Annotations on the Pentateuch - Psalms - Song of Songs

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth the thirtieth section, or lecture of the Law. See Gen. 6. 9.

BE holy] that is, separated from sin, & dedicated [unspec 2] unto God, and his obedience; which is the sum of the first Table, yea of all the Law. The Apostle openeth it thus; As obedient children, not fashioning yourselves, according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation: because it is written, Be ye holy, for I am holy, 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44.

Ver. 3. fear] or reverence. This openeth the fifth commandment, Honor &c. Exod. 20. 12. showing [unspec 3] that it implieth inward reverence, as all the Law is spiritual, Rom. 7. 14. And here the mother is named before the father, which is not usual. See the notes on Exod. 20. 12. The Hebrews say, It is written, Honor thy father and thy mother, Exod. 20. 12. it is also written, Honor the Lord with thy substance, Prov. 3. 9. Again it is written, Ye shall fear every man his mother and his father, Lev. 19. 3. it is also written, Thou shalt fear the Lord thy God, Deut. 6. 13. as he commandeth the honor of God's great name and his fear, so he commandeth the honor and fear of parents. He that curseth his father or mother, is stoned: and he that blasphemeth (God) is stoned: loe he maketh them equal in punishment. For honor, the father is set before the mother; and for fear, the mother before the father: to teach that they are both alike for honor or for fear. What is this Fear? It is not to stand in his place, nor sit in his place, nor to oppose his words, nor to carpe at his words, nor to call him by his name either living or dead; but to say Sir, or my Lord, my Father, Maimonides in Misneh. tom. 4. treat. of Rebells, chap. 6. sect. 1. &c. Sabbaths] in Chaldee, Sabbath days: both the seventh day, and all other days of rest, which were likewise called Sabbaths, Lev. 23. 32. See the annotations on Exod. 20. 8.—11. I am Jehovah] This is a ground and reason of these, and almost all the other precepts following; as it was prefixed before the ten Commandments: see Exod. 20. 2.

Vers. 4. Turn ye not] to weet, your faces: or Look not, Regard not: in Greek, Follow not. It implieth also the turning-away of the heart, Deut. 30. 17. and 29. 18. But from this word, the Hebrews say, that it is forbidden even to look-attentively, on the similitude of an image. Maimonides treat. of Idolatry, ch. 2. sect. 2 Idols] called in Hebrew Elilim, which properly signifieth things of naught, nothing, vain, and naught worth: according to the nature of which name, Paul saith, we know that an Idol is nothing in the world, and that there is none other God but one, 1 Cor. 8. 4. Elim signifieth, God's; Elilim, 〈◊〉 God's; which the Greek here nameth Eidda, whereof our English Idols is derived: in the Chaldee they are called Errors, or Aberrations. And Elilim is applied to other things also, which are of no value; as in Job 13. 4. Physicians Elil, that is, vain or of no value, & in Ier. 14. 14. false prophets prophesied Elil, a thing of naught. And as Images, are the same that Idols, in signification, so Images of silver and gold, are called Elilim Idols, Isaiah 2. 20. So that hereby God forbiddeth the transgression of the first and second commandments. And the Hebrew doctors say, It is not Idolatry only which a man is forbidden to turn after it in his thought; but every thought which occasioneth a man to deny any of the fundamental points of the Law, we are warned that it come not into our heart, &c. Maimonides treat. of Idolatry, ch. 2. s. 3. molten God's] Hebrew, gods of melting: meaning Images, God's of silver and of gold, as Exodus 20. 23. such as was the mo 〈…〉 calf, Exod. 32. 8. 31. The Prophet calleth them teachers of lies, Habak. 2. 18. yet unto such, Idolaters said, ye are our God's, Isaiah 42. 17.

Vers. 5. of Peace-offerings] or of payments, whereof [unspec 5] see Lev. 3. 1. for your favorable-acceptation] that it may be acceptable to God for you: see the notes on Lev. 1. 3. This sense Sol. Rashi giveth of these words here. Some do understand it, at your own will, such as you like best to offer: but the 7. verse following, showeth the former interpretation 〈◊〉 there to be meant. Though this later also is good, and may be implied; and is so expounded by C 〈…〉 kuni, that they should give their good will therein, and not grudge or have an evil eye in that which they offered before the Lord. For some men (saith he) do not offer with the heart, but because they see other men do so, and it were a shame for them, if they should not do likewise. But another meaning (saith he) may be this, Do the thing that may be for your favorable-acceptation, as that it be eaten on that day, or on the morrow.

Vers. 6. burnt] as being polluted by over long keeping it. See these things opened in Levi 〈…〉 7. 18. 19.

Verse 7. eaten at all] or, any of it eaten: Hebrew, eating eaten. a polluted-thing] or, abominable, is Greek, unsacrificeable; but Aquila turneth it 〈◊〉 in Greek Apobleton, a thing to be rejected, which word Paul useth, in 1 Tim. 4. 4. See the notes 〈◊〉 Lev. 7. 18.

Vers. 8. his iniquity] in Greek, sin, meaning [unspec 8] punishment for his iniquity • see the notes on Levite. 7. 18. the holy thing] Hebrew, the holiness; in Greek, the holy things. that soul] that is, as the Chaldee translateth, that man shall be destroyed: see Lev. 7. 18. In Greek, the souls that eat it, shall be destroyed out of their people.

Vers. 9. not wholly-rid] or, not make a full-end, not [unspec 9] make clean-riddance, of the corner of thy field, to reap the same. The like is after, in Levite. 23. 22. corner] that is, the outside, or utmost-part: the corner may also be understood for many corners. The Hebrew canons declare it thus; He that reapeth his field, must not reap all the field wholly; but must leave a little standing corn for the poor, in end of the field, (Lev. 23. 22.) whether he cut it, or pluck it up: and that which is left, is called the Corner [Peah.] And as he must leave of the field, so of the trees, when he gathereth their fruits, he must leave a little for the poor. If be transgress, and do reap all the field, or gather all the fruits of the trees: he must take a little of that which he hath reaped, or of that which he hath gathered, and give it to the poor; for the giving of it is a commandment. Yea though he have ground it, or baked it into bread, yet he must give thereof a corner to the poor. If all w ^ch he hath reaped, be lost or burnt, before he hath given the corner, then is he to be beaten: because he hath transgressed a probibition and cannot confirm the commandment thereof, which unto him is broken off. Maimonides in Misneh tom. 3. in Mattanoth gnanijim, ch. 1. sect. 1. 2. 3. What is the measure of the Corner? By the Law, there is no measure set for it; if he leave but one ear of corn, he is discharged. But by the words of the Scribes it must be no less then one of sixty. And a man may add more then one of sixty, according to the greatness of the field, or multitude of the poor, or blessing of the seed. As if the field be very small so that if he leave thereof the sixtieth part, it will not benefit a poor man, then is he to add unto the measure: and so if there be many poor, be addeth. And if he did s • w little, & reapeth much because it is blessed: he addeth according to the blessing. And who so addeth more unto the corner, he shall his reward increased, and there is no measure of this addition. They leave no corner, but 〈◊〉 the end of the field; to the end that the poor may know the place whither to come, &c. At three times in the day they part the corner for the poor; at morning, and at midday, and at the evening sacrifice. [that is, 3. of the 〈◊〉 in the afternoon] and the poor that comes not at 〈◊〉 of these times, they suffer him not • o take any away; 〈◊〉 there may be a set time, for the poor, to come together all of them, to take, it. If a man have two fields, he may not reap • the one wholly, and leave in the other a 〈…〉 them both; for it is written, the corner OF THY FIELD: but he must leave in everyone 〈…〉 for the same. He that soweth his field with one kind (of seed;) though he make therein two threshing 〈◊〉 , he leaveth but one corner. If he sow two kinds of seed, though he make but one floor, he must give a 〈◊〉 for 〈◊〉 one sort, by it self; and a corner for the other sort, 〈◊〉 itself. If he sow it with •• o kinds of wheat 〈◊〉 two kinds of barley; then, if he make but one floor, he giveth but one corner; if two floors, he giveth two cor • ers. Maimonides in Mattanoth gn 〈…〉 im, (or treat. of Gifts to the poor) c. 1. sect. 1. 2. 3. 15. and ch. 2. s. 12. 17. and c. 3. s. 1. 14. in reaping] or, to reap the same: which in Lev. 23. 22. Moses explaineth thus, when thou reapest. glean] or gather. the gleaning] or gathering, that is, the ears of corn which fall off, as the Greek version explaineth it. So the Hebrews say, the gleaning is that which falleth out of the sickle in the time of reaping, or that falleth out of the hand when he gathereth the cares and reapeth; if so be that which falleth be but an ear, or two. But if there fall three together, those three are the owners of the field. And that which sallethfrō after the sickle, or from after the hand though it be but one care, is not for gleaning. He that plucketh up things which are to be plucked, that which falleth from under his hand, is for gleaning. If he reap and there be left an ear unreaped, if the top of it reach to the other standing corn which is thereby, so that he may reap it with the other standing corn, it is the owners of the field; if not, it is for the poor. If the wind scatter the corn, so that the harvest of the owner of the field, is mixed with that which is to be gleaned, then they measure the field, how much gleaning it is meet for to afford, and they give (so much) to the poor. If (the owner) have transgressed, and gathered the gleanings, though he have ground it, and baked it, he must give it to the poor. If it be lost or burnt, after it is gathered, before it be given to the poor; he is to be beaten. Mai. in Mattanoth gnanijim, ch. 4. sect. 1.—5. and c. 1. s. 4.

Vers. 10. not gather-the-single-grapes] that is, the [unspec 10] grapes which grow single, and not in clusters; such the owner of the vineyard might not gather, but leave them for the poor. Gnoleloth are single-grapes Isaiah 24. 13. Hobad, verse. 5. differing from the clusters of grapes, Mich. 7. 1. So the Hebrews explain this law, saying, Gnoleloth are little clusters which are not thick, as clusters which are not compact together, and whose grapes are not joined one upon another, but dissevered. And it is called Gnolel, because it is to the other clusters as (gnolel that is) achild to a man, &c. and single berries, they are gnoleloth. A branch whereon there is a cluster, and single grapes on the twig of the branch, if the single grapes be cut off with the cluster, they are the owners of the vineyard; if not, they are for the poor. If a vine-yard have all single grapes it is for the poor, as it is written, THOU SHALT NOT GATHER THE SINGLE GRAPES OF THY VINE-YARD, although it be all single grapes. And no single grapes or particular berries are due (to the poor,) but in the vineyard only. Maimonides in Mattanoth gnan. ch. 4. sect. 17. &c. the grapes-that-are-brokenoff] or, the particular-berries. The Hebrew Peret, which hath the signification of parting, breaking, and falling off, meaneth here such particular grapes as are broken and fall off from the clusters in the vintage. That as in the field, the corner was that which was left growing, and the gleaning was of the ears that fell away in the reaping: so the single grapes, were such as grew not in clusters; and the Peret, are grapes broken and fallen off in the gathering. So the Greek translateth it, Rhogas, that is, berries-broken-off; and the Chaldee Nithra, is of like meaning; and the Hebrews expound it to be particular berries one or two, that are brokenoff from the cluster, in the time of the grape-gat hering: but if there be three berries together, or moe; they are not Peret, nor left for gleaning, but are the owners. Yet that which is thrown to the earth, in the grape gathering, they count for Peret, though it be half a cluster, or an whole one: so that he that putteth a basket under the vine, in the time when he gathereth grapes (to save for himself those which so fall off) he robbeth the poor: Maimonides in Mattanoth gnan, chap. 4. sect. 15. 16. Besides the fruit of the vine, other fruits that are for food, are implied in this law; therefore in Deut, 24. 20. Moses mentioneth the like of the Olive tree: and there in the verse 19. he addeth another branch of this law, touching a sheaf forgotten in the field, which must not be fetched again, but left for the poor. So the Hebrew doctors understand this precept largely; for by harvest and reaping, they say is implied whatsoever, is like unto harvest, that it is bound to yield a corner for the poor; as all kind of grain in the field, and all pulse, as rise, millet, lentils, also nutts, almonds, pomgranats, grapes, olives, dates, and all such like; whatsoever is for meat, and groweth out of the earth, and is gathered as an harvest Therefore herbs are free from paying this duty, because they are not gathered and laid up for men's livelihood, but garlic, and onions, must pay the corner, because, they are dried and brought into the house for provision. So they say, There are four gifts for the poor, in the vineyard: the grapes that are broken. off, and the single-grapes, and the corner, and that which is forgotten. Three gifts, are from the revenues of the field; the gleaning, and that which is for gotten, and the corner. And two, from trees; that which is forgotten, and the corner, Maimonides in Mattanoth gua • ijim, ch. 2. sect. 1. 2. and ch. 1. sect. 7. thou shalt leave them] Hence the Hebrews gather, that the poor have nothing to do with these gifts, until the good-man of the house have separated them purposely. Therefore a poor man, that seeth a corner in the end of a field, may not touch the same, (upon pain of robbery,) until he know that the master of the house knoweth thereof. After they are thus left, the master of the house hath no right in them, but the poor may come and take them, yea though it be against the masters will. Maimonides, ibidem, ch. 2. sect. 14. and ch. 1. s. 8. And whereas the master of the family was to give the first fruits to the Pricsts, Numb. 18. 12. and the tithes to the Levites, Numb. 18. 24. and a second tithe, for him and his to eat before the Lord, Deut. 12. 17. 18. these gifts, were to be left for the poor, before any of the other: and every third year, that a tithe, was also given to the poor, Deut. 14. 28. 29. besides other relief, Deut. 7. 8. so merciful was God, to the poor of his people. Neither might they be defrauded of these gifts, under color of religion; If a man sanctified his vineyard, (to the Lord,) after single-grapes were known to be in it: the poor had these single-grapes not withstanding: and if the tithe were given to a Levite, and single-grapes were found therein, he was to give them to the poor. Maimonides in Ma •• gna • . ch. 4. sect. 23. 26. Now who those poor were, to whom these gleanings, single grapes, corners, &c. did belong, the Hebrew canons declare thus; Who so hath two 〈…〉 dred Zurims, [that is, fifty shek else of silver, for a 〈◊〉 is the fourth part of a shekel; and what the shekel is, see the notes on Gen. 20. 16] let him not take of the gleaning, or of that which is forgot, or of the corner, or of the tithe of the poor. If he have 200 lacking one, be may take. If they be pawned to his creditor, or be for his wives dowry, them also be taketh. And they cannot bind him to sell his house or stuff. Talmud Bab. in Peah, ch. 8. s. 8. for the stranger] and for the father less, and for the widow, Deut. 24. 19. By the stranger is chiefly meant the proselyte (as the Greek here translateth,) converted to the faith, though others are not forbidden, because in these gifts, was no holiness at all, as in other things that were sanctified. The Hebrews say, every stranger spoken of, in the gifts to the poor, is not meant, but of the righteous stranger. For loe he saith of the second tithe, And the Levite shall come, and the stranger, (Deut. 14. 19.) the Levite is within the covenant, so the stranger is within the covenant. Notwithstanding they withhold not the poor heathens from these gifts. It is said, thou shalt leave them for the poor &c. all the while that there are poor men to require them. If the poor cease to seek or come again for them, that which is left, is free for any man to take. And he is not bound to give (the poor) the price of thē; for it is not said, he shall give them to the poor, but be shall leave them. And it is not meet to leave them for beasts and birds, but for the poor: and loe there 〈◊〉 poor. After that the poor are gone into a vineyard & come away: the grapes which remain afterward, are 〈◊〉 for any man; &c. Maim. in Mattanoth gnan. chap. 1. sect. 9. 10. 11. I am Jehovah,] by whose commandment, this law was stablished in Israel, to the end that they might remember their own poverty and bondage which they endured in Egypt; and that by doing these works of mercy, the Lord might bless them, in all the work of their hands. Which reasons, M ses rendteth of this precept, in Dent. 24. 19. 22.

Vers 11. not steal] see the notes on Exod. 20. 15. [unspec 11] In that he speaketh as to many ye shall not, Chazkuni here gathereth, that he that seeth one steal, 〈◊〉 holdeth his peace, he also stealeth as doth the principal in the theft. falsely-deny] in Greek, not lie; it is a general word for lying, or denying of things in respect either of God, as Prov. 30. 9. or of men, as Lev. 6. 2. And unto this latter, of denying other men's goods that are in their hand, do the Hebrews refer this prohibition. Maimonides rom 3. treat. of Oaths, ch. 1. s. 8. deal falsely] or lie, in violating covenants, as Gen. 21. 23. Psal. 44. 18. or swearing falsely, or any other way.

Ver. 12. to falsehood] or falsely; in Greek, to an unjust [unspec 12] thing; The contrary is required, Thou shalt swear, the Lord liveth, in Truth, in Judgment, and in Instice. Ierem. 4. 2. And God's Name is of large signification, as is noted on Exod. 20. 7. so that whether one use any of God's proper names, or describe him by other words, as he that liveth forever, be that created heaven and earth, &c. (as Rev. 10. 6.) or any the like, it is a full oath. And by swea 〈…〉 , is understood cursing also, which is of the same nature, as in Gen. 24. 8. 41. the same thing, is called an 〈◊〉 , and a curse (or exsecration.) So the He 〈…〉 canons say: Whether one swear by (God's) proper name, or by any of his surnames; as by him whose 〈◊〉 is Gracious, or whose name is Mercisull, or any the like an any language: loe it is a full oath. And so an 〈◊〉 , and a curse, is an oath. As when a man saith, Cursed 〈◊〉 be of the Lord, or of him whose name is Gra 〈…〉 Merciful, who soever hath eaten this thing, and himself hath eaten it: loe he hath sworn falsely. Likewise 〈◊〉 that saith nay, nay, twice, by way of oath; or yea, yea, and mentioneth God's name or surname, loe it is as if he 〈◊〉 sworn. And so he that promiseth I will not do this or that, and mentioneth God's name or surname: it is an oath, Maimonides in Misneh, tom. 3. treat. of O 〈…〉 es, ch. 2. sect. 2. &c. not Profane] or, pollute, but contrariwise shalt sanctify it; as Levite. 22. 32. The wordnet, in the former branch, is here again necessarily understood, as often in the scripture: and so the Greek version addeth it, ye shall not profane. By this, not only false, but rash, vain, unadvised, needless oaths, and all other abuses of God's name are forbidden: as is noted on Exodus 20. 7. The Hebrews say, Although he that sweareth vainly or falsely, bebeaten (by the Magistrate,) and being a sacrifice (to the Priest,) yet is there not a 〈…〉 made thereby, for all the iniquity of his oath; for it is written, (in Exodus. 20. 7.) the Lord will not hold him innocent: he is not freed from the judgment of (the God of) heaven, until be have his payment from him, for the great Name which he hath profaned, as it 〈◊〉 written, Thou shalt not profane the name of the Lord thy God: I am the Lord. Therefore a man must beware of this iniquity, more then of all transgressions. This is me of the heavy iniquities; although for it there be as eutting off, nor death, by the Magistrates, yet is 〈◊〉 in it a profanation of the holy Name, which is greater then all iniquities. It is necessary to warn children much, and to teach their tongues the words of truth, without swearing; that they fall not into a custom to swear continually, as do the heathens. And this thing 〈…〉 eth as a dury upon their parents, and upon school 〈…〉 sters. And it is a great good thing, for a man 〈◊〉 to swear at all. Maimonides treat of Oaths, ch. 12. sect. 1. 2. 8. 12. Accordingly are we to understand the doctrine of our Savior, when he saith S 〈…〉 not at all, Mart. 5. 34. Whereby he forbiddeth not the lawful use of oaths commanded of God, Deut. 6. 13. but all abuse in common speech, which was and is accustomed most sinfully, to the high dishonor of God.

Vers. 13. fraudulently-oppress] in Greek, do 〈…〉 , [unspec 13] or injury. This word signifieth to oppress by 〈◊〉 ; the next, to oppress-by-violence: see the 〈◊〉 Lev. 6. 2. Both these, did John the Baptist 〈…〉 bid unto the soldiers, Luk. 3. 14. rob] or, violently-oppress, and pluck-by-force, as it is said of Ben • jah, he plucked the spear out of the Egyptians 〈◊〉 , 2 Sam. 23. 21. For these sins fraudulent 〈…〉 , and robbery, the Prophets do often blame Israel, Ezek. 22. 29. Ier. 22. 3. Isaiah 3. 14. Eccles. 4. 1. Psal. 62. 11. It cometh from covetousness, as is said, they covet fields, and take them by rapine, Mich. 2. 2. and proceedeth unto murder, as he that is greedy-of-gain, taketh away the life of the owners thereof: Prov. 1. 19. The Hebrews say, Who so desireth his neighbors house, wife, goods, or any other thing which it is possible for him to get of him: when he hath thought in his heart how he might get that thing, and his heart is allured with the thing, he transgresseth this Law, Thou shalt not desire, Deut. 5. 21. and Desire is not but in the heart only. Desire bringeth a man to Coveting, and Covetize bringeth him to Robbery. For if the owners will not sell the thing, though he would give a great price, then falleth he to rapine, Mic. 2. 2. And if the owners stand up against him to rescue their goods, or to forbid him to rob, then he falleth to shedding of blood. Go and learn by the fact of Ahab and Naboth. Loe thou mayest learn that he which Desireth, transgresseth one prohibition; and he that getteth the thing which he desireth, by importuning the owners, or requesting it of them, transgresseth two prohibitions; therefore it is written, Thon shalt not Covet, and Thou shalt not Desire. And if he take it by robbery, he transgresseth three prohibitions. And who so robbeth his neighbor of the worth of a farthing, is as if he took his life from him, Prov. 1. 19. Maimonides in treat. of Robbery. ch. 1. s. 10. &c. If a man find and keep back a thing which his neighbor hath lost, he transgresseth also this Law; as is noted on Deut. 22. 1. the work] that is, the wages for the work: as the Greek translateth it wages. So in Job. 7. 2. an hireling looketh for his work, that is, for the reward of his work: and in Ier. 22. 13. Woe unto him, &c. that useth his neighbors service for naught, and giveth him not his work; that is, his wages. So Christ saith, My work is with my God, Isaiah. 49. 4. that is, my reward: and these two are joined, as belonging to the same, as the Lord's reward is with him, and his work before him. Isaiah 40. 10. that is, his recompense for work. This is a particular instance, of the foresaid oppression, as Moses after showeth, saying, Thou shalt not fraudulently-oppress an hired servant &c. at his day thou shalt give him his hire: Deut. 24 14. 15. So in Malac. 3. 5. where God threateneth judgment for this sin. See more, in the notes on Deut. 24.

V. 14. not curse] or, as the Greek translateth, not [unspec 14] speak evil of the deaf: or, not revile; as in Exod. 22. 28. is spoken of the Magistrates; here it is spoken of the deaf, who cannot hear, nor thereat be offended: so by proportion it is meant of all other; even of enemies, as Bless your persecutors; bless and curse not: Romans 12. 14. By the Hebrew canons, if a man cursed, not a ruler only, but any one of Israel, be was to be beaten: which they grounded upon this Law, Thou shalt not ourse the deaf: and wherefore mentioneth he the deaf? For that, though it be one that heareth not, neither is grieved for the curse, yet is he to be beaten for his cursing. He that curseth any of Israel, man or woman, great or small, he is once beaten: and if he curse a Judge, he is twice beaten; and if he curse the Ruler (or Prince) he is thrice beaten. He that curseth himself, is beaten, as he that curseth others; for it is written (in Deut. 4. 9.) Take heed to thyself, & keep thy soul, Mai. in Sanbedrin, c. 26. s. 1. 2. 3. not put] Hebr. not give a stumbling-blocks, or (as the Greek translateth it) a scandal: which as it should not be before the blind, so neither before any, as it is written, let no man put a stumbling-blocks, or a scandal in his brothers way, Rom. 14. 13. and Woe unto the world, because of scandals, Mat. 18. 7. Generally this forbiddeth all occasion of error or fall unto any, especially to the blind and ignorant; for Cursed is he that maketh the blind to err out of the way, Deut. 27. 18. And as the soul is more precious then the body, so the sin is greater to put a scandal of sin, or stumbling-block of iniquity, before the consciences of the weak or ignorant, Rom. 14. 13. and 16. 17. 1 Cor. 8. 9.—13. Rev. 2. 14. Sol. Rashi expoundeth Moses thus, Before him that is blind in a matter, do not give such counsel as is unmeet for him.

Vers. 15. unrighteousness] or injurious evil: it is a general word for all in justice either in heart, as [unspec 15] Psalm 58. 3. or with mouth, as Mal. 2. 6. Job 27. 4. Isaiah 59. 3. or with hand and act, Psalm. 7. 4. Ezek. 18. 8. and applied sometime in special to unrighteousness in judgment; as here, and in Psal. 82. 2. All that do this, are an abomination to the Lord, Deut. 25. 16. respect the person] or, lift up (or accept) the face, which is to show favor, and to grant ones request: which sometime is taken in the good part, as is noted on Gen. 19. 21. and may be observed in 2 King. 3. 14. Lam. 4. 16. but in cases of judgment, it usually denoteth partial carriage, and respect of one man's face or person, more then of another's, which God forbiddeth here, and in Deut. 16. 19. Prov. 18. 5. Job. 13. 10. Psal. 58. 3. I am. 2. 1. 9. of the poor] though in respect of his poverty he may seem to be pitied, yet God would have all partiality in judgment to be avoided. honor the person] or, countenance the person (or face) of the great: as in Exod. 23. 3. we are forbidden to countenance (or honor) the poor. The Gr. translateth Thaumases, which properly is to admire, but used for honorable-respect, as is noted on Gen. 19. 21. in justice] or, with righteousness. Of this, see the annotations on Deut. 16. 18.

Vers. 16. not walk a talebearer,] or, calumniator, or not walk with talebearing, and crimination. The [unspec 16] Hebrew Rokel, properly signifieth, a merchant, or traffiquer up & down with spices, or other things, 1 Kings 10. 15. Ezek. 27. 15. 17. 22. 23. Whereupon Rakil (the word here used) is a talebearer or accuser, that maketh merchandise as it were of words, uttering them as wares, going from place to place, to hear, and to spread-abroad criminations of other men. His property is described to be a revealer of secrets, Prov. 1 • . 13. and 20. 19. his end, to shed blood, Ezek. 22. 9. yet pretending friendship and good neighbourhood, Ierm. 9. 4. 5. Wherefore the Greek translateth it here, Thou shall not walk with guile, and in Prov. 11. 13. and 20. 19. he is called in Greek double-tongued. The Holy Ghost in the New Testament seemeth to call him in Greek Diabolos, that is, a false-accuser, calumniator, or make-bate, 2 Tim. 3. 3. 1 Tim. 3. 1 • . and so Aquila (an ancient Greek interpreter) translateth Rakil, Diabolos, in Prov. 11. 13. And to this the Chaldee version agreeth, saying, Thou shalt not d • v • lge accusations, (or criminations,) among thy people. Which phrase is used in Dan. 6. 24. of those men which made accusations against Daniel, (there translated in Greek Diaboliontas.) Hereupon Diabol • s the Devil hath his name of calumniating and accusing the brethren. Rev. 12. 9. 10. whom the Syriac in Matt. 4. and other places, calleth a Divulger of accusations, or criminations. So that the Hebrew Rakil, is in Greek Diabolos, in English, a Calumniator, 〈◊〉 Make-bate, a Devil, (as Judas is called a Devil; John 6. 70.) Therefore this sin is great, & when it spread in Israel, that they (w ^th their other sins) walked as talebearers: they were called reprobate silver, because the Lord had rejected them, Ier. 6. 28. 30. The Hebrew doctors explain it thus; He that backbiteth his neighbor, transgresseth against this Law, Thou shalt not walk a talebearer among thy people, (Levite. 19.) and though they be not beaten for this thing, ye • it is a great iniquity, and occasioned the killing of many souls of Israel; therefore this is joined next unto it, Thou shalt not stand against the blood of thy neighbor, (Levite. 19. 16.) Go and learn what befe 〈…〉 unto D •• g the Edomite. (Psalm 52. 1 Samuel 22. 9.—19) Who is a Talebearer (Rakil) He that is loden with words, and goeth from one to another, and saith, Thus said such a one; or, Thus have I heard of such a one: although the thing be true, yet such a man marreth the whole world. Maimonides in Misneh, tom. 1. in Degnoth chap. 7. sect. 1. 2. And as this Law, immediately followeth the former about the Judges; so the Hebrews apply this precept unto thē, saying, It is unlawful for any of the Judges, when he goeth out from the judgment hall, to say, I am he that doth 〈…〉 quit, or condemn; and my fellows are against me: 〈◊〉 what can I do, seeing they are moe then I. And if he 〈◊〉 speak, he is in the compass of this, HE THAT WA •• ETH as A TALEBEARER, REVEALETH SECRETS: (Prov. 11. 13.) Maim. in Sanhedrin, ch. 22. s. 7. Whereto the Greek version of that place agreeth; A double-tongued man, revealeth counsels (or secrets) 〈◊〉 the Synedrion (or Council.) And so in Proverbs 20. 19. The Ierasalemy Targum followeth the formet exposition, but with another phrase, expounding this Law thus: My people the house 〈…〉 rael, ye shall not follow the third (or the threef •• ) tongue against your neighbors: meaning hereby, the slanderous or calumniating tongue. So 〈…〉 Psalm 101. 5. He that slandereth, (or hurteth with the tougue,) is translated there by the Chaldee, He that speaketh with a third tongue: and in Psal. 140. 12. A man of tongue, that is, an evil tongued, or evil speaker, the Chaldee expounds it, A man which speaketh with a third tongue, And hence is that phrase of Jesus ben Sirach, in Ecclus. 28. 14. A third tongue hath disquieted many: and in v. 15. A third tongue, hath cast out virtuous women; meaning, calumniators & backbiters. These are called of the Hebrews treble tongued, for the much hurt which they do, to their neighbors whom they calumniate, and to whom they tell it, and to themselves. Our wise men have said, the evil tongue ki 〈…〉 three; the speaker, and the receiver, and him that is spoken against; but the receiver more then the speaker▪ Maimonides in Degneth, chap. 7. sect. 3. 〈◊〉 against the blood] that is, not stand and see thy neighbors blood spilled, & thou withdraw thy help from him either by word or deed. So the Hebrews explain this Law, saying; He that pursueth his neighbors to kill him, all Israel are commanded to deliver the pursued from the hand of the pursuer, yea though it be by the life of the pursuer. As, if he hath been neighbors to leave off, and yet he pursueth him, &c. he may be killed. And if they can deliver him with the less of some of the pursuers limbs, as by striking off his hand, or breaking his leg, or striking out his eye, let them do it. Who so can deliver him, by bereaving the pursuer of a limb, and doth not, but killeth the pursuer: that man sheddeth blood, and is guilty of death; how be it, the Magistrates may not put him to death. Whose can deliver, and doth not; transgresseth this law, Thou shalt not stand against thy neighbors blood. And so be that seeth his neighbor sinking in the sea; or thieves, or some wild beasts coming upon him, and can deliver him, either by himself, or by hiring of others to deliver him, and doth not: or that hath heard, that infidels or other wicked have purposed his evil, or bid asnare for his neighbor, and he discloseth it not unto him, and the like: he that thus doth, breaketh this Law, Thou shalt not stand against the blood of thy neighbor. Mamony tom. 4. tret. of Murder, ch. 1. sect. 6. 7. 13. 14. It implieth also all other ways whereby a man may keep himself or others from spilling innocent blood, as in case of judgment, or the like. So Targum Yerushalmi expoundeth it, Thou shalt not keep-silent the blood of thy neighbor, in the time that thou knowest the truth in judgment. And this Law is joined with the former of talebearing, as that which often causeth blood-shed: and the Prophet complaineth, In thee are men that carry tales, to shed blood, Ezek. 22. 9.

Vers. 17. not hate thy brother] by brother, is meant [unspec 17] here any other-man: therefore Christ blamed the Pharisees gloss, Thou shalt love thy neighbor, and hate thine enemy, and hath said unto us, Love your enemies: Mat. 5. 43. 44. And this Law followeth the former about blood, because Whosoever hateth his brother, is a murderer, 1 John. 3. 15. And because hatred often riseth of offenses, he commandeth to rebuke, and not to hate for such things: which the Hebrews explain thus; When one man sinneth against another, he must not inwardly hate him, and keep silence, as it is said of the wicked, And Absalom spake 〈◊〉 his brother Amnon, neither good nor bad, for Abs 〈…〉 hated Amnon, 2 Sam. 1 3. 22. but he is commanded to make it known unto him, and to say, why hast 〈◊〉 done thus unto me? Maimonides in Degnoth ch. 6. sect. 6. in thy heart] the Greek translateth, in thy mind (or thought,) which is an effect of the heart, as in luke 1. 51. there is mentioned the thought (or imagination) of their heart. So in Coloss. 1. 21. the Apostle speaketh of enemies in their mind: and I will write (my Law) in their heart, ler. 31. 33, is expounded in their minds, Heb. 10. 16. rebuking thou shalt rebuke] that is, thou shalt in any wise rebuke 〈◊〉 , plainly, soundly reprove. The original signifieth to rebuke with conviction or argument; by words to show what is right, and to refell the contrary: as to reason, Job 13. 3. Isaiah 1. 18. to convince Job 32. 12. to reprove, Isaiah 11. 4. And it is opposed both unto hatred nourished in silence, as here, and in 2 Samuel 13. 22. and unto flattery, Prov. 28. 23. The same Law is given by Christ, in Luk. 17. 3. If thy brother, sin against thee, rebuke him: and if he repent forgive him. This duty David desired, saying, Let the just smite me, &c. and let him rebuke me, Psalm 141. 5. and it is the means, both to nourish love among the wise, Prov. 9. 8. and to increase knowledge among the prudent, Prov. 19. 25. and to procure a goodblessing, Prov. 24. 25. The Hebr. doctors say, He that seeth his neighbor sin, or walk in a way not good; is commanded to admonish him to do better, and to certify him that he sinneth against himself by his evil deeds, as it is written, Rebuking thou shalt rebuke thy neighbor. He that rebuketh his neighbor, whether it be for things between him and him, or between him and God: he must rebuke him between him and himself (alone;) and speak unto him gently, and with a soft tongue, and let him know, that he speaketh not unto him but for his good, to bring him to the life of the world to come. If he receive it of him, it is well; if not, let him rebuke him the second and third time: and so continually a man is bound to rebuke him, until the sinner resist him, and say, I will not hear thee. Maimonides in Degnoth, ch. 6. sect. 7. not bear sin for him] This is the usual and proper meaning of the Hebrew words, as after in Leviticus 22. 9. Numbers 18. 32. and the Greek and Chaldee versions so explain it: and Chazkuni confirmeth it by the like: Gnalaiu (saith he) for his sake sake, as (in Psal. 44.) for for thy sake are we killed all the day, &c. It teacheth that he who rebuketh not his brother for sin, shall bear sin, (that is, punishment) for his sake, because he seeketh not to save a soul from death, as I am. 5. 20. therefore God will require his blood at his hand; as Ezekiel 3. 18. It may also be Englished, suffer not sin upon him, that is, leave him not in his sin, unreproved. And as a man may • ear sin for his brother, by leaving him unrebuked; so for not reproving him in good sort and in love, but in bitterness and to his reproach. And thus the Hebrews apply it, saying. He that rebuketh his neighbor, first let him not speak unto him hard words, to make him ashamed; for it is written, AND BEARE NOT SINNE FOR HIM, &c. Hereby a man is forbidden to shame an Israelite, how much more if it be in public. Our wise men have said, he that maketh his neighbors face ashamed publicly, shall have no inheritance in the world to come. Therefore a man must be warned that he put not his neighbor to shame publicly, be he small or great; nor call him by a name whereof he is ashamed &c. whereby is meant, in matters that are between a man and his neighbor. But in matters of (the God of) heaven, if he convert not in secret, they are to make him ashamed publicly, and divulge his sin, & put him to reproach openly, & despise & set him at • ought, until he return unto well doing: as all the Prophets in Israel did (unto such.) Maim. in Degnoth, ch. 6. s. 8.

Vers. 18. not avenge] The Greek translaceth, Let [unspec 18] not thy hand revenge. The Apostle openeth it thus, Beloved, avenge not yourselves, but give place unto wrath: for it is written, Uengeance is mine, I will repay, saith the Lord: Rom. 12. 19. Hereupon David said to Saul, The Lord avenge me of thee, but mine hand shall not be upon thee, 1 Sam. 24. 12. so Ierem. 15. 15. And Solomon saith, Say not thou, I will recompense evil: wait on the Lord, and he will save thee. Prov. 20. 22. What vengeance is, is shown in Ier. 50. 15. Take vengeance or her; as she hath done, do unto her. The Hebrews say, He that avengeth himself on his neighbor, transgresseth the Law, Levite. 19. 18. and although he is not to be beaten (by the Magistrate) for it, yet it is a very great evil. Avenging is thus; as when a man would borrow an axe of his neighbor, or the like; and he refuseth to lend it him: on the morrow his neighbor hath need to borrow an axe of him, and he saith, I will not lend it thee, because thou wouldest not lend me when I would have borrowed of thee; this is vengeance. But when he cometh to borrow, he should give it him with a perfect heart, and not reward him, as he hath done to him: and so in all like cases. And so David with a goodminde said (in Psal. 7. 5) If I have rewarded evil to him that had peace with me; yea I have released my distresser without cause. Maim. in Degnoth, c. 7. s. 7. nor keep] to weet, injury in mind, that is, not bear grudge: or, not observe the sons of thy people; which is spoken of such as would seem to forgive, but will not forget wrong, or unkindness. The Greek translateth, thou shalt not be angry (or bear inveterate displeasure;) the Chaldee, thou shalt not keep enmity. So God is said to take vengeance on his adversaries, & to keep (wrath) for his enemies; Nahum 1. 2. but to his people, not so, Ier. 3. 12. Psal. 103. 9. whose example herein, we are to follow, Matth. 5. 48. The Hebrews explain it by a similitude thus; As if Reuben say to Simeon, hire me this house, or lend me this ox, and Simeon will not. After a time, Simeon cometh to Reuben, to borrow or hire of him; and Reuben saith, L • e I lend it thee, and I will not do as thou didst, I will not repay thee according to thy deeds. He that doth thus, transgresseth this Law. THOU SHALT NOT KEEPE; but he should blot the thing out of his heart, and not keep it. For all the while that be keepeth the thing, and remembereth it; he is in danger to fall unto revenging. Therefore the Law cutteth off this keeping (in mind;) until he put the injury out of his heart, and remember it not at all. Maimonides in Degnoth, c. 7. s. 8. Chazkuni also explaineth it thus, Thou shalt not avenge, in work; thou shalt not keep, in thought. as thyself] This is the Second of the two great commandments, which our Savior saith is like unto the first, Thou shalt love the Lord thy God, with all thine heart, &c. and on these two commandments hang all the Law and the Prophets, Matth. 22. 37. 40. For this, thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this word, namely, Thou shalt love thy neighbor as thyself. Rom. 13. 9. To this we may add the Hebrews testimony, LOVE THY NEIGHBOVR AS THY SELFE: this is the great universal (precept) in the Law. R. Azai said unto him, IN THE IMAGE OF GOD MADE HE HIM: this is an universal (rule) greater then it: that a man should not say, forasmuch as I am despised, my neighbor shall be despised with me. R. Thancuma answered, if thou dost so, know whom thou despisest; for loe, he that loveth his neighbor, who is made in the Image of God, loveth the blessed God himself, and honoreth him. R. Menachem, on Levite. 19. Another writeth thus, Every man is commanded to love everyone of Israel, as his own body, Levite. 19. 18. Therefore he must speak in his commendation, and spare his goods, as he would spare his own goods, and as be would his own honor. And he that honoreth himself, by the dishonor of his neighbor, he hath no inheritance in the world to come. Maimonides in Degnoth, chap. 6. sect. 3.

Vers. 19. my statutes] in Greek, my law. This is [unspec 19] here repeated, lest the ordinances following which may seem to be small, should be neglected. Or, as this word Statute (or, Decree) is sometime used for God's ordinances in nature, bounding and limiting things, Psal. 148. 6. Job 26. 10. and 38. 33. Prov. 8. 29. so here he may intend the same, that his natural ordinances for the distinct kinds of things, should not be violated. let thy catted] or, cause thy beast, of any sort. The Hebrews say, He that causeth the male to ingender with the female which is not of the same kind, whether it be of cattle, or wild-beast, or fowl, yea though it be of the kinds of wild-beasts that are in the sea; he is to be beaten [of the Magistrates] by the Law, in every place; whether it be within the land [of Israel,] or without the same, Levite. 19. 19. and whether it be a beast or fowl of his own, or of his neighbors. Who so transgresseth, and causeth he • beast to ingender with another kind, that which is bred of them, is lawful for use. And if it be one kind of clean beasts, with another kind of clean beast; it is lawful to be eaten. Two kinds of beasts that are one like another, though they be mixed together, and one like another; yet for as much as they are of two kinds, it is unlawful to cause them to gender together: as a wolf, with a dog; a Roe bucke with a Goat; an horse, with a mule, &c. Beasts that are bred of divers kinds, if their dams be of one kind, it is lawful to let them gender together; but if they be of two kinds it is unlawful. As, a mule, whose damme is an asse, it is lawful to let him gender with a she-mule, if her damme be an asse. But if the damme of the mule, be a mare; it is unlawful 〈◊〉 let him gender, with a she-mule, whose damme is 〈◊〉 asse; and so in all other like cases. Maimonides in Mis 〈…〉 , tom. 3 in Kilajim (or treat. of divers-kinds) chap. 9. sect. 1. 3. &c. The reason of this law, may be partly to conserve the nature of things, as God first created them, and blessed them to increase and multiply, everyone after his kind, Gen. 1. 11. 12. 21. 24. 25. and 6. 20. which order he would have his people to keep, and not in vanity or curiosity of mind, to alter the shape and nature of the creatures, or seem to make moe then God created. Therefore Anah (one of the wicked,) is noted as the first that found out Mules, by the gendring of divers kinds: see the Annotations on Gen. 36. 24. And partly it might lead Israel to the simplitie and sincerity of religion, and to all the parts and doctrines of the Law and Gospel, in their distinct kinds: as Faith is necessary, Good works are necessary; but to mingle these together in the c 〈…〉 of our justification before God, is forbidden, G •• . 2. 16. and 3. 9. 10. 11. 12. The same is to be minded for the things of this nature, following. See also Deut. 22. 9. 10. 11. where in repeating this Law, the ploughing with an Ox and an Ass together, is forbidden. The Hebrew doctors say, He that causeth gendring of two kinds, it is as if he thought that the •• lie blessed God had not perfected whatsoever is needful, but himself would add moe creatures, and help in the creation of the world. And in the mixture of seeds, a man altereth the order of the creation, for it is written concerning them, AFTER HIS KINDE, (Gen. 1. 11.) And this is that which is said (in Levite. 19. 19.) YE SHALL KEEPE MY STATVTES; our Rabbin's have said, these statutes [or bounds] are those by which he hath bounded the world, &c. Also they say, wheresoever a STATVTE is spoken of, it is a Kingsdecree, &c. And the intendment is, that man should not alter the statutes of the Lord most high, for he then doth at one that changeth the Kings coin: he that changeth the kinds, and maketh mixtures of div • rs sorts in anything, is as a falsifier of the Kings coin. R. Menachem on Levite. 19. fol. 148. with a divers-kind] The Hebrew Kilajim, is a general word for all mixed things, as the Chaldee translateth it, as in beasts, seeds, garments, and the like. And it hath the name of Restraint or Prohibition, because such mixtures are forbidden. not sow thy field] not thy vineyard, Deut. 22. 9. and so by proportion, other the like, as trees, &c. The Hebrews explain it thus. He that soweth two kinds of seeds together, in the land of Israel, is to be beaten. Levite. 19. 19. As he that mixeth wheat and barley, or beans and lentiles together, and layeth them on the earth, and covereth them with mould; whether it be with his hand, or with his foot, or with an instrument; he is to be beaten. And it is unlawful for a man to let divers kinds of seeds grow in his field; but he must pull them up; though if he let them grow, he is not beaten. By tradition we have learned, that it is lawful for an Israelite to sow divers kinds of seeds, out of the land, (of Israel.) None are forbidden by the name of divers-kinds; but such seeds as are meet for man's meat; bitter herbs and other such like, meet for medicine or like uses; there is in them no respect of divers kinds of seeds. Divers kinds of trees, they are comprehended within this general rule, THOU SHALT NOT SOW THY FIELD, &c. As he that graffeth one tree in another, as the griffe of an apple tree, in a pome-citron tree, or a citron in an apple-tree; Loe such are to be beaten by the Law, whether within the land, or without the land; and so he that planteth an herb in a tree, &c. And it is unlawful for an Israelite to let an heathen graff trees with divers-kinds for him. But it is lawful to sow seeds of grain, and seeds of trees together; and lawful likewise to mixe the seeds of trees, and to sow them together; for there is no mixture of divers-kinds in trees, 〈…〉 e grafting only. Though he that soweth divers-kinds is to be beaten, yet those fruits are lawful to be eaten, 〈◊〉 . for the sowing only is forbidden. And it is lawful 〈◊〉 plant a branch of that tree, which hath been graffed with divers-kinds, and to sow of the seed of that herb, which was sown with divers-kinds. One seed that is mixed with another, if it be one of four and twenty, (that is, the four and twentieth part,) as one peck of wheat, with three and twenty pecks of barley, let it is unlawful to sow this mixture; until either the wheat be less, or the barley more: otherwise he that soweth it, is to be beaten. A field that hath been sown and reaped, and the roots remain in the earth; although they spring up but after some years: they may not sow other seed in that field, until the roots be plucked up. In the first day of Adar (that is, February) they make proclamation against divers-kinds of seeds; and every man goeth cut to his garden and field; and purgeth it of divers-kinds [if they grow there] And in the fifteenth day thereof, the Magistrates send messengers forth, and they go about to search. Maimonides in Kilajim. chap. 1. sect. 1. &c. and chap. 2. sect. 1. 12. 15. The reason of this Law, is the same with the former: see more on Deut. 22. 9. of linsie-wolsie] in Hebrew, Shagnatnez, a word used only here, and in Deut. 22. 11. where Moses after explaineth it, of woollen and linen together: but the word it self is like to be of some other language, which used (as seemeth) to call such garments by that name. The Chaldee keepeth the Hebrew word: but the Greek translateth it Kibdelos, which is used of things adulterate, or impurely-mixed. According to which interpretation, it should be figure of corruption and hypocrisy. Among the Hebrews R. Menachem (upon this place, applaudeth an exposition of this word which he found in the Doctors of the Kabbala, that it is Satan one of the high rulers, [he meaneth the Ruler of the power of the air, spoken of in Ephes. 2. 2] which is clad with Shagnatnez, and is able to do hurt, and is 〈 in non-Latin alphabet 〉 [Satan the Idolater,] by transposition of letters 〈 in non-Latin alphabet 〉 [Shagnatnez:] and the Gentiles which knew not the meaning of the word, called him Satanas: [So the Devil is called in the Greek tongue, Rev. 12. 9.] But their Canonists explain the thing thus; Nothing is forbidden concerning divers-kinds in garments, but wool and flax only, Deut. 22. 11. And there is a thing like wool that groweth on stones in the salt sea, &c. which is forbidden with flax, because to the eye sight it is like sheep's wool. When wool and flax are mixed together, as when they are tozed together, or spun together, and so woven into a garment; this is the divers-kinds forbidden in the Law. To sow a woollen garment with flaxen thread, or a flaxen garment with woollen thread, &c. is divers-kinds. Of these divers-kinds there is no stinted-measure; though it be but a thread of wool in a flaxen garment, or a flaxen thread in a woollen garment, it is unlawful. If the wool of sheep and of camels or the like, be tozed and spun together; and if the half be sheep's wool, loe it is all as sheep's wool, and being with flax, it is of divers-kinds. But if the most part be of camels wool, it is lawful to mixe it with flax; for it hath all the form of camels wool. Likewise hempe and flax tozed together, if the most part be hemp, it is lawful to weave the threads thereof, with the threads of wool: but if they be half to half, it is unlawful. Maimonides in Kilajim, chap. 10. sect. 1. &c. So in Talmud Bab. in Kilajim, chap. 9. they say, Nothing is forbidden by the name of divers-kinds (in garments) but wool and flax together. not come upon thee] in Greek, thou shalt not put upon thee: and so Moses explaineth it in Deut. 22. 11. Thou shalt not wear (or clad thyself,) And this the Hebrews understand strictly, that nothing is forbidden but the wearing of it in garments: therefore they say; Garments of divers-kinds, it is lawful to make them, and to sell them; and nothing is forbidden but to wear them only, Deut. 22. 11. It is lawful to dwell in a Tent made all of linsie-woolsie; and to sit upon carpets, beds, &c. made thereof. Also to make shrowds of such, to wrap the dead in; for unto the dead there is no commandment. Who so weareth linsie-woolsie; or putteth it on; is to be beaten. Who so putteth it upon his neighbor, if he that hath it upon him, do it presumptuously, then he is beaten that hath it on him; and he that put it upon him, transgresseth this rule, Thou shalt not put a stumbling-block before the blind. But if he that hath the garment on him, knoweth not that it is linsie-woolsie, but he that put it on him did it presumptuously; he that put it on him is beaten, and he that hath it on, is free. Maimonides in Kilajim, chap. 10. sect. 12. 25. 30. 31.

Vers. 20. a man] in Greek, if any (man) lie with [unspec 20] a woman. betrothed] so the Chaldee expoundeth the Hebrew Necherepheth, which coming of Caraph, that is, to publish and to reproach, is diversely here understood; of some, for a woman in reproach and public contempt: of others, publicly betrothed. The Greek translateth it, kept (or reserved) to a man. The Hebrew doctors explain it thus. The bondwoman (charuphah) betrothed, spoken of in the Law, is one that is half a bondwoman and half a freewoman, and betrothed to an Hebrew servant. Talmud Bab in Cherethoth chap. 2. and Maimonides in Issurei biah, chap. 3. sect. 13. But this betrothing is not complete, as elsewhere he saith, He that is espoused to a woman that is half bond and half free, she is not espoused with complete espousals until she be made free: and when she is free, they accomplish the espousals, as the espousals of a girl, which is grown great, and he needeth no other espousals. Maim. treat. of Wives, chap. 4. sect. 16. not redeemed] the Chaldee explaineth it thus, not redeemed with money, or freedom is not given her by a bill of dismission. a scourging] The Hebrew Bikkoreth signifieth first a careful-inquisition or visitation, and by consequence a scourging or beating; and this is meant of her only, as the Chaldee version showeth; and the Greek saith, there shall be a visitation of her: and so the Hebrew Canons explain it, She is to be beaten; and he is to bring a sacrifice: Maimonides in Shegagoth, chap. 9. sect. 1. and elsewhere (in Issure biah, chap. 3. sect. 14.) he saith, The lying with this bondwoman, differeth from all other unlawful copulations; for loe she is to be beaten, (Levite. 19. 20.) and he is bound to bring a trespass offering, (Lev. 19. 21.) So in the Talmud, in Cherethoth, chap. 2. it is said, In all unlawful copulations, whether it be man or woman, they are alike in stripes and in sacrifice: but in (the case of) the bondwoman, the 〈◊〉 is not like to the woman in stripes, nor the woman to the man in sacrifice. not free] for if she were free, the punishment of them both should be death: Deut. 22. 24.

Vers. 21. his trespass- offering] whereof see Lev. 5.

Vers. 23 into the land] of Canaan: the Greek [unspec 21] [unspec 23] addeth, which the Lord your God, giveth unto you. This Law was peculiar for the Land of Canaan, not for other countries. tree for food] or, tree of food, that is, whose fruit serveth for man's meat. So this law concerneth not other trees that are for timber: and (as the Hebrews think) not fruit trees which are not intended by the owner for food. They say, He that planteth a tree for food, and he intendeth it to be a fence for a garden, or that he hath planted it for timber, not for fruit: it is free from the (Law of the) uncircumcised (fruits.) If he plant it for fence, and after changeth his mind, and reputeth it for food; or planteth it for food, & after reputeth it for fence: as he shall please to intend, so is he bound concerning it. If he planted it three years for fence, and thenceforth for food, it is not the fourth year sanctified: for whatsoever hath not been (three years) uncircumcised, cannot be the fourth year sanctified. He that planteth, for (to observe) a commandment, as when he planteth a Citron tree, for branches at the feast of Tabernacles; or an Olive tree for (oil for) the Candlestick (in the Sanctuary,) it is bound to (this law of) the uncircumcision. That which the heathens planted before (Israel) came into the land, was free from it: but after they came into he land, though the heathens planted it, it was bound thereunto. Whether a man plant a slip or branch of a tree, or pull up the whole tree out of his place and plant it in another place; it is bound to the uncircumcision: and they are to reckon from the hour of the planting thereof. Whether he plant it, or slip it, or graff it; it is bound hereunto. Maimonides in Magnaser sheni (or treat of the second Tithe) chap. 10. sect. 2. 3. 7. 9. 11. 13. And elsewhere they say, Our fathers came into the land; whatsoever they found planted, was free (from this law of uncircumcision:) what they themselves planted, though before the land was conquered, was bound hereunto. Talmud in Gnorlah chap. 1. sect. 2. count as uncircumcised] or, cut-off the uncircumcision thereof, to weet, the fruit thereof. The Greek translateth, ye shall purify the impurity thereof. three years] By the Hebrew canons, The first (day) of Tisri (that is, the month which we call September,) was the beginning of the year for uncircumcised fruits, and for the fourth (year.) Maim. in Magnaser sheni chap. 9. sect. 8. as uncircumcised] in Gr. unpurified (or unclean:) the Chaldee expounds it, abhorred (or put-away) unto destruction. not be eaten] nor sold to infidels, nor any use or profit made of them, but eaten off and destroyed. The fruits that the tree yieldeth, for three years after the planting, are unlawful to be eaten, or put to any profitable-use: and who so eateth of them so much as an olive, is to be beaten by the Law. Maimonides, treat. of Forbidden meats, chap. 10. sect. 9.

Vers. 24. holiness of praises] that is, fruit of holiness, [unspec 24] or an holy thing, to be consecrated unto the Lord for his praise, and eaten with mi • th before him: as in Judge. 9. 27. they made praises; that is, songs and mirth, and as the Greek there translateth, dances. This was done, either by giving them to the Priests, as Num. 18. 12. 13. &c. (and so Ibn Ezra on Levite. 19. saith, the Priests did eat it,) Or the owners did eat them before the Lord, as they did their second tithes. Deuter. 12. 17. 17. This latter is the Hebrews common opinion, who say; The fruits of the fourth (year) after the plantation, are holy, Levite. 19. 24. and their right is, to 〈…〉 in Jerusalem, by the owners of them, as the se 〈…〉 • ith • . He that would redeem these fruits, may re 〈…〉 〈◊〉 as the second tithe; and if he redeem them for himself, he must add the fifth part, [as Levite. 27. 30. 3 • .] A vineyard of the fourth (year) is not 〈◊〉 to that law [forementioned in Levite. 19. 9. 10.] to leave a corner, or the single-grapes, or the grapes broken off, &c. neither do they separate out of it first fruits or tithes, or second tithes: but all the fruits are c 〈…〉 d up to Jerusalem, or redeemed, and their price carried up, and eaten in Jerusalem, as the tithes. The grapes of vineyards of the fourth year, the Judges ordained that they should be brought up to Jerusalem, a days journey on every side, to decke the streets of Jerusalem with the fruits; all other fruits might be redeemed, though (they grew) near to the walls (of Jerusalem.) Who so had trees planted of the fourth year, in the year of release [which was every seventh year, Levite. 25. 4. 6.] when every man's hand was alike (free to g • there them:) he must set up a sign of clods of earth, whereby they might be known; that they might not be eaten of, until they were redeemed. And if it was within the years of the uncircumcised-fruits, he made signs of potters clay, that they might be kept from (eating of) them; for the prohibition of uncircumcised fruits was weighty, for all use of them was forbidden. Maimonides in Magnaser sheni, chap. 9. sect. 1. 2. 4. 7. and Thal 〈◊〉 • ab. in Magnaser sheni, chap. 1.

Vers. 25. ye shall eat] to weet, as other common [unspec 25] • eats; freely without redeeming them. And hereupon is that phrase of making a vineyard come 〈…〉 , in Deuter. 20. 6. which was in the fifth year from the plantation, when they were free to be eaten. to add] that is, that the tree may add, or abundantly yield unto you, the revenue (or increase) thereof; whiles you obey these my commandments; for upon obedience, such blessings are promised, Levite. 26. 3. 4. So Targum Jonathan explaineth it, that they may add unto you from heaven; i. by the blessing of God. By this Law of uncircumcised or unclean fruits, God taught his people the 〈…〉 gion of their sins, since first man did eat of the forbidden tree: for which the earth was cursed, Gen. 3. 17. and men have no right to eat of the increase thereof, (for to them that are defiled and unbelieving nothing is pure, Tit. 1. 15.) until it be sanctified by the word of God and prayer, 1 Tim. 4. 5. So by the fourth years fruits, which were holy to the Lord, he taught them sanctimony and thankfulness; as by their first fruits, tithes, &c. which they gave unto the Lord, every year; he taught them to honor him, with their substance, and with the first of all their increase, that so their 〈◊〉 •• ght be filled with plenty, and their presses burst-out with new wine; Prov. 3. 9. 10.

Vers. 26. with the blood] that is, any flesh that is [unspec 16] not fully dead, or whose blood is not orderly let out, and the flesh purged of the blood: as in 1 Sam. 14. 33. (where this phrase is used,) they said, Behold the people sin against the Lord, in that they eat with the blood: &c. See the annotations on Levite. 17. The Hebrews understand hereby two things, Not to eat the flesh of holy things, before the blood be sprinkled (on the altar;) nor to eat of common beasts, until their soul (their life) be gone out. Sol. Rashi on Levite. 19. In Targum Jonathan it is thus explained; ye shall not eat of the flesh of any sacrifice, whiles the blood is in the basin, (unsprinkled.) But Maimonides ( • om. 2. in Shechitah chap. 1. sect. 2.) saith, It is unlawful to eat of a slain beast, so long as it trembleth: and he that eateth thereof before the soul of it be gone out, transgresseth against a prohibition. And it is comprised in this general rule, YE SHALL NOT EAT WITH THE BLOOD. Chazkuni also saith, With the blood, i. without slaying it; and so it is written (in 1 Sam. 14. 34.) and slay them here, and eat, and sin not against the Lord, in eating with the blood. The Greek translateth, ye shall not eat upon the mountains: (reading Harim, mountains, for Hadam, the blood: mistaking R. for D. as they do sundry other times;) meaning it against Idolatry; which though the thing be true, as Ezekiel 18. 6. yet is it not the intendment of this place: and the Chaldee translateth it aright, with the blood. Some of the Hebrews (as Baal hatturim on this place,) because in the next words is forbidden observing of fortunes and of times, &c. which were heathenish customs, think this also to be the like, and understand it of not eating upon or over blood of a man slain; that they should not observe fortunes (or use enchantment) by eating after the manner of murderers, which eat bread over him that is slain, that the avengers of blood may not execute vengeance on them. Chazkuni also citeth the like exposition: but the former, by comparing it with 1 Sam. 14. is the best. not observe fortunes] or, not conjecture by signs of good or evil-luck; an heathenish practice, who marked signs for good or evil, as by seeing of beasts or birds which they counted lucky or unlucky; by the falling of a staff out of their hands, by stumbling when they went out of doors, and many such like. So that which followeth, not observe times; is to count one day lucky, another unlucky to take a journey in hand, or begin any work, and the like. Of these, see the annotations on Deut. 18. 10. 11. where Moses more fully layeth down this Law, and mentioneth sundry other particulars of this kind: calling Israel from all false prophets, soothsayers, sorcerers, unto God's word and unto Christ alone, the Prophet whom he promiseth to raise up unto them.

Vers. 27. not round] not compass, that is, not cut [unspec 27] ro 〈…〉 d; which the Greek translateth, ye shall not make a roundness of the hair of your head. This is likely to be a manner of the heathens, especially in their mourning, as these laws, compared with Levite. 21. 5. seem to imply. a corner] or, the corners, (the singular being put for the plural,) which are the forehead, temples, and behind the ears: these God would not have rounded or cut as with a dish, like an half globe, because idolaters used that fashion; as appeareth also by Ier. 9. 26. and 25. 23. & 49. 32. And the Arabians used so to poll their heads, as Herodotus in his History, b. 3. testifieth. The Hebrew canons say, None may shave the corners of their head, as the Idolaters have done, Levite. 19. 27. and he (that so doth) is guilty for every corner: therefore he that shaveth his two temples, though at once, is to be beaten twice. Maimonides in treat of Idolatry, chap. 12. sect. 1. mar] or, corrupt a corner of thy beard, that is, any of the corners thereof: which the Greek translateth the sight (or fashion) of your beard. This Law is again repeated for the Priests, Levite. 21. 5. where for marring, he useth the word shaving: and Maimonides (in treat. of Idolatry, chap. 12. sect. 7.) saith, It was the manner of Idolatrous Priests, to mar their beards, therefore the Law forbiddeth to mar the beard. And he maketh five corners, two on the upper lip, and three beneath; and for marring any one, he was to be beaten, and for marring all five, to be beaten as for five transgressions. But this is not (as he saith) meant for trimming them with sizers, but for shaving them off only, for it must be such cutting as is the marring (or corrupting) of them. Such shaving the heathens also used in sign of sorrow; as in Esa. 15. 2. it is said of Moab, on all their heads baldness, every beard cut-off. So in Ier. 48. 37.

Vers. 28. not make] Hebr. not give in your flesh: which the Greek translateth, not make in your body, [unspec 28] cutting] or incision; in Greek, incisions; in the Chaldee, hurt, or corruption: so in Leviticus 21. 5. Compare also Deut. 14. 1. Ier. 48. 37. for a soul] meaning for a dead soul or person, as Numb. 6. 6. and as in Targum Jonathan it is here explained; that is, in sorrow or mourning for a soul departed: which the Chaldee translateth for the dead; (as Moses himself explaineth it, in Deut. 14. 1.) but the Greek keepeth the word soul. Among the Latins also Anima, the soul, was used for a dead body: as in Virgil Ae • eid. 3. Animamque sepulchro Co • din • us. Hereby God calleth them from the heathenish manners, and would have them not to sorrow, as others which have no hope, 1 Thes. 4. 13. for among the nations, when their friends died, they lamented, and cut themselves, and made themselves balde for them, Ier. 16. 6. By the Hebrew canons, He that did cut one gash for the dead. was to be beaten: and whether he were a Priest, or an (other) Israelite, if he cut one gash for five dead persons, or five for one dead person, he was to be beaten five times. Maimonides treat. of Idolatry, chap. 12. sect. 12. the print of a mark] or, the writing of an impression; which the Chaldee translateth, engraven marks; the Greek, letters printed (or marked.) The Hebrews open it thus. The print of a mark spoken of in the Law, was when one did cut upon his flesh, and filled the cut p •• ce with stibium, or with ink, or some other color. And this was the custom of the heathens, that they marked themselves unto Idolatry, &c. Maimonides treat. of Idolatry, chap. 12. sect. 11. From all these and other like heathenish rites, whereby they spared not, but unnaturally mangled their own bodies, God would keep his people, whose bodies should be the members of Christ, and the Temple of the holy Ghost, 1 Cor. 6. 15. 19. who therefore should bear in their body, no other then the marks of the Lord Jesus, Gal. 6. 17. See the notes on Deut. 14. 1. 2.

Vers. 29. to be an where] or, to commit fornication. This word is used both for carnal whoredom, and [unspec 29] spiritual, which is idolatry, as Ex. 34. 15. and to this latter the Chaldee seemeth to refer it, saying, Profane not thy daughter to cause her to err: whereby Idolatry is usually meant. What an whore was in Israel, is noted on Levite. 21. 7. the land] that is, the people of the land, following her evil example. wickedness] or, wicked thoughts: in Chaldee, counsel (or purpose) of sins: but Targum Jonathan expoundeth it whoredom. See the notes on Levite. 18. 17.

Vers. 30. Sabbaths] in Chaldee, Sabbath days; [unspec 30] as before in verse 3. So after in Levite. 26. 2. reverence] or, fear my sanctuary; unto which they were to come on the Sabbaths, Ezek. 46. 3. which Sanctuary was now the Tabernacle, afterwards the Temple. This fear was for the presence of God therein: whereupon Jacob feared and said, How fearful is this place? this is no other but the house of God, &c. Gen. 28. 16. 17. And Solomon saith, Take heed to thy foot; when thou goest into the house of God: Eccles. 5. 1. And in Targum Jonathan this Law is explained thus, ye shall go to the house of my Sanctuary infeare. From hence the Jews had many rites, for coming into the Sanctuary, and behaving themselves in it; which Maimonides in tom. 3. in Beth habchirah (or treat. of the Temple) chap. 7. showeth thus. It is commanded to reverence the Sanctuary, Levite. 19. 30. and thou reverencest not the Sanctuary it self, but him who commanded the reverence thereof. And what is this reverence of it? A man may not come into the mountain of the house (of God) with his staff, or with his shoes on his feet, or in his working-garment, or with dust on his feet, or with bags of money about him. And I need not speak, how it is unlawful to spit in any part of the mountain of the House; but he must wrap up his excrements in his handkerchief. And he may not make the mount of the house a thorough-fare, to go in at one door and out at another, to shorten his way: but must go round about, and not come in there save for the thing that is commanded. And all that went in to the mount of the House, went in by the way of the right hand, and turned and went out by the way of the left: except he unto whom something had befallen, for which he turned towards the left hand. Therefore they asked him, what is befallen thee, the thou turnest towards the left hand? (If he said) because I am a mourner: (they answered,) He that dwelleth in this House, comfort thee. (If he said) Because I have the Niddui [that is, the lesser excommunication] upon me: (they answered,) He that dwelleth in this House, give into thine heart, that thou mayest hearken unto the words of thy neighbors. Whosoever had accomplished his service, and went his way; did not go out with his back to the Temple, but went backward by little and little, and went softly sidelong, till he was out of the courtyard; and so did the men that kept the watch, and their courses, and the Levites, &c. all this was for reverence of the Sanctuary. And whosoever assembled into the Courtyard, went softly unto the place whither it was lawful for him to come; and he was to consider that he stood before the Lord; as he hath said, Mine eyes and mine heart shall be there, all days, (2 Chron. 7. 16.) And he was to go with dread, and with fear and trembling. And it was unlawful for any man to sit in all the Courtyard: neither was there any seat in the Courtyard. s 〈…〉 for the Kings of David's house only; as it is writ •• . And King David went in, and sat before the 〈◊〉 (1 Sam. 7. 18.) And it is unlawful for a man to make an house, after the fashion of the Temple, or a 〈◊〉 like the porch thereof, or a courtyard like the c ••• t thereof; or a Table like the Table there, or a C 〈…〉 cke like the C 〈…〉 lesticke thereof, &c. With these rites which were in Israel, we may compare the 〈◊〉 of our Savior, who for reverence of the Sanctuary, drove out the merchants from thence, and the sheep and the oxen, and poured out the changers money, and overthrew the Tables, and said, Make not my fathers house, an house of merchandize: John. 2. 14. 15. 16. And he would not suffer that 〈◊〉 man should carry any vessel through the Temple: Mark. 11. 16. And for turning their backs towards the Sanctuary, see Ezek. 46. 9. and 8. 16. But as the Sanctuary of God, was chiefly a figure of the body of our Lord Jesus, John 2. 19. 21. Hebrews 9. 11. so this precept hath chiefest respect unto him, whom all ought to reverence, and to honor the Son, even as they honor the Father; John. 5. 23. Who when he bringeth in the first begotten into the world, he saith; And let all the Angels of God worship him: Heb. 1. 6.

Vers. 31. Turn not unto them] the Chaldee saith, after them: and so the Greek, ye shall not follow. So [unspec 31] in Levite. 20. 6. Hereby is forbidden, consulting with or 〈…〉 ing of them: as Deut. 18. 11. that have 〈◊〉 spirits] called in Hebrew Oboth, (of Ob which is a bottle, Job 32. 19.) in Greek Eggastri 〈◊〉 , as speaking with an hollow voice out of the belly, or as out of a bottle: in Chaldee Biddin, Pit ••• s. These were spirits of divination, as Act. 16. 16. Or which, see the annotations on Deut. 18. 11. And O •• th is here for Baale oboth, such as have familiar spirits; as is expressed in 1 Sam. 28. 7. So Spirits. are used for spiritual gifts, and men that have them; in 1 Cor. 14. 12. 32. 1 John. 4. 1. wizarde] or cunning persons, so named of their knowledge which they pretended to have. These are joined to the familiar spirits aforesaid, as like unto them in sin; and both of them were to be killed by the Magistrate, Levite. 20. 27. See the notes on Deut. 18. 11. This precept is added next the former of reverencing God's Sanctuary, which figured Christ: even as in Deut. 18. when God calleth them •• om all such familiar spirits, wizards, &c. he promiseth the Prophet (Christ) unto his people. So here Chazkuni observeth, ye shall reverence my S •• ct •• rie; therefore turn not to them that have familiar spirits, and to wizards; for what have you to do with such: behold you have a Sanctuary, wherein is V 〈…〉 〈◊〉 Thu 〈…〉 im.

Vers. 32. rise up] in sign of honor, 1 King. 2. 19. the • oary-head] that is, the man which hath [unspec 32] an 〈◊〉 -head; or gray-hairs; which as it is the ho 〈◊〉 of old-men, Prov. 20. 29. so God would have such to be honored. The Greek translateth it, the 〈◊〉 -headed: the Chaldee, him that is skillful in the L •• . And so it is holden by the Hebrews, that learned men are by this law to be reverenced, as the aged: and that when such came within four 〈◊〉 , the yongers were to rise up, and so soon as they were past, to sit down again. of the old-man] or, of the elder; which was a common name, for aged persons, and for Magistrates, usually called Elders, Deut. 22. 18. and 25. 7. both are to be honored, the one for their age, the other for their office. But for their sins, the Lord threatened the contrary, Deut. 28. 50. which Jeremiah saw fulfilled, and lamented that the faces of Elders were not honored, Lam. 5. 12. By the Hebrews account a man at sixty years, was Old; and at seventy, Hoarie, or gray-headed. The old man here, is in Targum Jonathan expounded the wise man.

Vers. 33. a stranger] in Greek, a proselyte: this [unspec 33] Law is here repeated from Exod. 22. 21. see the annotations there. vex him] in Greek, afflict him: and Targum Jonathan addeth, with hard words. So it is explained by Sol. Rashi, vexations of words, as, thou shalt not say unto him; yesterday thou wast an idolater, and now thou comest to learn the Law, which was given from the mouth of the Power (of God.)

Vers. 34. as one homeborne] that is, as a natural [unspec 34] Israelite; for affection towards him, and not communion in the holy things of God: see the notes on Exod. 12. 48. 49. as thyself] the same which was commanded before touching the Israelites; verse 18. The Hebrews write hereof thus: The love of the stranger, which cometh and gathereth him-self under the wings of the Divine-Majesty, is a twofold commandment, first because he is among our general neighbors; and again because he is a stranger: and the law saith, YE SHALL LOVE THE STRANGER. (Deut. 10. 19.) He hath commanded the love of the stranger, even as he hath commanded the love of himself; for it is written, AND THOU SHALT LOVE THE LORD THY GOD, (Deut. 6. 5.) And the holy blessed God himself, loveth strangers, (Deut. 10. 18.) Maimonides in Degnoth, c. 6. s. 4.

Vers. 35. unrighteousness] or injurious-evil: see [unspec 35] verse. 15. in mete yard] the Greek translateth it in measures. The Hebrew Middah is properly such measure or dimension, as concerneth the greatness of things, or length of them, by the yard, elle, inch, rod, or the like: the next two concern the multitude of things, by weight, as in skoles, or by measure, as in vessels. Hereof the Hebrews say, He that weigheth to his neighbor, by lesser weights, then the people of that country are wont to do; or meteth by a lesser mete-yard, then they are wont, transgresseth the Law in Levite. 19. 35. Although he that meteth or weigheth less, is a thief; yet he payeth not the double, [as in Exod. 22. 4.] but payeth him his measure or his weight. Neither is he beaten for this trespass, because he is bound to make restitution. Who so hath in his house or in his shop a lesser meteyard or weight, transgresseth the Law, in Deut. 25. 13. 14. For though he himself do not sell thereby, yet another may co • e, who knoweth it not, and may measure by it. Whether he buy and sell with an Israelite, or with an Infidel, if he mete or weigh by too little a weight, he transgresseth, and is bound to restore. And so it is unlawful to let an infidel err in accounts; but he must exactly reckon with him: yea though he be one that is subdued under thy hand; how much more then with others that are not subdued, Maimonides treat. of Theft, chap. 7.

Vers. 36. just stones] Hebr. stones of justice; which [unspec 36] the Chaldee well explaineth true weights; and the Greek, just weights. So stones are often used for weights, Deut. 25. 12. Prov. 11. 1. and 16. 11. and 20. 20. 23. where double and deceitful weights, are shown to be an abomination to the Lord. The reason of this name is, for that they used weights of stone, rather then of other things. They make no weights either of iron or of lead, or of other like metal, because they will canker and wax too light. but they make them of the clear stony-rock, or of glass, or the like. Maimonides, treat. of Theft, chap. 8. sect. 4. Ephah] put for all measures, as the Greek and Chaldee here translate: though the Ephah was one certain measure, like our Bushel; containing ten Omers: see the annotations on Exod. 16. 36. just Hin] Hebr. Hin of justice: the Hin was a measure of liquid things, (as the Ephah was for dry,) and it contained as much as seventy two hennes eggs: see the notes on Exod. 30. 24. And under these two names, all other measures are comprehended, which God requireth to be just and true, condemning all falsehood and deceit: as Ezek. 45. 10. 11. 12. Amos 8. 5. 8. In Israel, the Magistrates looked unto these, as in the Hebrew canons it is said, The Judges are bound to appoint Officers in every city, and in every shire, that they may go about into shops, and look that their balances and measures be just, and determine the stinted measure of them. And with whomsoever they find any weight or measure too light or short, or balances that go awry; they have authority to smite him, and to mulct him, as the Judges shall 〈◊〉 meet, &c. Maimonides treat. of Thft, chap. 8. sect, 20. These ordinances, as they taught men justice in all their civil affairs, so especially in spiritual: that all things pertaining to religion, be faithfully and equally weighed in the balance of the heart; by the measures and weights of the Lord's sanctuary: that is, by his laws, and words of truth, contained in the holy Scriptures. Act. 17. 11. 1. Thes. 5. 21. 2. Tim. 3. 16, 17. compared with Hos. 12. 7. As also that all persons be tried and judged, according to their works, by the word of God: Mat. 7. 1 2, 3. John. 7. 24. compared with Job 31. 6. Dan. 5. 27. Psal. 58. p. 3.

Annotations.

EVery man] or Any man whosoever. Hebr. man [unspec 2] 〈◊〉 ; as Levite. 17. 3. Targum Jonathan explaineth it, young man or old man; the Greek hath, If any. Here God appointeth punishments for the transgression of such Laws, as were given in the two former chapters. that sojourneth] or, that is a stranger: in Greek, proselytes. of his seed] that is, any of his children. Molech] an Idol to which the heathens offered their children; whereof see Lev. 18. 21. he shall surely be put to death] or, he shall be put to die the death: Heb. dying he shall be made to die. So after in verse 9. 10. 11. 12. &c. the people of the land] the Chaldee expounds it, the people of the house of Israel. stone him] his sin being proved before the Judges by witnesses, the hands of the witnesses were first to be upon him, and afterward the hands of all the people, Deut. 17. 6. 7. Four manner of deaths were in Israel for malefactors, Stoning, Burning, Killing with the sword, and Strangling: And the Hebrews reckon eighteen evil doers which were to be stoned, (& that was the sorest death;) sundry of them are mentioned in this chapter: of all the rest, see the notes on Exodus 21. 12. The manner of stoning is said to be thus; when the malefactor came within four cubits of the place of execution, they stripped him out of his clothes, but covered his nakedness before; and a woman was not stoned naked, but in one linen garment. The place of stoning was high; unto which the malefactor with his witnesses went up: his hands being tied: One of the witnesses stroke him behind upon his loins; if that killed him not, the other witnesses threw a great stone upon his heart; if he died not with it, all Israel threw stones upon him. Talmud Bab. in Sanhedrin, chap. 6. and Maimonides in Sanhedrin, chapter 15. section 1.

Vers. 3. And I will set] Heb. will give; that is, will oppose and set firmly: for which in verse 5. Moses [unspec 3] useth the word set. This is meant, if the sin were not known, or could not be proved by witnesses sufficiently before men, that God himself would cut off the sinner, which the Chaldee and Greek do interpret destroy, or make to perish. So Chazkuni expoundeth it, I will set my face, when he transgresseth without witnesses and evident-proof. The Hebrews reckon six and thirty which for their sins are threatened by the law to be cut off; and they are these, 1. He that lieth with his mother; 2. or with his fathers wife; 3. or with his daughter-in-law; 4. or with mankind; 5. or with a beast; 6. and the woman that lieth down to a beast; 7. he that lieth with a woman and her daughter; 8. or with another man's wife; 9. or with his sister; 10. or with his fathers sister; 11. or with his mothers sister; 12, or with his wives sister; 13. or with the wife of his fathers brother; 14. or with the wife of his mothers brother; 15. or with a woman that hath her sickness; 16. The blasphemer; 17. the Idol-server; 18. he that giveth of his seed to Molech; 19. he that followeth him that hath a familiar spirit; 20. he that profaneth the Sabbath; 21. the unclean person that eateth the holy thing; 22. the unclean person that cometh into the Sanctuary. 23. He that eateth fat; 24. or blood; 25. or that eateth that which remaineth of the sacrifices, when it is a polluted thing; 26. or that eateth unclean meats; 27. He that slayeth sacrifices without the sanctuary; 28. & be that offereth them without; 29. He that eateth Leaven at the Passover; 30. he that eateth anything on Atonement day; 31. or that worketh on that day; 32. Hethat maketh an Oile, like the holy oil of the Sanctuary; 33. or maketh anincense like the holy incense; 34. or, that annointeth man's flesh with the holy oil of the Sanctuary; 35. He that observeth not the Passover, 36. or that observeth not the Law of circumcision. For these they are guilty to be cut off, if they transgress presumptuously, if ignorātly, they must bring a sinoffring, &c. Thalmad Bab. in Ch •• it hu •• . chap. 1. All these are expressed in Moses Law, and yet he that gathered these in the Talmud, (as Maimonides in his Annotations upon the same place observeth,) reckoneth but the generals, and leaveth the particulars. For where he saith, He that lieth with a woman and her daughter; he implieth also, a woman with her son: so a woman and her sons daughter, a woman and her daughters daughter: and his mother, and his mothers mother, and his fathers mother, and his daughter, and his sons daughter, and his daughters daughter. And under the name of the Idolserver, is implied he that poureth out a drink-offering, or that burneth incense, or that boweth down, or that sacrificeth, and such like. So he speaketh of him that hath a Familiar spirit, and not of the Wizard [who is in the same estate, Lev. 20. 6.] Of these forementioned, some are to die by the hand of the magistrate, some are to be beaten, but not put to death; as elsewhere is observed. defile my Sanctuary] that is, the Tabernacle, (Exod. 25. 8.) or Temple: which was defiled, when God was sacrificed unto other where, or by other ways then he commanded, (Levite. 17. 4. 5.) or when they sacrificed to idols, and yet would come into the Sanctuary to serve God also; whereas the Temple of God, hath no agreement with Idols, 2 Cor. 6. 16. And thus the Prophet reproveth them, for that they burned incense to Baal, and walked after other gods; and yet came and stood before him in the house whereupon his name was called, Ier. 7. 9. 10. and to profane] that is, as the Greek explaineth it, and that he might profane. Of profaning God's name, see Levite. 18. 21.

Vers. 4. the people of the land] which the Chaldee [unspec 4] expoundeth the people of the house of Israel: and so the Greek saith, the homeborne of the land. hiding shall hide] that is, shall any ways hide; the Greek explaineth it, with winking shall wink at; that is, neglect, or not regard no punish. That word Paul useth, in Act. 17. 30. the times of this ignorance, God winked at.

Vers. 5. my face] the Chaldee expoundeth it, mine anger: and so face often signifieth, Psal. 21. 10. and [unspec 5] 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his family] in Greek, his kindred; and so the word family signifieth, in Gen. 24. 38. the Chaldee translateth it, his helpers; that is, such as took part with him; as the next words do declare. that go a whoring after him] that is, commit idolatry, as the Chaldec explaineth it, that err: so in verse 6. the Greek translateth, all that consent unto him. This judgment God executed upon the Jews; for this idolatry, and their other sins: as he signified by his Prophet, that he would give their city Jerusalem into the hand of the Chaldeans, who should set fire upon it, and burn it with the houses, upon whose roofs they had burnt incense unto Baal, &c. Because they, their Kings, their Princes, their Priests, and their Prophets, and the men of Judah, and the inhabitants of Jerusalem, had set their abominations in the house which was called by his Name, to defile it; and built the high places of Baal, to cause their sons and their daughters to pass through (the fire) unto Molech, &c. therefore it should be delivered into the hand of the King of Babylon; by the sword and by the famine, and by the pestilence. Ier. 32. 28. 29. 32. 34. 35. 36.

Vers. 6. the soul] that is, as the Chaldee expoundeth, [unspec 6] the man. that turneth unto] or, looketh after; in Greek followeth: meaning that consulteth with them, as Deut. 18. 11. familiar spirits] Targum Jonathan expoundeth it, them that ask of familiar spirits. Of these; and the wizards following (whom the Greek calleth Enchanters,) see the annotations on Leviticus 19. 31. and Deuteronomy 18. 11. set my face] Hebr. give my face: in Chaldee, give mine anger against that man, and destroy him. This judgment was executed upon K. Saul, who died, for asking counsel of one that had a familiar spirit. 1 Chron. 10. 13. 1 Sam. 28.

Vers. 7. And] This may be a reason of the former, [unspec 7] Therefore ye shall sanctify yourselves; by abstaining from all evil, and doing good. be holy] or, be saints: for I am Jehovah, to weet, that sanctifieth you, as verse. 8. or, for I am holy, as the Greek addeth, and as Moses wrote before, in Lev. 19. 2.

Vers. 9. For every man] or, any man: Hebr. man [unspec 9] man, meaning any whosoever, as verse. 2. And this is inferred upon the former precept, be holy: For, otherwise judgments abide you. curseth] or revileth; speaketh evil, as the Greek translateth; which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or] Hebrew, and, which the Greek translateth or; and so in Matthew 15. 4. For death was his due, if he cursed either of them, and they are distinguished, to make him guilty for the one without the oth • r, as Chazkuni here explaineth it, and as Rashi addeth, though it be after his parents death. Whose curseth his father, or his mother; his Lamp shall be p • tout, in obscure darkness. Prov. 20. 20. his bloods shall be upon him] that is, his death shall be upon his own head; for he hath caused it by his sin. So the Greek translateth, he shall be guilty: and the Chaldee, he is guilty (or worthy,) to be killed; so after often in this chapter. The manner of his death was stoning; as is noted, upon Exod. 21. 10. and as Moses after showeth for the rebellious son, Deut. 21. 21. And it is observed as a general 〈◊〉 , by the Hebrew doctors. Every place where it is 〈◊〉 in the Law, they shall be put to death, THEIR BLOODS UPON THEM, it is meant, by stoning. Maimonides Issureibiah, c. 1. s. 6, and Sol. Rashi on Lev. 20. 9.

Vers. 10. that committeth adultery] the Greek addeth in the second place, or that commits-adul 〈…〉 ry [unspec] with his neighbors wife. It is expouuded in Deut. 22. 22. a woman married to an husband. die the death] the manner of their death, is not set down, either here, or in Deuter. 22. 22. unless by that which is before and after, (for other unlawful copulations) we say it is meant stoning to death: as the man that lieth with a beast, verse. 15. is to be stoned, because the wom • n for like beastliness is to be stoned, verse 16. The Pharisees which brought unto Christ a woman taken in adultery, said, Moses commanded that such should be stoned, John. 8. 4. 5. but whether that were this very case, is to be considered. Also to lie with a bettothed woman, the punishment was stoning, as for humbling his neighbors wife, Deut. 22. 24. Howbeit the latter Pharisees, say the adulterers death was Strangling: Maimonides in Sanhedrin, chap. 15. sect. 13. And in another place, he openeth this and the other like •• wes more fully, thus. Who so presumptuously committeth any of all the unlawful copulations spoken of in the l • w, is guilty of cutting off, Levite. 18. 29. and if they do it ignorantly, they are bound to bring the Sin offering appointed. And there be some of the Nakednesses [that is, the unlawful copulations] which deserve death by the Judges; more then the cutting-off, which is meet for them all. Of those which are to be put to death by the Judges, some are to die by stoning, and some by burning, and some by strangling. And these are they that are put to death by stoning: He that lieth with his mother, or with his fathers wife, or with his sons wife, which is called his daughter-in-law; he that lieth with mankind; or with a beast; and the woman that lieth down to a beast. And these are burnt to death; He that lieth with his wives daughter, whiles his wife liveth; or with her daughters daughter; or with her sons daughter; or with his wives mother; or with her mothers mother; or with her fathers mother. He that lieth with his daughter; or with his daughters daughter, or with his sons daughter. Thou hast no unlawful copulation puni • hed with Strangling, but for lying with a man's wife only, Levite. 20. 10. And the death which the Law speaketh of absolutely, [that is, without naming what kind of death it shall be,] is Strangling. And if she be a Priests daughter, she is burned, Levite. 21. 9. and he that lay with her, is strangled: and if she be a betrothed maid, they are both of them stoned, Deuter. 22. 24. and wheresoever the Law saith, Their bloods upon them; that is by stoning, For all other unlawful copulations, there is cutting-off only; and not death by the Magistrate. Therefore if there be witnesses and evidence, the Judges are to beat them: for all that deserve cutting-off, are to be beaten. Maimonides in Issurei biah chap. 1. sect. 1.—7. Thus by their own grant, this case is singular: and there is no other reason of the adulterers strangling, then the commanding of their death absolutely. Among the heathens also, adultery was punished with death, as the King of Babylon roasted Zedekiah and Ahab in the fire, because they committed adultery with their neighbors wives, &c. Jeremiah 29. 22. 23. This sin is a fire that consumeth to destruction, and will root out all a man's increase; Job 31. 12. He that d 〈…〉 h it, destroyeth his own soul, Prov. 6. 32.

Vers. 11. their bloods upon them] that is, they shall be stoned: in Greek, both of them are guilty; [unspec 11] and the Chaldee saith, worthy to be killed. So in the rest that follow.

Vers. 12. wrought] or, done confusion, which the Greek translateth, have done-impiously. [unspec 12]

Vers. 13. like copulation with a woman] Hebr. [unspec 13] with the lyings (or copulations) of a woman: see Levite. 18. 22.

Vers. 14. wickedness] or, a wicked purpose: in [unspec 14] Chaldee counsel of sins: in Greek, an unlawful act. See Levite. 18. 17.

Vers. 17. impiety] or, reproach, ignominy, as the Greek and Chaldee do translate it. cut-off] [unspec 17] in Greek, destroyed before the sons of their kin: that is, soon and openly; to weet by the hand of God: and to be beaten by the Magistrate, as the Hebrews say. See the notes on verse 10. his iniquity] that is, the punishment due thereunto: as Gen. 19. 15.

Vers. 18. having her sickness] her menstrual-infirmity, [unspec 18] for which she was separated as unclean, even from her husband: therefore the Greek translateth it put-apart, and the Chaldee, unclean. See the annotations on Levite. 12. 2. and 15. 19.—24. the fountain] or well, figuratively so called, because of the issve, as in Levite. 12 7. The Greek here in the first place, keepeth the metaphor, he hath uncovered her fountain, the Chaldee saith, her ignominy: in the second place, the Greek translateth, she hath uncovered the issue of her blood, where the Chaldee saith, the uncleanness of her blood. The Holy Ghost also explaineth it so, for where it is said, in Mark 5. 29. the fountain of her blood was dried up: another Evangelist saith, her issue of blood stanched, Luke 8. 44. By the Hebrew doctors, the womb wherein the child is formed, is called the Fountain. Maimonides in Issureibiah, chap. 5. sect. 3. Therefore also they exempt virgins from this pollution; as is noted on Levite. 15. 19. cut-off] in the Greek and Chaldee, destroyed; to weet by the hand of God, for presumptuous doing against this Law: Levite. 15. 31. and by the Magistrates, (if it were known,) she was beaten. Maimonides in Issureibiah, chap. 1. sect. 22. And from the Law for washing her in Levite. 15. they teach, that the woman which hath her sickness, or hath an issue, or hath borne achilde, if she wash not her self in water; who so lieth with any one of them, though it be after many years, is guilty of cutting-off. Maimonides ibidem chap. 4. sect. 3. But those legal washings, figured our better cleansing by the blood of Christ, Esa. 4. 4. 1 John. 1. 7.

Vers. 20. his aunt] which the Chaldee expoundeth [unspec 20] his uncles (or fathers-brothers) wife: see Levite. 18. 14. childless] meaning either that God will give them no children, or soon take them away if he do give them. For, by the Hebrew canons, the Magistrates might not put them to death, but beat them only for this sin. See the notes on verse 10.

Verse 21. shall be childless] the Greek translateth, [unspec 21] shall die childless; as verse 20. Sol. Rashi hereupon noteth; Childlesse, meaneth, if he have children, he shall bury them; if he have no children, he shall die without children: therefore the scripture differeth, saying (in verse 20.) they shall die childless; and (in verse 21.) they shall be childless. They shall die childless, if he have any at the time of transgression, he shall have none at his death, for he shall bury them whiles he liveth: they shall be childless, for if he have none when he transgresseth, he shall be all his days, as he now is.

Vers. 22. And] or, Therefore ye shall keep. [unspec 22] spew] or, vomit you not out; which the Greek and Chaldee turn, loathe, or abhor you. See Levite. 18. 25. 26. 28.

Verse 23. nation] in Greek, nations, in Chaldee, [unspec 23] people's. amyrked] or, am grieved with, and consequently do abhor them, as the Greek translateth it: and the Chaldee, my Word abhorreth them. Thus also God was affected with Israel and complained, Fortie years I was irked with that generation, Psal. 95. 10.

Vers. 24. milk and honey] that is, all good and [unspec 24] comfortable blessings; which were also figures of heavenly graces: see the notes on Exod. 3. 8. separated] in Greek disparted (or disbounded) you from all the nations. God's laws are as a wall and hedge to keep his people from the statutes and manners of the wicked. So Solomon said, Thou didst separate them to thyself for an inheritance; from all the people's of the earth: 1 King. 8. 53.

Vers. 25. separate between the clean beast] that is, [unspec 25] put difference, by eating the clean and refraining from the unclean: according to the Law in Levite. 11. which thing is here spoken of upon their separation from the people's, because their abstinence from unclean beasts, figured their abstaining from the communion of unclean people's; as Act. 10. 12. 28. and as is shown on Levite. 11. The Hebrews say, this is mentioned after the unlawful copulations aforesaid, because who so defileth him-self with them, degenerateth and is as it were transformed into the nature of unclean beasts, &c. R. Menachem on Levite. fol. 151. for unclean] that is, that you should count them unclean, and abstain from them. The Greek translateth, in uncleanness.

Vers. 26. from the people's] in Gre • ke, from all the [unspec 26] nations; as in verse 24. to be mine] or, to be unto me: which the Chaldee interpreteth, to serve before me.

Vers. 27. familiar spirit] or spirit of divination: see [unspec 27] Levite. 19. 31. their bloods upon them] in Greek, they are guilty: in Chaldee, worthy to be killed. See before on verse 9.

Annotations.

〈 in non-Latin alphabet 〉 Here beginneth (after the Hebrews •• count) the one and thirtieth section or Lecture of the Law. See Gen. 6. 9.

THe Priests] After the general rules of holiness for all the people, here followeth a special [unspec 1] law for the holiness of the Priests: their office was to make atonement for the people, and to sanctify them; therefore must they have a care to sanctify themselves. And as when God forbiddeth his people to seek unto such as have familiar spirits, &c. he telleth them of a Prophet, whom he would raise up unto them, by whom they might know his will; Deut. 18. 10. 11. 15. so it is observed here by the Hebrews, (as Baalhatturim, and Chazkuni,) that immediately after the Law against familiar spirits, and wizards, Levite. 20. 27. this Law is given for the Priests; that the people might have no occasion to seek unto the former, but might come unto the Priests, and they should inquire for them by Vrim and Thummim. the sons of Aaron] Targum Jonathan addeth, the males; and Sol. Rashi saith, the sons and not the daughters of Aaron; because the laws following concerned not the women. So in the Hebrew canons it is said, Aaron's daughters are not forewarned pollution by the dead; but the Priests the sons of Aaron. Likewise the profane (Priests) might defile themselves; for this is but for the sons of Aaron that may execute the Priests office. A young Priest is to be warned by the elder (Priests,) not to defile himself, &c. and his father is to train him up in holiness. Maimonides tom. 4. treat. of Mourning, chap. 3. sect. 11. 12. for a soul] to weet, of the dead, as is expressed in verse 11. else-where called a dead soul, Numbers 6. 6. meaning a dead body: for properly at death the soul departeth, Gen. 35. 18. and the dead defileth not till his seal be departed, saith Maimonides, tom. 3. in Tumath meth, chap. 1. sect. 15. wherefore the Chaldee here translateth for the dead; and Targum Jonathan, for the son of man that is dead. But the Greek retaineth the Hebrew phrase, for souls. So before in Levite. 19. 28. he shall not] that is, any Priest, shall not defile himself: in Greek, they shall not be defiled. This pollution might be by the funeral of the dead; for who so touched any dead body, or came into a tent (or house) where any dead body lay, or touched a grave; he was unclean seven days, Numbers 19. 14. 16. so by bearing the dead he was unclean, by proportion from the Law, in Levite. 11. 25. And by the Hebrew canons, if a man came within four cubits (that is, six f ••• ) of the dead, he was unclean. Maimonides, treat. of Mourning, chap. 3. sect. 13. among his people's] in Greek, among their nation: that is, as Chazkuni explaineth it, among all Israel, for they are his people's. So people's are used for the tribes of Israel, in Deut. 33. 3. Judge. 5. 14. Act. 4. 27.

Vers. 2. his near-kin] those of his consanguinity: [unspec 2] see this word in Lev. 18. 6. Sol. Rashi here understandeth the Priests wife by it; as one for whom he might defile himself. See the notes on verse 3. This law is for the inferior Priests: but the high Priest might not defile himself for these, verse 10. 11.

Vers. 3. not been to any man] which the Greek [unspec 3] explaineth, not given to (or not bestowed on) a man; meaning, which hath had no husband. For such as had husbands, were to be buried and mourned for by them, as Abraham mourned for Sarah, Genes. 23. 2. These six, Father, and Mother, and Son, and Daughter, and Brother, and Sister that hath had no husband, are again mentioned in Ezek. 44. 25. &c. that for them the Priests might be defiled, and after their cleansing, and days appointed, to bring their Sin- offering. And it seemeth they were to do the like for their wives, because Ezekiel the Priest was commanded as an extraordinary case, not to mourn for his wife when sheedied, Ezek. 24. 16. 17. 18. So the Hebrew canons say, Every Priest that is defiled for the dead, except for those six dead which are expressed in the Law, or for his wife: if it be proved by witnesses, he is to be beaten: Leviticus 21. 1. And whether he touch the dead, or come into the tent, or bear him, and whether it be the dead person himself, or any other uncleanness about him: and so if a Priest touch a grave, he is to be beaten. And every Priest that cometh within four cubits of the dead, is to be chastised with stripes: Maimonides treat. of Mourning, chap. 1. sect. 1. 2. 13. he shall defile him-self] in Greek, they shall be defiled, meaning all and every of the Priests. This is understood not as a permission, but a duty, for them to bury and mourn for these their near kin. The Hebrews say; Very weighty is the charge of mourning, for even the Priest is driven to be unclean, for his near-kin, must busy himself about them, and mourn for them, Leviiicus 21. 2. It is a commandment; so that if he would not be defiled, they are to cause him to be defiled against his will. So for his wife, (but this is not but by the doctrine of the Scribes,) because she hath no heir but him, &c. And he is to be defiled for his married wife only, but not for a betrothed wife. Likewise for others, which are not to be mourned for, as such as are put to death by the Synedrion (or Magistrates,) and such as are Apostate from the ways of the Church, and untimely births, and such as wittingly kill themselves; the Priest is not to defile himself for them. And how long is he commanded to defile himself for his near-kindred? Until the cover of the grave be closed upon them: for after that, they are as all other dead persons, that if a Priest be defiled, he is to be beaten. Maimonides, treat. of Mourning, chap. 2. sect. 6. 7. 8.

Vers. 4. being a chief-man] or, for a chief-man, [unspec 4] that is, for any other of his house, or out of his house, save for those before specified. So Chazkuni citeth this as a common exposition of this place; A common Priest shall not defile himself for a chief man among his people's; be he the high Priest among his people. Although I permit thee to defile thyself for thy near-kin, thou shalt not defile thyself for the high Priest, who is not of thy near-kin. The Hebrew Baal, signifieth a Lord, Master, or chief man, Judge. 9. 51. Esa. 60. 8. and so the Chaldee translateth it here Rabba; that is, a master, or chief-man: (but the Greek expoundeth it Suddenly, as if it were written Bahal.) Baal also signifieth an husband, Exod. 21. 3. 22. which interpretation some keep in this place.

Vers. 5. not make] or, not shave, (as the Greek [unspec 5] translateth:) Hebr. not balde baldness, meaning any way, either by shaving, or pulling off the hair, or otherwise: and the Greek addeth for the dead, which is here intended, as is expressed in Deut. 14. 1. And that not the Gentiles only, but the Israelites also were wont to make themselves bald, in mourning for the dead, appeareth by Ier. 16. 6. Ezek. 7. 18. Amos 8. 10. Also the idolatrous priests of the Gentiles are reported to use these ceremonies for their dead, as in the apoc • iphall writings, Baruch 6. 31. 32. it is said, And the Priests sit in their Temples, having their clothes rent, and their heads and beards shaven, and nothing upon their heads: they roar and cry before their gods, as men do at the feast when one is dead. the corner] that is, any of the corners; this was the manner of Idolaters, and is forbidden not the Priests only, but all Israelites: see the annotations on Leviticus 19. 27. cut any cutting] or, make any incision: a thing forbidden the people also, Levite. 19. 28. Deuter. 14. 1. So God would have them in their mourning for the dead, not to be immoderate, (as men which have no hope, 1 Thes. 4. 13.) nor to imitate the heathenish customs, which were idolatrous: see the notes on Levite. 19. 28. and Deut. 14. 1.

Vers. 6. Fire-offerings] in Groeke, sacrifices, in Chaldee, offerings, which were burnt in fire unto [unspec 6] God. As all the people were forbidden the fore-said superstitions, because they were holy, & God's peculiar-treasure, above all people's, Deuter. 14. 2. so the Priests in special, because they were to be holier then other men, in respect of their ministration unto God. Therefore the high Priest, who came yet nearer unto God, is forbidden to mourn for such, as common Priests might mourn for, Levite. 21. 10. 11. the bread] or, the food: which the Greek interpreteth the gifts, the Chaldee, the offering. See Levite. 3. 11. shall be holiness] that is, men of holiness: which the Greek and Chaldee translate holy- ones.

Vers. 7. a wife that is an whore] This is the second law concerning the Priests holiness; that as they [unspec 7] should not defile themselves by the dead: so neither by the living. The whore, (called in Hebrew, Zo ••• ) is by the Hebrews said to be she that is not a danghter of Israel, or a daughter of Israel, that hath lien with a man unto whom it is not lawful for her to be married; [such as are forbidden in Levite. 18.] or that hath lien with a profane man, though she may be married unto him. Whosoever hath lien with a man that hath made her a whore, whether by constraint or willingly, whether presumptuously or ignorantly, after he hath uncovered her nakedness; she is unlawful by the name of an whore, [ • or a Priest to marie her:] Any woman of whom her husband hath been jealous, and the thing was bidden, and she hath not drunk of the bitter waters, (Numb. 5.) it is unlawful for a Priest to marie her, because she is a suspected whore. Maimonides in Issureibiah, chap. 18. sect. 1. 6. • 2. or profane] Hebr. and profane, or, profaned: whereby seemeth not to be meant a common harlot, or one that hath defiled her body, for that was forbidden before under the name of an whore: but as a Priests daughter by her whoredom is said to profane her father, verse 9. so children might again be profaned by their fathers, and made unfit for to be married unto Priests. And thus the Hebrews expound this here, saying; Who is she that is profane? She that is borne of one that is forbidden the Priests. And so everyone of the women which are forbidden the Priests, if she be married to a Priest, she profaneth her self. Maimonides in Issurei biah, chap. 19▪ sect. 1. And Sol. Rashi here expoundeth profane, one that is borne of such as are unlawful for the Priests; as the daughter of a widow by the high Priest, (Levite. 21. 14.) or the daughter of a divorced woman by a common Priest, (Levite. 21. 7.) &c. put-away or, cast out, as the Greek also translateth it, that is, divorced and not for the cause of adultery; which thing was permitted unto men under Moses law, for the hardness of their hearts; Deuter. 24. 1. 2. &c. Matth. 19. 8. What Priest soever, married with any of these three, was to be beaten by the Magistrate; as is after shown, on verse 15. According to the equity of this Law, the Apostle requireth that the wives of the Ministers of the Church, be grave, not slanderers, sober, faithful in all things, 1. Tim. 3. 11.

Vers. 8. And thou] or, Therefore thou shalt sanctify [unspec 8] him: speaking to Israel, who were to repute the Priests holy, and not suffer them to mary with such as might defile them: nor any other way to be unclean, when they ministered before the Lord the bread] in Greek, the gifts, in Chaldee, the offering, as before in verse 6. holy unto thee] thou shalt reverently esteem him as an holy person, sanctified unto God's service. The Hebrews say, It is commanded to separate the Priests, and to sanctify them; and to prepare them for the oblation, Levite. 21. 8. And every man of Israel, must give much ho 〈…〉 to the Priest, and let them be first, for everything the is in the Sanctuary: to open the law first, and to blese first, and to receive a seemly portion first. Maimonides in Cle hamikdash, chap. 4. sect. 1. 12.

Verse 9. of any Priest] Hebr. of a man a Priest▪ [unspec 9] Which word man, sometime signifieth any o •• , a • Gen. 23. 6. and 24 16. Levite. 21. 17. sometime a man of dignity, as Psal. 49. 3. and that may also be respected here. to commit whoredom] or by committing it, to weet, under her husband; as the Hebrew canons explain it; saying There are ten which are to be burnt, namely the Priests daughter that committeth whoredom under her husband; and he that lieth with his daughter, &c. Maimonides in Sanhed ••• , chap. 15. sect. 11. The man that lay with her, they say was to be strangled; as again they say; There is no unlawful copulation punished with strangling, 〈◊〉 the lying with a man's wife only: and if she be a Priests daughter, she is burnt, and he that lay with her, is strangled. Maimonides in Issurei biah, chap. 1. sect. 6. See the annotations on Levite. 20. 10. profaneth 〈◊〉 father] the Greek version saith, she profaneth her fathers name: the Chaldee, her fathers holiness. And Rashi explaineth it, she profaneth and conte 〈…〉 〈◊◊〉 , for that men will say of him, Cursed is he 〈◊◊〉 this (woman,) Cursed is he that brought 〈◊◊〉 .

Ver. 10. great among his brethren] or, greater then [unspec 10] 〈◊◊〉 : that is, the High Priest, who because he more specially figured Christ (called our Arch (or High) priest and great High priest, Heb. 3. 1. and 4. 14.) therefore he was to have more special care of his sanctity, both in avoiding pollution by the dead, and in his marriage. And this Law concerned not the high Priest only, but the second Priest (or Priests of the second order) mentioned in 2 King. 25. 28. and 23. 4. which ministered in the place of the high Priest if by any accident he were polluted, (as is noted on Levite. 16. 33.) and the Priest also that was anointed for the war, Deut. 20. 2. because these all were greater then their brethren. See the notes following on v. 13. oil of anointing] an holy oil, wherewith only the high Priests and Kings in Israel were anointed, and ordained to their office: see Exod. 30. 25. 33. and hath filled his hand] with the sacrifices, to offer them, as the Chaldee paraphrase here explaineth it; which the Greek calleth perfecting, or consecration. See Exod. 29. 9. Both these were to be done to the high Priest: but if there were no anointing oil, they or dained him with the high Priests garments only; saith Maimonides in Clei hamikdash, ch. 4. sect. 12. and he was bound to these laws, as well as if he had been anointed with oil. the garments] the eight ornaments wherewith the high Priest was to be decked: see Exod. 28. not make-bare] or, make-free, which the Greek translateth, not put the miter off his head; but the Chaldee saith, not let his locks grow, to weet, not 〈◊〉 then 30. days, as Rashi explaineth it: meaning that he should not be have himself as a mourner for the dead. See the annotations on Lev. 10. 6. From which place, the Hebrews gather, that one of the rites which mourners for the dead were to use, was not to poll their heads: Maimonides treat. of Mourning, chap. 5. sect. 1. 2. rent his garments] which was another sign of sorrow, see Lev. 10. 6. and Gen. 37. 34.

Vers. 11. go in] namely into any tent, house or place where any dead is, whereby he should be defiled, [unspec 11] Numb. 19. 14. any souls of the dead] in Greek, any dead soul; meaning a dead corpse; as before in verse. 1. his father, &c.] which was lawful for any common Priest, verse. 2. but not for the high Priest. The Hebrews explain it thus; The high Priest may not be defiled for his near-kin, as for his father or his mother, &c. neither may he come to any tent where the dead is, though his neerekindred. Loe thou art taught (in Lev. 21. 11.) that he is bound neither to go in, nor to be defiled. So that if he touch, or carry (a dead person) he is to be beaten once; if he come into a tent, and tarry there whiles one die by him, &c. he is to be beaten twice; for coming in, and for being defiled, If he be defiled before, and afterward come into the tent, he is to be beaten even for coming in. Maimonides treat. of Mourning, c. 3. sect. 6. 7. How be it, these laws have exceptions in cases of necessity; as the Hebrew canons also show thus. A Priest that lighteth on a dead body in the way, loe he is to defile himself; though it be the high Priest, he is bound to defile himself for him, and to bury him. As if one of Israel be thrown (dead) in the way, and he hath none to bury him. Provided, that the Priest be himself alone, and no other with him; and that he call there in the way, and none do answer him. But if when he call, others do answer him, this is not a dead, which he is commanded (to bury) but he must call others to do it. If a Priest and a Nazirite walk together in the way, & light upon a dead; the Nazirite must go about (to bury him,) for his holiness is not perpetual; and the Priest may not defile himself, though he be but a common priest. If there be the high Priest, and a common priest, then the common priest is to defile himself: and whosoever is before his fellow in dignity, is to be after him in pollution. And if the second chief priest, with the priest that is anointed for the war, (Deut. 20. 2.) do light upon a dead: he that was anointed for the war, must be defiled, and not the Sagan [or second chief priest.] Maimonides ibidem, ch. 3. sect. 8. 9. Unto this Law, that the high Priest might not defile him-self for his parents or children; the words in Moses blessing of tribe of Levi, seem to have ref • rence; Who saith of his father and of him mother, I respect him not; and his brethren he acknowledgeth not; and his sons, he knoweth not, &c. Deut. 33. 9. Compare also Lev. 10. 2. 7.

Ver. 12. go out of the Sanctuary] to weet, in the [unspec 12] time when he should serve there. And this Law was not for the high Priest only, but for all priests, who if any of their friends there died, or tidings of the death of any came unto their ears, might not therefore depart and leave off their ministration, upon pain of death, Lev. 10. 7. So the Hebrews explain it; A priest that goeth out of the Sanctuary in the time of service only, is guilty of death, whether he be the high priest, or a common priest, Levite. 10. 7. So that which is said of the high Priest, (in Lev. 21. 12.) AND HE SHALL NOT GOE OUT, &c. is not but for the time of service only, that he shall not leave his service and go out. If it be so, why is this warning repeated for the high Priest? Because a common priest, which is in the Sanctuary, in his service, and he heareth of death of one for whom he is bound to mourn; though he may not go out of the Sanctuary, yet he serveth not, because he is sorrowful, and if he serve when he is sorrowful, by the law he profaneth his service, whether it be about the sacrifice of a particular person, or the sacrifice of the congregation. But the high Priest serveth when he is sorrowful; for it is said, Neither shall he go-out of the Sanctuary, nor profane the Sanctuary; as if he should say, he shall continue and serve the service that he is employed in, and it is not profaned. But though the high Priest serveth when he is sorrowful, yet is it unlawful for him to eat of the holy things; as it is written (in Lev. 10. 19.) Had I eaten the Syn-offering today, should it have been good in the eyes of the LORD? So neither hath he a portion to eat at evening, Maimonides in Biath hamikdash, ch. 2. sect. 5. 6. 8. nor profane the Sanctuary] the Greek expoundeth it, nor profane the sanctified name of his God. the crown, the anointing oil] This may be understood of two things, of the golden plate, which is called Nezer, 2 Crown, Exod us 29. 6. and of the Anointing oil; both which were upon him. Or the later explaineth the former, and the Oile is called Nezer, a Crown or Separation; because by it he was separated from other men, and other Priests. Thus the Greek translateth it, the holy oil the anointing of his God, is upon him.

V. 13. a wife in her virginities] that is, a wife that [unspec 13] is a virgin, as the Greek translateth it. Three women are unlawful for all Priests, the divorced, the whore and the profane: and the high Priest is forbidden four, the three forenamed, and the widow. Whether it be the high Priest which is anointed with the anointing oil, or ordained in the (priestly) garments; and whether it be the priest that serveth, or the great Priest that serveth in his place; [instead of the high Priest when he is pollured, called the second Priest, 1 King 2. 28.] and likewise the Priest anointed for the war, (Deut. 20. 2.) they all are commanded to mary virgins, and forbidden to mary widows. Maimonides in Issurei biah, chap. 17. sect. 1. The high Priest was a figure of Christ, Heb. 3. 1. his wife which was to be a virgin, was a figure of the Church, which is to be chaste, pure, holy, as the Apostle writeth to the Church of Corinth, I have espoused you to one husband, that I may present you a chaste virgin to Christ: 2 Cor. 11. 2. See also Rev. 14. 4.

V. 14. a widow] whether she be a widow after betrothing [unspec 14] or after marriage, she is forbidden him. Maimonides in Issure Biah, chap. 17. sect. 11. a virgin of his people's] that is, either of the tribe of Levi, or of any other tribe of Israel; as Jehoiada the Priest, married Iehoshabeath the daughter of King Jehoram, of the tribe of Judah, 2 Chron. 22. 11. So in Ezekiel 44. 22. it is said of the Priests, they shall take maidens of the seed of the house of Israel. And in the Hebrew canons, Priests and Levites and Israelites, may lawfully go in (that is marry) one with another; and that which is borne goeth after the male: [that is, if the father be a Priest or Levite, the child is a Priest or Levitc, if the father be a common Israelite, the child is a common Israelite, though born of a Priests daughter.] Maimonides in Issure biah, ch. 19. sect. 15.

Vers. 15. not profane his seed] which he should [unspec 15] do, by marrying with any of those forbidden him, that his sons after him might not execute the priests office, because they were borne of an unlawful mother. A priest that goeth in to a divorced woman, or an whore; and an high priest that goeth in to them, or unto a widow; those are made profane (women) forever: and if he beget a son of her, that which is borne is profane. Maimonides in Issureibiah, ch. 19. sect. 3. Therefore the magistrates punished the priests, that married and lay with any unlawful woman. Every priest that marrieth any of the three women, (in verse. 7.) and lieth with her, is to be beaten. An high priest that goeth in to awidow, is to be beaten. If an high priest marry a widow, and lie with her, he is to be beaten twice; once for transgressing this, HE SHALL NOT TAKE A WIDOW; and once for this, HE SHALL NOT PROPHANE. And whether he be an high priest, or a common priest, that mar • eth any of those (for bidden women) if he lie not with her; he is not beaten. And in every place where he is to be beaten, she is to be beaten. Every priest that goeth in to an heathen woman, is to be beaten as for an whore. A woman that hath been a widow, and hath been divorced, and hath been made profane, and hath been an whore, and an high priest goeth in afterward unto her: he is to be beaten four times, for lying with her once. Like judgment is for a common priest, if he go in to one divorced, which was made profane, and after that an whore; he is to be beaten thrice, for lying with her once. But if this order be changed, he is to be beaten but once. Maimonides in Issure biah, chap. 17. sect. 2. &c.

Vers. 17. of thy seed] that is, as the Chaldee interpreteth, [unspec] of thy sons. in their generations] that is, they or any of their posterity, in the ages following. ablemish] in Hebrew Mum, in Gt. Momos, in Chaldee Muma; which signifieth, anything to be blamed, for deformity, want or superfl •• tie; any imperfection of body, in the whole or in any part. to offer the bread] that is, as the Gr. saith, the gifts, in Chaldee, the offering, or sacrifice. The reason here of was, that the Priests were both in their persons and works, to figure out Christ his person and work; who was holy, harmless, undefiled, separated from sinners; and a Lamb without blemish, and without spot. Heb. 7. 26. 1 Pet. 1. 19.

Vers. 18. blind] either in whole or in part, purblind, [unspec] dim-sighted, or that had any blemish in his sight, eye, eyelid, or the like. The Hebrew doctors reckon nineteen blemishes, that might be in the eye of a priest; and seven in the eyelid. Maimonides in Biath hamikdash, cha. 8. sect. 17. lame] or halting; on one, or both legs; having any imperfection in his gate, or feet; and in the feet, there might be twenty blemishes, Maimonyibidem. fatnosed, in Greek, short-nosed, or having the nose cut-off. It implieth all manner deformity in the nose, wherein there migh be (as the Hebrews say) nine blemishes. that hath anything superfluous] or, that is excessive, either in the whole body, or any member over long: so in Levite. 22. 23. for the sacrifices. The Greek translateth it, having the ear cut off.

V. 19. the breaking of a foot] that is, a broken foot; he [unspec] that shall be broken-footed, or broken handed. In the hands, the Hebrews say there might be seven blemishes.

Vers. 20. crookt-backed] that hath a bunch or hillocke [unspec] on his back or any other place, as Targum Yerushalmi referreth it to the eyebrowes, that hang over the eyes; and so it agreeth with them which follow. But the Greek favoreth the former interpretation. hath a small-spot] or, a thin filme: this by the Hebrews, is referred to Imperfection in the eye. By others to the small or thin stature of the body, as to be a dwarf, or over slender. The Hebrew Dak, is generally that which is small or th •• . He that hath a white small spot, within the black (of the eye) is the Dack spoken of in the Law: saith Maimonides in Biath hamik dash, ch. 7. sect. 5. The Greek translateth it Ephelos: and Ephelis is nothing else but a certainerug gednesse and hardness of an evil col 〈…〉 saith Cornel, Celsus, l. 6. c. 5. a confusion] or fussion, whereby the white and black is mixed confusedly together. Teballul (the Confusion) spoken of in the Law, is when the white of the eye is drawn, and some of it gotten into the blake until the blake is found mingled with the white: saith Maimonides ibidem. scurfe] or, dry-scaule, maunge called in Hebrew Garab, (whereupon the Latins borrow the name Porrigo,) the Greek translateth it Psora agria: and it may be on any part of the body, as the Hebrews observe: Maimonides in Biath hamikdash, ch. 7. l. 10. This is again mentioned in Lev. 22. 22. and in Deut. 28. 27. as a plague incurable. scab] or tettar; as the Greek calleth it Leichen, to which the Chaldee version agreeth; for Chaziz, & the Arabic Chaziza, is that which the Greek call Leichen: it is mentioned only here, and in Lev. 22. 22. Maimonides (in Biath hamikd. c. 7. sect. 10.) calleth it an Egyptian scab (or tettar) which is hard and foul: and that is the Iallepheth (the Scab) spoken of in the Law. It may also be on any part of the body of man or beast. stones broken] or a cod (or stone) bruised: the Greek translateth, which hath but one stone. These twelve particulars are named, all other of like nature being implied. The Hebrews say, There are in all, an hundred and forty blemishes, that do disable the Priests: eight in the head; two in the neck; nine in the ears; five in the brows; seven in the eye-lids; nineteen in the eyes; nine in the nose; nine in the mouth; three in the belly; three in the back; seven in the hands; sixteen in the members of generation; twenty in the feet; eight in all (or any part of) the body, eight in the skin of the flesh; and seven in the strength of the body, and the breath. Maimonides in Biath hamikdash, ch. 8. sect. 17. a blemish in him] This general is added to the former particulars, to teach that any other blemishes though unnamed, did disable a Priest from sacrificing. All blemishes whatsoever, whether they be in him from the beginning of his creation, or grow upon him afterward, whether they be transitory (blemishes that may be removed,) or not transitory; he is disabled by them, till they be done away. A fixed blemish, as a broken foot or hand, or a transitory blemish, as scurfe or scab. And not the blemishes only which are written in the law, do disable the priests; but all blemishes to be seen in the body, as it is written, WHOSOEVER hath A BLEMISH IN HIM, out of any place; and those that are written in the Law, are for an example. Maimonides in Biath hamikdash, ch. 6. sect. 3. 4. Further to show this, they say, An old man, that is near unto trembling and shaking as he stands; a sick man, when he trembleth through sickness and seeblenesse of strength; (are as blemished.) If a Priest serveth when he stinks of sweat; or when he hath a stinking breath out of his mouth, loe he profaneth his service, as do all other that have blemishes. Maimonides ibid. ch. 7. sect. 12. 13. By these God figured the perfection that should be in Christ, Heb. 9. 14. and taught also what graces are requisite in his ministers, 1 Tim. 3. 2. 3.—7. Tit. 1. 7. 8. 9. and in the whole Church, which is unto him a royal priesthood, an holy nation, 1 Pet. 2. 9. which Christ hath sanctified and cleansed, that he might present it unto himself glorious, a Church 〈◊〉 having spot or wrinkle, or any such thing: but that it should be holy, & without blemish, Eph. 5. 26. 27. So the Saints are said to be without blemish, before the throne of God, Rev. 14. 5. the fire offerings] in Gr. the sacrifices, in Chaldee the offerings. If any priest that have a blemish, do serve in the sanctuary, he profaneth the service, and is to be beaten: Maimonides in Biath hamikdash, chap. 6. sect. 1. a blemish] in Greek, because a blemish is in him. Sol. Rashi explaineth it thus, whiles his blemish is on hm, he is rejected: but if his blemish be done away, he is fit (or approvable.) Besides the blemishes forenamed, such Priests as had transgressed in their ministration & served before idols, were no more to serve in the sanctuary, but were reputed as blemished. There-King Josiah put down the priests of the high places, that they came not up to the Altar of the Lord: 2 King. 23. 9. and for such this Law is given in Ezek. 44. 10.—13. The Levites that are gone away far from me, whē Israel went astray away from me after their Idols, they shall even bear their iniquity, &c. And they shall not come near unto me, to do the office of a Priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame and their abominations which they have committed And in the Hebrew canons it is said, Every priest that hath served Idols, whether presumptuously or ignorantly, although he return with full repentance: yet may he never minister in the sanctuary. And whether he hath been a priest to the Idol, or but worshipped it, &c. he is disallowable forever. If he transgress, and do offer (in the sanctuary) his offering is not of a sweet smelling savor, although he was in ignorance when he minstred, or when he • worshiped. Who so transgresseth and maketh an house without the Sanctuary, to offer his offering therein unto God, that is not as an Idols house. Notwithstanding, every priest that ministereth in such an house, may never more minister in the sanctuary. Maimonides in Biath hamikd. ch. 9. s. 13. 14. the bread] in Greek the gifts, in Chaldee, the offering. Who so found allowable by his genealogic, but had a blemish found upon him: he sat in the wood chamber, and did cleave wood for to lay on the altar, and had a portion in the holy things with the men of his fathers house, and did eat of them. Maim. ibidem. ch. 6. s. 12. So for the priests that fell to Idolatry, God appointed, that they should be ministers in his sanctuary, Bishops at the gates of the house: that they should slay the Burnt offering, and the sacrifice for the people, &c. but not come near to any of his holy things in the most holy place, &c. Ezek 44 11. 13. 14.

Verse 22. He shall eat] Herein the blemished [unspec 22] priests had a privilege above the unclean, which might not eat of the holy thing, Lev. 22. 3. 6.

Vers. 23. unto the veil] of the holy place, whither [unspec 23] the priests went in always, accomplishing the services, Heb. 9. 6. unto the Altar] that which was in the courtyard, Exod. 40. 29. Any priest that had a blemish, might not come into the Sanctuary, from the Altar & forward, Lev. 21. 23. and if he transgressed & went in, he was to be beaten, although he served not. And if he served in the Sanctuary, it was unlawful; and he profaned the service, and was to be beaten also for the service. Maimonides in Biath hamikdash, ch. 6. sect. 1. not profane my sanctuaries] the Greek expoundeth it, not profane the holy name of his God. do sanctify them.] This Chazkuni referreth to the veil of the altar forementioned, unto which none that had blemish might come.

Ver. 24. all the sons of Israel] because as it concerned [unspec 24] the Priests, to take heed they sinned not in their ministration: so the people were to sanctify them, v. 8. and to look that no disallowable person served in the Sanctuary. Therefore the Hebrews do record, that the great Synedrion used to sit in the chamber of hewn-stone [by the Sanctuary,] and the principal of their work continually was to sit and judge concerning the Priesthood; and to examine the priests for their genealogies, and for their blemishes. Every priest that was found disallowable for his genealogy; he put on black clothes, and wrapped himself over with blacks, and went out of the court. And who-soever was found perfect and lawful; he put on whites, and went in and ministered with his brethren the priests. Who so was found lawful for his genealogy, but had a blemish found upon him, he sat in the wood chamber, and hewed wood, &c. Maimonides in Biath hamikdash, ch. 6. sect. 11. 12.

Annotations.

LEt them be separated] in Greek, Let them take [unspec] heed of the holy things, meaning, that they defile them not. So that as the former chapter shown the purity and perfection that should be in the persons that drew near unto the Lord: this teacheth what purity and perfection ought to be in the things offered, or to be offered unto him. The Hebrew Nazar here used, signifieth a religious separ 〈…〉 n in respect of holiness; as is noted on Lev. 15. 31. of my holiness] translated in Greek, my holy name: which is profaned, when the holy things in the sanctuary are defiled, being offered or eaten by persons unclean, and forbidden of God. See after, in verse. 15. 32. the things] this addition is supplied also in the Greek, Whatsoever things they sanctify unto me. And this is added, as Sol. Rashi here saith, to imply also the holy things of the Priests themselves.

Vers. 3. your generations] either now, or at any [unspec] time hereafter. shall come nigh] namely, to eat, as is expressed in ver. 4. So Rashi saith, This come 〈…〉 g • igh is not meant but of eating. your seed] that is, your children: so in verse. 4. holy things] Hebrew holinesses, meaning things of holiness, and particularly holy meats; which though the blemished priests might eat of, Lev. 21. 22. yet the unclean might not. Lev. 7. 20. 21. See the notes on Lev. 7. 10. And by the holy things, are meant not only the Sacrifices, but first fruits, and all the heaveoffrings of the holy-things, which the sons of Israel offered unto the Lord, Numb. 18. 8. 9.—19. as it is there said, everyone that is clean in thy house, shall eat of it, Numb. 18. 13. See after on verse. 9. uncleanness upon him] before he is washed from the same; see the annotations on Lev. 7. 20. cut off from my presence] in Greek, destroyed from me: in Chaldee, destroyed from before me. It meaneth death by the hand of God, as v. 9.

Vers. 4. Any man] Hebrew Man man: that is, Whosoever: Targum Jonathan saith young man [unspec 4] or old man. And this concerneth women also, the daughters of Aaron, who were to eat of some of the holy things; but so as they were clean when they did eat. Numb. 18. 19. 11. See after, in verse. 11. 12. leprous] whereof see Levite. 13. an issue] whereof see Lev. 15. 2. &c. by a soul] the Greek translateth, any uncleanness of a soul; whereby the dead is meant, as Lev. 19. 28. and 21. 1. and what uncleanness that was, see in Numb. 19. 11. 14. seed of copulation] or, effusion of seed, whereof see Lev. 15. 16.

Vers. 5. creeping thing] which when it is dead, defileth him that toucheth it, Lev. 11. 31. &c. [unspec 5] made unclean] so much as would make a man unclean; and that was of creeping things the quantity of a lentile (or little pease) as Rashi here no teth. See Lev. 11. 31. a man] to weet, an unclean man, as a Leper, he that hath an issue, or the like, by touching of whom, men were made unclean. Lev. 13. 45. and 15. 5. &c. Or a dead man: and thereto Sol. Rashi here referreth it, and of a dead man, so much as an olive would defile.

Vers. 6. The soul] that is, the man, as the Chaldee [unspec 6] expounds it: and Targum Jonathan addeth, the man a priest. until the evening] until the end of that day, and beginning of a new. See the notes on Lev. 11. 24. 32. bathe] or, wash his flesh, that is, his body, as the Gr. translateth: see Lev. 15. 5. 13. It figured repentance for sins, as I baptize you with water unto repentance, Mat. 3. 11. & sanctification by the blood and spirit of Christ, as, ye are washed, ye are sanctified, ye are justified, in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6. 11. And this sanctimony, though common to the whole Church, Lev. 11. did specially pertain to the priests and ministers, whom Christ (who is likened to a refiners fire, and to fullers sope) should purify by his grace, as it is said, He shall purify the sons of Levi, and purge them as gold and silver: that they may offer unto the Lord, an offering in righteousness, Malac. 3. 2. 3.

Vers. 7. and afterward] in Greek, and then he shall (or may) eat, to weet, when his sun is gone [unspec 7] down: before then though he were washed, he might not eat. See the notes on Lev. 11. 32. his bread] his food, allowed him of God for his livelihood: Numb. 18. 11. 19. Whosoever eateth of the heave-offerings, blesseth with a blessing for the food; and after that, he blesseth him that sanctifieth them with the sanctification of Aaron, (Numb. 18. 8.) and commanded them to eat of the heave-offerings. Maimonides in Trumoth, ch. 15. sect. 22.

Vers. 8. a carcass and a torn thing] what these [unspec 8] were, is before shown, on Lev. 17. 15. and 22. 31. They were unlawful to be eaten of any Israelite, especially of the Priests; as here and Ezekiel 44. 31. and figured the sanctity of their communion; as is noted on Lev. 17. and further appeareth by Ezek. 4. 13. 14.

Vers. 9. my charge] or, observe my observation, that is, which I commanded to be kept: