brought for his offeing, three beasts; one he Lamb for a trespass offeing, one ewe Lamb for a sin-offering, and one • ee Lamb for a burnt offering, (and for poverties sake, the two later were doves,) Levite. 14. 10. &c. All these and only these sorts of unclean persons, brought offerings after their washing: others were clean by washing and sprinkling. For as the pollutions were greater, so were the expiation: to teach that our repentance, humiliation, and returning to the Lord with thanks after we have sinned and are forgiven, should be in a sort proportionable to our iniquity. shall come] so restifying his faith and thankfulness; with expectation of full cleansing by Christ from all sin.

Vers. 15. for his issue] or, from his issue: that is, [unspec 15] from the uncleanness which he was in by reason of his issue. For as the issue was a disease with which God sometime plagued sinners, 2 Sam. 3. 29. and for which they were to be put out of the host of Israel, Numb. 5. 2. and signified the contagious sins which coming from within the man do defile him, Mark. 7. 20.—23. so this Priest, and these sacrifices, signified Christ, (as in the beginning of this book is shown:) by whom we have atonement made by his blood for all sin, 1 John. 7. and from whom virtue proceedeth to heal us by his spirit; as it healed the woman that had a bodily issue of blood twelve year, when no Physicians could cure her, Mark 5. 25.—30. For he hath taken our infirmities, and borne our sicknesses, Matthew 8. 17.

Vers. 16. a man] Chazkuni observeth here, [unspec 16] that this word man, excepteth a little (child,) and he is not exempted from being counted a child, until he be nine years old and a day. seed of copulation] or, the effusion of seed; the Hebrew and Greek properly signifieth the lying or bed of seed, that is, by changing the order of words, the seed of the bed, or of copulation: and it is not meant here of the issue forespoken of, nor when he lieth with a woman, whereof see verse. 18. but of the seed of the healthful; who by imagination, dream, or by any accident in the night in his sleep, may be unclean, Deut. 23. 10. Lev. 22. 4. all his flesh] that is, as the Greek translateth all his body. See the notes on verse. 5. until the evening] notwithstanding his washing, he continueth unclean, till his Sun be fet, and a new day begin: See the notes on Lev. 11. 24. 32. The Hebrews say, The seed of copulation is a principal unclean thing, defiling men and vessels (or other things) by touching: and earthen vessels by the aier; but it defileth not by bearing; neither doth be which is defiled there with, defile garments, when he hath touched it. Maimonides in Aboth Hatumoth, ch. 5. sect. 1. After in Deut. 23. 10. 11. all such were commanded out of the campe, (when Israel went out to war;) whereinto they might not come again, till they were washed and their Sun was down.

V. 17. skin] anything made of skin; see Lev. 11. [unspec 17] 32. By these laws God teacheth us, to hate even the garments spotted by the flesh, Jude v. 23.

Vers. 18. they also shall bath] or, and they shall [unspec 18] wash; to weet, both of them. By this we may see the reason, why the people which were to be sanctified at the giving of the Law, were to abstain from their wives, Exod. 19. 15. and why the Priest put this caution to David, if the young men have kept themselves at least from women, 1 Samuel 21. 4. For this law seemeth to imply a pollution, even in ordinary carnal copulation, which in it self was lawful, as being the ordinance of God Gen. 2. 24. But by reason of Sin, nature is so corrupted, that there is no act of generation whereto some legal pollution cleaved not; as there was also no procreation of children, but brought much more uncleanness with it, Levite. 12. both of them figuring that original and hereditary sin, whereby we all have sinned in one man; and wherein our mothers do conceive us. Rom 5. 19. Psal. 51. 7. The Hebrew doctors say; The man and the woman that do the act of generation, both of them are unclean by the sentence of the law. And the woman is not unclean, by reason of touching the seed of copulation, (for that is not the touching which the law speaketh of,) but hoc that doth the act, is as he that seeth an accident (of uncleanness, Deut. 23. 10.) &c. Among the heathens, there remained monuments of this religion; as appeareth by that saying of the Poet: discedat ab aris, Cui tulit histerna gaudia nocte Uenus. Al. Tibull. l. 2. Eleg. 1. And another saith, Ille petit veniam, quoties non abstinet uxor Concubitus. sacris, observandis{que} dicbus. Juvenal. Satyr. 6. Some refe • re this to the former case, as being spoken of the man, that had an accident of uncleanness in the night, and before he was cleansed, should company with his wife.

Vers. 19. in her flesh] the Greek saith, in her body: [unspec 19] flesh is here meant, as in verse. 2. and blood is meant of her monthly customs. It may also be read thus, (when) blood, shall be her issue, in her flesh. Hereupon the Hebrews say, that no other thing maketh her unclean, but blood only; (as not that which made the man unclean, ver. 2. or any such like:) and that all blood maketh her unclean, though it be not come forth to the exterior parts: because it is said, in her flesh. Also, that the blood of virgins is clean, and is neither the blood of separation, nor the blood of issue; because it is not from the fountain, (whereof see Levite. 20. 18.) Maim. in Issurei biah, c. 5. sect. 6. 18. in her separation] or, in her removal, to weet, for the uncleanness of her menstrues: during which time, she was not only separated from the holy things as all other unclean persons; but separated also from her husband, Lev. 18. 19. and if they companied together, during that time, presumptuously, they were to be cut off, Levite. 20. 18. This uncleanness, was (as the rest) a figure of sin, proceeding from the fleshly and corrupt heart of man; as God himself reacheth saying, When the house of Israel, dwelt in their own land; they defiled it by their own way, and by their doings: their way was before me, as the uncleanness of 〈◊〉 removed (or menstruous) woman: Ezek. 36. 17. And this was the sin of idolatry, Ier. 2. 23. 24. seven days] this was the limit • d time for the separation, or menstrues: during which space she was unclean as a separated woman, though there had but one drop of blood appeared. (Maimonides in Issurei biah. ch. 6. sect. 2.) if any appeared after this time, it was not called her separation, but her issue; whereof he speaketh after in v. 25. that toucheth her] the pollution of the menstruous, extendeth as far, as of the man that had an issue, (spoken of before, verse. 2. &c.) and as of the woman that hath an issue, (spoken of after, verse. 25. &c.) even the spittle and the urine of everyone of them is unclean, (as is before noted on v. 8.) Maimonides in Metamei mishcab, ch. 1. sect. 15. And these things figured the pollution of sin, Ezek. 36. 17. and taught to avoid all communion therewith, 2 Corinth. 6. 17. And unto a menstruous woman. Jerusalem was likened; when for her sins she was wasted, and her people captived by the Babylonians, Lam. 1. 17. Her uncleanness was upon her skirts; and she had sinned a sin: therefore she was removed: Lam. 1. 8. 9.

V. 24. lying shall lie] that is, shall at all, or by any occasionlye with her, to weet, ignorantly: for if he [unspec 24] did it presumptuously, not only pollution but cutting off was his punishment, Lev. 20. 18. Therefore the Prophets complain of this sin; Ezek. 22. 10. her fluors] or (as before) her separation, which the Greek here translateth her uncleanness.

Vers. 25. many days] Here he passeth from the menstrues, which were natural purgations, and [unspec 25] healthful for the body, (though legally unclean;) unto the issues, which were diseases that decayed natural str • ngth, if they continued long; as the woman; which had it twelve years, and suffered many things of many Physicians, but all in vain, till she came to Christ, Mark. 5. 25. 26. These many days, must also be • , out of the time of her separation, or menstrues, that is, out of the seven days fore-mentioned; and by many the Hebrew doctors understand, from three upward. They say, when she seeth blood first, in the due time of her customs, then is she in her separation, all the seven days. If she see it in the eight day, then this is the blood of issue, because it is out of the time of her separation. And so all the blood that is seen in the days that are between the times of her customs, is the blood of issue. [And the space between (they say) was eleven days only] When a woman seeth blood in the days of her issue, but one day only, or two days one after another, she is said to have the lesser issue; if she see it three days one after another, she is said to have the greater issue, or issue absolutely; as it is written, when the issue of her blood shall run many days (Levite. 15. 25.) a few▪ are two days; many, are three. There is no difference between her that hath the greater issue, and her that hath the less, but the numbering of seven days, and the bringing of a sacrifice, (Lev. 15 28. 29.) For she that hath the greater issue, is bound to number seven clean days: but she that hath the lesser, numbereth but one only. And she which hath the greater, bringeth a sacrifice when she is cleansed. Otherwise as touching uncleanness, and restraint from companying with her husband, they are both alike. Maimonides in Issurei biah. ch. 6. sect. 2. &c. over] to weer, over the time, or after her separation, as the Greek translateth: which the Hebrews explain thus; that if she see it three days next after her separation (or menstrues:) then it is an issue. As, if she see it in the eight day of her separation, and in the ninth, & in the tenth; for they are the first, second, and third of the eleven days, which are the days of the issue. Maimonides in Issurei biah. chap 6. sect. 17. Th • se things taught the care and diligence, that all should have in looking to their life and conversation; both for the judging of th 〈…〉 , and purging by repentance, 1 Cor. 11. 〈◊〉 . 〈◊〉 Co • 7. 11.

Vers. 26. e 〈…〉 ] • ny thing for the use and [unspec] service of man, 〈◊〉 called a vessel or instrument. The particulars o • 〈◊〉 pollutions, are noted before. Observe 〈◊〉 , 〈◊〉 whereas the woman thus diseased, made 〈…〉 g unclean that she touched: on • lie Christ, w •• n he was touched by such a one, was 〈◊〉 by 〈◊〉 defiled; but sh • by him, and the virtue 〈◊〉 〈…〉 eded from him, was cleansed. For he was undefiled, and separated from sinners▪ Heb. 7. 26. and th 〈…〉 he bare our infirmities, Isaiah 53. 4. yet continued he the Lamb without blemish, and without spot, 1 Pet. 1. 19.

Vers. 27. in water] ordinary clean water▪ not being restrained to living water only, which was peculiarly appointed for the man that had an issue verse. 13. and for the Leper, Levite. 14. 5. and for the water of sprinkling, Num. 19. 17.

Ver. 28. seven days] as the man also did, see before [unspec] on ver. 13. she shall be clean] having performed the rites fore-mentioned of washing and bathing in water. And this time, and the manner of cleansing, figured the time of grace in Christ, and our cleansing from sin by his blood and spirit, whereof it is prophasied, In that day there sha •• be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin, and for separation for uncleanness, Zach. 13. 1.

Vers. 30. make atonement] for her sin-offering was 〈◊〉 [unspec] figure of Christ, to be offered for the forgiveness of sins, Matt. 26. 28. 2 Cor. 5. 21. and her burnt-offering, figured the same Christ, offered to make us acceptable unto God; by whom also we present our bodies and souls as holy and acceptable sacrifices, Heb. 9. 9. 12. 14. Rom. 12. 1. He is the Lord, that hath washed away the filth (or excrements) of the daughters of Zion; and purged the bloods of Jerusalem, from the midst thereof: by the spirit of judgment, and by the spirit of burning, Isaiah 4. 4.

V. 31. shall separate] or, shall religiously-separate and holyly exempt and sever them; by teaching them to understand & carefully to keep these ordinances. Le. 11. 47. The G. translateth, ye shall ma 〈…〉 thē wary (or, religiously careful:) the original word is of Nazar, whereupon the Nazarites had their name, who were separated and sanctified unto the Lord: Numbers 6. that they die not or, and let them not die, in their uncleanness that is, (as Chazkuni expoundeth it,) 〈◊〉 their uncleanness: meaning both these figurative pollutions, of issues, lepries, and the like, as also their sins, especially idolatry and corruptions of religion; for which the Prophets often reproved the people, under this name of pollution or uncleanness, and making the Lord's Sanctuary unclean: as Ierm. 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the nine and twentieth section or Lecture of the Law: see Gen. 6. 9.

THe two sons] Nadab and Abihu, Lev. 10. 1. after whose death for transgressing God's ordinances, this Law here is given, for the purging and [unspec] reconciliation of the Church unto God, one day in the year. they offered] to weet, strange fire, as the Gr. and Chaldee versions here annex; and as Moses shown before, Lev. 10. 1.

V. 2. speak unto Aaron] God appointeth Moses to inform the Priest of his duty, and to see that he [unspec 2] performed this service aright: so in ages following, there were appointed with the high priest, elders, of the elders of the Synedrion, which did read before him, and taught him the service of this day, and the order of it: as Maim. recordeth in Misneh, in Iom hakippurim (or Day of atonement) ch. 1. sect. 5. that he come not] or, as the Greek translateth it, and let him not come. Of this the Apostle saith, The Priests went always into the first Tabernacle, accomplishing the services: but into the second, (went) the high priest alone, once in the year, &c. The holy Ghost this signifying, that the way into the Holies was not yet manifested, while as the first Tabernacle had yet a standing. Which was a figure, for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience: &c. But Christ being come, an high Priest of the good things to come; by a greater and more perfect Tabernacle, not made with hands, that is, not of this creation (or building;) neither by the blood of Goats and bullocks, but by his own blood he entered in once into the Holies, having found an eter 〈…〉 redemption. Heb. 9. 6. 7. 8. 9. 11. 12. But now we have liberty to enter into the Holies, by the blood of Jesus; by a new and living way, which he hath consecrated for us, through the veil, that is, his flesh: Heb. 10 19. 20. the Holy place] Hebrew, the holiness: which the Greek translateth the Holy: meaning the Holy of holies, or most holy place; which the Apostle therefore calleth Holies: and showeth it to be a figure of Heaven it self, into which Christ our high Priest entered for us, Heb. 9. 12. 24. that he die not] for presuming to do that which he is not commanded, as his sons, Levite. 10. I will appear] Targum Jonathan expoundeth it, the glory of my Majesty (or presence) shall be reviled. upon the Covering-mercy-seat] Compare this with Exod. 25. 22. Because God's Majesty dwelled there, between the Cherubims; therefore the Priest might not come there, but by leave from God, and with reverence. And by this cloud, he meaneth the cloud of glory which should be upon the Mercy-seat; saith R Menachem; on Lev. 16. It may be understood of the cloud (the smoke) of the incense, whereof see v. 〈◊〉 .

