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.

CHAP. XXI.

1, Lawes concerning the Priests mourning for the dead: 6, Of their holinesse, 7, and mariage. 9, The Priests daughter that playeth the whore, is to be burnt. 10, Lawes concerning the high Priests mourning, 13, and his mariage. 16, The Priests that have blemi∣shes, must not minister in the Sanctuarie.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

AND Iehovah said, unto Moses; Say [unspec 1] unto the Priests, the sonnes of Aaron: and say unto them; For a soule he shal not defile himselfe, among his peoples. But, [unspec 2] for his neere-kinne, that is nigh unto him: for his mother, and for his father, and for his son, and for his daughter, and for his brother. And for his sister a virgin, that is nigh unto [unspec 3] him; which hath not beene, to any man: for her, he shall defile himself. He shall not defile [unspec 4] himself, being a chief-man amōg his peoples: to prophane himselfe. They shall not make baldnesse, upon their head; and the corner of [unspec 5] their beard, they shall not shave: and in their flesh, they shall not cut any cutting. They shall be holy, unto their God; and shall not prophane, the name of their God: for the Fire-offrings of Iehovah, the bread of their God, they doe offer, and they shall be holi∣nesse. They shall not take a wife, that is an whore, or prophane; neither shall they take a woman, put-away from her husband: for hee is holy, unto his God. And thou shalt [unspec] sanctifie him; for he offreth, the bread of thy God: he shall be holy unto thee; for I Ieho∣vah which sanctifie you, am holy. And the [unspec] daughter of any Priest, if she prophane her selfe, to commit-whordome: she prophaneth her father: she shall be burnt, with fire.

And the Priest that is great among his [unspec] brethren, upon whose head, the oile of a∣noynting was poured, and hath filled his hand, to put on the garments: shall not make bare his head, nor rent his garments. Nei∣ther [unspec] shal he goe-in, to any soules of the dead: for his father or for his mother, hee shall not defile himselfe. Neither shall he goe-out [unspec] of the Sanctuarie; nor prophane, the Sanctu∣arie of his God: for the crowne, the anoin∣ting oile of his God, is upon him, I am Ieho∣vah. And he, shall take a wife in her virgini∣ties. [unspec] A widow or one put-away, or prophane, or an whore; these shall he not take: but a vir∣gine of his peoples, shall he take to wife. And [unspec] he shall not prophane his seed, among his peoples: for I Iehovah, doe sanctifie him.

And Iehovah spake, unto Moses, saying [unspec] Speake unto Aaron, saying: Any man of thy seed, in their generations, in whom there shall be a blemish; hee shall not approch, to offer the bread of his God. For any man, [unspec] that hath in him a blemish, shall not ap∣proach: a man blinde, or lame, or flat-nosed, or that hath any thing superfluous. Or a man, [unspec] in whom there shal be, the breaking of a foot, or the breaking of a hand. Or that is crook∣backt, [unspec] or hath a smal-spot, or a confusion in his eye: or scurse, or scab; or hath his stones broken. No man that hath a blemish in him, [unspec] of the seed of Aaron the Priest, shall come∣nigh, to offer the Fire-offrings of Iehovah: a blemish is in him; he shall not come-nigh, to [unspec] offer the bread of his God. Hee shall eat, the bread of his God; of the holy of holies & of the holies. But hee shall not goe-in unto the [unspec] Veil, nor come-nigh unto the Altar, because a blemish is in him: & he shall not prophane my Sanctuaries; for I Iehovah, doe sanctifie them. And Moses spake it, unto Aaron, and [unspec] unto his sons: and unto all the sons of Israel.

Annotations.

