Annotations upon the five bookes of Moses, the booke of the Psalmes, and the Song of Songs, or, Canticles VVherein the Hebrevv vvords and sentences, are compared with, and explained by the ancient Greeke and Chaldee versions, and other records and monuments of the Hebrewes: but chiefly by conference with the holy Scriptures, Moses his words, lawes and ordinances, the sacrifices, and other legall ceremonies heretofore commanded by God to the Church of Israel, are explained. With an advertisement touching some objections made against the sinceritie of the Hebrew text, and allegation of the Rabbines in these annotations. As also tables directing unto such principall things as are observed in the annotations upon each severall booke. By Henry Ainsworth.

Annotations.

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

Vers. 2. from before] or, from the face of the Lord. [unspec 2] As a fire of mercie came from thence to consume the sacrifices for sinne, offred according to the law, Levit. 9. 24. so now a fire of judgment commeth, to consume the sinners. Chazkuni here observeth, Measure for measure; by fire they sinned, and by fire they were plagued. This is an example of Gods jealousie, for the ordinances of the Law: teaching the same much more for the Gospell; Heb. 2. 2. 3. and 10. 28. 29. So he shewed an example of judgment, up∣on two sinners, at the beginning of the Christian church, whereby great feare came upon all; Acts 5. 1.▪11. devoured] or ate them; that is, killed them: for neither their bodies, nor their cloathes were burnt to ashes, as appeareth by v. 5. And in Targ. Ionathan it is thus explained, It burned their soules, but their bodies were not burnt. Hereupon our God is said to be a devouring fire; Heb. 12. 29. Deut. 1▪ 24. See a like judgment, in Num. 16. 35. before Ie∣hovah] that is, with sudden death, before the Ta∣bernacle, wherein the Lords glory dwelt. So Vz∣za for his errour, in putting his hand to the Arke, died before God, 1 Chron. 13. 10. which is expoun∣ded, by the Arke of God, 2 Sam. 6. 7. And it is ob∣served, that these two Priests, died childlesse, Num. 3. 4. 1 Chron. 24. 2.

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

Vers. 4. uncle] in Greek, the sonnes of the brother of [unspec 4] Aarons father: for Vzziel was brother to Amram, Aarons father; see Exod. 6. 18. 20. 22. cary] or, take up: this duty of buriall was laid upon their cousins the Levites, not upon their next

brethren the Priests; that they might attend still to their holy ministration. See Levit. 21. 1. &c. out of] or, to (a place) without the campe: ••o they used to burie without their cities, Luk. 7. 12.

Vers. 6. Mak•• not bare] or, Make not free; that is, [unspec 6] let not the hayre of your heads grow long. The Hebrew Pharangh, signifieth two things, to make bare, or uncover the head; as Numb. 5. 18. so the Greeke translateth here, ye shall not put off the m••ters from your heads. Secondly, to make free for the haire to grow; as the Chaldee here translateth, yee shall not let your lockes grow. For this also was a signe of mourning, 2 Sam. 19. 24. See the notes on Gen. 41. 14. It is testified of humane writers, that the Egyptians at their friends funerals, did let the hayre of their head grow long, but shaved their beards; where∣as other nations, at funerals did shave their heads; Herodot. in Euterpe. And that shaving of the beard, was a signe of sorrow in Israel, appeareth by Iere∣mie 41. 5. Hereupon is that law, in Ezek. 44. 20. the Priests shall not shave their heads, nor suffer their lockes to grow long; they shall onely poll their heads: where hoth extremities are forbidden. The lat∣ter sense may also well be implied here, as likewise after in Levit. 13. 45. and 21. 10. And concerning this, the Hebrewes have these rules. A Priest that letteth his haire grow-long, it is unlawfull for him to come into (the sanctuarie,) from the Altar forward: and if he doe goe in and serve, he is guilty of death by the hand of God, as he that drinketh wine and serveth: as it is written, Neither shall any Priest drinke wine, &c. Ezek. 44. 21. and againe, Neither shall they shave their heads, nor suffer their lockes to grow long, Eze∣kiel 44. 20. As he that drinketh wine is guilty of death, Levit. 10. 9 so he that letteth his haire grow-long, is guilty of death. Yet profaneth he not his service hereby; though he be guilty of death, his service is allowable, [that is, standeth in force, and is not disanulled by it▪] As Priests are not forbidden wine, save in the time of their going into the Sanctuarie, so it is not unlawfull for them to let their haire grow, save at the time of their going into the Sanctuarie; understanding this of the common Priest. But the high Priest, may neuer let his haire grow-long, nor rend his clothes at any time▪ Le∣vi••. 21. 10. because he is to be continually in the San∣ctuary. How long may (a Priest) let his haire grow? Thirtie dayes, as a Nazirite; of whom it is said, Hee shall let the lockes of the haire of his head grow, Num. 6. 5. and there is no Naziriteship lesse then thirty dayes. Therefore the common Priest that serveth, shaveth him-selfe every thirty dayes. The judgment of them that rend their garments, and the judgment of them that make free (or ••are,) their head, is one; Levit. 10. 6. if he serve with his clothes rent, he is guilty of death by the hand of God, although his service is allowable, and not profaned. Maimony in Biath hamikdash, (or Of entring into the Sanct.) chap. 1. Sect. 8. 14. rend] an other signe of sorrow, Levit. 13. 45. and 21. 10. See Gen. 37. 34. From hence the Hebrewes gather, that they which mourned for the dead, were bound to rend their clothes; because the Priests here being forbidden to mourne, were for∣bidden to rend; so that another was bound to rend. And they were not to rend, but standing; as (in 2 Sam. 13. 31.) the King rose up, and rent his gar∣ments: And they were to rend the forepart, not be∣hinde, or in the sides, nor beneath, save the high Priest, he rendeth beneath. The measure of ren∣ding, was an hand-bredth; and this on the upper garment onely. They rend for the death of the Prince, or of the Father of the Synedrion, or of the multitude of the congregation, as David and the men with him, did for Saul, and for Ionathan, and for the people of the Lord, 2 Sam. 1. 11. 12. Also when they heare the name of God blasphe∣med, as in Esay. 36. 22. and for the burning of the booke of the Law, as Ieremie 36. 23. 24. and for the cities of Iudah, ond for Ierusalem, and for the Sanctuarie destroyed, as Ierem. 41. 5. Maimony, treat. of Mourning, chap. 8. and 9. wrath▪ come] or, he (that is, God) be wroth, as at other times, for the sinne of one, or of few, the whole congregation was afflicted, Ios. 7. 1. 2. &c. and 22. 20. 2 Sam. 24. 1. 15. 17. The Priests duty also was, to stand in their administration, betweene Gods wrath and the people, Num. 16. 46. 48. And their publike duty might not bee interrupted, by private passion or affection.