Ver. 3. With this] in Greek, Thus. a youngling] [unspec 3] Hebrew, a son of the herd: this was to be of the second year, or a two yeerling bullock, as is noted on Exod. 29. 1. And of that age, was the Ram, after mentioned. Observe, that on this day, he offered also the two Lambes, for the daily sacrifice, Numbers 28. 3. and one bullock and seven Iambes, for a Burnt-offering; and an he goat fought a Sin- offering, (besides that goat after mentioned, in verse 5.) as is expressed in Num. 29. 7. 8. 11. all which, (with other services) the high priest him-self offered this day; which on other days, might be done by other priests. The Hebrew canons lay them down thus. In the day of the Fast, they offer the daily sacrifice in the morning and evening, according to the order of every day. And they offer more for that day, a bullock, and a ram, and seven lambs; all of them Burn-offerings. And a goat for a Sin-offering which is eaten at evening. Over and besides this, they offer a Bullock for a Sin-offering, and that is burnt, & aram for a Burnt-offering: and these both, are for the high Priest. And the Ram which is for the Congregation, is spoken of in Lev. 16. and it is the Ram spoken of in the general addition, Num. 29. and it is called the people's Ram. And further, they bring for the Congregation, two goat bucks, the one is offered for sin, and is burnt: the other is the goat sent away. So all the beasts that are offered this day, are found to be fifteen: the two daily sacrifices, and a bullock, and two rams, and seven lambes; all of them Burnt-offerings: and two goats, for sin: the one done without, and eaten at even; the other done within, and burnt: and the high Priests bullock for Sin, and that is burnt. The service of all these 15. beasts, offered this day, is not (performed) but by the high Priest only. And if it fall out to be the Sabbath day; the sacrifice added for the Sabbath (in Num. 28. 9.) none do offer it, but the high Priest. And so the other services of this day, as the burning of the daily incense, and the trimming of the lamps; all is done by the high Priest, &c. Maimonides in Iom hakippurim, c. 1. s. 1. 2. The high Priest and his work this day, figured Christ and his work of reconciling the Church unto God, Heb. 9. 7. 8. 11. 12. and in that the high Priest performed all the services himself, it signified how Christ should by himself purge our sins, Heb. 1. 3. and shown the weakness of the legal priesthood, which served but until the time of reformation, and then should be abolished: Heb. 9. 10. and 8. 4. 5. 6. a burnt-offering] these both, were for the Priest himself, as after in verse 11. 24. Therefore the other sacrifices are not here mentioned.

Ver. 4. holy] Hebr of holiness, the Gr. casseth it a [unspec 4] sanctified linen Coat. This and the rest, were peculiar for this day, and for the service of this day; that is, for making atonement: the other service which was ordinary, he performed this day in his other priestly garments; as appeareth by v. 23. 24. What the high priests eight ornaments were, which he usually ware, are noted on Ex. 28. 4, &c. & the four that were for this day, are here expressed. These the Hebrews call his white garments, the other his golden garments, because some were made with gold thread woven in them. These four, were made of fixe double twisted thread; and they were of flax only, saith Maim. in the Implements of the Sanctury, c. 〈◊〉 . s. 3. It figured the base estate of Christ here on earth, and how he should without worldly glory perform the work of our redemption: Isaiah 53. 2. 3. &c. but with purity, innocence and holiness. Putting on justice, and it clothed him: his judgment, was as a robe and a Miter; Job 29. 14. his flesh] in Greek, his skin: the secret parts are hereby meant: see Exodus. 28. 42. Compare herewith, Ezekiel 44. 17. 18. there these four linen garments are mentioned, and no other: and that is a mystical prophesy of the state of the Church under the gospel: where the Priests have no other attire, then for atonement or expiation day; which mystery is opened, in 2 Corinth. 5. 19. garments of holiness] in Greek, holy garments. wash his flesh] that is, as the Greek translateth, wash all his body. Sol. Rashi here noteth, that he was charged to wash him-self every time that he changed (his garments;) and he changed them five times, &c. This washing signified his cleansing or sanctification, by repentance and faith in Christ, Hebewes 10. 22. the garments figured the justice and salvation wherewith by faith in Christ he should be clothed, Psal. 132. 9. 16. which they only that are sanctified, do put on. When the Priest put off these garments, and put on other, he washed again, verse. 24. It figured also the holiness and purity that should be in Christ himself, in whom was no sin, 1 John. 3. 5. and put them on] This was after the performance of his other morning services, which were due every day, and to be done in other garments. The order whereof is said to be this. About midnight (for the high Priest might not sleep all that night, lest any accident of uncleanness, such as is spoken of in Deut. 23. 10. should befall him,) they went about the taking away of the ashes (from the altar) and ordered the wood, &c. until at break of the day, they began to kill the daily sacrifice; then they hanged a fine-linen cloth, between the high Priest and the people. And he put off his common clothes, and washed himself, and put on the golden clothes, (those eight mentioned in Exod. 28.) and sanctified (that is, washed) his hands and his feet, and killed the daily sacrifice, and took the blood & sprinkled it on the altar. After that, he went into the holy place, and burned the incense of the morning. and trimmed the Lamps, and burned the flesh of the daily sacrifice, and the meat offering and drink offering of the same, as was done every day. After the daily sacrifice, he offered the bullock and the seven lambes, which were appointed more for that day, (Num. 29. 8.) Afterwards, he sanctified his hands & his feet, and put off his golden garments; and washed himself, and put on his white garments, and sanctified his hands and his feet, and came to his bullock, (spoken of in v. 6.) &c. Maim. in Iom hakippurim, ch. 1. s. 6. & ch. 4. s. 1. and Talmud Bab. in Ioma, ch. 3.

Ver. 5. a Sin- offering] figuring Christ, who should [unspec 5] be a Sin-offering for his Church, 2 Cor. 5. 19. 21. and these goats, the one was killed, v. 15. the other sent away alive, v. 21. to signify, how Christ suffering for our sins, should be put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 18. The Hebrews write, that these two goats were to be alike to see to, of equal stature, and price; and to be taken both at one time. Maimonides in Iom hakipp. chap. 5. sect. 14. Burnt-offering] which was offered after the former Sin-offering, and in other garments, ver. 24. and signified (besides reconciliation,) a new and holy life, through the grace of Christ; after the purging us from our sins, Rom. 12. 1. See the notes on Lev. 1.

Vers. 6. for himself] or, which shall be his own: [unspec 6] and so Sol. Rashi hence teacheth, that it was to be of his own, and not of the congregations: and Targum sonathan expoundeth it, of his own goods. This was the first sacrifice which was peculiar for this day, and for the work of Reconciliation: which beginning with the Priest himself, showeth the impersection of that legal priesthood; and the impossibility thereof to bring men to God. So the Apostle teacheth, that every high Priest, was himself also compassed with infirmity; by reason whereof he ought as for the people, so for himself to offer for sins. Thus the Law, made men high Priests, which had infirmity; but the word of the oath, which was since the Law, maketh the Son (of God) who is perfected forever, Hebr. 5. 1. 2. 3. and 7. 28. and for his house] in Chaldee, for the men of his house. And hereby the Hebrews understand all the Priests: see after on verse. 11. As in all sinneoffrings, they laid their hands on the head of the sacrifice, confessed their sins, and then killed it, Lev. 4. so was the order of this: which the Hebrews have declared thus. After that the Priest had washed his body, put on his white garments, and sanctified his hands and his feet; he came to his bullock, which (afterward in Solomon's Temple) stood between the por • ch and the Altar, with the head thereof to the south, and the face to the west; and the Priest stood eastward, with his face to the west, and laid both his hands on the head of the bullock, and confessed, saying. O God I have sinned, done iniquity and trespassed before thee, I and my house: I beseech thee O Lord make atonement now, for my sins, iniquities and trespasses which I have committed before thee, I and my house; as it is written in the law of Moses thy servant. For in this day be shall make atonement for you &c. (Lev. 16. 30) Ma • in Iom hakipp. c. 4. s. 1. and Talmud in Ioma, c. 3.

Ver. 7. present them] Hebrew, make them to stand: After the slaying of his own sin-offering, the Priest [unspec 7] came to the North-side of the Altar, and two with him, the one called Sagan [who was the second chief priest, next in order to the high Priest,] on his right hand; and the other called Rosh beth ab, [that is, the chiese of the house of the father, or principal household, as 1 Chron. 24. 6.] on his left hand; and there the two goats were presented, with their faces to the West, and their back parts to the East. Talmud in Ioma. ch. 3. Mai. in Iom. hakip. c. 3. s. 2. at the door] that is, within the court-yard: see the notes on Lev. 8. 3

Vers. 8. give lots] that is, cast lots; the Greek [unspec 8] translateth, impose (or put lots;) The manner is said to be thus. The two lots, the one had written upon it, FOR JEHOVAH, and on the other was written, FOR: A SCAPE-GOAT: and they might be of any matter, either of wood, or of stone, or of ma • tall: but the one might not be great, and the other little; the one of silver, and the other of gold; but both alike. And they were of wood: But in the second Temple they made them of gold. And they put the two lots in one vessel, which was a common vessel, and of wood; and it was called Kalphi. On the east part of the court, on the north side of the Altar, there they set the Kalphi. The goats were set with their faces towards the west, and their bind parts to the East. The high Priest came, with the Sagan (or second Priest) at his right hand, and Rosh beth ab at his left: and the two goats stood before him, the one on his right hand, the other on his left. He shaked the Kalphi, and took out of it the two lots with his two bands, in the name of the two goats: & opened his hand. If the Lord's lot were in his right hand, the Sagan said to the high Priest, hold up thy right hand on high: if it were in his left, then Rosh beth ab said unto him, hold up thy left hand; and he laid the two lots on the two goats; the right on that which was at his right hand; and the left, on that which was at his left. Maimonides in Iom hakippurim, ch. 3. sect. 1. 2. 3. This casting of lots was, that the Lord (of whom the whole disposion of the lot is, Prov. 16. 33.) might show which of the two goats he would have to die, and which to live: and it figured, how the sufferings of Christ (who was to be put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 13.) should be no other then whatsoever God's hand, and his counsel determined before to be done, Act. 4. 28. for Jehovah] in Chaldee, for the name of the LORD: so after. the Scape goat] called in Hebrew Azazel, that is, the Goat-gone-away; which the Greek translateth Apopompaion, Sent-away: the Chaldee, & many interpreters keep the Hebrew name untranslated: and it is thought to be the name both of the Goat, and of the place whereinto he was sent in the wilderness, as verse 10. so by Sol. Rashi it is expounded, a strong and hard mountain, &c.

Ver. 9. did ascend] that is, did light, or fall: which [unspec 9] is said here to ascend or come up, because it was first taken up out of the vessel, and after was laid upon the beast. So in verse. 10. and elsewhere, Lots are said to ascend or come up, as in Josh. 18. 11. sometimes to come-forth (as out of the vessel,) Numb. 33. 54. Ios. 19. 1. and sometimes to fall, as Ion. 1. 7. 1 Chr • 26. 14. Act. 1. 26. make him] that is, as the 〈◊〉 explaineth it, offer him, for sin: the manner is after shown in verse. 15. by killing him; to figure out the death of Christ, according to the flesh. Sol. Rashi expoundeth it thus, when he layeth the Lot upon 〈◊〉 he shall call him by this name saying, A Sin-offering for the Lord.

Ver. 10. presented alive] after that the Priest hath killed his own bullock and the other Goat, whose lot was to die: ver. 11. 15. 20. In the mean time, after the casting of these lots; the Hebrews say, that the Priest bound a long piece (they call it 〈◊〉 tongue) of scarlet, of two shekels weight, upon the he 〈…〉 the Scape-goat, and set him before the place of his sending away; and the other which was to be killed, before the place of his killing, and then he killed the Sin-offering bullock, which was for himself. Maimonides in I 〈…〉 kip. ch. 3. sect. 4. and Talman Ioma. c. 4. to make atonement] as the Goat which was slain, was for atonement or expiation, v. 16. 17. so was the live goat, as here, and in verse. 21. 22. so that both of them were figures of Christ, who is the atonement (or propitiation) for our sins, 1 John. 2. 2. & 4. 10. for a scape goat] or, to azazel, which is by some thought here to mean the place in the wilderness, where this goat was let go.