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

THe Priests] After the generall rules of holines for all the people, here followeth a speciall [unspec 1] law for the holinesse of the Priests: their office was to make atonement for the people, and to sanctifie them; therefore must they have a care to sanctifie themselves. And as when God forbiddeth his people to seeke 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 Hebrewes, (as Baalhatturim, and Chazku∣ni,) that immediately after the Law against famili∣ar spirits, and wizards, Levit. 20. 27. this Law is given for the Priests; that the people might have no occasion to seeke unto the former, but might come unto the Priests, and they should inquire for them by Vrim and Thummim. the sonnes of Aaron] Targum Ionathan addeth, the males; and Sol. Iarchi saith, the sonnes and not the daughters of Aaron; because the lawes following concerned not the women. So in the Hebrew canons it is said, Aarons daughters are not forewarned pollution by the dead; but the Priests the sonnes of Aaron. Likewise the prophane (Priests) might defile themselves; for this is but for the sonnes of Aaron that may execute the Priests office. A yong Priest is to bee warned by the elder (Priests,) not to defile himselfe, &c. and his father is to traine him up in holinesse. Maimony tom. 4. treat. of Mourning, chap. 3. sect. 11. 12. for a soule] to weet, of the dead, as is expressed in verse 11. else-where called a dead soule, Numbers 6. 6. meaning a dead bodie: for properly at death the soule de∣parteth, Gen. 35. 18. and the dead defileth not till his seale be departed, saith Maimony, tom. 3. in Tu∣math meth, chap. 1. sect. 15. wherefore the Chal∣dee here translateth for the dead; and Targum Io∣nathan, for the sonne of man that is dead. But the Greeke retaineth the Hebrew phrase, for soules. So before in Levit. 19. 28. hee shall not] that is, any Priest, shall not defile himselfe: in Greeke, they shall not be defiled. This pollution might be by the funerall 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 uncleane seven daies, Numbers 19. 14. 16. so by bearing the dead hee was uncleane, by proportion from the Law, in Levit. 11. 25. And by the Hebrew canons, if a man came within foure cubits (that is, sixe f••••••) of the dead, he was uncleane. Maimony, treat. of Mourning, chap. 3. sect. 13. among his peo∣ples] in Greeke, among their nation: that is, as Chaz∣kuni explaineth it, among all Israel, for they are his peoples. So peoples are used for the tribes of Israel, in Deut. 33. 3. Iudg. 5. 14. Act. 4. 27.

Vers. 2. his neere-kin] those of his consanguini∣ty: [unspec 2] see this word in Lev. 18. 6. Sol. Iarchi here un∣derstandeth the Priests wife by it; as one for whom hee might defile himselfe. See the notes on verse 3. This law is for the inferiour Priests: but the high Priest might not defile himselfe for these, verse 10. 11.

Vers. 3. not beene to any man] which the Greeke [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 sixe, Father, and Mother, and Sonne, and Daughter, and Brother, and Sister that hath had no husband, are againe mentioned in Ezek. 44. 25. &c. that for them the Priests might be defiled, and after their cleansing, and dayes appointed, to bring their Sin-offring. And it seemeth they were to doe the like for their wives, because Ezekiel the Priest was commanded as an extraordinary case, not to mourne 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 sixe dead which are expressed in the Law, or for his wife: if it bee proved by witnesses, he is to be beaten: Leviticus 21. 1. And whether hee touch the dead, or come into the tent, or beare him, and whether it bee the dead person himselfe, or any other uncleannesse about him: and so if a Priest touch a grave, he is to be beaten. And every Priest that commeth within foure cubits of the dead, is to be chastised with stripes: Maimony treat. of Mour∣ning, chap. 1. sect. 1. 2. 13. he shall defile him-selfe] in Greek, they shall be defiled, meaning all and every of the Priests. This is understood not as a permission, but a dutie, for them to bury and mourne for these their neere kin. The Hebrewes say; Very weighty is the charge of mourning, for even the Priest is driven to be uncleane, for his neere-kinne, must busie himselfe about them, and mourne for them, Leviiicus 21. 2. It is a commandement; so that if hee would not be defiled, they are to cause him to bee defiled against his will. So for his wife, (but this is not but by the doctrine of the Scribes,) because she hath no heire but him, &c. And he is to be defiled for his maried wife onely, but not for a betrothed wife. Likewise for o∣thers, 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 wayes 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 himselfe for his neere-kinred? Vntill the cover of the grave be closed upon them: for af∣ter that, they are as all other dead persons, that if a Priest be defiled, he is to be beaten. Maimony, treat. of Mourning, chap. 2. sect. 6. 7. 8.