Vers. 7. not goe out] that is, not leave off your ministration for griefe of this which is befallen [unspec 7] you. See the annotations on Levit. 21. 12. the oile, &c.] which signifieth the Anointing, that is, the graces of the Spirit, whereof Ioyfulnesse was one speciall, Psal. 45. 8. 1 Thes. 1. 6. Therfore it was sin for the Priests to mourn, when they administred before the Lord; compare Levit. 21. 10. 11. 12.

Vers. 9. wine or strong drinke] The Hebrewes, (as Baal hatturim and others) thinke that Aarons sons [unspec 9] had sinned in drinking too much wine, when they offred strange fire; and that thereupon this law was given. Whether that were so, or not, the Lord by this precept required sobrietie in the Priests, and carefulnesse to administer justly; lest they should drinke and forget the law, as Prov. 31. 5. should erre through wine, & be out of the way through strong-drinke, as Esay. 28. 7. Accordingly the Mini∣sters of the Gospell must be sober, and not given 〈◊〉〈◊〉 wine, 1 Tim. 3. 2. 3. It is likely, that all wine was forbidden the Priests, when they were to serve: yet the Hebrewes have their limitations; as that they might not drinke above the fourth part (of a L••g, or of an halfe pinte) of wine, and that 〈◊〉〈◊〉 wine, and at one time, and of wine that was 〈◊〉〈◊〉 daies old at the least. But if he drinke lesse then af••••••th part (of a Log) of wine, or drinke a fourth part 〈◊〉〈◊〉 pause of time betweene, or if it be mixed with water, 〈◊〉〈◊〉 if hee drinke wine from the presse within 40. 〈◊〉〈◊〉 though more then a fourth part: he is discharged, and profaneth not his service. If he drink more then 〈…〉〈…〉 part of wine, though it be mixed, and though he p〈…〉〈…〉 tweene, and drinke a little and a little▪ he is guilty of death, and his service is dis••llowable. Maimony in ••∣ath ha〈…〉〈…〉kdash, c. 1. S. 1. But the Law forbidden wine absolutely, as here, so in Ezek. 44. 21. 〈◊〉〈◊〉 shall any priest drinke wine, when they enter into the 〈◊〉〈◊〉 ner court. strong-drinke] in Hebrew She〈…〉〈…〉, 〈◊〉〈◊〉 which the Greekes borrow the word S•••••••••• in Luke 1. 19. and it meaneth all whatsoever

maketh drunken, whether drinke made of mault, or of the juyce of fruits, as Pearrie, Sider and the like. When ye goe into the Tent] meaning the courtyard of the Tent, to serve therein; as it is o∣pened by the Prophet, when they enter into the inner court, Ezek. 44. 21. The Hebrewes understand it of the court, betweene the Tent and the Altar that stood in the court. Every Priest that is fit for service, if he drinke wine, it is unlawfull for him to goe into (the Sanctuarie,) from the Altar forward: and if he doe ••oe in and serve, his service is disallowed, and he is guilty of death by the hand of God, as it is writ∣ten, That ye dye not, Leviticus 10. 9. And as it is unlawfull for a Priest to goe into the sanctuarie, for drunkennesse: so is it unlawfull for any man, whether Priest or Israelite, to teach when he is drunke. Though he have but eaten dates, &c. if his senses bee troubled a little, let him not teach; as it is written, And that yee may teach the sonnes of Israel, Levit. 10. 11. Maimo ny in Biath hamikdash, chap. 1. Sect. 1. 3.

Vers. 10. that ye may separate] or, to make diffe∣rence; and this is meant not onely for themselves, [unspec 10] but others, as in Ezek. 44. 23. they shall teach my people (the difference) between holy and prophane, and cause them to discerne, betweene uncleane and cleane. And for not doing this, the Priests are blamed, Ezek 22. 26. See also Levit. 20. 25. holy] Hebr. holinesse: meaning of persons, and things. In Greeke, between the holy ones, and the profane.

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

Vers. 12. the Meat-offring] that before mentioned in Levit. 9. 17. unlevened] or, eat it made into [unspec 12] unlevened cakes. See Levit. 6. 16. and 2. 10. where this law was before given; which Moses here re∣peateth, le••t through trouble of mind for the judg∣ment now befallen them, the Priests should forget or neglect any of Gods ordinances.

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

Vers. 14. wave brest] of the peoples Peace-of∣frings before mentioned, Lev. 9. 18. 21. in a [unspec 14] cleane place] in Greeke, an holy place, meaning the campe of Israel, and in ages following, the citie Ierusalem, where the light holy things were ea∣ten: see the notes on Levit. 6. 17. Sol. Iarchi here saith, The former things (in verse 13.) were not eaten in an uncleane place, but they being most holy, were to be eaten in the holy place: and these needed not be eaten within the curtatnes (of the courtyard) but must be eaten within the campe of Israel▪ for that was cleane that Lepers might not come into it, (Num. 5. 6.) so the light holy things might be eaten in all the citie.

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

Vers. 16. seeking sought] that is, diligently sought [unspec 16] the Goat; that spoken of in Levit. 9. 15. with E∣leazar] and why not with Aaron? seeing he should have eaten of it, vers. 19. Sol. Iarchi saith, For ho∣nour of Aaron, he turned his face towards his sonnes, and was angry.

Vers. 17. he.] that is, God hath given it you; by the [unspec 17] law foregiven in Levit. 6. 26.—30. to beare] or, to take away; as the Greeke translateth, that ye should take away. To beare iniquity, often signifieth punish∣ment, without forgivenesse; Exod. 28. 43. Levit. 20. 19. and 5. 1. 17. &c. The same word is also used for bearing-away, whereupon God forgiveth the sinner; Exod. 28. 38. So the Priests bare, that is, took away the peoples sins, by eating their sin-offrings: wherein they figured Christ▪ Ioh. 1. 29. Sol. Iarchi saith, The Priests were they that did eat, and the ow∣ners, they that had the atonement.

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

Vers. 19. they] the Targ. called Ionathans ex∣plaineth [unspec 19] it, the sonnes of Israel have offred. such things] that is, as the Chaldee expoundeth it, such tribulations: which the Ierusalemy Thargum ex∣plaineth thus, and great sorrow hath befallen me this day, for that my two sons Nadab and Abihu are dead, and I mourne for them. good in the eyes] that is, pleasing, and acceptable: see Gen. 16. 6. Thargum Ierusalemy expoundeth it thus, Loe if I had eaten the sin-offring to day, were it possible that it could bee pleasing and right before the Lord? meaning, it could not be. So Aaron excuseth himselfe, by reason of his sorrow, which made him unfit and unworthy to eat of those holy things. The law requireth them that ••at before the Lord, to rejoyce, Deuterono∣mie 12. 7. And when they brought their sanctifi∣ed things, they were to say, I have not eaten of it in my mourning, Deut. 26. 14. When God would re∣fuse the sacrifices of sinners, hee saith, they shall be unto them as the bread of mourners; all that eat thereof, shall be polluted, Hosea 9. 4. In the He∣brew canons it is also said; An inferiour Priest, which is in the Sanctuary, at his service; if hee heare that hee hath a friend dead, whom hee ought to be∣waile; although hee goe not out of the Sanctuary, hee may not serve, because he is a mourner: and if hee serve when he mourneth, according to the law, he pol∣luteth his service, whether it be in the offring of one man alone, or the offring of the Congregation. But the High Priest serveth when hee is a mourner, as it is written, (Levit. 21. 12.) HE SHALL NOT GOE OVT OF THE SANCTVART, AND HE SHALL NOT PRO∣FANE, &c. as if he should say, he shall abide and serve the service that he hath in hand, and it is not profaned. But though the High Priest serve mourning, it is un∣lawfull for him to eat of the holy things, as it is written, (Levit. 10. 19.) AND IF I HAD EATEN THE SIN-OFFRING TO DAY, SHOVLD IT HAVE BEENE GOOD IN THE EYES OF THE LORD? And so he hath no por∣tion to eat (with the rest) at evening. Maimony, treat. of Entring into the Sanctuary, chap. 2. Sect. 6. 8. See for the Priests mourning, more on Levit. 21.

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