Vers. 11. shall make atonement] laying his hands [unspec 11] on the head of the beast, confessing and asking pardon of God for his iniquities, trespasses & sins; as is before noted on verse 6. This he was to do for himself first, and for his house: that being reconciled to God, he might be fit (as a figure of Christ,) to make atonement for the people. Of this the Hebrew doctors say, (speaking of the practice in the ages following:) he came to his bullock the second time, and laid both his hands on the head thereof, and confessed a second confession, for himself, and his house, and for the sons of Aaron (all the Priests) and asked mercy of God, and then killed the bullock. Maimonides, in Iom. hakipp. c. 4. s. 1. So elsewhere (in the same treatise, ch. 2. s. 6.) he mentioneth three confessions which the Priest made this day. One which he made for himself at the first, a second, which he made for himself with the other Priests, and both these were upon the bullock of Sin-offering which was for himself. And the third confession was for all Israel, upon the Scape goat. for his house] that is, saith Sol. Rashi, for his brethren the Priests, for they all are called his house, as it is written, O house of Aaron, bless ye the Lord, Psal, 135. 19. And all their atonement was not, save for the uncleanness of the Sanctuary, and holy things thereof, as in verse 16. That he made atonement for the Priests, is expressly mentioned, in v. 33.

Ver. 12. shall take a censer] after the bullock was [unspec 12] killed, before the blood was sprinkled, this service of burning incense came between, as to prepare the way into the holy place, by the cloud (the smoke of the incense upon the Mercy-seat, verse 13. 14. So Christ before he entered with his own blood into the most holy place of heaven (Heb. 9. 11. 12. 24.) prepared and sanctified himself and his way, by prayer, (which was figured by incense, Rev. 8. 3. 4.) John. 17. Matt. 26. 36. &c. This Censer or Fire-pan (as the word is Englished in Exodus 27. 3.) is called in Greek Pureion, that is, a Fire vessel; in the New Testament never so named, but Libanotos, an Incense vessel or Censer, Rev. 8. 3. 5. where mention is made of a golden Censer. Of this here, the Hebrews say; Every (other) day, he whose duty it is to use the Censer, putteth coles in a censer of silver, &c. but this day the high Priest putteth coles in a censer of gold. Maimonides in Iom. hakipp. c. 2. sect. 5. before Jehovah] this was the burnt-offering altar, in the courtyard, where fire always burned: but from this manner of speech, the Hebrews say they took the fire from that part of the Altar, which was next to the west, (that is, towards the Sanctuary:) Maimonides, ibidem. chap. 4. sect. 1. So Rashi expoundeth it, from that side (of the outeraltar) which is before the door, and that is the west side. of incense] the making, and signification hereof, is shown on Exodus 30. 34, &c. It figured the prayers and mediation of Christ: Psal. 141. 2. beaten-small] it was beaten the evening before this day: see the notes on Exodus 30. 34. 36. This beating of the incense, figured the agony of Christ in his prayers before his death, which he offered up with strong crying and tears: Luke 22. 44. Heb. 5. 7. within the veil] meaning the second veil, (as the Apostle calleth it, Heb. 9. 3.) and so into the most holy place: a figure of heaven it self, into which the incense of Christ's prayer and mediation should come before God, for his Church, Heb. 9. 24. Rev. 8. 3. 4. Maim. (in Iom hakippur. c. 1. s. 7.) telleth how the Sadducees, which were in the days of the second Temple, said that the incense for atonement day, was to be put upon the fire in the Temple, without the veil; and when the smoke thereof ascended, it went into the Holy of holies; and their reason was this, because it is written (in Lev. 16. 2.) I will appear in the cloud upon the Mercy-seat; they said that was the cloud of the incenso: but our wise men (faith he) have taught, that the incense was not burnt but in the holy of holies before the Ark; as it is written (Levite. 16. 13.) upon the fire before the Lord. And forasmuch as they were careful, in the second Temple, lest the high Priest should incline to the Sadducees, side; they did swear him, in the evening of Atonement day: the Messengers of the Synedrion, saying unto him: We adjure thee by him that hath caused his name to dwell in this house, that thou shalt not change (or alter) anything of all that we do say unto thee.

Vers. 13. the cloud of the incense] that is, as the [unspec 13] Greek translateth it, the vapor of the incense. This cloud covering the Mercy-seat, figured the mediation of Christ, by which God's wrath is turned from his church; as is after said, that he die not. Compare Revel. 8. 3. 4. The manner of doing this service, they say was thus; the High Priest took the Censer with fire in his right hand, and the Cup with incense in his left, &c. and went within the veil, till he came at the Ark: there • ee put the Censer between the two bars. And in the second Temple, where there was no Ark, he put it upon a stone there set: &c. And he filled the palm of his hand with incense, and put it upon the coles in the censer: and stayed there till the house was full of smoke, and went out. And he went out backward by little and little, with his face to the holy place, and his back to the Temple, until he came without the veil. Then prayed he there in the Temple, after he was come out, but a short prayer: that the people might not be afraid, and test they should say, he is dead in the Temple. Maimonides in Iom hakippurim, chap. 4. sect. 1. Chazkuni here saith, It is said before (in verse 2.) In the cloud I will appear, &c. and to the end▪ that the might not behold the Majesty of God, as it is written, No man shall see me and live, (Exod. 33. 20.) it was necessary that he should first, darken the house with incense, and after that, he brought the blood in th • there. upon] or, over the Testimony, that is, over the Tables of the Law, which were in the Ark: see Exod. 25. 16. and 31. 18.

Vers. 14. blood of the bullock] which was killed [unspec 14] for his own sins, verse 6. 11. and which had been given (as the Hebrew doctors write) unto one to stir the same. Hence the Apostle observeth how the high Priest went in, not without blood, which he offered for himself, &c. wherein he figured Christ, who should enter heaven, not by the blood of Goats and Bulls, but by his own blood, Heb. 9. 7. 11. 12. though his blood was shed, not for himself, (in whom was no sin,) but for our iniquities. sprinkle with his finger] this was one sprinkling, as Sol. Rashi and others do note; and besides this, he after sprinkled seven times. upon] Hebr. on the face, that is, the upper part; which the Greek translateth but upon: and so the Hebrew it self as, in verse 15. and before] Hebrew and to the face: so in verse 15. seven times] a number oft used in the legal services; it signified a full and perfect applying, and purging by the blood of Christ: see Levite. 46. and compare Heb. 9. 14.—23. 1 Pet. 1 2. The Hebrews understand these seven times, to be besides the former, and so to be eight in all: they relate the order of it thus. He killed the bullock of the sin-offering which was for himself, and the goat on the which the Lot fell for the Lord. And he carried their blood into the Temple, and he sprinkled of the blood of them both, in this day, three and forty sprinklings. First he sprinkled of the blood of the bullock, eight sprinklings, in the most holy place, between the bars of the Ark; near the Mercy-seat, within an hand-breadth: as it is said, AND BEFORE THE MERCY-SEAT, HE SHALL SPRINKLE, &c. (verse 14.) And he sprinkled there, one above, and seven beneath. By word of mouth we have been taught, that this which is said, SEVEN TIMES, is more then the first sprinkling. And he counted them one, two, three, &c left he should forget, And afterward, he sprinkled of the goats blood, between the bars of the Ark eight times; one above and seven beneath; and counted them, as the former. And he turned and sprinkled in the Temple, upon the veil, of the bullocks blood, eight times, one above and seven beneath; for soit is said, OF THE BLOOD OF THE BVLLOCK, UPON THE MERCY-SEAT, AND BEFORE THE MERCIE-SEAT. And he turned and sprinkled of the goats blood likewise, upon the veil, eight times; one above and seven beneath; (verse 15.) and counted them as the former. And afterwards, he mixed together the two bloods, the bullocks blood, and the goats blood. And sprinkled of them both four times, upon the four horses of the golden altar which was in the Temple, (verse 18.) and seven times on the midst if the same altar, (verse 19.) And at all these three and forty sprinklings, he dipped his finger in the blood, one dipping for every sprinkling; and sprinkled not twice with one dipping. And the rest of the blood, he poured at the western bottom of the (brazen) altar that was without. Maimonides, in Iom hakippurim, c. 3. s. 4. 5.

V. 15. he shall kill the goat] after he had sprinkled [unspec 15] of the bullocks blood, for himself, he left it in the Temple, upon a base of gold that was there; and afterward went out of the Temple, and killed the goat: saith Maimonides ibidem chap 4. sect. 2. for the people] that as he had offered for himself, so he might do, for the ignorances of the people, as the Apostle saith, Heb. 9. 7. within the veil] into the most holy place, a figure of heaven, whither Christ the fore-runner, entered for us; and whither also our hope, the sure Anker of our souls, entereth by him: Heb. 6. 19. 20. and 10. 19.—23.

Vers. 16. because of] or, from the uncleannesses, [unspec] that is, purging it from them. Hereby appeareth the horror of sin: for though the people never went into the Holy place, much less into the Most holy; yet such was the power of their iniquities, that the holy Altar, Ark and Sanctuary it self was defiled in the sight of God, and could not be cleansed without blood: so our sins do defile God's Church, and his most holy ordinances therein, and do come up into heaven it self; wherein, to we can have no entrance but by the blood of Christ, cleansing us and our way, and purging our consciences from dead works, to serve the living God: Heb. 9. 7. 11. 14. &c. and all] or, in all their sins: see after, on verse 21. that dwelleth] that is, is placed and remaineth; the Greek translateth built: unto which phrase Paul hath reference, speaking of Christ's greater and more perfect tabernacle, not made with hands, that is, not of this building, Hebr. 9. 11. The Temple of his body, (John. 2. 21.) and veil of his flesh, (Hebr. 10. 20.) were by imputation of our sins made as unclean, and sprinkled with his own precious blood; that he might reconcile us unto God. Esa. 53. 2 Cor. 5. 19. 21. It was necessary that (Moses Tabernacle, and Solomon's Temple,) the patterns of things in the heavens, should be purified with these (sacrifices forementioned:) but the heavenly things themselves, with better sacrifices then these. Heb. 9. 23.

Vers. 17. not be any man] neither of the people, [unspec] nor of the Priests: only the high Priest himself performed this service in the fight of God. Figuring herein our high Priest Christ Jesus, on whom God laid the iniquity of us all, Esa. 53. 6. who his 〈◊〉 self, bare our sins, in his own body on the tree, 1 Per. 2. 24. who hath by himself purged our sins, Hebr. 1. 3. and God by him hath reconciled all things 〈◊〉 himself, even by him; whether they be things in earth, or things in heaven, Colos. 1. 20. no creature helping, no nor comprehending the riches of his grace, wherein he hath abounded towards us, in 〈◊〉 wisdom and prudence, and hath gathered together in one all things in Christ, both which are in the heavens, and which are on earth, even in him, Eph. 1. 8. • 0. These things, the Angels desire to look into, 1 Pet. 1. 12. and now unto the Principalities and powers in heavenly-places, is made known by the Church, the manifold wisdom of God, Eph. 3. 10.

V. 18. shall go out] from the most holy place. to the Altar] of incense which stood in the holyplace. and of the blood of the goat] both bloods mixed together in a basin; as before is noted. and put] Hebr. and give: so this was a striking of his finger with the blood upon the horns. And he beg •• (they say) at the Northeast horn; so to the Northwest then to the Southwest, and so to the Southeast: Maimonides in Iom hakipp. chap. 4. sect. 2. And of this, when God first appointed the Altar to be made, he said, Aar on shall make atonement upon the horns of it, 〈◊〉 in the year; with the blood of the Sin-offering of at 〈…〉 ments: Exod. 30. 10. This Altar being for incense, which figured prayers, (Psal. 141. 2.) and the horses signifying the power of Christ's mediation, (as from which voices or answers to the prayers of the saints were heard, Revel. 9. 13.) the cleansing of them by the blood of the Sin-offering, shown how the infirmities in the faith & prayers of the Saints, are to be holpen and purified by the death and blood of Christ.

Vers. 19. blood upon it] After the Priest had put blood upon the four horns: he removed the coles [unspec 19] and ashes which were on the golden altar, so that the gold appeared: then he sprinkled of the mixed blood, on the clean place of the altar, seven times; by the south side, by the place where he had finished the putting thereof upon the horns. And he went out, and poured the residue of the blood, at the western bottom of the (brazen) altar that was without, Maim, in Iom hakipp. chap. 4. sect. 2. seven times] for a full and perfect purification, as in verse 14. from the uncleannesses] the imperfections and sins, which the people fell into, in their most holy service and prayers.

Vers. 21. shall impose] or, shall lay both his hands, [unspec 21] which he now did in the name of the people, by this sign discharging them, and laying the burden of all their sins upon the beast, a figure of Christ. See the notes on Levite. 1. 4. and all their sins] or, in, or with all their sins: But the Greek translateth it and: and so the Hebrew often signifieth, as is noted on Gen. 2. 3. and on Exod. 17. 10. These three, comprehend sin of all sorts, which the Priest confessed in general, with the three names here used, (as in the ages following is recorded;) and asked mercy also for them all, saying, Oh Lord, thy people the house of Israel, have sinned, and done iniquity, and trespassed before thee: Oh Lord make-atonement now for the sins and for the iniquities and for the trespasses that thy people the house of Israel, have sinned, and unrighteously done, and trespassed before thee: as it is written in the law of Moses thy servant, that in this day, he shall make-atonement for you, &c. Maimonides in Iom hakipp. chap. 4. sect. 2. shall put] Hebr. shall give, that is, affix or fasten them upon the head of the goat; which being also figure of Christ, shown how our sins should be imputed unto him, and God would lay upon him the iniquity of us all; that he which knew no sin, should be made sin for us, Esa. 53. 6. 2 Cor. 5. 21. a fit man] or, a man appointed and prepared: Hebr. an opportune ( a timely) man: which the Greek translateth aready man; the Chaldee, a man that is prepared (or appointed) to go: and Sol. Rashi expoundeth it, appointed for it from the day before. Of this, the Hebrews write, that (in the ages after,) the live goat was led away by one of the Priests thereto appointed: unto a rock in the wilderness, twelve miles, (that is, ninety furlongs) distant from Jerusalem. Every mile (they say) was seven furlongs and an half. They made ten boothes between Jerusalem, and that rock in the wilderness; between every booth, there was a miles space: and in every booth one man or more, that some might accompany him that led the goat, from one booth to the next. So there being a mile (that is, two thousand cubits) between booth and booth, that was a Sabbaths days journey: and so far they might accompany him. And there remained between the last booth and the rock in the wilderness, two miles. At every booth, they said unto the man, loe here is meat, and here is water, if his strength failed him, and he had need to eat, he might eat: but there never was man (they say) that needed so to do. [And without necessity no man might eat, for it was their most solemn Fast.] From the last booth, they went not with him to the Rock, but half way (one mile, their Sabbath days journey,) and stood a far off, to see what he did with the goat. When he had put the goat down the Rock, they (at the boothes aforesaid) waved with linen clothes (or white flagges) to the end that they in Jerusalem, might know that the goat was come to the wilderness. Talmud in Ioma, chap. 6. and Maimonides in his Comment thereon, and in his Misneh, in Iom hakippurim, chap. 3. sect. 7. &c. Of their Sabbath days journey, see the notes on Exodus 16. 29.

Vers. 22. all their iniquities] by this it appeareth, [unspec 22] that as the killed goat figured Christ killed for the sins of his people: so this living goat, figured him also, who bare our griefs, and carried our sorrows; and on whom God laid the iniquity of us all: Esa. 53. 4. 6. And because Christ was not only to die for our offenses, but also to rise again for our justification, Rom. 4. 25. to be crucified through weakness, yet to live by the power of God, 2 Cor. 13 4. to be put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 13. and for that these two things could not fitly be shadowed by any one beast which the Priest having killed, could not make alive again; therefore God appointed two; that in the flame beast, Christ's death, in the live beast, his life and victory might be fore shadowed. Heb. 9. 23. 24.—28. See the like mystery in the two birds, for the cleansing of the Leper, Levite. 14. 6. 7. Or, the sending of this goat into the wilderness, (as the former was sacrificed in the Sanctuary,) might figure out the salvation of Christ communicated with the gentiles and people's of the world, as Esa. 42. 1. 4. 11. and 49. 6. For the wilderness is sometime used to signify people's; Ezek. 20. 35. The Hebrews say; The scape goat made-atonement for all the transgressions of the Law, both the lighter, and the more heavy transgressions, whether done presumptuously, or ignorantly, whether they were known unto a man, or unknown; all are expiated by the Scape-goat, if so be the party do repent. Maimonides in treat. of Repentance, chap. 1. sect. 2. This goat was but a shadow of Christ: and unto repentance, must be added faith: sor God hath set him forth, to be a propitiation through faith in his blood: Rom. 3. 25. land of separation] or a land cut-off, a land separated, to weet, from other lands, or from all people: that is, as the Chaldee translateth it, a land that is not inhabited; which the Greek calleth Abaton, waylesse, or inaccessibles; where no man goeth: afterward Moses calleth it a wilderness. Or it may mean, a place decreed of and determined whither to send him: for the Hebrew word sometime signifieth a decree, Job 22. 28. Dan. 4. 17. Hereby was figured the utter abolishing of our sins by Christ; both from the face of God, that they should not appear against us before him, to be imputed unto us: and also from us, that sin should have no more dominion over us, nor we serve it any longer; but having our consciences purged from dead works, should serve the living God. 2 Cor. 5. 19. Heb. 9. 26. 14. Rom. 6. 6. 12. So the Prophet speaking of the like grace, saith unto God, Thou wilt cast all their sins, into the depths of the sea; Mich. 7. 19. And this word which Moses here useth, is not elsewhere used in like sort for a land, but for cutting off of other things, and in particular is applied to Christ, working our redemption, that he was cut-off out of the land of the living, Esa. 53. 8. which the holy Ghost expoundeth thus, his life was taken from the earth, Act. 8. 33. and whereof himself speaking said, whither I go, ye cannot come: John. 13. 33. That eternal Spirit through which Christ offered himself without spot unto God, (Heb. 9. 14.) and by which he was made-alive after death (1 Pet. 3. 18.) enabled his flesh or manhood, to suffer such things as no other creature could come near unto: and thereby Sin is put-away, and the body of sin, abolished, Heb. 9. 26. Rom. 6. 6. The Hebrews say, of this goat sent away, that the man which carried it, threw it down the rock, and so it died: Talmud in Ioma, chap. 6.

Vers. 23. Aaron shall come] whiles the goat afore-said [unspec 23] was going to the wilderness, these services following began, and other after them in this order as the Hebrews have recorded; After he hath sent away the goat, by the hand of him that led him, he returneth to the bullock and goat, wholse blood he had sprinkled within (the Sanctuary) and openeth them, and taketh out their fat, which he putteth in a vessel, to burn them upon the Altar. And he cutteth the rest of their flesh into great pieces, but one cleaving to another, and not parted asunder: and them he sondeth by the hand of others, to be carried out to the place of burning (without the campe, Levite. 16. 27.) When the (Scape-) goat is come to the wilderness, the high Priest goeth out into the women's court, to read the Law. And whiles he is reading, they burn the bullock and the goat in the place of the ashes (without the city:) therefore he that seeth the high Priest when he readeth, seeth not the bullock and the goat burnt. When he readeth, all the people stand before him: and the minister of the Congregation taketh up the book of the Law, and giveth it to the Chief of the congregation, and he to the Sagan (or second chief Priest) and the Sagan giveth it to the high Priest, who standeth up when he receiveth it, and standeth and readeth the 16. of Leviticus, and Levite. 23. 27.—32. &c. And when he readeth, he blesseth (God) before and after, &c. After this he putteth off his white garments, and washeth himself, and putteth on his golden garments, and sanctifieth his hands and his feet, and offereth the goat, which is for the general addition to this days service (Numb. 29. 11.) and offereth his own ram, and the people's ram, as it is said, AND HE SHAL COME FORTH, AND SHALL MAKE HIS BVRNT-OFFRING, AND THE BVRNT-OFFRING OF THE PEOPLE: Lev. 16. 24. And he burneth (on the altar) the fat of the bullock and of the goat that were burnt (without the campe;) And he offereth the daily evening sacrifice, [the Lamb. Numb. 28. 3.] and trimmeth the Lempes, as on other days, (Exod. 27. 21.) After this, he sanctifieth his hands and his feet, and putteth off the golden garments, and putteth on his own (common) garments, and goeth to his house; and all the people do accompany him to his house; and he keeps afeast, for that he is come out in peace, out of the Sanctuary. Maimonides in Iom hakippurim, chap. 3. sect. 7. 11. and chap. 4. sect. 2. leave them there] to weet, (as in the ages following,) they left them in some of the holy chambers which were about the Sanctuary, Ezek. 44. 19. Of this, the Hebrews write, The white garments, wherein he served on the fasting day, he never served in them the second time; but they were laid upon the place where he put them off; as it is said, HE SHAL LEAVE THEM THERE; and they might not be put to any use. Maim. in Keleihamikdash (or, Implements of the Sanctuary,) chap. 8. sect. 5.

Vers. 24. wash his flesh] that is, as the Greek [unspec] translateth, his body: so he washed before he put on the linen garments, verse 4. and this was an usual rite, so oft as he shifted his clothes; as from this place the Hebrews teach, saying; Every time that he changeth garments, and putteth off garments, and putteth on other garments, he is charged to wash or baptize.) And the high Priest washed five times, and sanctified (that is, washed his hands and feet) ten times this day. As, at first he put off his common garments which he wore, and washed [or baptized his whole body] and came-up and wiped himself, and put on the golden garments, and sanctified his hands and his feet. A •• he killed the daily sacrifice, and trimmed the Lamps, &c. and offered the bullock and 7. lambs. And after that he sanctified his hands and his feet, and put off the golden garments, and washed and wiped himself, and put on the white garments: and sanctified his hands and his feet, and served the service of the day, [as is before shown] Afterwards, he sanctified his hands and his feet, and put off the white garments, and washed him-self and wiped, and put on the golden garments, and sanctified his hands and his feet; and offered the God for sin, which was added to this days service, and his own Ram, and the people's Ram, which were burnt offerings: and burnt on the altar the fat of the bullock • and goat that were burnt without, and offered the day evening sacrifice. And after that, he sanctified his hands and feet, and put off the golden garments, and washed and wiped himself and put on the white garments and sanctified his hands and feet; and went into the most holy place, and brought out from thence the incense 〈…〉 and the censer; and after that sanctified his hands and his feet, and put off the white garments: and washed and wiped himself, and put on the golden garments, and sanctified his hands and feet, and burnt the evening incense due for every day, and trimmed the Lamps; and sanctified his hands and feet; and put-off the golden garments, and put on his common garments, and were out. All these washings and sanctifyings were in the Sanctuary, except the first washing which he might die without, &c. If the high Priest were an old man, 〈◊〉 sick: they took off the cold from the water by 〈◊〉 made hot in the fire, or by mixing hot water with the cold. All other days the high Priest sanctifieth his 〈◊〉 and feet from the Laver [of brass] as the other Priests do: but this day, for honors sake, he sanctifieth from a golden vessel. Maimonides in Iom hakipp. chap. 2. sect. 2. 3. 4. 5. Of these and the like, the Apostle saith; their services stood only in meats and 〈◊〉 , and divers baptisms (or washings,) and carnal or dinantes imposed on them, until the time of refor 〈…〉 (or bettering:) Heb. 9. 10. which spiritually taught them and us, to draw near with a true heart, and full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water; Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments] his ordinary high Priests garments, appointed in Exod. 28. wherein he was to perform his daily service in the sanctuary. Sol. Iarcht expoundeth it, the eight garments wherein he serveth all days of the year. shall make] or, shall do, that is, shall offer his burnt offering, that was the Ram, in verse 3. and the people's ram, verse. 5. which figured the accomplishment of their atonement, Levite. 1. 4. and the presenting of themselves unto God, as new creatures, to perform unto him their reasonable service; Rom. 12. 1.

Vers. 25. shall burn] or shall perfume: for the burning [unspec 25] of the fat upon the altar, and the burning of the body without the campe, verse 27. Moses expresseth here and usually by two divers words. What the fat signified, is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar] the brazen altar in the courtyard; for on the gold̄ altar it might not be burnt, Ex. 30. 9.

Vers. 26. he that sent away] that is, as the Chaldee [unspec 26] explaineth it, he that led (or carried) away: that fit man forementioned in verse 21. for the scape-goat] Hebr. for (or to) Azazel; which some take here to be the place in the wilderness. The Greek translateth it, that which was sent away unto dismission. his flesh] in Greek, his body: which was a sign that he was unclean, as Levite. 15. 5. The like is said of the man that burned the red heifer of whose ashes the water of sprinkling the unclean, was made, in Num. 19. 8. afterward] at evening, for till then he was unclean, Levite. 15. 5. After he had been with the goat, at the Rock, he came and remained under the last booth, (of the ten before noted on verse 21.) until it was dark: saith Maimonides in Iom hakipp. c. 3. s. 7.

Vers. 27. without the Campe] So the blood of this [unspec 27] Sacrifice was carried into the holy and most holy places; the sat was burned on the altar in the court-yard; the body was burned without the Campe. The mystery is opened by the Apostle, that Christ cu • Sin-offering and sacrifice of atonement, and also our high Priest, entered into the holy place of heaven, not with the blood of others, but by his own blood, and obtained eternal redemption: Heb. 9. 11. 12. 23, And as the bodies of these beasts, were burnt without the campe: so Jesus, that he might sanctify the people with his own blood, suffered without the gate (of Jerusalem:) Let us go forth therefore unto him, without the campe, bearing his reproach; for here have we no continuing city, but we seek one to come: Heb. 13. 11. 14. See the notes, on Levite. 4. 12. & 6. 30.

Vers. 28. his flesh] in Greek, his body: for th • cause foreshowed on verse 26.