Vers. 4. being a chiefe-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 Chazku∣ni citeth this as a common exposition of this place; A common Priest shall not defile himselfe for a chiefe man among his peoples; be he the high Priest among his people. Although I permit thee to defile thy selfe for thy neere-kinne, thou shalt not defile thy selfe for the high Priest, who is not of thy neere-kinne. The Hebrew Baal, signifieth a Lord, Master, or chiefe man, Iudg. 9. 51. Esa. 60. 8. and so the Chaldee translateth it here Rabba; that is, a master, or chiefe-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 keepe in this place.

Vers. 5. not make] or, not shave, (as the Greeke [unspec 5] translateth:) Hebr. not balde baldnesse, meaning any way, either by shaving, or pulling off the hayre, or otherwise: and the Greeke addeth for the dead, which is here intended, as is expressed in Deut. 14. 1. And that not the Gentiles onely, but the Israe∣lites 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 ceremo∣nies 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 roare and cry before their gods, as men doe 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 onely, but all Israelites: see the annotations on Leviticus 19. 27. cut any cutting] or, make any incision: a thing forbid∣den the people also, Levit. 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 customes, which were idolatrous: see the notes on Levit. 19. 28. and Deut. 14. 1.

Vers. 6. Fire-offrings] in Groeke, sacrifices, in Chaldee, offrings, which were burnt in fire unto [unspec 6] God. As all the people were forbidden the fore-said superstitions, because they were holy, & Gods peculiar-treasure, above all peoples, Deuter. 14. 2. so the Priests in speciall, because they were to be ho∣lier then other men, in respect of their ministrati∣on unto God. Therefore the high Priest, who came yet neerer unto God, is forbidden to mourne for such, as common Priests might mourne for, Levit. 21. 10. 11. the bread] or, the food: which the Greeke interpreteth the gifts, the Chaldee, the offring. See Levit. 3. 11. shall be holinesse] that is, men of holinesse: which the Greeke and Chaldee translate holy-ones.

Vers. 7. a wife that is an whore] This is the second law concerning the Priests holinesse; that as they [unspec 7] should not defile themselves by the dead: so nei∣ther by the living. The whore, (called in Hebrew, Zo••••••) is by the Hebrewes 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 lawfull for her to be maried; [such as are forbidden in Levit. 18.] or that hath lien with a prophane man, though she may be mari∣ed 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 un∣covered her nakednesse; she is unlawfull by the name of an whore, [••or a Priest to marie her:] Any woman of whom her husband hath beene jealous, and the thing was bidden, and she hath not drunke of the bitter waters, (Numb. 5.) it is unlawfull for a Priest to marie her, because she is a suspected whore. Maimony in Issureibiah, chap. 18. sect. 1. 6. ••2. or profane] Hebr. and prophane, or, prophaned: whereby see∣meth 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 whoredome is said to prophane her father, verse 9. so children might againe bee prophaned by their fathers, and made unfit for to be maried unto Priests. And thus the Hebrewes expound this here, saying; Who is shee that is pro∣phane? She that is borne of one that is forbidden the Priests. And so every one of the women which are for∣bidden the Priests, if she be maried to a Priest, she pro∣phaneth her selfe. Maimony in Issurei biah, chap. 19▪ sect. 1. And Sol. Iarchi 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, (Levit. 21. 14.) or the daughter of a divorced woman by a common Priest, (Levit. 21. 7.) &c. put-away or, cast out, as the Greeke also translateth it, that is, divorced and not for the cause of adulterie; which thing was permitted unto men under Moses law, for the hardnesse of their hearts; Deuter. 24. 1. 2. &c. Matth. 19. 8. What Priest soever, maried with any of these three, was to be beaten by the Magi∣strate; as is after shewed, on verse 15. According to the equitie of this Law, the Apostle requireth that the wives of the Ministers of the Church, bee grave, not slanderers, sober, faithfull in all things, 1. Tim. 3. 11.

