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.

LEt them be separated] in Greeke, Let them take [unspec] heed of the holy things, meaning, that they de∣file them not. So that as the former chapter shew∣ed the purity and perfection that should bee in the persons that drew neere unto the Lord: this teach∣eth what puritie and perfection ought to bee in the things offred, or to be offred unto him. The Hebrew Nazar here used, signifieth a religious sepa∣r〈…〉〈…〉n in respect of holinesse; as is noted on Lev. 15. 31. of my holinesse] translated in Greeke, my holy name: which is profaned, when the holy things in the sanctuarie are defiled, being offred or eaten by persons uncleane, and forbidden of God. See after, in vers. 15. 32. the things] this addition is supplyed also in the Greeke, What∣soever things they sanctifie unto me. And this is ad∣ded, as Sol. Iarchi 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 eate, as is expressed in ver. 4. So Iarchi saith, This com∣〈…〉〈…〉g ••igh is not meant but of eating. your seed] that is, your children: so in vers. 4. holy things] Hebrew holinesses, meaning things of holinesse, and particularly holy meats; which though the blemi∣shed priests might eate of, Lev. 21. 22. yet the un∣cleane 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 heave∣offrings of the holy-things, which the sons of Israel of∣fred unto the Lord, Numb. 18. 8. 9.—19. as it is there sayd, every one that is cleane in thy house, shall eate of it, Numb. 18. 13. See after on vers. 9. unclean∣nesse upon him] before hee is washed from the same; see the annotations on Lev. 7. 20. cut off from my presence] in Greeke, destroyed from me: in Chal∣dee, 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 Ionathan saith yong man [unspec 4] or old man. And this concerneth women also, the daughters of Aaron, who were to eate of some of the holy things; but so as they were cleane when they did eate. Numb. 18. 19. 11. See after, in vers. 11. 12. leprous] whereof see Levit. 13. an issue] whereof see Lev. 15. 2. &c. by a soule] the Greeke translateth, any uncleannesse of a soule; wher∣by the dead is meant, as Lev. 19. 28. and 21. 1. and what uncleannes 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, de∣fileth him that toucheth it, Lev. 11. 31. &c. [unspec 5] made uncleane] so much as would make a man un∣cleane; and that was of creeping things the quan∣titie of a lentile (or little pease) as Iarchi here no teth. See Lev. 11. 31. a man] to weet, an un∣cleane man, as a Leper, he that hath an issue, or the like, by touching of whom, men were made un∣cleane. Lev. 13. 45. and 15. 5. &c. Or a dead man: and thereto Sol. Iarchi here referreth it, and of a dead man, so much as an olive would defile.

Vers. 6. The soule] that is, the man, as the Chal∣dee [unspec 6] expounds it: and Targum Ionathan addeth, the man a priest. untill the evening] untill 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 baptise you with water unto repentance, Mat. 3. 11. & sancti∣fication by the blood and spirit of Christ, as, ye are washed, ye are sanctified, ye are justified, in the name of the Lord Iesus, and by the Spirit of our God, 1 Cor. 6. 11. And this sanctimony, though common to the whole Church, Lev. 11. did specially pertaine to the priests and ministers, whom Christ (who is likened to a refiners fire, and to fullers sope) should purifie by his grace, as it is said, He shall purifie the sonnes of Levi, and purge them as gold and silver: that they may offer unto the Lord, an offring in righte∣ousnesse, Malac. 3. 2. 3.

Vers. 7. and afterward] in Greeke, and then he shall (or may) eat, to weet, when his sunne is gone [unspec 7] downe: before then though he were washed, hee might not eate. 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-offrings, blesseth with a blessing for the food; and after that, hee blesseth him that sanctifieth

them with the sanctification of Aaron, (Numb. 18. 8.) and commanded them to eate of the heave-offrings. Maimony in Trumoth, ch. 15. sect. 22.

Vers. 8. a carkasse and a torne thing] what these [unspec 8] were, is before shewed, on Lev. 17. 15. and 22. 31. They were unlawfull to be eaten of any Israelite, especially of the Priests; as here and Ezekiel 44. 31. and figured the sanctitie of their communion; as is noted on Lev. 17. and further appeareth by E∣zek. 4. 13. 14.