Vers. 29. a statute for ever] Hebr. for a statute of [unspec 29] eternity: that is, an everlasting ordinance. Meaning from year to year, till the ever of the Jubiliee (as the Jews use to speak) that is, till Christ should come, in whom all these figures have an end. So ever is ended at the Jubiliee, as is noted on Exod. 21. 6. tenth day] This service being done upon this day, every year; shown the inability both of this Priesthood and of these sacrifices, to make atonement in deed for the people; as it is written; For the Law, having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect. For then would they not have ceased to be offered, because that the worshippers once purged, should have had no more conscience of sins? But in those, (there is) a remembrance again of sins every year. For it is not possible that the blood of bulls and of goats, should take away sins. Wherefore when [Christ] cometh into the world he saith: Sacrifice and offering thou wouldest not; but a body hast thou prepared me. Heb. 10. 1. 5. The commandment of fasting & sanctifying this tenthday, is again repeated in Levite. 23. 27.—32. the sacrifices which it should have more then other days, are expressed in Numb. 29. 7.—11. And the Jubiliee (which was every fiftieth year) began and was soiemnly proclaimed with trumpet, upon this tenth day, Lev. 25. 8. 9. a shadow of that acceptable year of the Lord, the year of freedom, which Christ hath proclaimed by the trumpet of his Gospel, Luke 4. 18. 19. 21. 2 Cor. 6. 2. afflict your souls] the Greek translateth, humble your souls: by the soul, the body also is comprehended, even the whole person, as is noted on Levite. 2. 1. Gen. 12. 5. Affliction or humiliation, is inwardly by godly sorrow for sin, which worketh repentance, carefulness, indignation, fear, vehement-desire, zeal and revenge, 2 Cor. 7. 10. 11. and a judging of ourselves, 1 Cor. 11. 31. and loathing ourselves for the evils which we have committed, Ezek. 6. 9. Outwardly by fasting, and abstinence from all fleshly delights. By the Hebrew canons, they were to abstain this day from five things; from meat and drink; from washing themselves, from anointing, from putting on the shoes (and all fine apparel,) and from carnal copulation. Maimonides in treat. of the Rest of the tenth day, c. 1. s. 4. 5. The Scriptures confirm these; as David afflicted his soul with fasting, Psal. 35. 13. Daniel, by it, and by not anointing; Dan. 10. 3. 12. Israel, by putting off their ornaments; Ex. 33. 4. 6. David, by going barefoot, 2 Sam. 15. 30. & wearing sackcloth, Psal. 35. 13. and not washing nor anointing. 2 Sam. 12. 20. 21. Uriah, by not lying with his wife, 2 Sam. 11. 11. But the chiefest of these was fasting, and the day is called the Fast, in Act. 27. 9. and the time by the law, is from evening to evening, beginning the ninth day of the month at even, Levite. 23. 32. by which words the Hebrews gather, that they were to begin to fast and to afflict themselves in the evening of the ninth day next before to the tenth, and so in the end of it, to tarry in their affliction a little of the night after the tenth day; and therefore that it was necessary to add somewhat of the working day, unto the holy day, both before and after. But they exempted from this fast, such as were sick, and all children under nine years of age. Maimonides in treat of the Rest of the tenth day, chap. 1. sect. 6. and chap. 2. sect. 8. 10. Moreover under this name of afflicting themselves, and fasting, the Lord required the putting away of all sin; and amendment of life; as, to loose the bands of wickedness; to undo the heavy burdens, and to let the oppressed go free, and to break every yoke; to deal bread to the hungry to cover the naked, and the like; Esa. 58. 6. 7. And so it figured our mortification with Christ; that as in the sacrifices killed, his humiliation unto the death, was fore-shadowed, Phil. 2. 8. so by the humiliation of the Church, our sufferings with him were signified; our baptising into his death and burial, and our walking in newness of life, our old man being crucified with him; that the body of sin might be destroyed. Rom. 6. 3. 4. 6. 1 Pet: 2. 21. Unless we do this, we may fast, but the Lord seeth it not; and afflict our soul, but he taketh no knowledge; neither can we make our voice to be heard on high; Esa. 58. 3. 4. any work] for this was a solemn Sabbath, verse 31. and by ceasing from work, figured that they which would have expiation and atonement by Christ's day, must cease from their own works, to do the work of God; believing in him whom he hath sent: Heb. 4. 10. John. 6. 29. stranger] in Greek, Proselyte: by the homeborne, are meant Israelites borne in that land: the stranger, was of the heathens, joined to the faith and Church of Israel: such were bound to all Israel's ordinances. See Exod. 12. 19. 48. 49.

Vers. 30. he shall] that is, God by the Priest (as [unspec 30] verse 32.) shall make etonement (or expiation) to cleanse (or purify) you. Herein was figured the power and efficacy of Christ's Priesthood, and sacrifice: that he expiateth and maketh atonement for our sins with God, 1 John. 2. 1. 2. and cleanseth us by his blood and spirit from all sin: 1 John 1. 7. Romans 8. 9. 10. 11.

Vers. 31. sabbathisme] or rest: this word the Apostle [unspec 31] keepeth in Heb. 4. 9. and being joined to the word Sabbath, it noteth an exact and careful rest: therefore God threateneth to destroy them that did any work this day Levite. 23. 30. See also the notes on Exod. 16. 23.

Vers. 32. whom he] that is, whom God shall anoint; [unspec 32] or, which shall be anointed, as the Greek translateth whom they shall anoint. Such words are often used without designing any person; as is noted on Genes. 16. 14. By this anointed, the high Priest is meant, Levite. 21. 10. shall fill] that is, shall consecrate, see Exod. 29. 9. The Greek translateth, shall perfect (or consecrate) his hands. Herein he also figured the Son of God, who is our high Priest perfected (or consecrated) for evermore, Hebr. 7. 28. garments of holiness] the four forementioned, verse 4. called in Greek a holy stole (or robe:) which word is used in Rev. 6. 11. and 7. 9. 13. 14. where the Saints that came out of their tribulation, are arrayed in white stoles (or robes,) which they have washed and made white in the blood of the Lamb Christ. The mystery of these garments is there touched: and by it we may learn, why the high Priest, in the work of Expiation, might have none but white garments this day.

Vers. 33. the Sanctuary of holiness] that is, as the Greek translateth, the holy of the holy, meaning the most holy place: into which he went first with incense and blood: verse 12. 13. 14. 15. 16. the Tent] the Holy place or first Tabernacle; which he secondly expiated, verse 16. &c. all the people] in Greek all the congregation. Because the expiation of the whole Church dependeth thus on the high Priest, so that if he were unclean, or 〈◊〉 in his ministration, he was in danger of death by the hand of God, (Lev. 10. 1. 2. 3. and 16. 2.) and so the Church should want atonement for th 〈…〉 sins: therefore the high Council or Magistrate •• looked carefully unto him, both for his purity, an • for information of him in his duty this day. 〈◊〉 is said, that Seven days before the day of atonement, they separated the high Priest from his own house, 〈◊〉 his chamber which was in the Sanctuary: and kept him from his wife, all those seven days, lest his wife should be in her disease, and so he become unclean seven days. [as Levite. 15. 24.] and might not serve. And they appointed with him, another high Priest; that 〈◊〉 any pollution happened unto him, the other might serve in his stead. Whether the pollution happened unto him before the daily morning sacrifice, or after he had offered the oblations; this (other) that was taken in his stead, needed no institution (or consecration,) but began his administration where the first did leave off: &c. D • ring these seven days, they sprinkled him with the ashes of the heifer, in the third day after his separation, and is the seventh [according to Num. 19. 10. 12.] which was the evening of Expiation day; lest he should be def 〈…〉 by any dead, and not know of it, &c. All the seven days, they inured him with the services. He sprinkled the blood, and burned the incense, and trimmed the la 〈…〉 ; and burned the daily sacrifices on the Altar, that 〈◊〉 might be acquainted with the service on Expiation day. And they appointed unto him some Elders, of the 〈◊〉 ders of the Synedrion (or Council,) which did read before him, and teach him the service of the day, and the order of it. And they spake to the high Priest to 〈◊〉 himself, lest he should have forgotten, or lest he shall not have learned this thing. And on the even of the Atonement day, in the morning early, they set him 〈◊〉 the East gate, and brought before him, bulls and r •• s and sheep, that he might be acquainted and inured with the service. All the seven days, they restrained him not from meat or drink: but in the even of Atonement day, they suffered him not to eat much, because meat bringeth sleep; and they would not suffer 〈◊〉 to sleep, lest any accident (of the night, as Deut. 23. 10.) should be seen; &c. Maimonides in Iom hakipp. chap. 1. sect. 3. 6. and Talmud. Bab. in Ioma, chap. 1. H •• ever it were for all these rites; the Lord who 〈◊〉 red sanctity and cleanness in all his Priests 〈…〉 times of their service, Levite. 22. 3. required it 〈◊〉 carefully of the High Priest on this day; where he most solemnly figured Christ in his office 〈◊〉 work; of whom it is said, that In all things it 〈◊〉 ved him to be made like unto his brethren, that 〈◊〉 might be a merciful and faithful high Priest, in things ••• taining to God, to make atonement for the sins of the people. For such an high Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher then the heavens; Heb. 2. 17, and 7. 26.

Annotations.

HIs sons] the Priests; for they were the sacrificers [unspec 2] for the people; therefore this Law is first directed unto them, then unto all the people. And as the extraordinary sanctification of the Church was appointed in chap. 16. so the ordinary and daily sanctification of all and everyone is here taught; and how after their purification from all their sins, they should be careful to serve the Lord in newness of life, in that place, and after that manner which he prescribed. the thing] Hebr. the word. Every man] or, Any man, who-soever. Hebrew, man man, of the house of Israel; whereunto the Greek addeth, or of the Proselytes that are adjoined unto you: and so Moses addeth in verse 8. Targum Jonathan explaineth it, young man or old: and so in verse 10. and 13. killeth an Ox] or a Bull, meaning for sacrifice to God, verse 4. 5. for this law concerneth holy things, sanctified, and meet for the Altar, which might not be killed, nor offered (as v. 8.) but in the Lord's Court. This is often and instantly commanded, Deut. 12. 5. 6. 13. 14. 26. 27. & 14. 23. 26. & 15. 19. 20. The Hebrew canons say, He that killeth holy things out of the court (of the Sanctuary) although he offer them not; if he do it presumptuously, is guilty of cutting-off, Lev. 17. 3. 4. If he kill in ignorance, he is to bring the Sin-offering appointed, Maim. in Magnaseh hakorbanoth, (or treat of offering sacrif.) c. 18. s. 3. Hereby Israel was taught to serve God in Christ only: for he is the true Tabernacle, Heb. 9. 11. in whom God dwelleth among men, & by whom all our service and sacrifices are sanctified and made acceptable unto God in his church: • o that none can come unto the Father but by him▪ John. 14. 6. and he is the door of the sheep, John. 10. 7. 9. The Tabernacle also figured the Church, where God requireth his worship to be performed by all his people: 1 Tim. 3. 15. Rev. 21. 3. Eph. 2. 20. 21. 22. Act. 2. 47. And so it is written, For in mine holy mountain, in the mountain of the height of Israel, saith the Lord God, there shall all the house of Israel, all of them in the land serve me: there will I accept them; and there will I require your offerings, and the first fruits of your oblations, with all your holy things. Ezek. 20. 40. in the Camp] which is described in Numb. 2. answerable whereto the city Jerusalem was, in the ages following: as is noted on Exod. 40. 33.

Vers. 4. blood] that is, murder: for such corruption [unspec 4] of God's worship, is hateful unto him as blood-shed. So in Esa. 66. 3. he saith, He that killeth an ox, is as if he slew a man. So the Hebrews; as Sol. Rashi here saith, As if he shed the blood of man, for which he is guilty of his life. he hath shed blood] Targum Jonathan explaineth it thus, And it shall be to him, as if he had shed innocent blood. • ut-off] in Chaldee, destroyed: so the Greek, that soul shall be destroyed.

Vers. 5. the face of the field] that is, the open field: see the notes on Levite. 14. 7. As the heathens, so [unspec 5] the Israelites (before the making of the Sanctuary,) sacrificed everywhere in the fields, high places and mountains. The Hebrews say, Before the Tabernacle was set up, the high places were lawful; and the service was by the Firstborne: after the Tabernacle was erected, high places were unlawful, and the service (was performed) by the Priests. Talmud Bab. in Zebachim, chap. 14. Here Israel is restrained to the Tabernacle, but the other nations were not so, but might sacrifice other where, as did Job and his friends, Job 1. 5. and 42. 8. 9. And in the Hebrew canons it is said; He that killeth the holy things of the heathens, without (the Sanctuary,) is guilty: likewise • e that offereth them without. But it is lawful for the heathens to offer burnt offerings unto God, in every place; and he himself may offer in an high place which he hath built. But it is unlawful (for a Jew) to help him, &c. for loe we are forbidden to offer without (the Court.) And it is lawful to teach them, and to learn them how they may offer unto the name of the Blessed (God.) Maim. in Maaseh hakorbanoth, chap. 19. sect. 16. The same liberty which the nations had before the Law, we have now again spiritually under the Gospel, John 4. 21.—24. which God foretold, saying, My name shall be great among the nations, and in every place incense shall be offered unto my name, and a pure offering, Mal. 1. 11. unto the door] that is, into the courtyard: see the notes on Levite. 8. 3. of the congregation] or, of assembly: in Greek, of the testimony: so in verse 9.

Verse 6. a savor of rest] in Greek, a savor of [unspec 6] sweet smell: which the Chaldee expoundeth, to be accepted with favor before the Lord. Of these words and rites, see Levite. 1. 9.

Ver • ▪ 7. unto devils] as all Jews and Gentiles [unspec 7] did▪ which sacrificed not by faith in Christ, and in such sort and place, as God approved of. Deut. 32. 17. 1 Cor. 10. 20. and as they had done when they made the golden calf, Exod. 32. at which time, they sacrificed unto the idol, Act. 7. 41. and so unto the devil; as Jereboam's idols are also called Devils, 2 Chron. 11. 15. and Antichrists likewise. Revel. 9. 20. Devils are in Hebrew named here Seghnirim, that is, rough and rugged as hairy goats; because in such shape they sometime appeared, like Sa • yres: Esa. 34. 14. or of their hortour and terro •• which they cause unto men▪ for so the word originally signifieth. The Chaldee calleth them Shedin of their wasting and destroying the creatures: which name Moses after giveth them in Deut. 32. 17. The Greek translateth, unto Vain things. gone a-whoring] the Chaldee expoundeth it, erred, or committed idolatry: which sin is often called whoredom or fornication: (see the notes on Exodus 20. 5. and 34. 15. Levite. 20. 5. 6. Deut. 31. 16.) because it violateth the covenant between God and his people, which is called marriage, Hosea 2. 2. 19, 20. and 3. 1.

Vers. 8. stranger] or sojourner, in Greek a proselyte: [unspec] meaning a heathen joined to the Jews religion and church: so after in verse. 10. and 13. shall offer] as the sacrifice might not be killed, verse. 3. so neither might it be offered out of the Sanct • ary, though it were killed therein. Whereupon the Hebrews say, He that killeth the holy things, and offereth them out of (the Sanctuary,) is twice guilty▪ once for killing, and once for offering. If he kill within, and offer without, he is guilty for offering: likewise if he kill without, and offer within; he is guilty for killing▪ M •• money in Maaseh hakorbanoth, chap. 18. sect. 5. And Sol. Rashi (on Levite. 17.) saith, the Law speaketh of offering a Burnt-offering, to show that a man is guilty for burning the pieces (of the Sacrifice) without the campe, as is he that killeth it without: that if one kill, and another offer, both of them are guilty. 〈◊〉 sacrifice] to weet, of Peace-offerings; as the Chaldee explaineth it. As by the doctrine of our Savior, in Matth. 23. 19. the Altar sanctified the gift: so the Hebrews understand this Law, for sacrifices offered by fire, and upon an altar without; saying: He that offereth without, is not guilty, till he offer upon 〈…〉 tar which he hath made without: but if he offer 〈…〉 Rock or on a stone, he is free, [to weet,] from the judgment of death;] for it is not called Corban (an offering) except it be on an Altar, yea though it be without: as it is written. (in Gen. 8. 20.) And Noah built an 〈◊〉 ▪ Maim. in Maas. hakorbanoth, chap. 19. sect. 1.

Vers. 9. door of Tent] and so in ages following, [unspec] to the door of the House or Temple, that is, in the courtyard. And if the Tabernacleor Temple should haply be burnt, (as it was by the Babylonians, 2 King. 25. 9.) yet was it lawful to offer in the courtyard upon the altar, as Ezra did after their return, Ezr. 3. 3. 4. 5. 6. So the Hebrews say, Who so killeth holy things at this time, and offereth th •• out of the Court, is guilty: because it is meet he 〈◊〉 offer within. For loe it is lawful to offer, although that be no house. Because the first holiness sanct • fieth f • that time present, and for the time to come. Mai 〈…〉 i • M •• s. • akorb. chap. 19. sect. 15. It figured, that our service unto God, must be by faith in Christ, and in the communion of his Church; as before is shown on verse 2. to do it] that is, to offer it: see the notes on Exod. 10. 25. cut-off] in Greek, that soul shall be destroyed; as in v. 4.

Vers. 10. every man] Hebr. man man; which Jonathan expoundeth young man or old man: as in verse. [unspec 10] 3. and 13. the stranger] in Greek, or of the proselytes adjoined unto you. This Law therefore seemeth not to bind the heathens, anymore then the sonner, of sacrificing, verse. 5. so in v. 12. & 13. any blood] to weet, of fowl or beast, as is explained in Leviticus 7. 26. and this at his common table: for as the former laws were for sanctifying the people in their holy things; so these which follow are for their civil conversation. Whereas it is said, it maketh atonement for the soul, (verse 11.) left any should think he is not guilty save for the blood of holy things, the scripture saith any blood. Chazkuni on Leviticus 17. will set] Hebr. will give my face, which the Chaldee expoundeth my anger: and so face is often used for anger; which appeareth in the countenance: as, I will appease his face, Gen. 32. 20. and, the face of the Lord hath divided them, Lam. 4. 16, and; I will not cause my face to fall upon you, Ier. 3. 12. and the face of the Lord, is upon them that do evil, 1 Pet. 3. 12. and many the like. the soul] which the Chaldee expoundeth the man. See the notes on Gen. 12. 5. cut it off] that is, destroy him, as the Chaldee and Greek translateth. The Hebrews say, He that eateth so much as an olive of blood, presumptuously, is guilty of cutting-off: if ignorantly, he is to bring the Sin-offering appointed. And the thing is plain by the law, that he is not guilty, but for all blood of cattle, beasts and birds only, whether they be unclean or clean, Leviticus 7. 26. But the blood of fishes, and of Locusts, and of creeping things, and the blood of man, they are not guilty for them, by the name of blood. The blood therefore of clean fishes, and locusts, is lawful to be eaten or drunk. And the blood of unclean locusts and fishes is unlawful, because it is the j • ice of their bodies. Mans blood is unlawful, by the doctrine of the scribes, if it be separated (from the body:) but one may swallow down the blood of his teeth, without prohibition. Maimonides in treat. of Forbidden 〈◊〉 , chap. 6. sect. 1. 2.

Verse 11. the soul,] that is, the life: see Gen. 9. 4. So in Targum Jonathan it is expounded here, and in verse 13. the life of the soul. of the flesh] the Gr. addeth, of all flesh; & so Moses speaketh in v. 14. is in the blood] the Greek saith, is the blood thereof; as in verse 14. which blood is figuratively called the life, because the seat thereof is in the blood, as Moses here showeth: so that if the blood be gone, the life is gone with it, as daily experience confirmeth. Hereupon David saith, What profit is in my blood? Psal. 30. 10. that is, in my life: and the shedding of blood, is the taking away of ones life, Gen. 9. 6. Chazkuni explaineth it thus, For the soul of the flesh, 1. of every creature, it hangeth in the blood; and therefore I have given it to make a 〈…〉 nt for the soul of man: the soul cometh and maketh 〈…〉 meant for the soul. have given it] to weet, the blood, and so the life or soul of the beast, to make atonement for your souls; that is, to be the expiation and ransom for your life or soul: in figure of Christ, whose blood was to be shed for the remission of sins, Matth. 26. 28. through which he should make peace, Colos. 1. 20. and men have redemption, Ephes. 1. 7. who was to give his soul (or life) for a ransom for many, Matth. 20. 28. And this is the cause why God forbiddeth all blood, that men might be kept in faith and reverend expectation of the blood of Christ, which being once shed, should spiritually be given unto his people for to drink by faith, unto the life and salvation of their souls, John. 6. 53. 54. 55. And to teach the people not to ascribe the work of their salvation unto themselves or their own works, but unto Christ only, was this prohibition of blood: and the like was for the fat of all such beasts, as had the fat burned on the Altar, which therefore might not be eaten of men. See the notes on Leviti • us 3. 17. and 7. 25. 26. it is the blood] not of bulls and goats, (save only in shadow,) for it is unpossible that such blood should take away sins, Heb. 10. 4. but the blood of Christ is it that maketh atonement, and cleanseth from all sin: Hebrews 9. 12. and 10. 19. 1 John 1. 7. And as the Apostle saith, without shedding of blood is no remission, Hebrews 9. 22. so the Hebrew doctors, from these words of Moses, say, There is no remission of sins, but by blood; as it is written, For it is blood that maketh-atonement for the soul. Talmud in Ioma c. 1.

Vers. 12. Therefore] in Greek, For this cause. [unspec 12] Although other reasons may be rendered of the forbidding of blood, as to restrain men from cruelty, or from communion with idolaters, (for the Magi, or wise men of Chaldea, used to eat blood, when they conve • sed with Devils, and by them foretold things to come, whereas otherwise the Chaldeans eschewed blood as an unclean thing, as Maimonides showeth in Moreh nebuchim:) yet the main, if not the only cause is here given of God, to be the use of blood upon the Altar, for their atonement; which was merely figurative, and which had the end and accomplishment in Christ. Colos. 2. 16. 17. And besides the former signification; as the not eating of the flesh of such sacrifices as had their blood carried into the holy place, signified that they which cleaved to the rudiments of Moses Law, should have no portion in Christ, (as is shown on Levite. 6. 30. from Heb. 13. 10.—13.) so the not eating of blood, which made stonement for the souls of men, seemeth also to signify, that they which cleaved unto the legal sacrifices, should not eat, that is, not have communion, benefit or nourishment to their souls: but they which come unto Christ by faith, do eat the flesh and drink the blood (in spirit and truth,) by which their atonement is made with God. John. 6. Matth. 26. compared with Heb. 13. 10. &c. And as the way into the Holiest of all was not yet made manifest, while as the first Tabernacle was yet standing, Heb. 9. 8. so the communion with that blood whereby atonement for sins was made, was not yet fully manifested, while as the outward Tabernacle and figurative sacrifices therein, were in use.

Verse 13. hunt a hunting,] and so take it by hunting. [unspec 13] This law for wild-beasts caught by hunting, concerneth tame beasts also, as touching the slaying of them: as is said in Deut. 12. 21. thou shalt kill of thy herd and of thy flock, &c. and thou shalt eat. And as it is said in Deut. 15. 22. of the blemished firstlings, which were to be eaten in their cities, as the Roe-bucke, and as the Hart, From which words the Hebrews say, Here thou art taught, that the wild beast and the tame, are alike in this business of killing, &c. Maimonides in Shechitah (or treat. of Killing beasts:) chap. 1. sect. 1. that may be eaten] or which is usually eaten: which Targum Jonathan expoundeth. that is lawful to be eaten. he shall even pour-out] or, then shall he shed the blood thereof: so that no flesh of beast or bird might be eaten in Israel, unless the blood were orderly let out, and the flesh cleansed of it. And when the people in a war, flying upon the spoil, slew cattle on the ground, and did eat the flesh not puri fied from the blood, they sinned against the Lord; till Saul took order for the more lawful killing of them, 1 Sam. 14. 32. 33. 34. Of this point, the Hebrews have these rules. It is commanded, that who so will eat the flesh of any cattle, wild beast, or fowl; it be slain, and afterward eaten. He that slayeth, blesseth God first, who sanctifieth us by his commandments, and hath given a charge concerning the slaying. And it is unlawful to eat of that which is slain, all the while that it doth tremble. And who so eateth thereof, before the soul (the life) be gone out, transgresseth. Fishes and Locusts, there is no need to slay them: but the catching of them, maketh them lawful. Behold he saith (in Numb. 11. 22.) Shall the flocks and the herds be slain for them to suffice them? or shall all the fishes of the sea be gathered for them? The gathering of the fish, is as the fleying of the beasts. So of the Locusts, there is mentioned their gathering only, Esa. 33. 4. that if any of them die in the water, they may be eaten, yea it is lawful to eat them alive. The place where the beast must be slain, is the neck. The instrument to slay it with, may be any knife of metal, or of stone, or of glass and the like cutting things, which are sharp, and have no gap in them. It is lawful to slay in all places without the court (of the Sanctuary,) for within the court, they slay but the holy things of the altar only: common beasts or fowls, may not be slain within the court: Deut. 12. 14. 15. So that which is slain out of the place (which God hath chosen) is lawful to be eaten in any of the gates: but he that slayeth common things within the court, that flesh is unlawful to be used; but they bury it. Any man may slay, as the deaf, or the fool, or the child, &c. if others look that it be slain lawfully: but if a knife fall of it self, and slay, though it be after the manner of slaying, yet it is unlawful; for it is said THOU SHALT KILL. (Deut. 12. 21.) so it must be slain by mankind. He that slayeth a beast in the name of a sacrifice for a vow, or a sin-offering which he oweth; it is unlawful to be eaten: &c. Maim. in Shecbitah, 〈◊〉 1. and 2. &c. The taking of beasts and birds by hunting, may signify the converting of sinners by the preaching of the Gospel; as the catching of fishes, is applied to the catching of men, Luk. 5. 9. 10. And as Peter when he was called to preach the word unto, and communicate with the Gentiles, was bidden in a vision to kill beasts, and eat, Act. 10. 12. 13. 28. so this Law for killing of beasts and burying their blood, seemeth to figure out the mortifying of sinners by the word of God, and burying of the old man & natural sinful life; after which, communion with them is lawful. Rom. 6. 2. 3. 4. cover it with dust] the Greek translateth, earth shall cover it. The covering of blood is in use (they say) both within the land of Israel, and without the land: of common beasts, but not of the sanctified. Talmud in Cholin, c. 6. This taught a reverend regard which they should have of the soul or life of the beast, which was in the blood: that it should be buried with a kind of honor; for burial is honorable, Eccles. 6. 3. It also shown the lawfulness of killing these creatures for food; that their blood being covered, should not be imputed unto them of God: as appeareth by the contrary, Job 16. 18. O earth, cover not thou my blood; and Ezek. 24. 7. 8. Her blood is in the midst of her; see set it upon the top of a Rock, she poured it not upon the ground, to cover it with dust: that it might cause hot-wrath to come up to take vengeance, &c. where blood not covered, signifieth a crying to God for vengeance. The Hebrews performed this charge carefully; for in their canons it is said; We are commanded to cover the blood of the clean beast or clean fowl that is slain, Leviticus 17. 13. Therefore we are bound to bless before the covering of 〈◊〉 Blessed art thou O Lord our God, King eternal, which hath sanctified us by his commandments, and give us a charge to cover the blood. He that killeth fowl and many sorts of wild beasts in one place: bless • with one blessing for them all, and maketh one cov 〈…〉 of all (their blood.) If the blood be mixed with water, if there be in it the appearance of blood, it ought to be covered: otherwise, it is free: &c. If the blood for suncke into the ground, yet if the sign (or mark) th 〈…〉 of may be discerned; it ought to be covered. We are not found to cover any blood, but of the slain beast which is lawful to be eaten; as is said (in Levite. 17. 13.) THAT MAY BE EATEN: &c. Wherewith must it be 〈…〉 red? With any kind of dust, as earth, lime, chalk, 〈◊〉 or other like rubbish that is small as powder: but not 〈◊〉 a basket, or a stone, or thick dung &c which are 〈◊〉 kind of dust. It may be covered with embers, or 〈◊◊〉 any sort. He that slayeth must lay dust unde 〈…〉 and after that slay, and after that cover it with 〈◊〉 : and he that slayeth, he must cover it. And if be have not covered it, and seeth it afterward, he is bound to cover it: for this is a commandment by it self, and dependeth not upon the slaying only. And he may not cover it with his foot, but with his hand, or with the knife, or with an instrument (or vessel,) lest this rite gro • into a contempt, and so the commandment concer 〈…〉 〈◊〉 be contemned. For the honor is not to the commandment it self, but to the blessed (God) which commanded it; who hath delivered us from groping in dark 〈…〉 and hath ordained us a Lamp, to make straight the things that are crooked, and a Light to teach the 〈◊〉 of righteousness: and so it is said, (in Psal. 129. 105.) Thy word is a Lamp unto my foot, and a light unto 〈◊〉 path. Maimonides in Shechitah, chap. 14. sect. 1. &c.

Vers. 14. the soul] that is, the life: as Jonathan expounds it, the life of the soul. for the soul] Heb. [unspec 14] in the soul. In is often instead of For: but some here keep the usual signification, and change the order; as Chazkuni interprets it, in the blood thereof is the soul thereof. But Rashi thus, the blood is to it in 〈◊〉 of the soul, for the soul hangeth in it. the blood of any flesh] to weet, of beasts or birds, not any of their blood, Lev. 7. 26. So not only that which cometh out in the slaying of the beast, but that remaineth within in the heart or other parts, is unlawful to be eaten. The blood which is the juice (of of the beast) and the blood of the members, as the blood of the milt, and the blood of the kidneys, and the blood of the stones, and the blood that is gathered in the heart, and the blood that is found in the liver; who so eateth of them is not to be cut off, but is beaten: for it is said, ye shall not eat, any blood. Of that for which a man is to be cut off, he saith, FOR THE SOUL OF THE FLESH IS IN THE BLOOD: he is not guilty of cutting off, but for the blood wherein the soul (or life) goeth out. Maimonides in treat. of Forbidden meats, chap. 6. sect. 4. is the blood] figuratively spoken, for is in the blood, as verse 11.

Vers. 15. every soul] that is, as the Chaldee translateth, every man: as verse 10. a carcass] to weet, [unspec 15] that which died of it self, or is killed by another thing, and is not orderly slain: see Lev. 7. 24. Of this the Hebrews say, He that eateth (presumptuously) so much as an olive of the flesh of any cattle that is dead, or wild beast that is dead, or fowl that is dead, is to be beaten. And whatsoever is not killed so as is meet, loe that is a dead-carcass. Nothing is forbidden by the name of a carcass, but the sorts of clean things only; because they are fit to be slain, and if they be slain, after a lawful manner, they are lawful to be eaten. But unclean things, whose slaying availeth them not, whether they be duly slain, or die alone, or the flesh be cut off from them alive; who so eateth of them is not beaten as for a carcass, or a torn thing; but as for eating of unclean flesh. Who so eateth a clean bird alive all of it; is beaten as for eating a carcass. Who so eateth of the flesh of an untimely birth of a clean beast, is beaten as for eating of a carcass. And it is unlawful to eat of any beast that is borne, until the eight night (after,) Exodus 22. 30. for who so tarrieth not eight days for a beast, it is as an untimely-birth; though he is not beaten for that. The law forbiddeth a dead thing, and that is a carcass: and forbiddeth that which inclineth to die, though it be not already dead, and that is the torn thing. There is no difference in the death, whether it die of it self alone, or whether it fall and die, or whether it be strangled until it die, or that a wild beast hath rent and killed it. Maimonides in treat. of Forbidden meats, chap. 4. sect. 1. 2. 3. 4. 8. As the forbidding of unclean meats, Levite. 11. spiritually forbid communion with wicked persons, Acts 10. 12. 28. so this prohibition of things not duly slain, forbiddeth in mystery, to have religious communion with such as are dead in their trespasses and sins; and which are not mortified by the work of God's word and spirit, Ephes. 2. 1. 2. 3. 2 Cor. 6. 16. 17. Colos. 2. 13. and 3. 5. By the former explanation out of Maimonides it appeareth that the strangled thing forbidden by the Apostles unto the Gentiles together with blood, in Acts 15. 20. 29. was the carcass or dead thing here spoken of, for the Law otherwise mentioneth not the strangled. And this compared with Deuteronomy 14. 21. where the Gentiles are permitted to eat such things; giveth light to the true meaning of that decree in Acts 15. and a torn thing] and is here for or, distinguishing and disjoining it from the carcass aforesaid. Any clean beast or bird, which by other beast or fowl, or any other way, was torn or maimed, but not fully dead, is here meant: as is noted upon Exodus 22. 31. where this law is first given, and shown to tend also unto sanctification. If it be torn and dead, it is a carcass (forementioned,) but this is a different precept, and so meaneth torn things yet living; as the Hebrews observe. Maimonides in Forbidden meats, chap. 4. sect. 6. Again, The torn thing spoken of in the Law, is that which is inclining to die. And it is not called torn, but that the scripture speaketh by an instance; as that a Lion or the like, hath torn it and broken it, and it is not yet dead. And there are other sicknesses (or diseases) which if they happen unto it, it is accounted torn. Maimonides in Shechitah, chap. 5. sect. 1. 2. These beasts torn, or inclining to death; figured such persons as the Apostle likeneth unto natural brute beasts made to be taken [for a prey] and destroyed, which shall be corrupted (or utterly-perish) in their own corruption: 2 Pet. 2. 12. Where the Greek words eis halosin, that is, for a prey, or to be taken: seem to express the Hebrew terephah, the torn thing here mentioned: as in Job 24. 5. the Hebrew latareph, for a prey; is turned in Greek eis halosin, by Aquila an ancient interpreter. So that the eating of such, that is the communion with them, is by this law forbidden: such flesh was to be cast unto the dog: Exodus 22. 31. home borne] the natural Israelite. or a stranger] of the Proselytes, as the Greek translateth: that is, heathens converted to the faith the Church of Israel. For if they were not joined Proselytes, the strangers in Israel might eat these things; as Moses showeth in Deuteronomy 14. 21. saying of the dead thing (or carcass,) thou shalt give it unto the stranger that is in thy gates, (which the Chaldee there expoundeth the uncircumcised inhabitant,) that he may eat it. For the scripture mentioneth three sorts of strangers, open Idolaters, which might not dwell in the land of Israel: others that practiced not Idolatry, but yielded to some chief grounds of true religion, and such might dwell in the gates or cities of Israel: and the third sort converts or proselytes, which were bound to all the Law, as the Jews themselves; and such are spoken of throughout this chapter. Of all these three sorts, see the annotations on Exodus 12. 43. 45. 48. his flesh] or, as the Greek translateth, his body: which supply is here added from the next verse, where Moses expresseth it. the evening] the end of the day, and beginning of a new. This washing and bathing, figured a renewing by repentance and faith in Christ to remission of sins, with sanctification by the spirit, 1 Cor. 6. 11. Rev. 1. 5. Heb. 10. 22. See the notes on Levite. 15.

Vers. 16. his flesh] his body with water, saith the [unspec 16] Grecke version: so Paul speaketh of our bodies washed with pure water, Heb. 10. 22. It figured their cleansing by repentance, as John said, I baptize you with water unto repentance, Matth. 3. 11. his iniquity] that is, his guiltiness, and his punishment. See the notes on Gen. 19. 15.

Annotations.

DOing] that is, doings or actions, as the Greek and Chaldee translate: the singular number implieth [unspec 3] all and everyone of their unlawful practices. land] which the Chaldee explaineth, the people of the land. Of Egypt, the scripture testifieth, that it was an Idolatrous land, and there Israel had been defiled, Ezek. 20. 7. 8. and 23. 8. Likewise of Canaan, Levite. 20. 23. therefore these two are expressly named, and all other implied. statutes] or, decrees, ordinances described by their laws; either for religion or otherwise if they were superstitious. The Hebrew doctors explain it thus; We may not walk in the statutes of the heathens, nor be like unto them, either in apparel, or in hair [Lev. 19. 27.] or any the like, Lev. 18. 3. But Israel must be separated from them & known by their apparel and their other works, as they are separated from them in their knowledge and opinions: and so he saith (Lev. 20. 26) I have separated you from (other) people's. A man must not apparel himself with the apparel that is peculiar unto them, nor let the locks of his head grow, like the locks of their heads, nor shave off the sides, and leave the hair in the midst, as they do, &c. nor build places, as they build temples for idolatry, &c. Maimonides treat. of Idolatry, ch. 11. sect. 1.

Vers. 4. my statutes] that is, mine only; as, him thou [unspec 4] shalt serve, Deut. 6. 13. is expounded by our Savior, him only thou shalt serve: Matt. 4. 10. It meaneth also all my statutes, Deutero. 12. 32. and so The words of this law, Deut. 27. 26. is explained by the Apostle, all things which are written in the book of the law, Ga. 3. 10. therefore in the next verse here, the Greek version addeth, And ye shall keep all my statutes. Of this it is said; Jehovah who brought you up out of the land of Egypt, with great power, and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice, and the Statutes, and the jugdements, and the Law, and commandment which he wrote for you, ye shall observe to do for evermore, and ye shall not fear other God's; and the Covenant which I have made with you, ye shall not forget, &c. 2 King. 17. 36. 38. By this therefore God forbiddeth them all men's inventions, Eccles. 7. 29. the works of their own hands, Ier. 25. 6. and the statutes of the Kings of Israel, which they after made without the commandment of the Lord. 2 King. 17. 8. Mat. 6. 16.

Vers. 5. shall live by them] or, in them: that is, shall [unspec 5] have eternal life of God, for doing them: and so the Chaldee paraphraseth, he shall live by them to life eternal: and as Solomon Rashi saith, in the world that is to come. This and the like promises elsewhere, as in Ezek. 20. 13. are legal, and differ from the promises of the Gospel; as the Apostle observeth saying; The just shall live by faith: and the Law is not of faith, but the man that doth them, shall live by them, Gal. 3. 11. 12. and again, For Moses describeth the justice which is of the Law, that the man which doth them, shall live by them, (alleging the very words of this text, according to the Greek version:) but the justice which is of faith, speaketh on this wise; Say not in thine heart, who shall go up to heaven, &c. That, if thou shalt confess with thy mouth, that Jesus is the LORD; and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved: Rom. 10. 5.—9.

Vers. 6. None of you] Heb. Man man ye shall not [unspec 6] approach: that is, not any man. To approach or (come near) is used for carnal copulation, as in Gen. 20. 4. Abimelech had not come near unto her. So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetess, and she conceived, &c. Moreover from this word approach, the Hebrews (comparing herewith the 30. v.) do say, Who so cometh to any of these nakednesses (the unlawful copulations following,) either by way of copulation, or that embraceth or kisseth by way of lust, any of his kin, is to be beaten by the Law. For the meaning is, ye shall not approach unto the things which may bring you unto the uncovering of their nakedness. And it is unlawful for a man to make signs with hand foot or eye (as Prov. 6. 13.) to any of these, or to sport with her, or to gaze on her beauty, &c. Maimonides in Issure biah, chap. 21. sect. 1. 2. near-kin] The Hebrew Sheer signifieth flesh, Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar, flesh, is sometime used for kindred, Gen. 29. 14. so is Sheer, in this case of marriage and copulation; and so by the Chaldee and Greek it is translated near, and near-of kin. nakedness] that is, the secrets, or shameful part of the body, whereof since sin came on mankind, we are most ashamed: therefore the Greek translateth it shame or uncomeliness; which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakedness. To uncover nakedness here, meaneth carnal copulation, and incest; not only out of married estate, but also unlawful and incestuous marriages. The Hebrews say, Whatsoever copulation is forbidden in the Law; for which one is guilty of cutting off, and which are spoken of in Levite. 18. they are called Nakednesses, and everyone of them is called incest (or nakedness;) as with mother, or sister, or daughter and the like. Maimonides, treat. of Wives, chap. 1. sect. 5.

Vers. 7. of thy father, and the nakedness of thy mother] [unspec 7] This is one fact, but a double sin: for by uncovering the fathers nakedness, is meant the lying with his wife; as Levite. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the uncles nakedness, is expounded the approaching unto his wife, The Hebrews say, He that lieth with his mother, and she his fathers wife, is double guility; (whether it be while his father is living, or after his death;) once for that she is his mother, and again for that she is his fathers wife. Maimonides in Issureibiah, chap. 2. sect. 2. It may also be thus spoken, to imply the woman with her father, as the man with his mother: and so Jonathan in his Targum here paraphraseth, The woman shall not lie with her father, and the man shall not lie with his mother.