Vers. 8. And thou] or, Therefore thou shalt sancti∣fie [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 un∣cleane, when they ministred before the Lord the bread] in Greek, the gifts, in Chaldee, the offring, as before in verse 6. holy unto thee] thou shalt reverently esteeme him as an holy person, sancti∣fied unto Gods service. The Hebrewes say, It is commanded to separate the Priests, and to sanctifie them; and to prepare them for the oblation, Levit. 21. 8. And every man of Israel, must give much ho〈…〉〈…〉 to the Priest, and let them be first, for every thing the is in the Sanctuarie: to open the law first, and to blese first, and to receive a seemely portion first. Maimony 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. Levit. 21. 17. sometime a man of dignitie, as Psal. 49. 3. and that may also be respected here. to commit whoredome] or by com∣mitting it, to weet, under her husband; as the He∣brew canons explaine it; saying There are ten which are to be burnt, namely the Priests daughter that com∣mitteth whoredome under her husband; and hee that ly∣eth with his daughter, &c. Maimony in Sanhed••••••, chap. 15. sect. 11. The man that lay with her, they say was to be strangled; as againe they say; There is no unlawfull copulation punished with strangling, 〈◊〉〈◊〉 the lying with a mans wife onely: and if she be a Priests daughter, she is burnt, and he that lay with her, is stran∣gled. Maimony in Issurei biah, chap. 1. sect. 6. See the annotations on Levit. 20. 10. prophaneth 〈◊〉〈◊〉 father] the Greeke version saith, she profaneth her fa∣thers name: the Chaldee, her fathers holinesse. And Iarchi explaineth it, she prophaneth and conte〈…〉〈…〉

〈◊◊〉〈◊◊〉, for that men will say of him, Cursed is hee 〈◊◊〉〈◊◊〉 this (woman,) Cursed is hee 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 hee was to have more speciall care of his sanctitie, both in avoiding pollution by the dead, and in his mariage. And this Law con∣cerned not the high Priest onely, but the second Priest (or Priests of the second order) mentioned in 2 King. 25. 28. and 23. 4. which ministred in the place of the high Priest if by any accident hee were polluted, (as is noted on Levit. 16. 33.) and the Priest also that was anointed for the warre, Deut. 20. 2. because these all were greater then their brethren. See the notes following on v. 13. oile of anointing] an holy oile, wherewith on∣ly the high Priests and Kings in Israel were anoin∣ted, 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 ex∣plaineth it; which the Greeke calleth perfecting, or consecration. See Exod. 29. 9. Both these were to be done to the high Priest: but if there were no a∣nointing oile, they or dained him with the high Priests garments onely; saith Maimony in Clei hamikdash, ch. 4. sect. 12. and he was bound to these lawes, as well as if hee had beene anointed with oile. the garments] the eight ornaments wherewith the high Priest was to be decked: see Exod. 28. not make-bare] or, make-free, which the Greeke translateth, not put the miter off his head; but the Chaldee saith, not let his locks grow, to weet, not 〈◊〉〈◊〉 then 30. dayes, as Iarchi explaineth it: meaning that hee should not be have himselfe as a mourner for the dead. See the annotations on Lev. 10. 6. From which place, the Hebrewes gather, that one of the rites which mourners for the dead were to use, was not to poll their heads: Maimony treat. of Mourning, chap. 5. sect. 1. 2. rent his garments] which was an other signe of sorrow, see Lev. 10. 6. and Gen. 37. 34.

Vers. 11. goe in] namely into any tent, house or place where any dead is, whereby he should be de∣filed, [unspec 11] Numb. 19. 14. any soules of the dead] in Greeke, any dead soule; meaning a dead corpse; as before in vers. 1. his father, &c.] which was lawfull for any common Priest, vers. 2. but not for the high Priest. The Hebrewes explaine it thus; The high Priest may not be defiled for his neere-kinne, as for his father or his mother, &c. neither may hee come to any tent where the dead is, though his neere∣kindred. Loe thou art taught (in Lev. 21. 11.) that he is bound neither to goe in, nor to be defiled. So that if he touch, or cary (a dead person) hee is to bee beaten once; if hee come into a tent, and tary there whiles one dye by him, &c. he is to be beaten twise; for comming in, and for being defiled, If he be defiled before, and after∣ward come into the tent, he is to be beaten even for com∣ming in. Maimony treat. of Mourning, c. 3. sect. 6. 7. How be it, these lawes have exceptions in cases of necessitie; as the Hebrew canons also shew thus. A Priest that lighteth on a dead body in the way, loe he is to defile himselfe; though it be the high Priest, he is bound to defile himselfe 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 himselfe alone, and no other with him; and that hee call there in the way, and none doe answer him. But if when he call, others doe answer him, this is not a dead, which hee is commanded (to bury) but hee must call others to doe it. If a Priest and a Nazirite walke together in the way, & light upon a dead; the Nazirite must goe about (to bury him,) for his holinesse is not perpetuall; and the Priest may not defile himselfe, though he be but a com∣mon priest. If there be the high Priest, and a common priest, then the common priest is to defile himselfe: and whosoever is before his fellow in dignity, is to bee after him in pollution. And if the second chiefe priest, with the priest that is anointed for the war, (Deut. 20. 2.) doe light upon a dead: hee that was anointed for the warre, must be defiled, and not the Sagan [or second chiefe priest.] Maimony ibidem, ch. 3. sect. 8. 9. Vnto this Law, that the high Priest might not defile him-selfe for his parents or children; the words in Mo∣ses blessing of tribe of Levi, seeme to have ref••∣rence; Who saith of his father and of him mother, I respect him not; and his brethren hee acknowledgeth not; and his sonnes, he knoweth not, &c. Deut. 33. 9. Compare also Lev. 10. 2. 7.

Ver. 12. goe 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 eares, might not therefore depart and leave off their ministration, upon paine of death, Lev. 10. 7. So the Hebrewes explaine it; A priest that goeth out of the Sanctuary in the time of service onely, is guilty of death, whether he be the high priest, or a common priest, Levit. 10. 7. So that which is said of the high Priest, (in Lev. 21. 12.) AND HE SHALL NOT GOE OVT, &c. is not but for the time of service onely, that hee shall not leave his service and goe out. If it be so, why is this war∣ning repeated for the high Priest? Because a common priest, which is in the Sanctuarie, in his service, and he heareth of death of one for whom he is bound to mourne; though he may not goe out of the Sanctuary, yet he ser∣veth not, because he is sorowfull, and if he serve when he is sorowfull, by the law he prophaneth his service, whe∣ther it be about the sacrifice of a particular person, or the sacrifice of the congregation. But the high Priest ser∣veth when he is sorrowfull; for it is said, Neither shall hee goe-out of the Sanctuary, nor prophane the San∣ctuary; as if he should say, hee shall continue and serve the service that he is imployed in, and it is not propha∣ned. But though the high Priest serveth when hee is sorrowfull, yet is it unlawfull for him to eate of the holy things; as it is written (in Lev. 10. 19.) Had I eaten the Syn-offring to day, should it have beene good in the eyes of the LORD? So neither hath he a portion to eat at evening, Maimony in Biath hamikdash, ch. 2. sect. 5. 6. 8. nor prophane the Sanctuarie] the Greeke expoundeth it, nor prophane the sanctified name of his God. the crowne, the anointing oile] This may be understood of two things, of the gol∣den

plate, which is called Nezer, 2 Crowne, Exod us 29. 6. and of the Anointing oile; both which were upon him. Or the later explaineth the former, and the Oile is called Nezer, a Crowne or Separation; be∣cause by it he was separated from other men, and other Priests. Thus the Greeke translateth it, the holy oile 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 Greeke translateth it. Three wo∣men are unlawfull for all Priests, the divorced, the whore and the prophane: and the high Priest is forbid∣den foure, the three forenamed, and the widow. Whether it be the high Priest which is anointed with the anoin∣ting oile, or ordained in the (priestly) garments; and whether it be the priest that serveth, or the great Priest that serveth in his place; [in stead of the high Priest when hee is pollured, called the second Priest, 1 King 2. 28.] and likewise the Priest anointed for the warre, (Deut. 20. 2.) they all are commanded to mary virgins, and forbidden to mary widowes. Maimo∣ny in Issurei biah, chap. 17. sect. 1. The high Priest was a figure of Christ, Heb. 3. 1. his wife which was to bee a virgin, was a figure of the Church, which is to be chast, pure, holy, as the Apostle wri∣teth to the Church of Corinth, I have espoused you to one husband, that I may present you a chast virgin to Christ: 2 Cor. 11. 2. See also Rev. 14. 4.

V. 14. a widow] whether she be a widow after betro∣thing [unspec 14] or after mariage, she is forbidden him. Maimony in Issure Biah, chap. 17. sect. 11. a virgin of his peoples] that is, either of the tribe of Levi, or of a∣ny other tribe of Israel; as Iehojada the Priest, ma∣ried Iehoshabeath the daughter of King Iehoram, of the tribe of Iudah, 2 Chron. 22. 11. So in Eze∣kiel 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 goe in (that is marry) one with another; and that which is borne goeth after the male: [that is, if the father bee a Priest or Levite, the childe is a Priest or Levitc, if the father be a common Israe∣lite, the childe is a common Israelite, though born of a Priests daughter.] Maimony in Issure biah, ch. 19. sect. 15.

Vers. 15. not prophane his seed] which he should [unspec 15] doe, by marying with any of those forbidden him, that his sonnes after him might not execute the priests office, because they were borne of an un∣lawfull 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 (wo∣men) for ever: and if hee beget a sonne of her, that which is borne is prophane. Maimony in Issureibiah, ch. 19. sect. 3. Therefore the magistrates punished the priests, that maryed and lay with any unlawful woman. Every priest that marieth any of the three women, (in vers. 7.) and lyeth 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 lye with her, hee is to bee beaten twise; 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 hee lye 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 bee beaten as for an whore. A woman that hath beene a widow, and hath beene divorced, and hath beene made prophane, and hath beene an whore, and an high priest goeth in after∣ward unto her: he is to be beaten foure times, for lying with her once. Like judgement is for a common priest, if he goe in to one divorced, which was made prophane, and after that an whore; he is to be beaten thrice, for ly∣ing with her once. But if this order be changed, he is to be beaten but once. Maimony in Issure biah, chap. 17. sect. 2. &c.

Vers. 17. of thy seed] that is, as the Chaldee in∣terpreteth, [unspec] of thy sons. in their generations] that is, they or any of their posteritie, in the ages fol∣lowing. ablemish] in Hebrew Mum, in Gt. Momos, in Chaldee Muma; which signifieth, any thing to be blamed, for deformitie, 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 offring, or sacrifice. The reason here of was, that the Priests were both in their persons and works, to figure out Christ his person and worke; who was holy, harmlesse, unde∣filed, separated from sinners; and a Lambe without ble∣mish, and without spot. Heb. 7. 26. 1 Pet. 1. 19.

Vers. 18. blind] either in whole or in part, pur∣blind, [unspec] dimsighted, or that had any blemish in his sight, eye, eyelid, or the like. The Hebrew doctors reckon nineteene blemishes, that might bee in the eye of a priest; and seven in the eyelid. Maimony in Biath hamikdash, cha. 8. sect. 17. lame] or hal∣ting; on one, or both legs; having any imperfecti∣on in his gate, or feet; and in the feet, there might be twentie blemishes, Maimonyibidem. fat∣nosed, in Greeke, short-nosed, or having the nose cut-off. It implyeth all manner deformity in the nose, wherein there migh bee (as the Hebrewes say) nine blemishes. that hath any thing super∣fluous] or, that is excessive, either in the whole bo∣die, or any member over long: so in Levit. 22. 23. for the sacrifices. The Greek translateth it, having the eare 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 Hebrewes say there might bee seven blemishes.

Vers. 20. crookt-backt] that hath a bunch or hil∣locke [unspec] on his backe or any other place, as Thargum Ierusalemy referreth it to the eyebrowes, that hang over the eyes; and so it agreeth with them which follow. But the Greeke favoureth the former in∣terpretation. hath a smal-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 dwarfe, or over slender. The He∣brew Dak, is generally that which is small or th••••. He that hath a white small spot, within the blacke (of the eye) is the Dack spoken of in the Law: saith Mai∣mony in Biath hamik dash, ch. 7. sect. 5. The Greeke translateth it Ephelos: and Ephelis is nothing else but a certainerug gednesse and hardnesse of an evill col〈…〉〈…〉 saith Cornel, Celsus, l. 6. c. 5. a confusion] or fus∣sion,

whereby the white and blacke is mixed confusedly together. Teballul (the Confusion) spo∣ken of in the Law, is when the white of the eye is drawn, and some of it gotten into the blake untill the blake is found mingled with the white: saith Maimony ibidem. scurfe] or, dry-scaule, maunge called in He∣brew Garab, (whereupon the Latines borrow the name Porrigo,) the Greeke translateth it Psora a∣gria: and it may be on any part of the body, as the Hebrewes observe: Maimony in Biath hamikdash, ch. 7. l. 10. This is againe mentioned in Lev. 22. 22. and in Deut. 28. 27. as a plague incurable. scab] or tettar; as the Greeke calleth it Leichen, to which the Chaldee version agreeth; for Chaziz, & the Arabik Chaziza, is that which the Greeke call Leichen: it is mentioned onely here, and in Lev. 22. 22. Maimony (in Biath hamikd. c. 7. sect. 10.) calleth it an Egyptian scab (or tettar) which is hard and foule: and that is the Iallepheth (the Scab) spoken of in the Law. It may also be on any part of the bo∣dy of man or beast. stones broken] or a cod (or stone) bruised: the Greeke translateth, which hath but one stone. These twelve particulars are named, all other of like nature being implied. The He∣brewes say, There are in all, an hundred and fortie ble∣mishes, that doe disable the Priests: eight in the head; two in the necke; nine in the eares; five in the browes; seven in the eye-lids; nineteene in the eyes; nine in the nose; nine in the mouth; three in the belly; three in the backe; seven in the hands; sixteene in the mem∣bers of generation; twentie in the feet; eight in all (or a∣ny part of) the body, eight in the skin of the flesh; and se∣ven in the strength of the body, and the breath. Maimo∣ny in Biath hamikdash, ch. 8. sect. 17. a blemish in him] This generall is added to the former par∣ticulars, 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 transitorie (blemishes that may bee re∣moved,) or not transitorie; hee is disabled by them, till they be done away. A fixed blemish, as a broken foot or hand, or a transitorie blemish, as scurfe or scab. And not the blemishes onely which are written in the law, doe disable the priests; but all blemishes to be seene in the bo∣dy, as it is written, WHOSOEVER hath A BLE∣MISH IN HIM, out of any place; and those that are written in the Law, are for an example. Maimony in Biath hamikdash, ch. 6. sect. 3. 4. Further to shew this, they say, An old man, that is neere unto trem∣bling and shaking as hee stands; a sicke man, when hee trembleth through sicknesse and seeblenesse of strength; (are as blemished.) If a Priest serveth when hee stinks of sweat; or when hee hath a stinking breath out of his mouth, loe hee prophaneth his service, as doe all other that have blemishes. Maimony 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 royall 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, & with out blemish, Eph. 5. 26. 27. So the Saints are said to bee without blemish, before the throne of God, Rev. 14. 5. the fire offrings] in Gr. the sacrifices, in Chaldee the offrings. If any priest that have a blemish, do serve in the sanctuarie, he pro∣phaneth the service, and is to bee beaten: Maimony in Biath hamikdash, chap. 6. sect. 1. a blemish] in Greeke, because a blemish is in him. Sol. Iarchi ex∣plaineth it thus, whiles his blemish is on hm, hee is re∣jected: but if his blemish be done away, he is fit (or ap∣proveable.) Besides the blemishes forenamed, such Priests as had transgressed in their ministration & served before idols, were no more to serve in the sanctuarie, but were reputed as blemished. There-King Iosias put downe 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 farre from me, whē Israel went astray away from me after their I∣dolls, they shall even beare their iniquitie, &c. And they shall not come neere unto me, to doe the office of a Priest unto me, nor to come neere to any of my holy things, in the most holy place: but they shall beare 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 igno¦rantly, although he returne with full repentance: yet may he never minister in the sanctuarie. And whether hee hath beene a priest to the Idoll, or but worshipped it, &c. he is disallowable for ever. If he transgress, and doe offer (in the sanctuarie) his offring is not of a sweet smelling savour, although he was in ignorance when he minstred, or when he ••worshiped. Who so transgresseth and ma∣keth an house without the Sanctuary, to offer his offring therein unto God, that is not as an Idols house. Not∣withstanding, every priest that ministreth in such an house, may never more minister in the sanctuary. Mai∣mony in Biath hamikd. ch. 9. s. 13. 14. the bread] in Greeke the gifts, in Chaldee, the offring. Who so found allowable by his genealogic, but had a blemish found upon him: he sate 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 preists that fell to Idolatrie, God appointed, that they should be ministers in his sanctuary, Bishops at the gates of the house: that they should slay the Burnt offring, and the sacrifice for the people, &c. but not come neer to any of his holy things in the most holy place, &c. Ezek 44 11. 13. 14.

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

Vers. 23. unto the veile] of the holy place, whi∣ther [unspec 23] the priests went in alwaies, 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 hee transgres∣sed & went in, he was to be beaten, although hee served not. And if hee served in the Sanctuary, it was unlaw∣full; and he prophaned the service, and was to be beaten also for the service. Maimony in Biath hamikdash, ch. 6. sect. 1. not prophane my sanctuaries] the

Greeke expoundeth it, not prophane the holy name of his God. doe sanctifie them.] This Chazkuni referreth to the veile of the altar forementioned, unto which none that had blemish might come.

Ver. 24. all the sons of Israel] because as it concer∣ned [unspec 24] the Priests, to take heed they sinned not in their ministration: so the people were to sanctifie them, v. 8. and to looke that no disallowable per∣son served in the Sanctuarie. Therefore the He∣brewes doe record, that the great Synedrion used to sit in the chamber of hewen-stone [by the Sanctuarie,] and the principall of their worke 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 genea∣logie; he put on blacke cloathes, and wrapped himselfe over with blacks, and went out of the court. And who-soever was found perfect and lawfull; he put on whites, and went in and ministred with his brethren the priests. Who so was found lawfull for his genealogie, but had a blemish found upon him, hee sate in the wood chamber, and hewed wood, &c. Maimony in Biath hamikdash, ch. 6. sect. 11. 12.