Vers. 9. my charge] or, observe my observation, that is, which I commanded to be kept: in Chaldec, the [unspec 9] observation of my word. Here it is specially to bee understood, as larchi also saith, of eating the heave∣offring, and of uncleannes of body. sinne] that is, the punishment of sinne: So in Lev. 19. 17. Numb. 18. 32. and 9. 13. for it] that is, for the holy thing, forespoken of. and dye] to weet, by the hand of God; as Targum Ionathan explaineth it, by flaming fire. For by men, such were beaten on∣ly, as the Hebrew cannons shew, saying: An un∣cleane priest is forbidden to eate of the heave-offring, whether it be uncleane or cleane, Levit. 22. 4. Every uncleane (Priest) that eateth of the heave-offring which is cleane, he is guilty of death by the hand of (the God of) heaven, Levit. 22. 9. and therefore he is be beaten. But if hee eate of the heave-offring which is uncleane, though it be forbidden, he is not to be beaten, because it is not holy. The uncleane may not eate of the heave∣offring, untill their sun be set, and three starres appeare after the Sunne is gone downe, Levit. 22. 7. Maimony in Trumoth, ch. 7. sect. 1. &c. The like judgement is for the stranger, that is whosever is not a priest, or of the priests family; for if hee eate of the holy things presumptuously, hee is in danger of death. The stranger that eateth of the heave-offring presump∣tuously, whether hee bee uncleane or cleane, whether hee eate of the heave-offring that is cleane or uncleane, he is guilty of death, by the hand of (the God of) heaven; as it is written, AND DIE THEREFORE, IF THEY PROFANE IT: and he is to be beaten, for eating thereof. And if he eate in ignorance, he is to adde the fift part thereof unto it, (Lev. 22. 14.) Maimony, ibidem, ch. 6. sect. 6.

Vers. 10. any stranger] that is, whosoever is not [unspec 10] of the priests familie. The Hebrew canons say, The heave-offring, and the heave-offring of the tithes, are to be eaten by the Priests, whether old or yong, male or fe∣male, by them, and their Cananitish servants, and their cattell: Lev. 22. 11. The stranger is forbidden to eate of the heave-offring, Lev. 22. 10. Maimony in Tru∣moth, ch. 6. sect. 1. 5. forreiner] or sojourner, in Hebrew Toshab, in Greeke Paroikos, which is a stranger-inhabitant; one that dwelleth in the hous continually, but is not of the house: and so diffe∣reth from the Slave, which is one of the houshold; and from the Hareling, which is none of the hous∣hold, neither abideth therein continually but for a terme. The forreiner, is he that is hired for ever: the Hireling, is hee that is hired for yeeres. And an He∣brew servant, loe hee is as a forreiner and an hireling, (Lev. 25. 39. 40.) And a priests daughter maried to a stranger, loe, she is as a stranger: and it is forbidden ANY STRANGER (Lev. 22. 10.) whether it be himselfe or his wife. Maimony in Terumoth, c. 6. 〈◊〉〈◊〉. 5. By the forreiner or sojourner in this place seemeth to be meant not onely an Israelite so journing; but also an heathen man, uncircumcised; who leaving his open Idolatrie, and yeelding to the Morall law, though not to the ordinances, as circumcision and the like; might dwell among the Israelites, Deut. 14. 21. See the annotations on Exod. 12. 43. 45. 48. And from hence the Hebrewes gather, that an uncircumcised priest, though he had no other un∣cleannes, might not eate of the holy things. It is unlawfull for an uncircumcised priest to eate of the heave-offring, by the sentence of the Law; for loe 〈◊〉〈◊〉 forreiner and the Hireling is spoken of concerning the Heave-offring, Levit. 22. 10. and the Forreiner and Hireling is spoken of concerning the Passeover, Exod 12. 45. What is the Forreiner and Hireling spoken 〈◊〉〈◊〉 in the Passeover? It is an uncircumcised person, 〈◊〉〈◊〉 whom it is forbidden: so the Forreiner and Hireling spoken of in the Heave-offring, the uncircumcised per∣son is forbidden it; and if he eat, hee is to bee beaten by the Law. Maimony in Terumoth, ch. 7. sect. 10. And in another place, they say, All the oblation whether they be the most holy things or the lighter holy, none may eate of them but cleane persons onely, that are circum∣cised. Though his sunne be set, if hee have not brought his atonement, he may not eate of the holy things. Mai∣mony in Magnaseh bakorbanoth, ch. 10. sect. 9. a hired person] any outlander, or any Israelite; as before is shewed. not eate] neither drinke of, nor anoint himselfe with any of the holy things appointed unto the Priests. For, the heave-offrings were given, for meat, for drinke, and for anointing, be∣cause anointing is as drinking, Psal. 109. 18. and dr〈…〉〈…〉∣ing is comprehended under eating: they are to eate that which useth to be eaten, and drinke that which useth to be drunke, and to anoint with that which is used for unction, not wine or the like, but they anoint with 〈◊〉〈◊〉 that is cleane, &c. Maim. in Trumoth, c. 11. 〈◊〉〈◊〉. 1. So for this prohibition they say, Whether he eate th•••• which is wont to be eaten, or drinke that which is 〈◊〉〈◊〉 to be drunke, or anoint him with the thing that is uses for unction, (it is unlawfull) for it is said THEY SHALL NOT PROPHANE THE HOLIE THINGS, Lev. 22. 15. Maimony ibidem. ch. 10. sect. 2.

Vers. 11. buy a soule] that is, a person, to 〈◊〉〈◊〉, of [unspec] the heathens; as before is noted; and as Sol. larchi here explaineth it, a Cananitish servant. Such by comming to bee of the Priests familie might eate, though Israelites might not eate. And, as the He∣brewes say, An uncircumcised Priest, and all 〈◊〉〈◊〉 were uncleane, although they themselves might not eate of the heave-offring, yet their wives and their servants might eate. Maim. in Trumoth. c. 7. s. 12. with the purchase of his money] Hebrew, the purchase (〈◊〉〈◊〉 bought) of his silver; which the Greeke translateth bought (or purchased) with silver. So that though he bought them not himselfe, if they were bough•• into his house by a wife whom he maried, or were bought by his servants, they might eate. M〈…〉〈…〉. in Trum. c. 7. s. 18. he that is borne in his house] or, the child of his house; that is, the homeborne ser∣vant; such as were the children of his slave. See

the notes on Gen. 15. 3. and 7. 12. Those slaves be∣ing in the Priests houshold, if they were cleane, might eat of some of the heave-offrings that were given for the Priests livelihood. See Numb. 18. 11. 13.

Vers. 12. a stranger] such as were not of the Priests stock: for other Israelites are counted stran∣gers [unspec] in this case. So a stranger is here expounded by larchi, a Levite, or an Israelite. of the heave∣offring] which the Chaldee expoundeth the separa∣ted thing; the Greeke, the first fruits: it meaneth The sanctified things of the sons of Israel, Num. 18. 8. 11. 19. The reason hereof was, because by her mariage shee went out of her fathers house, into her husbands: as on the contrary, a common Is∣raelitesse by mariage with a Priest, became of his house, and might eate. The Hebrewes, say, Two things are contained in this prohibition; that if she a priests daughter be defiled, and made an whore or pro∣fane (as Lev. 21. 7.) it is unlawfull for her to eate of the heave-offrings for ever, according to the judgment of every prophane person: for the prophane is as the stran∣ger in all respects. And if she be maried to an Israelite, 〈◊〉〈◊〉 may never eate of the Wave-brest and of the Heave∣shoulder (Lev. 7. 34.) although shee bee divorced, or (her husband) dye: [whereof the next verse speak∣eth.] Maim. in Trumoth, ch. 6. sect. 7.

Ver. 13. no seed] no son, saith the Chaldee version. [unspec 13] This is understood also, either if she had no child, or if her children be all dead; as is after shewed. as in her youth] so that though shee hath brought forth no seed, yet if she be with child, shee may not eate of the holy things. Maim. in Trum. ch. 8. s. 2. of her fathers bread] The Hebrew doctors say, We have heard this expounded, of the bread, and not all the bread: shee returneth to (eate of) the heave∣offrings, but not of the wave-brest, and heave-shoulder. Maimony in Trumoth. ch. 6. sect. 9. Hereupon also they inferre, An Israelitesse which hath had seed by a Priest, she eateth for her childs sake, be it male or female; though it be seeds seed unto the worlds end; for it is said, AND SHE HAVE NO SEED. As the seed of an Israelite from a Priests daughter disableth her from (eating;) so the seed of a Priest from an Israelitesse, in∣ableth her to eat. An Israelites daughter, that is ma∣ried to a Priest, and he dye, and she have a sonne by him: if she be maried after to an Israelite, she may not eate of the Heave-offrings. If the Israelite dye, and she have a sonne by him; she may not eate, because of that her son by the Israelite: if that sonne of hers by the Israelite dye 〈◊〉〈◊〉 may eat, for her first sons sake. A Priests daughter that is maried to an Israelite, and she have a sonne by him; if she be againe maried to a Priest, she may eat of the heave-offrings. If he dye, and she have a son by him, 〈◊〉〈◊〉 may eate. If her son dye which she had by the priest, 〈◊◊〉〈◊◊〉 not eat, because of her son which she had by the Israelite. If her son dye which shee had by the Israelite, the returneth to her fathers house, as in her youth, and eateth of the Heave-offrings, not of the brest or shoul∣der. An Israelites daughter that is maried to an Isra∣〈…〉〈…〉 first, and have a son by him, and after is maried to a Priest, eateth of the heave-offring. If he dye, and she have a son by him; she eateth for her last sons sake; for loe ••e enableth her to eat; as his father inabled her to eate. Maimony ibidem, c. 6. s. 12. 13. 17. 18. 19.

Vers. 14. a man] that is, any stranger formentio∣ned; [unspec 14] which belongeth not to the Priests familie. Targum Ionathan expoundeth it, a man of Israel. in ignorance] or, through unadvised errour. But if hee doe it presumptuously, hee is guilty of death, by the hand of God, vers. 9. of beating by the hand of the Magistrate. adde the fift] The stranger that eateth of the heave-offrings in ignorance; payeth the principall and the fift (part.) Though hee knoweth it to bee the heave-offring, and that it is for∣bidden him, but knoweth not whether hee is guity of death for it, or no: loe this is ignorance, and he payeth the principall, and the fift part. Whether he eate, or drinke, or anoynt himselfe with it; and whether he eate the heaveoffring that is cleane, or that is uncleane, in ignorance; he must pay the principall, & the fift. Whoso∣ever payeth the principall and the fift; payeth to the ow∣ners, and the fift part to any Priest that he will. And he never payeth, but according to the price that it was worth, at the time when he did eate it: whether it bee cheaper at the time when hee payeth for it, or dearer. Maimony in Trumoth, c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16.

Vers. 15. not profane] by suffring the holy things [unspec 15] to be eaten of strangers: as before. which they heave-up] that is, offer; or (as the Greeke and Chal∣dee expound it,) separate unto (or before) the Lord.

Vers. 16. O•• cause them to beare] or, And they [unspec 16] shall not cause them to beare: which may be under∣stood of the Priests, that they should not by their negligence, cause or suffer the people to bear the punishment of their trespasse; and this the Greeke favoureth, saying, And bring upon them iniquity. Or, it may be referred to the people, that they should not cause them selves to beare iniquity (that is, the pu∣nishment) of trespasse, for eating the holy things. The Chaldee translateth, And they receive upon them iniquities and sinns, when they eat in uncleannesse their holy-things. Whereupon some of the He∣brewes (as Sol. Iarchi here observeth) understand this word them, of the Priests themselves. These Lawes for cleannesse corporall in all such as parta∣ked of Gods holy things, led them and us to spi∣rituall cleannes in our communion with Christ & his graces: that we should have our hearts purified by faith, Act. 15. 9. and sprinkled from an evill conscience, and our bodies washed with pure water, Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit, wee may perfect our holinesse in the feare of God, 2 Cor. 7. 1. For, if we walke in the light, as God is in the light, wee have fellowship one with another, and the blood of Iesus Christ his sonne, cleanseth us from all sinne, 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily, we eate and drinke judgment to our selves: 1 Cor. 11. 29.

Ver. 18. all the sonnes] in Greeke, all the congre∣gation [unspec 18] of Israel. These lawes following, doe con∣cerne things which were to be offred unto God; in what condition and state they ought to bee, be∣fore they came upon his altar: therefore the speech is directed both unto Priests and people.

Any man] Hebrew man man; that is, whosoe∣ver. Targum Ionathan saith, yong man or old man. or of] Heb. and of the stranger; which the Gr. translateth or of the proselytes joyned unto them in Is∣rael: which were heathens converted to the faith of Gods people. So differing from the alien, in vers. 25. his oblation] in Greeke, gifts, by which name the sacrifices are often called: Matt. 5. 23. 24. and 8. 4. and 23. 18. 19. Heb. 8. 4. and 11. 4. according to all their vowes] in Greeke, according to all their profession (or promise.) So in Ierem. 44. 25. Vowes are in Greek called a profession, or confession: and vowes were made with promises, and payed with confessions; as David sayd, Thy vowes are upon me ô God: I will pay confessions unto thee, Psalme 56. 13. and to all] in Greeke, or according to all their choise: so voluntarie gifts are called, because they come from the choise and will of the giver. What they differ fro vowes is shewed on Lev: 7. 16.

Vers. 19. For your favourable-acceptation] to [unspec 19] weet, you shall offer it; so that it may be acceptable and pleasing unto God for you: as vers. 20. Levit. 23. 11. The Greeke translateth it Acceptable: see the notes on Levit. 1. 3. Sol. Iarchi here explai∣neth it, Bring the thing that is meet to make you ac∣ceptable before me, that it may be unto you for favoura∣ble-acceptation. a perfect male] in Greeke, un∣blemished males: such were all the burnt-offrings to be, see Levit. 1. 3. 10. or of the goats] but the fowles he mentioneth not, because the Law made no difference in them of male or female; and as Iarchi here saith, the fowle was not rejected for a blemish, but for want of a lim. See the annotations on Lev. 1. 14.

Ver. 20. to favourable acceptation] that is, favoura∣blie-accepted, [unspec 20] as Moses speaketh after, in vers. 25. and so the Greeke translateth, acceptable for you. This is opened by the prophet thus: If yee offer the blind for sacrifice, is it not evill? and if yee offer the la••e and sicke, is it not evill? Offer it now unto thy governour, will he be pleased with thee, or accept thy person, saith the LORD of hosts? And, ye brought that which was torne, and the lame and the sicke: thus yee brought an offring: should I accept of your hand, saith the LORD? But cursed be the deceiver, which hath in his flocke a [perfect] male, and voweth and sacrifi∣ceth unto the Lord a corrupt thing: for I am a great King saith the LORD of hosts, and my name is dread∣full among the heathen. Mal. 1. 8. 15. 14. These per∣fect and unblemished sacrifices which were to bee offred unto God, figured the perfection of Christ who gave himselfe a sacrifice for us, and whom we apply to our selves and make ours by faith; 1 Pet. 1 19. 20. 21. Gal. 2. 16. 20. Also the sacri∣fices of our humble and contrite hearts, and of our bodies, and of our praises and thanks givings; which through Christ and his Spirit, are made ho∣ly and acceptable unto God, Psal. 51. 18. 19. Rom. 12. 1. Heb 13. 15.

Ver. 21. of peace offrings] or, of payments: in Greek of salvation, in Chaldee, of sanctification. See the [unspec 21] notes on Lev. 3. 1. to separate] or, in separating (in Greeke distinguishing) a vow: which may bee understood both of making a singular vow, and of accomplishing it, for both must bee unblemished. So in Numb. 15. 3. 8. See also Lev. 27. 2. The He∣brewes say, It is commanded that all oblations bee perfect and choise, Lev. 22. 21. and whosever sanctifi∣eth a beast which hath a blemish for the top of the altar, transgresseth against a prohibition, and is to be beaten for his sanctifying of it; as it is written, (Lev. 22. 20.) ANIE WHICH hath A BLEMISH IN IT, YE SHALL NOT OFFER. Wee have beene taught that this is a warning for him that sanctifi〈…〉〈…〉 blemished things. Who so thinketh that it is lawfull to sanctifie a blemished thing for the altar, and sanctifieth it: it is holy, and hee is not beaten. Hee that killeth: blemished thing by the name of an offring, is to be bea∣ten: for it is written, (Levit. 22. 22.) YE SHALL NOT OFFER THESE VNTO THE LORD: wee have beene taught, that this is a warning against killing it. Maim. tom. 3. in Issure mizbeach, c. 1. 〈◊〉〈◊〉. 1. &c of the herd] or, in the herd, so after in the fl••ck that is, of sheepe or goats. For in such chiefly, ble∣mishes were to bee looked unto, rather then in fowles. See the notes on Lev. 1. 14. perfect] af∣ter, it is said without blemish: blemishes, respected the outward parts: perfection, the inward also. I•• when the sacrifice was killed, it were found torne; 〈◊〉〈◊〉 was to be caried out to the place of burning. And so if it were foūd to want any of the members within, though is were not torne, as if it had but one kidney, or of the splene were wasted away, loe it was unlawfull for the al∣tar, and was to be burnt: not for that it was blemished, for the want of things within, was no blemish, but because they might not offer that which wanted 〈◊〉〈◊〉 thing, as it is written (in Num. 28. 31.) PERFECT SHALL THEY BE VNTO YOV. And all o••••∣plus was as a want; therefore if it had three kidneyes, or two spleenes, it was unlawfull. Maimony in Issure mizbeach: chap. 2. sect. 11. any blemish] any de∣formity in any lim: whereof the Hebrews number fifty, besides other things, which did disableme•••• for sacrifice; whereof see the notes on Exod. 12. 5. Hence also they gather, Hee that maketh a ble〈…〉〈…〉 upon the holy things, as to make an eye blinde, 〈◊◊〉〈◊◊〉 off a foot, is to be beaten; as (Levit. 22. 21.) THE•••• SHALL NOT BE IN IT ANY BLEMISH: wee have beene taught that this is a warning 〈◊◊〉〈◊◊〉 make any blemish in it. Maimony in Issure M〈…〉〈…〉 chap. 1. sect. 7.

Vers. 22. Blinde] either wholly, or in part; of it see not with both eyes, or with one of them, and that [unspec] with a cleare sight, &c. Maimony Biath 〈◊〉〈◊〉, ch. 5. sect. 7. a wenn] or a wart, as the Greekes. poundeth it. scurfe or scab] of these see Levit. 21. 20. not offer these] or any other like blemi∣shed. By offring, the Hebrewes here understand killing, and sprinkling of the blood on the altar: and by the words following, nor give of them, a fire-of∣fring, they understand a prohibition against b〈…〉〈…〉∣ning the fat of such: for every of which action presumptuously done, a man was to be beaten. So that is one first sanctified a blemished beast, and 〈◊〉〈◊〉 killed it, and sprinkled the blood thereof, and burned 〈◊〉〈◊〉 the altar the fat thereof, he was to be beaten with f〈…〉〈…〉 beatings. Maim. in Issure mizb. c. 1. 1. 4. 〈◊〉〈◊〉 of them] not of them, but of others bought with

the price of them, they might. The Hebrew ca∣••••••siay; He that sanctifieth for the altar a blemished thing, though he is to be beaten, yet the thing is sanctifi∣〈…〉〈…〉, and he shall redeeme it according to the valuation of 〈◊〉〈◊〉 priest, and it shall goe out among the unholy things: 〈◊〉〈◊〉 the price therof he shall bring an oblation. And the like Law is for the sanctified beast, where unto a ble∣mish be falleth (after it is sanctified.) And it is com∣mended to redeeme the holy things on which a blemish falleth, and they are to goe out among the common things, and to be eaten; as Deut. 12. 15. which wee have heard expounded, of the holy things disabled (for sacrifice) which are redeemed. And all such holy things which are disabled, when they are redeemed; it is law∣full to kill them in the Butchers shambles, and to sell them there, and weigh out their flesh, as other common meates: except the first borne, and the tithe. Maim. in Issure M〈…〉〈…〉. chap. 1. sect. 10. 12. This redeeming of blemished holy things, is to be understood with a limitation to fixed or perpetuall blemishes onely, not for transitorie. The old beast and the sicke, and that hath foulenesse on it, are excepted; for though they be not fit to be effred, they are not redeemed, but let live and feed, till some other fixed blemish come upon them, and then they are redeemed. So a sanctified beast, on which a transitorie blemish is come (as scabs or the like,) it is not offred, neither redeemed. Ibidem chapter 2. section 6.

Ves. 23. superfluous] or, overlong; and as Iarehi expoundeth it, a member greater then his fellow: see [unspec] Levit. 21. 18. lacking] or too short: any mem∣ber shrunke up: not lacking wholly, (for so it was un〈…〉〈…〉ull) but lacking in the length or bignesse: the Greeke translateth it curttailed. mayest makes or shalt make. voluntary-offring] which some understand of the peace-offrings, the most inferious; therefore God permitteth such imperfe∣ctions in this, but not in the vowed sacrifice, (which was next unto this,) nor in any other. How it differed from a vow, is shewed on Leviti∣cus 7. 16. The Greeke version saith, Thou shalt make them slaine (beasts) for thy selfe: the Hebrew doctors understand these not for sacrifice on the altar, (on which no blemished beast might bee of∣fred at all;) but for the maintenance of the sanctu∣arie the prices of them were taken as a voluntary gift. It is unlawfull to sanctifie perfect (beasts) to the reparation (or maintenance) of the sanctuarie; for it is written, And bull or sheepe, that hath any (member) superfluous or lacking, thou shalt make it a voluntary (offring.) We have beene taught that this is a voluntary (offring) for the maintenanee of the Sanctuarie, &c. for they may offer no blemished thing upon the Altar: For 〈◊〉〈◊〉 said, 〈◊〉〈◊〉 it thou maiest make a voluntary offring, for the maintenance of the house, but thou maiest not 〈◊〉〈◊〉 perfect (beasts) a voluntary offring for the main∣tenance of the House, &c. Maim. tom. 3. in Erachin (or treat. of Estimate and devout things) chap. 5. 1. 6.

Vers. 24. bruised] in any part of the body, and [unspec] particularly in the stones thereof, of which some doe understand this: and so the Greeke Thladias signifieth that which hath the stones bruised, or is 〈◊〉〈◊〉. in your land] that is, any in the land of Israel; opposed to the alien, in the verse following. not doe it] that is, not offer, or make it a sacri∣fice; nor suffer it to bee done by any in your land: therefore the Greeke translateth; it shall not be done, (or sacrificed.) Or, we may reade it, not make such, and so the Hebrewes understand it to bee a prohi∣bition against cutting the members of generation, or gelding of man, beast or bird. Maimony in Issu∣re biah, chap. 16. s. 9. See the notes on Deut. 23. 1.

Vers. 25. strangers sonne] or, sonne of an alien, that [unspec 25] is, a•• gentile or paynim, not of the seed or of the Church of Israel: see Genesis 17. 12. and Exod. 12. 43. The Chaldee translateth it, sonne of the peo∣ples: the Greeke, Allogenes, a stranger, or of another stacke: such were the Samaritans to the Iewes, Luk. 17. 16. 18. And these differed from strangers pro∣seiytes, mentioned before in verse 18. the bread] in Greeke, the gifts; in Chaldee, the oblati∣on, as in Levit. 21. 6. of any of these] to weer, these blemished beasts, before prohibited. So the Hebrewes say, Not the oblations of Israel onely, but even the oblations of the heathens; if they offer blemished things (he that offreth them) is to be beaten, Levit. 22. 25. Maimony in Issure Mizb. chap. 1. sect. 6. their corruption is in them] this may bee understood of the strangers themselves, whose infidelitie is their corruption, and as a blemish upon their sacri∣fice: so it may be translated, their corruption in them, is a blemish in them. The Greeke translateth, their corruptions are in them, a blemish in them. Of the of∣fring of heathens sacrifices, the Hebrewes write thus; An heathen that bringeth Peace-offrings, they offer them for burnt-offrings, for the heathens heart is towards heaven. If he vow peace-offrings, and give them to Israel, upon condition to make atonement by them for Israel; the Israelites eat them, with the peace-offrings of Israel; and so if hee give them to the Priest, the Priest eateth them. An Israelite which is an Apa∣state to idolatrie, or a prophaner of the Sabbath pub∣likely; they receive of him no offring at all. Though it be a burnt-offring, such as they receive from an hea∣then, they receive it not from this Apostata. But if hee be an Apostate to other transgressions, they receive of him all sacrifices; to the end that he may turne by re∣pentance. The Burnt-offrings of the heathens, they bring not with them meat or drinke-offrings; but their meat and drinke offrings are of the Congregations. Neither doe they impose hands on them; for there is no imposing of hands but by Israelites, by men, not by women. Maimony in Magnaseh hakorbanoth, chap. 3. sect. 3. 5. and Thalmud Bab. in Menachoth, chap. 6. and in Cholin chap. 1. Sol. Iarchi also upon this scripture saith: And from the hand of a strangers sonne, that is, a gentile which shall bring an oblation by the hand of the Priest, to offer it unto (the God of) hea∣ven, ye shall not offer unto him a blemished thing. For although blemished things were not forbidden the sonnes of Noe to offer, except such as lacked a lim; this was in use in the high places in the fields: but upon the Al∣tar that is in the Tabernacle, you shall offer none such, but a perfect (oblation) shall you receive of them. Touching the sacrifices of the heathens, consider that edict of King Darius, who of his owne goods gave sacrifices for the Priests to offer in Ierusa∣lem to the GOD of heaven, and pray for the life of

the King, and of his sons, Ezra, 6. 8. 9. 10. See also the annotations on Lev. 17. 5.

Vers. 27. under his dam] Hebrew under his mo∣ther. [unspec 27] All the seven daies, he is said to bee lacking time. Turtle doves, whose time is not come, are as beasts that lacke time: and yong pigeons whose time is past, are all as blemished; but they that offer them are not beaten, although the oblation is disallowed, and not acceptable. Maimony in Issure Misheach. ch. 3. s. 8. 9. See the annotations on Exod. 22. 30. and Lev. 1. 14. The Hebrewes say, the reason why it should be seven dayes under the dam, was that the Sabbath might passe over it. R. Menachem on Lev. 22.

Vers 28. Cow] The Hebrew word is the same that was in verse 27. and may imply the male as [unspec 28] well as the female, that neither of them might be killed with their yong in one day: but the Greeke and Chaldee versions, apply these things to the female. The Hebrewes say, The pro∣hibition concerning IT AND THE YONG THEREOF, is of force concerning the female, for it may be certainly knowne that it is her yongling: and if it be certainly knowne, that this (beast) was the father of it, they doe not kill them both in one day: but if he kill them, he is not beaten; for the thing is doubtfull whe∣ther it be of force concerning the males or not. Maimo∣ny tom. 2. in Shechitach, ch. 12. sect. 11. or sheepe] or goat, or any cleane beast which was lawfull to bee eaten for commmon meat; This prohibition hath not place but concerning cleane beasts only: & it is of force even for mixtures of diverse kinds: as if a Roe engender with a Goat, or a Goat with a Roe, it is unlawfull to kill it and the yong in one day: Maimony in Shechitah ch. 12. sect. 8. it and the yong] Hebrew, and the son. The Hebrew also speaketh as of the male, him and his son, but the Greeke and Chaldee translate her and her son. not kill] either for sacrifice to God, or for common food. The Hebrewes doe so explaine it, saying; He that killeth it and the yong thereof in one day, the flesh is lawfull to be eaten, but the killer is to be beaten, Lev. 22. 28. And he is not beaten but for the killing of the latter: therefore if hee kill the one of the two, and his fellow come and kill the other, his fellow is to be beaten. The prohibition concerning it and the yong thereof, is of force at all times and in all places, for common beasts, and for sanctified, whether they be holy things that are to be eaten, or not to bee eaten. Therefore if the first kill in the court (of the sanctuary) and the second with∣out, or the first without, and the second within the court; whether they be both common, or both holy, or one com∣mon and the other holy, he that killeth the later, is to bee beaten, as for killing IT AND THE YONG THER∣OF. The prohibition is not but for the killing onely, as it is said YE SHALL NOT KILL, &c. He that killeth a cow, and afterward killeth two of her yong, is to beaten with two beatings: if he kill her (two) yong-ones, and afterward killeth her, he is beaten but once. If he kill her, and her yong, and her yonglings yong, hee is beaten twice. If two men receive two beasts, the one the damme, and the other the yong, and they come for judgement: he that received the first, killeth first, and the other must stay till the morrow. Maim. in Shechi∣tah. c. 12. s. 1. 2. 3. 12. 13. Compare herewith the Law in Deut. 22. 6. where the bird with her yong or eggs, may not bee taken together. It shewed Gods mercie to the creatures, in that he would not have the dam and the yong killed in a day: so Tar∣gum Ionathan paraphraseth on this Law thus, My people the sons of Israel, as our father is mercifull in heaven, so be ye mercifull on earth: a cow or an ewe, it and the yong thereof, ye shall not slay in one day. in one day] of this the Hebrews say the day goeth af∣ter the night, as, if he kill the first in the beginning of the fourth night, hee may not kill the second, till the be∣ginning of the fift night. And so, if he kill the first in the end of the fourth day before evening, he may kill the second in the beginning of the fift night: But if be 〈◊〉〈◊〉 the first in the evening of the fift night, hee may not k〈…〉〈…〉 the second till the sixt night. Maimony in Shechitah, ch. 12. sect. 17.

Vers. 29. of confession] or, of thanksgiving; which [unspec 29] was a kind of peace. offring, see Lev. 7. 12.

Vers. 30. untill the morning] If it were kept longer [unspec 30] then the time appointed of God, it became pollu∣ted, was to be consumed with fire, and might not be eaten, upon paine of Gods wrath upon them for such iniquitie, Levit. 7. 18. See the annotations there, as also on Exod. 12. 10.

Vers. 31. I am Iehovah] Targum Ionathan ex∣plaineth [unspec 31] it thus, I am the Lord, who will give a good reward to them that keepe my preceptss and my lawes.

Vers. 32. not prophane] Gods name is prophaned, or polluted, by the wilfull & presumptuous breach [unspec 32] of any one of all his commandements, as the He∣brew Doctors teach from this and other like pla∣ces: see the notes on Exod. 20. 7. Levit. 18. 21. and 19. 12. doe sanctifie you] God the sole••∣thor of our sanctification, doth this in Christ, by his Spirit, 1 Corinth. 1. 2. and 6. 11. the out∣ward means wherof is his word, and ordinances of the same, Iohn 17. 17. Ephes. 5. 26. And these legall ordinances, which stood in meats and drink, and divers washings and carnall rites imposed on them untill the time of reformation, sanctified unto the puri∣fying of the flesh, Hebrewes 9. 10. 13. but the blood of Christ, who through the eternall Spirit offred him-selfe without blemish unto God, is it which purg〈…〉〈…〉 our conscience from dead workes, to serve the 〈◊〉〈◊〉 God: Hebrewes 9. 14. and 10. 10. and by one of∣fring, he hath perfected for ever, them which are sancti∣fied, Heb. 10 14.