V. 8. thy fathers wife] though she be not thine [unspec 8] own mother, but mother in law, This was Reuben's sin, who lay with Bilhah his fathers concubine, Gen. 35. 22. It was a sin infamous among the heathens, 1 Cor. 5. 1. The Hebrew canons say; A man's fathers wife, and his sons wife, and his brothers wife, and his fathers brothers wife, these four are a nakedness unto him [that is, unlawful for him] forever: whether they be of the betrothed, or of the married, be they divorsed or not divorsed, be their husbands alive or dead; except it be his brothers wife who hath left no child (at his death, Deut. 25. 5.) And if he lie with any one of them, whiles her husband is alive, he is double guilty: in respect that she is of his near kin, and again for that she is another man's wife. Maimonides in • ssureibiah, chap. 2. sect. 1. it is thy fathers nakedness] that is, it belongeth to him only to uncover the same.

Vers. 9. whether she be borne at home, &c.] Hebr. of the birth (or kindred) of the house (or home;) or of the [unspec 9] birth abroad: which the Chaldee expoundeth thus, which is begotten by the father, of another woman; or of thy mother, by another man. The Hebrew canons further explain it, thus; whether she be his sister by his father, or by his mother, either in married estate, or by fornication; as if his mother or his father have committed whoredom with others, and he hath a sister from fornication; loe this is a nakedness [that is forbidden] unto him; as it is written. Borne at home, or borne abroad. Maimonides in Issurei biah, chap. 2. sect. 2. So in Targum • onathan it is expounded, whom thy father hath begotten of another woman, or of thy mother; or whom thy mother hath borne by thy father, or by another man.

Verse 10. daughters daughter] and so other of further [unspec 10] descent: how much more then his next daughter, though she be not named. The Hebrews say; Who so companieth with a woman by way of fornication, and begetteth a daughter of her, that daughter is a nakedness (forbidden) him, in the name of his daughter. And although hit be not said in the Law, Thou shalt not uncover thy daughters nakedness: for as much as it forbiddeth the daughters daughter, it keepeth silence concerning the daughter, which yet is forbidden by the Law, and not by the Scribes only. Maimonides in Issureibiah chap. 2. sect. 6. thy nakedness]▪ that is, borne of thy nakedness.

Vers. 11. begotten] or, the generation, or kin of thy [unspec 11] father. This some do understand, a kin to thy father by marriage with her mother, and no • begotten of his body: but the Greek translateth it Homo patria, begotten of the same father; and the Chaldee expoundeth it likewise. The Hebrew doctors also explain it, The daughter of his fathers wife, which is his sister by his father: she is a nakedness (unlawful) for him. But if his father mary a wife, and she hath a daughter by another man, that daughter is lawful for him, for she is not (Moledeth) begotten of his father. But is he not guilty concerning her, by the name of his sister? And why is it said, the daughter of thy fathers wife? to make him guilty concerning her, in this respect also. Therefore • e that companieth with his sister, which is his fathers daughter in marriage, is double guilty; once by the name of Thy sisters nakedness; and again by the name of The nakedness of thy fathers wives daughter. But if his father have forced a woman, or enticed her, and begotten a daughter of her, and (the son) company with her, he is not guilty but by the name of his sister only: for the daughter of a forced woman, is not the daughter of his fathers wife. Maimonides in Issure • 〈◊〉 , chap. 2. sect. 3. 4.

V. 12. fathers sister] thy aunt, by thy fathers side. [unspec 12] [unspec 13]

Vers. 13. mothers sister] thy aunt, by the mothers side. Of these the Hebrews say; His mothers sister, whether it be her sister by her father, or her sister by her mother; whether in married estate, or in fornication; loe she is a nakedness (forbidden) unto him, by the name of his mothers sister. And so the fathers sister, whether by mother or father, in marriage or in fornication; she is forbidden him by the name of his fathers sister▪ Maimonides in Issureibiah, chap. 2. sect. 5.

Vers. 14. fathers brother] meaning his wife (as the [unspec 14] next words show,) called his nakedness, because man and wife are one flesh, Matth. 19. 6. So in verse 16. So the notes on verse 8. not approach] in Greek, not go in: that is, not lie with her: see the notes on verse 6. thine aunt] the Chaldee explaineth it, thy fathers brothers wife.

Vers. 15. daughter-in-law] that is, thy sons wife, [unspec 15] as it is after explained. The Hebrew name Callab, elsewhere signifieth a spouse or bride: here it is, the sons wife; touching whom, see what is noted on verse 8.

Vers. 16. brothers wife] except when the brother [unspec 16] deceaseth without children, then the next brother marrieth her, Deut. 25. 5. See the notes on verse 8.

Vers. 17. or her] Hebr. and her: but and is often [unspec 17] used for or; as is noted on Genes. 13. 8. Of these laws, the Hebrews write thus; When a man marrieth a woman, there are six women of her kin, unlawful for him forever, whether his wife live with him, or be divorsed, whether she be alive or after her death▪ and they are those; her mother, and her mothers mother, and her fathers mother, and her daughter, and her daughters daughter, and her sons daughter. And if he lie with any one of them, whiles his wife liveth; both of them are to be burned, (Levite. 20. 14.) Maimonides in • ss • re • biah, chap. 2. sect. 7. wickedness] in Hebrew Zimmah, which properly signifieth a wicked thought or purpose; but is applied also to wicked acts, and particularly to unlawful copulations; the Chaldee here translateth it counsel (or purpose) of sins: the Greek, an impiety (or impious act,) and in Levite. 20. 14. an unlawful-act.

Vers. 18. a woman] or, a wife unto her sister, which [unspec 18] the Chaldee translateth with her sister. Which word sister, may be understood of any other woman, (as brother is often used for any other man, Gen. 26. 31. and 19. 7.) & then the law here forbiddeth to take any moe wives then one; which the reason following seemeth to confirm. The Hebrews understand it of her next sister in blood, whether she be her sister by the mother, or her sister by the father; whether in way of marriage, or in fornication. Maimonides in Iss • re • biah, chap. 2. sect. 9. to vex her] or, vexing her, or for an adversary, as Penin • ah is called the adversary (or vexer) of Anna, the other wife of Elkanah, 1 Sam. 1. 6. whereby it is probable, that the sister forementioned, is any other wife; and the Greek here and there translateth a like Antizelos an 〈◊〉 or envier. For when one man hath two wives, they are ready to envy and vex one another: see Gen. 4. 19. 23. and 30. 15. in her life] or, whiles she is alive, as the Greek explaineth it.

Vers. 19▪ a woman] or, a wife: even from his own wife, every man was to abstain, during this her uncleanness. [unspec 19] See Levite. 12. and 15. chapters. separ 〈…〉 ] that is, so long as she is separated for the uncleanness of her monthly fluors; whereof see Lev. 15. 19. They that transgressed this Law presumptuously, were to be cut-off, Levite. 20 18. and for transgression thereof in Israel, the prophet proclaimeth, Ezek. 22. 10. And by the Hebrew doctors, this uncleanness was as the residue of all the nakednesses forementioned; who so uncovereth her nakedness so, deserveth to be cut off. Maimonides in Issureibiah, ch. 4. sect. 1.

Vers. 20. not give thy copulation, for seed] or, of seed; that is, not lie fleshly with her; not comit adultery: [unspec 20] which the Hebrew expresseth here by the lying (or bed) unto seed: and in Leviticus 19. 20. the lying (or bed) of seed; and so the Greek translateth it here. The phrase meaneth carnal copulation: and not only when it is unto ess • sion of seed, but any other uncleanness. The Hebrew cannons distinguish between the beginning of this act, (which they call the uncovering of nakedness) and the accomplishment thereof. And in all these cop • lations spoken of, whether be hath uncovered her nakedness, (beginning the act with his body▪) or hath accomplished it; yea though it be not to the effusio of seed &c. when he hath begun the act with his body, they are both of them guilty of death by the Magistrate, or of cutting off, or of beating, or of chastisement, Maimonides in Issureibiah, ch. 1. sect. 10.

Vers. 21. of thy seed] that is, of any of thy children, [unspec 21] thy son or thy daughter, as Moses expoundeth it in Deut. 18. 10. See also Lev. 20. 2. through the fire] this word fire, is after expressed in Deut. 18. 10. and in 2 Kings 11. 3. which another Prophet expoundeth, burn in the fire, 2 Chron. 28. 3. which was the abominable custom of the heathens, so dedicating their children unto idols and Devils: and the like abomination, the Israelites committed in a valley near to Jerusalem, 2 Chron. 33. 6. Ierm. 32. 35. which King Josiah abolished, when he defiled Topheth, which was in the valley of the sons of Hinnom; that no man might make his son or his daughter, to pass through the fire to Molech, 2 King. 23. 10. This sin is here forbidden amongst whoredoms and incests, because even it is spiritual whoredom; as in Lev. 20. 5. it is called a going a wh • ring after Molech. The manner of doing this wickedness, it not now certainly known: but is thought to be done two ways, some being burned to death, othersome made to pass only between two fires, for a sign of consecration. So of Achaz King of Judah, it is said, he burnt his sons in the fire, 2 Chron. 28. 3. and of the Jews, that they burnt their sons and their daughters in the fire, Ierm. 7. 31. and that they burnt their sons with fire, for burnt offerings unto B •• l, Ierm. 19. 5. yea they sacrificed their sons and their daughters unto Devils; and shed innocent blood, the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan. Psal. 106. 37. 38. R. Bechai (on Lev. 18) saith that the parents were persuaded, that by this sacrifice, the rest of their children should be delivered from death, and that they themselves should prosper for it, all days of their life. Of the manner of consecrating and not killing their children, the Hebrews write thus; There was a great fire kindled, and (the father) took some of his seed, to deliver the same unto the Priests that served the fire▪ and the same Priests gave the son unto his father, after that he was delivered into their hand, to cause him to pass through the fire, by his leave: and the father of the son, was he that made his son pass through the fire, by the leave of the priests, and he led him through on his feet, from one side to another, in the midst of the flame; but burned him not to Molech, after the manner that they burned their sons and their daughters to other Idols; but this service named Molech, was by passing through only. Maimonides treat of Idolatry, ch. 6. sect. 3. And for the manner of killing their children, in the honor of Molech, it is thus recorded in an Hebrew commentary called Ialkut, upon • erm. 7. sol. 61. col. 4. Though all (other) houses of Idolatry were in Jerusalem, yet Molechs house was without the city, in a place apart. How was Molech made? It was an Image having the face of a Bullock, and hands spread abroad, like a man that openeth his hands, to receive somewhat▪ Within, it was hollow: and for it there were seven chapels built, before which this image was set. Who so off •• d a foul or dove, went into the first chapel▪ if he brought a Lamb, he went into the second; if a Ram, into the third; if a calf, into the fourth; if a bullock, into the fi • t, if an Ox, into the sixth; and if he offered his son, he went into the seventh. He kissea Molech, as (in Hos. 13. 2.) Let the sacrificers of men, kiss the calves. The son was set before Molech, and Molech having fire put under it, was made burning hot. Then the Priests taking the child, put him into Molechs burning bands: and to the end that the father might no hear the cry of the child, they did beat upon Tabers: thereupon was the place called Tophet; of Toph, which is a Taber. But of these things, we have no certainty, save that the scriptures witness such impiety to have been in Israel. Molech] the name of an Idol, or Star, which the Ammonites and other heathens worshipped, called also Moloch, Amos 5. 26. and Milcom, 1 King. 11. 5. 7. and was so named, as being Melech, King; wherefore the Greek translateth it Archon a Prince: and is thought of some to be the star Saturn, the highest of all the Planets, unto which the Carthaginians are said to have sacrificed the best of their sons, Diodorus. Sicul. l. 20. and likewise the Phoenicians, Euseb. praep. Evang. lib. 4. Others think it was the Sun, which is as King and chief of all the Planets, and whom the Phoenicians worshipped by the name of Be • l samen, that is, Lord of heaven, as Sanchonjatho testifieth, in Euseb. Evang. praep. lib. 1. called in the holy Scriptures Baal. And this seemeth probable, for whereas in Tophet in the valley of the sons of Hinnom, they used to make their children pass through the fire to Molech, 2 King. 23. 10. Jeremiah saith they offered them unto Baal, • e • m. 19. 5. compared with Ierm. 7. 31. and Ier. 32. 35. So either it was a star, as the Prophet saith, the star of your God, Amos 5. 26. or, the multitude of stars, as Stephen saith, God gave them up to worship the host of heaven, Act. 7. 42. which another Prophet confirmeth, saying, They shall spread them before the Sun, and the Moon, and all the host of heaven, whom they have loved, and whom they have served: Ier. 8. 2. Of like sort were Adram melech, and Anam-melech the God's of Sepharvaim, unto whom that people, burnt their children in fire, 2 King 17. 31. Of this Idol Molech, R. Solomon (on Ierem. 7. 31.) saith; there was an Image of brass, set up in the valley of Hinnom near Jerusalem, after the form before noted out of Ialkut. not profane] or, not pollute, not prostitute: it is contrary to hallowing or sanctifying, Lev. 22. 32. And as God's name is profaned funday ways, Lev. 21. 6. and 19. 12. so in special by idolatry; as when they applied God's name or word, to the service of Molech forementioned, or the like. The Hebrew doctors among other things, do apply this unto the giving of ones life for the truth and religion of God; saying: