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. IIII.

1, The sin-offrings, for the ignorances of the anoynted Priest: 13, of the Congregation; 22, of the Ruler, 27, or of any of the people.

AND Iehovah spake unto Moses, say∣ing, Speake unto the sonnes of Israel, [unspec 1] [unspec 2] saying: A soule, when it shall sinne through ignorance, of all the commande∣ments of Iehovah, which should not be done: and shall doe, of any one of them. If the Priest that is anoynted, shall sinne to the guiltie-sin [unspec 3] of the people: then he shall offer for his sinne which he hath sinned, a bullocke a yongling of the herd, perfect, unto Iehovah for a Sin∣offring. And he shall bring the bullock, unto [unspec 4] the doore of the Tent of the congregation, before Iehovah: and shall lay his hand, upon the head of the bullocke, and hee shall kill the bullocke, before Iehovah. And the [unspec 5] Priest, that is anoynted, shall take of the bul∣lockes blood: and shall bring it, into the Tent of the congregation. And the Priest [unspec 6] shall dip his finger, in the blood: and shall sprinkle of the blood, seven times before Ie∣hovah; before the veile of the Holy place. And the Priest shall put some of the blood, upon the hornes of the Altar, of the incense [unspec 7] of sweet-spices, before Iehovah; which is in the Tent of the congregation: and all the blood of the bullocke, he shall poure at the bottome of the altar of the Burnt-offring, which is at the doore of the Tent of the con∣gregation. And all the fat, of the bullock of the Sin-offring, he shall take off from it: the [unspec 8] fat that covereth the inwards, and all the fat, which is upon the inwards. And the two kidneyes, and the fat which is upon them, [unspec 9] which is vpon the flankes: and the caule, above the liver; with the kidneyes, hee shall take away it. As it was taken off, from the [unspec 10] bullocke of the sacrifice of Peace-offrings: and the Priest shall burne them, upon the altar of the Burnt-offring. And the skinne of [unspec] the bullocke, and all his flesh, with his head; and with his legs: and his inwards, and his doung. Even all the bullock shall hee cary-forth; [unspec] to without the campe, unto a cleane place, at the pouring-out of the ashes; and shall burne him on wood, with fire: at the pouring-out of the ashes, shall he be burnt.

And if all the Congregation of Israel, sin [unspec] ignorantly; and the thing be hid, from the eyes of the church: and they have done any one of all the commandements of Iehovah, which should not bee done, and are guilty. When the sinne is knowne, which they have [unspec] sinned, against it: then the church shall offer a bullocke a yongling of the herd, for a Sin∣offring; and shall bring him, before the Tent of the congregation. And the Elders of the [unspec] congregation, shall lay their hands, upon the head of the bullocke, before Iehovah: and he shall kill the bullocke, before Ieho∣vah. And the Priest that is anoynted, shall [unspec] bring of the blood of the bullocke: into the Tent of the congregation. And the Priest [unspec] shall dip his finger, in some of the blood: and shall sprinkle seven times, before Iehovah; before the veile. And he shall put some of the [unspec] blood, upon the hornes of the Altar, which is before Iehovah, which is in the Tent of the congregation: and all the blood, hee shall poure at the bottome of the Altar of the Burnt-offring; which is at the doore of the Tent of the congregation. And all his fat, he shall take-off from him: and burne it, upon the Altar. And hee shall doe with the [unspec] bullocke, as he did with the bullocke of the Sin-offring; so shall he doe with it: and the Priest, shall make-an-atonement for them, and it shall bee mercifully-forgiven them. And he shall cary-forth the bullocke, to [unspec] without the campe; and shall burne him, as he burned the first bullocke: it is the Sin-of∣fring of the church.

When the Ruler, hath sinned▪ and done [unspec] any one of all the commandements of Ieho∣vah his God, which should not bee done, through ignorance, and is guiltie. Or if his [unspec] sinne, bee made-knowne unto him, that wherein he hath sinned: then he shall bring his oblation, a goat-bucke of the goats, a male perfect. And he shall lay his hand, upon [unspec] the head of the goat-bucke, and he shall kill him, in the place, where he killeth the Burnt∣offring, before Iehovah: it is a Sin-offring. And the Priest shall take, of the blood of the [unspec] Sin-offring, with his finger; and put it, upon

the hornes of the altar of Burnt-offring: and shall poure his blood, at the bottome of the altar of Burnt-offring. And all his fat, [unspec 26] he shall burne vpon the altar, as the fat of the sacrifice of Peace-offrings: and the Priest, shall make-an-atonement for him, concerning his sinne, and it shall bee merci∣fully-forgiven him.

And if one soule, sinne through ignorance, of the people of the land: while it doth any [unspec 27] one of the commandements of Iehovah, which should not bee done, and bee guilty. Or if his sinne bee made knowne unto him, which he hath sinned: then hee shall bring [unspec 28] his oblation, a she-goat of the goats, perfect, a female; for his sinne, which he hath sinned. And he shall lay his hand, upon the head of the Sin-offring: and he shall kill the Sin-of∣fring, [unspec 29] in the place of the Burnt-offring. And the Priest shall take of the blood thereof, [unspec 30] with his finger; and put it, upon the hornes of the altar of Burnt-offring: and all the blood thereof, he shal poure, at the bottome of the altar. And he shall take away all the fat thereof, as the fat is taken away, from off [unspec 31] the sacrifice of Peace-offrings: and the Priest shall burne it upon the altar, for a fa∣vour of rest, unto Iehovah: and the Priest shall make an atonement for him, and it shall be mercifully forgiven him.

And if he bring a Lambe for his oblation, for a Sinne-offring: hee shall bring it, a fe∣male [unspec 32] perfect. And he shall lay his hand, up∣the head of the Sinne-offring; and hee shall [unspec 33] kill it for a Sinne-offring, in the place where he killeth the Burnt-offering. And the priest shall take the blood of the Sin-offring, with [unspec 34] his finger, and put it upon the hornes of the altar of Burnt-offring: and shall poure all the blood thereof, at the bottome of the al∣tar. And he shall take away all the fa•• ther∣of, as the fat of the lamb is taken away, from [unspec 35] the sacrifice of the Peace-offrings: and the Priest shall burne them upon the altar accor∣ding to Iehovahs Fire-offrings: and the priest shall make-an-atonement for him, for his sin which he hath finned; and it shall be mercifully-forgiven him.

Annotations.

A Soule] that is, a person or man, as the Chaldee [unspec 2] translateth it. when it shall sin] or, if it sin. Whereas he had taught the justification and san∣ntification of the Church, by the former sacrifices, and how men ought to walke in newnesse of life: now, because there is not a just man upon earth that doth good and sinneth not. Eccles. 7. 20. but in many things we offend all, Iam. 3. 2. the Lord appointed meanes for the cleansing of his Church and all the members thereof, from the infirmities, errors and ignorant sins which they fall into. But if wee sinne wilfully, after that we have received the knowledge of the truth; there remaineth no more sacrifice for sinnes, but a certaine fearfull looking for of judgment, and fiery indignation, which shall devoure the adversaries, (or enemies of the Lord,) Heb 10. 26. 27. Esay 26. 10. 11. through ignorance] or, in errour, unawares, by unadvisednesse. Shegagah the word here used, sig∣nifieth errour or going astray out of the right way, through ignorance or forgetfulnes, or unadvised∣nesse, or by being deceived, or the like. The Greek somtime turneth it, Agnoia, Ignorance, but here and often translateth it, Acousios, unwillingly: which is contrary to that which the Apostle calleth He∣consios, willingly or wilfully, Heb. 10. 16. contrary al∣so to that which the law calleth sinning with an high hand, or presumptuously, Num. 15. 27.—30. We may see the meaning openly by Moses in Numb. 35. 11. where he speaketh of killing a person, by errour, or unawares, which in Deut. 19. 4. is said to be ignorantly, or without knowledge; and both are joyned together in Ios. 20. 3. unawares, (or by errour) and without knowledge, (or unweetingly:) whereto is opposed a lying in wait, that is, a purpose and willingnesse to kill him, Deut. 19. 11. Exodus 21. 13. The Apostle likewise calleth such sinnes, Agnoemata, Errors-done-of-ignorance, in Heb. 9. 7. and more fully openeth it by two words, in Heb. 5. 3. shewing the Priests dutie to have compassion on the ignorant, and on them that erre. So that these ignorances or errours, were misdeeds arising from errour of the mind or of the affections; when men did either not know or understand the Law a∣right, or not remember or take heed thereto as they ought, when they knew not the nature of sinne, or considered not how loathsome it was un∣to God; but were overtaken and miscaried by their errours or lusts, such are to be restored in the spirit of meeknesse, Gal. 6. 1. for such God appoin∣ted sacrifices; but for presumptuous wilful & mali∣cious sinnes, men were to be cut off: Numb. 15. 27. 30. These Errours or Ignorances are such and so many as no man can understand, Psal. 19. 13. and God both cleanseth us of them by the sacrifice of Christ, Hebr. 10. 10. 12. and restraineth us from them by afflictions, Psal. 119. 67. and warneth us to take heed of them, lest he be angry, and destroy the worke of our hands, Eccles. 5. 6. And whereas there followeth a law in Lev. 5. 17. for sinnes not knowne, the Hebrewes put this difference: She∣gagah (an errour or sinne through ignorance) is when hee knoweth certainly: that hee hath done the thing, but he did it in errour (or unadvisedly:) but he that knoweth not, is hee that is uncertaine whether hee did the thing or no. Talmud Bab. in Cherethoth (and Maimonie in his explanations on the same.) ch. 1. of all] understand, by doing any one of all the commandements. So Moses himselfe explaineth it in the words here following, and in ver. 13. 22. 27▪ commandements] or, charges: meaning prohi∣bitions,

or forbodes. For God commandeth both to eschew evill, and to doe good: and most of the ten commandements (Exod. 20.) are forbiddings of sinne. And thus the holy Ghost useth the word, both wayes; as Take heed, &c. lest ye make you the likenes of any thing, which Iehovah thy God hath com∣manded (that is forbidden) thee: Deut. 4. 23. And contrariwise in Deut. 17. 3. hath served other Gods, &c. which I have not commanded; to wit, to be done. Hereupon the Hebrew Doctors (Maimony and o∣thers.) divide the lawes into Commandements to be done, and Commandements which should not bee done. The Commandements given by Moses, they have summed up in all to be six hundred and thirteene: of them, they make affirmative precepts of things to be done, two hundred fourty and eight, so many as (they say) there are bones in a mans body; & of ne∣gative precepts or prohibitions, three hundred sixty and five, so many as there are dayes in the yeere. should not] the Greeke translateth it, ought not. To these prohibitions, the Hebrew doctors doe restraine this law, saying, They bring no Sinne∣offring, but for ignorance (in doing) that which should not be done, as it is written (Levit. 4. 13. 27.) any one of all the commandements which should not bee done. Maimony, treat. Shegagoth (or of Ignorance) c 1. s. 2. These which are counted the greater sinnes, the Lord appointed for them the greater sacrifices, ac∣cording also to the estate of the persons that did them, differing one from another. For some sinnes also which the poorer sort should commit, there were lesser sacrifices prescribed, Lev. 5. 7. 11. Other sins in omitting things to be done, were expiated by Burnt-offrings, which were offered daily for the whole Church, or by particulars persons, as they would bring them, as is shewed on Levit. 1. Also by the sacrifices offered on Atonement day, whereof see Lev. 16. The Hebr. account some sins more heavy, and some more light. The heavy trans∣gressions (they say) are those for which men deserve death (by the Magistrate) or cutting off (by the hand of God,) also vaine and false oathes. Other, for which cutting off is not threatned, they hold the lighter. Maimony, tom. 1. treat. of repentance, ch. 1. s. 2. shall doe] this also they restraine unto deeds or facts, saying: Every transgression, for the presumptuous doing whereof, men deserve cutting off, (as Numb. 15. 30.) they are bound for the ignorant doing thereof to bring a sinne-offring; except for three transgressions; 1. b••••sphemie, 2, neglect of circumcision, 3, and of the Passeover. The passeover and circumcisi∣on, because they are commandements to be done; and they bring no Sin offring, but for ignorant doing of that which should not be done, Lev. 4. 2. And the blasphe∣mer, because in him there is no deed: and it is sayd. FOR HIM THAT DOTH THROVGH IGNORANCE Numbers 15. 29. Therefore hee that receiveth an idolatrous opinion of God, although he deserve to be cut off if hee doe it presumptuously, hee is to be stoned, and if he receive it in ignorance, hee is not bound to bring the sacrifice, because hee hath not done any deed; and it is written, when hee doth any one, &c. Maimony in Shegagoth, c. 1. s. 2. Neither if a man were accused to have done any sinne, and hee denyed it, was he bound to bring a sacrifice: If witnesses say, we saw thee, that thou didst worke on the Sabbath, or eate fat; and he say, I know certainly that I did not this thing he is not bound (to bring) a Sinne∣offring. Maimony, ibidem, c. 3. s. 1.

V. 3. anointed] that is, the High Priest; (as both [unspec] Greeke and Chaldee doe expound it:) for the high Priest onely, in the ages following was anointed; Lev. 21. 10. and 16. 32. Exod. 29. 29. And this law concerneth his sin committed after his anointing onely: that which he doth before, is counted but as of a private man. The anointed Priest or the King, which sin before they be put into office, although it be not knowne unto them, till after they are in office doe they are as a private man. Maimony in Shegagoth, c. 15. s. 10. Thus the Law (as the Apostle observeth) made men High Priests which had infirmitie, who nee∣ded daily to offer up sacrifices, first for their owne sinnes, and then for the peoples: but our High Priest, Christ Iesus, was holy, harmlesse, un defiled, separate from sinners, and made higher then the heavens, Heb. 5. 2. 3. and 7. 26. 27. 28. Therefore the legall priesthood could not be perpetuall; but was a figure for the time, till the comming of our Lord Iesus. to the guiltie-sin] here may bee un∣derstood, according to the sin of the people, that is, he sinning like them. It may also bee meant, that by his teaching, or practice, the people were caused to sinne; as David was a guilty sin, that is, a cause of sin, to Israel, 1 Chron. 21. 3. And this latter the Greeke version followeth, saying, so that the people sinne: and the old Latine expoundeth it, making the people to offend: and the Hebrewes, as Chazkuni, here openeth it, to make the people guiltie, in that hee hath taught, and permitted them to doe a thing forbid∣den. Of this the Hebrew canons say, If hee that ig∣norantly-erreth, in one of these &c. be a private man, he must bring a she goat, or an ewe lambe: and if it be the anointed Priest, he must bring a bullocke for a Sinne-of∣fring. Whereby is meant, hee is to bring a bullocke for his unadvisednesse, when ••e erreth by teaching himself, and doth a deed through unadvisednesse of his teaching onely; and is withall a very wise man, as is written, If the anointed Priest sin, to the guilty sinne of the people. Loe the Priest is as the Congregation. As the Con∣gregation, that is, the Iudges, are not bound to bring a sacrifice, unlesse they be wise men, meet to teach, and do erre in teaching, and the doers doe it at their mouth, &c. so is the Priest, in all these things. If hee erre in fact onely, without teaching, whether it be in idolatry or other sinnes, hee bringeth not the oblation. If the a∣nointed Priest teach with the Synedrion, and both he and they erre in teaching, although they doe according to this teaching wherein they goe astray: for as much as he relyed not in the time of the fact, upon his teaching onely, but upon the Synedrions also; hee is discharged, and needs not bring a bullocke for himselfe, but when the Synedrion bringeth an oblation, atonement is made for him, with the congregation in generall. If hee teach with the Synedrion, in errour, and they sinne of igno∣rance, they in (eating) blood, and he in (eating) fat: then atonement is not made for him with the congrega∣tion, but he must bring a Bullocke for himselfe. Mai∣mony, treat of Ignorance, ch, 1. s. 4. and ch. 15. s. 1. 3.

4. 5. See after in the notes upon vers. 13. 14. a bullock] a greater sacrifice then the common per∣sons, vers. 28. or then the Rulers, v. 22. and equall to the Congregations, v. 14. yongling] Hebr. son of the herd: see Lev. 1. 5. so after in v. 14. perfect] without blemish, as Lev. 1. 3. therein figu∣ring the perfection of Christ. a Sinne-offring] Hebrew, a Sinne: so called because the sinne was confessed and laid on the head of this sacrifice, of∣fred for the sinner. Figuring Christ whom God made sin for 〈◊〉〈◊〉, though he knew no sin, 2 Cor. 5 21. The Apostle in Greeke translateth it, For sin, (Heb. 10. 6. from Psal. 40.) that is, an offring for sinne. So after in this chapter and other where, Exodus 29. 14.

Vers. 4. lay his hand] and confesse his sin which [unspec 4] he hath sinned; (as is noted on Levit. 1. 4.) so put∣ting it upon the head of the beast, Lev 16. 21. and this should also be with repentance, and forsaking of the sinne: Prov. 28. 13. and drawing neer with a true heart in assurance of faith in Christ, whom that sacrifice figured: Heb. 10. 4. 10. 22. Neither Reconciliation day, (Levit. 16.) nor Sinne-offring, nor Trespasse-offring, doe make atonement; saving for them repent and beleeve in their atonement: saith Maimony, treat. of Ignorances, Chapt. 3. s. 10. kill the bullocke] a figure of the death of Christ, Heb. 20. 5. 6. 8. 10. See the notes on Lev. 1. 5.

Vers. 5. anoynted] in Greeke, Christ, in Hebrew [unspec 5] Messias, so named as a type of our great high Priest Christ Iesus, who entred, not into the holy places made with hands, but into very heaven, not with the blood of goats or bullockes, but with his owne blood, and obtained eternall redemption: Heb. 9. 24. 11. 12. This anoynted Priest was the sinner himselfe, (for he offred up sacrifice for his owne sinnes, Heb. 7. 27.) The Anointed Priests bullocke brought for any of the commandements; the anointed priest himselfe tooke the blood, and sprinkled thereof, &c. Maimony, treat. of offring the sacrifices, chap. 5. sect. 15.

Vers. 6. seven times] a mysticall number, signify∣ing [unspec 6] the full and perfect clensing of sinne, by the sprinkling of the blood of Iesus, Hebr. 9. 13. 14. 1 Pet. 1. 2. 1 Ioh. 1. 7. and, that our sinnes need much purgation, Psal. 51. 2. 3. Seven is a complete number, used for the perfect finishing of a worke; as was in the seven daies of the creation, Gen. 3. 2. 3. and is used for many, 1 Sam. 2. 5. Prov. 26. 25. and 24. 16. and in mysteries throughout the scrip∣tures, as the like seven times sprinkling of blood on atonement day, Lev. 16. 14. seven times sprink∣ling of oile upon the altar, when it was consecra∣ted, Lev. 8. 11. seven times sprinkling of the leper, and seven daies for his clensing, Lev. 14. 7. 9. seven daies for consecrating the Priests, Lev. 8. 35. and for purifying the uncleane, Lev. 12. 2. Num. 19. 19. seven times Naaman washed him in Iordan, 2 Kin. 5. 10. 14. Seven daies was Iericho besieged, and 7. priests with seven trumpets blew, and the walls fel downe, Iof. 6. seven priests blew trumpets before the arke, when David brought it home, 1 Chron. 15. 24. The lambe (Christ) hath seven hornes, and seven eyes, which are the 7 spirits of God, Rev. 5. 6. there also are seven seales on Gods booke, Rev. 5. 1. seven Angels with trumpets, Rev. 8. 2. and se∣ven with vials, Rev. 15. 7. Every seventh day was a Sabbath, Exod. 20. 10. and the seventh yeere, a yeere of rest; and seven times seven yeers brought the Iubilee, Lev. 25. 3. 4 8. Seven bullocks & seven rams were sacrificed by David, 1 Chron. 15. 26. by Ezekias, 2 Chro. 29. 21. by Iob for his friends, Iob 42. 8. and by Balaam for K. Balak, upon seven altars Num. 23. 1. 14. with many the like, as may bee ob∣served throughout the Bible, Ezek. 43, 25, and 39. 9. 12. Dan. 9. 24. And the mysterie of this number seven was observed also among other of the hea∣thens. To purifie my selfe, I wash me in the sea, dip∣ping my head seven times in the waves; for the divine Pythagoras hath taught that that number is most fit, e∣specially in religion. L. Apulei•• de Asin. aur. l. 11. the veile of the holy place] Hebr. of holinesse: which the Gr. translateth, the holy veil. It was that which parted the holy place and the most holy, called the second veile, Heb. 9. 3. This figured the preparati∣on of the way for us into the holy heavens by the blood of Christ shed and sprinkled, to remission of sins: for by the blood of Iesus, we may be bold to enter into the holy place, by the new and living way, which he hath prepared for us, through the veile, that is, his flesh. Heb. 10. 19. 20. Moreover, these rites thus descri∣bed in the law, were exactly to be observed, as the Hebrew Doctors say, All the bloods that were to be bestowed within the sanctuarie, if there wanted any one of them, there was no atonement made: but all of them were of the foundation of the atonement: for loe the scrip∣ture is carefull of the very number, saying seven times. Blood which is commanded to bee bestowed before the Lord, in the sanctuarie, and they bestow it on the altar that is without: or, that which should bee on the altar without, they bestow it before the Lord within the sanc∣tuarie, &c. behold the flesh of the sacrifice is polluted. Maimony, treat. of holy things polluted, ch. 2. s. 3. 10.

Vers. 7. of sweet-spices] the Greeke translateth of composition; it was the golden altar, on which the [unspec 7] sweet confection was burned, Exod. 30. 1. 34. &c. The bullockes that were burnt, &c. the blood of every one of them, was sprinkled seven times, upon the v••tle that divided betweene the holy place and the most holy: and foure times, upon the foure hornes of the golden al∣tar. And all the bloods that were put upon the gol∣den altar, when (the Priest) entred in, he stood between the Altar and the Candlesticks. and the altar before him. And he put (the blood) on the hornes of the altar, o〈…〉〈…〉 he outside: beginning at the northe••st hor••e, and so to the northwest, and to the southwest and to the southeast: Maimony, treat. of Offring the sacrifices, chap. 5. sect. 13. 14. This was done, to clense and sanctifie the altar, from the uncleannes of the sin∣ner, Levit. 16. 19. And the altar of incense, figu∣ring Christs mediation for us when we pray in his name, (as is shewed on Exodus. 30. 6.) this rite here signified how by faith in the blood of Christ, our prayers are acceptable unto God, and our in∣firmities forgiven and purged. It may also pre∣figure his bloody sweat, when hee prayed in the garden, Luke 22. 44. the bottome] or, foun∣dation; in Greeke the base. And the Sinne-offrings

that were burned, he brought in their blood before (the Lord) into the sanctuary, and sprinkled thereof, as is expressed in the Law: and the rest of the blood, he poured at the west bottome of the Altar that stood without: for that [west bottome] was the first that came to hand, after he came out of the Sanctuary, Mai▪ ibidem, chap. 5. sect. 11. It is recorded, that in the Temple at Ierusalem, there were at the south west horne of the Altar, two holes, like two nostrills, that the bloods which were poured there might passe away, into the brooke Kedron: Talmud Bab. in Mid∣doth (or treat. of the measures of the Temple, chap. 3.

Vers. 8. the fat] or, suet: see Levit. 3. 3. 4. Af∣ter the killing and sprinkling of the blood, they [unspec 8] cut open (the Sinne-offrings,) and tooke out the fat and inwards, and put them in a vessell, and salted them, and strowed them on the fire, upon the Altar, Maimony, treat. of Offring the Sacrifices, chap. 7. sect, 2. Hereby it became a sweet savour unto the Lord; as after is said, in verse 31. For the burning of these fats and intrails upon the altar (which san∣ctified the oblations, Matt. 23. 19.) figured the purifying of our affections by Christ, through the Spirit, & by our communion with his afflictions: Coloss. 2. 12. 13. and 3. 1. ••5. Rom. 6. 4. 5. 6. 10. 11. 12. Psal. 16. 7.

Vers. 11. the skin] to weet, cleaving to the flesh: for the sinne-offrings that were burned, were not flayed [unspec 11] at all. But after they were caried out of the camp, they there cut them in peeces, like the peeces of the Burnt-offring, (Levit. 1. 6. with their skin; and burned them there, in the place of the ashes, Maimony, treat. of Offring the sacrifices, c. 5. s. 18. and c. 7. s. 2.

Vers. 12. he shall cary] in Greeke, they shall earie forth: so after, and they shall burne. without the [unspec 12] campe] and after that they were seated in Canaan, and the Temple was in Ierusalem, they caried them out of the citie: (Maim. ibid.) The like is after, for the sin-offring of the Church, v. 21. and upon expiation day, Lev. 16. 27. The mysterie hereof, both touching Christ the sacrifice, and us the sin∣ners, Paul openeth thus: the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burnt without the campe, wherefore ••••∣sus also, that he might sanctifie the people with his owne blood, suffered without the gate. Let us go forth therfore unto him, without the campe, bearing his reproach: for here have wee n•• continuing citie, but wee seeke one to come, Heb. 13. 11. 14. See after in the notes upon Lev. 6. 30. at the pouring out] that is, as the Greek explaineth it, where the ashes are poured out. So Christ was sacrificed at the place of skulls, or dead mens ashes, Ioh. 19. 17. and that was part of his reproach, (Heb. 13. 13.) which he suffred to take away our sins. on wood] all that were burned without the court (of the sanctuary) any wood might serve for the burning of them: saith Maim. in treat. of Offring sacrif. 6. 7. s. 5. Compare herewith the notes on Lev. 1. 7. b••••nt] Hereby Christs suffering without Ierusalem gates was signified, and so the abolishing of sin, and reconcilement of the sinner unto God. Hebrewes 13. 12. and 10. 10. Rom. 〈◊〉〈◊〉. 10. Threfore in the sacrifices here following, vers. 20. 26. 3••. forgivenesse of sinnes is promised; which is also to be understood in this place. How∣beit the Hebrew Doctors observe the differences thus, that of this bullocke, and the goat for the Ruler, vers. 26. it is not said, for a sweet savour, &c. because of the bullockes, a part is without (the sancta∣arie) for to remove away the uncleane spirit: and in the sinne-offering of the a••••inted Priest, it is not men∣tioned that it shall be mercifully forgiven him; for hee hath not yet full pard••n, untill he make supplication un∣to his God, for he is the Angell of the Lord of ho•••••• (Malac. 2. 7.) and he ought to bee innocent and pure of hands, R. M••nachem on Levit. 4. It is also here noted by Baal Hatt••rim, how the Law comman∣deth the Anointed Priests oblation to bee burnt openly without, at the pouring out of the ashes, that no man should be ashamed to confesse his sinne: for loe the high priest sinneth, and confesseth, and bringeth an oblation for his sinne.

Vers. 13. all the congregation] This sheweth that [unspec] the Church may erre. The Hebrew Doctors have here sundry observations, touching the Iudges or Magistrates, which taught errour, and the people that practised the same: saying; Every thing, for the ignorant sinne whereof men are bound to bring the sinne-offring appointed; if the great Session of Iudges ig∣norantly sinne in the teaching thereof, and teach that it is lawfull; and the people sinne of ignorance by their teaching, and the people doe the thing, and relye upon their teaching. And afterward it is knowne to the Iudges, that they have erred; loe the Iudges are bound to bring the sinne-offring, for their ignorance in tea∣ching, although they themselves have not done the thing, &c. and the rest of the people are discharged of the sin-offring, although they were the doers of the thing, because they relyed on the Iudges. Provided, that they which teach, be the great Senate of 72. Iudges, and that the Chiefe of the Senate ••ee with them when they teach it, and that they be all of them meet to teach, and that they all, or the most of them, erre in the thing which they teach; and that they teach it expresly, and say to the people, it is lawfull for you to doe it. Likewise if they which heare it from the mouth of the Iudg••s say unto others, it is lawfull for you to doe it, and all the Church, or most part thereof, doe it at their speech, and doe it ignorantly at their speech, thinking that the thing which they teach is according to law. And they teach to infringe some part, and to confirme some part, and not to abrogate the whole body (of the command••∣ment,) and when it is knowne unto them, they know the body (or substance) of the thing wherof they taught through ignorance. When all these concurre, the Iudges art bound to bring the sinne-offring and hee that doth the thing at their speech is discharged. But if there want any one of these thinges, then the Iudges are discharged of the offring; and whos••ever have sinned of ignorance, and do••e the deed, hee brings the sinne-offring appointed for his ignorance. As for example. If the Iudges say, this thing is lawfull: but teach it not to the peo∣ple, nor say unto them, it is lawfull for you to doe it. And some man heareth, when they determine the thing to bee lawfull, and goeth and doth according as be hath heard: now who so doth it, is bound to bring the

〈◊〉〈◊〉 offring; and the Iudges are free, because they t••ught them not expresly to doe it. Likewise if they 〈◊〉〈◊〉 it, and the lesser part of the Church doe it at their word▪ and the errour be knowne: now the Iudges are discharged, and they that doe the thing are bound, and every one brings his sinne-offring, &c. If the Iudges teach an unlawfull thing to be lawfull, presumptuously; and the Church doeth it at their mouth ignorantly; the Iudges are discharged of the sacrifice, because they sinne presumptuously, & every one that did it at their mouth, is bound to bring a sacrifice for himselfe, because he sin∣ned ignorantly. If the Iudges teach it ignorantly, and the Church know that they ••••••e, and that it is not meet to receive it of them, and yet the Church doe it at their mouth: now both of them are discharged of the sacrifice; the Iudges are discharged, for the Church did it not be∣cause of their teaching which caused them to erre: and all the doers are discharged of the sacrifice, because they sinned presumptuously, for they knew that they erred, and that it was not meet so to doe. Maimony, treat▪ of Ignorances, chap. 12. & 13. sinne ignorantly] or, erre, of ignorance and unadvisednesse, not presump∣tuously; as vers. 2. So the Greeke here translateth it, be ignorant, or, doe-ignorantly. the thing] He∣brew, the word be hid. This the Hebrewes under∣stand of some part of a commandement, not of the whole, which cannot be hidden from the eyes of the Church. The Iudges that sinne ignorantly, and teach to abrogate a substantiall-precept (or, body of a precept) of the substantiall-precepts of the law, and all the people doe it at their saying; the Iudges are dischar∣ged; and every one of them that doe it, is bound to bring the sinne-offring appointed: as it is written, AND THE THING BE HID, and not the whole body of-the-precept. The Iudges are never bound (to bring the sacrifice) till they teach to abolish a part, and to con∣firme a part of the things which are not expressed in the law, and explained. Afterwards, the Iudges are bound to bring the sacrifice; and they that doe it at their say∣ing, are discharged. As, if they teach that it is lawfull to worship idols, &c. loe it is as if they should say there is no idolatry (forbidden) in the law; which abrogateth the whole body (of the commandement;) and this and the like is not ignorance in teaching, but forgetfulnesse. Therefore they are discharged of the sacrifice; and who so doth it at their saying, he is bound to bring the sacri∣fice for himselfe. But if they erre, and teach, saying, he that prostrateth himselfe to idols, &c. is guilty, for it is said thereof, thou shalt not prostrate thy selfe to another God; but he that bendeth towards the ground, and pro∣strateth not, that is lawfull; now they are bound (to bring the sacrifice) And so in all the like cases, if they teach, and the most part of the Church doe it at their say∣ing, these are discharged, and the Iudges bring the sacri∣fice for their ignorance. Maimony in Shegagoth. c. 14. are guilty] or, doe offend, sinne, trespasse unto gu〈…〉〈…〉esse. See Levit. 5. 3. 6.

Vers. 14. against it] or, as the Greeke translateth, [unspec 14] in it. So the Hebrew word ghnal sometime signi∣fieth, as in Exod. 29. 3. Esay 38. 20. the church] or, the assembly: in Hebrew, kahal; whence the Greeke word ekklesia, (a church) is derived. This the Hebrew Doctors understand, not onely for the twelve••••ibes of Israel, but for every tribe, which is called (kahal) a church, as it is written, (in 2 Chron. 20. 5.) Iohosaphat stood in the church (or assembly) of Iudah. And from this law they say, Every Tribe was to bring a Bullo••ke for a sinne-offring; in all twelve Bullockes. And, whether all the Israelites in the land, did the thing, at the saying of the Iudges teaching them; or the most of Israel did it, though they were the least number of the tribes; or, the most of the tribes did it, though they were the least of all Israel; they brought according to the number of all the tribes, a Bullocke for every tribe. As, if the inhabitants of the land of Is∣rael were 600000 and one; and they that did (the sin) by the teaching of the Iudges, were 300000 and one; and all of them of the Tribe of Iudah onely: Or, if they that did it, were all of them the children of seven tribes, though they were but 100000. the Iudges were bound (to bring the sacrifice) &c. And the tribe of Ma∣nasses and of Ephraim, were not counted as two tribes in this businesse, but both for one tribe. Maimony treat of Ignor. chap. 12. Sect. 1. and chap. 13. sect. 2. It is al∣so observed by them, that All the sacrifices of the Church, were either Burnt-offrings, or Sinne-offrings: and among the sacrifices of the Congregation there were no Peace-offrings, save the two lambs that were brought with the waved loaves, at the solemne assembly, (Levit. 23. 19.) and they were called the Peace-offrings of the Congregation. And the Church never offred a trespasse offring, nor any Bird. Maimony treat of offring sacri∣fices, chap. 1. sect. 4. a bullocke] In Num. 15. 24. the law appointeth a bullocke for a burnt-offring, and an hee Goat for a sinne-offring, when the congrega∣tion ignorantly sinneth: and here, it commandeth a Bullocke for a sinne-offring onely. The Hebrewes reconcile these lawes thus: What is the offring they bring for this ignorance? If it bee concerning idolatry that they (the Iudges) ignorantly sinne and teach it; they bring a Bullocke for a Burnt-offring, and an hee goat for a sinne-offring, for every tribe; and this is the offring spoken of in Num. 15. 24. which by word of mouth hath beene taught, to bee spoken of ignorant-sin∣ning by idolatry. But if it be concerning any other trans∣gressions that they ignorantly-offend and teach, for the ignorant doing whereof they are bound to bring the ap∣pointed sacrifice; then every tribe bringeth a Bullocke for a sinne-offring; and this is that spoken of in Levit. 4. 13. 14. Maimony treat. of Ignorances, chapt. 12. Sect. 1. Others doe accord these lawes thus, that this here is meant of the sinne of all Israel jointly; and that in Num. 15. is meant of particular assem∣blies or synagogues, as they were distinct by their dwellings in Canaan. But I observe another dif∣ference, how this in Levit. 4. 13. speaketh of doing some one of all the commandements which should not be done: that, in Num. 15. 22. speaketh of not doing all the commandements, which the Lord had spoken by Moses.

Vers. 15. lay their hands] There is no laying on of [unspec 15] hands, upon the offrings of the Congregation, but upon two; viz. vpon the scape goat, (Lev. 16. 21.) and upon the Bullock for the thing hid from the eyes of the church, (Lev. 4. 13. 15.) Upon it three of the Synedrion, doe lay their hands. Maimony treat of offring sacrifices, chap. 3. sect. 10. See also the notes on Levit. 1. 4. It figured their faith in Christ, upon whom God

would lay the iniquity of us all, Esay 5••. 6. and so would not impute their trespasses unto them, 〈◊〉〈◊〉 Cor. 5. 19. he] that is, the Priest or Levite shall kill: see Levit. 1. 5.

Vers. 16. anointed] that is, as the Chaldee ex∣poundeth [unspec 16] it, the chiefe Priest: in Greeke, Christ, that is Anointed: a figure of our Lord Christ.

Vers. 17. seven times] signifying a full purgation: see the notes on vers. 6. &c. For, the things done [unspec 17] to the sacrifice of the high Priest, the same were done to the congregations.

Vers. 20. the sinne-offring] in Greeke, the Sin: meaning the sacrifice which was for the high [unspec 20] priests sinne, vers. 8. &c. the first Bullocke, as it is called in vers. 21. it shall] that is, as the Greek translateth, the sinne shall be forgiven them.

Vers. 21. he shall cary] in Greeke, they shall cary [unspec 21] out the whole Bullocke: as v. 12.

Vers. 22. the Ruler] or, the Prince; in Hebrew, [unspec 22] Nasi, that is, one Preferred, or Advanced above o∣thers; or, one that lifteth up and easeth the bur∣dens of the people, by governing them; as Num. 11. 17. Exod. 18. 22. It is a common name, both to inferiour rulers, Num. 16. 2. Exod. 16. 22. and to the chiefe, as the King, Ezek. 34. 24. and 38. 2. and 45. 7. The Hebrew Doctors understand this law, of the later, saying, Who is the Ruler spoken of in the law? It is the King, over whom, no man of Is∣rael hath power; neither 〈◊〉〈◊〉 any above him in his king∣dome, but the Lord his God. Whether he be of Davids house, or of the other tribes of Israel. And if there bee many Kings, and one of them doe not serve another, every one of them brings an hee goat for his sinne of igno∣rance. Maimony, treat. of Ignorances, chap. 1 5. sect. 6 So in Ezek. 46. 2. 4. &c. the offrings of the Prince are distinct from those of the people of the Land. through ignorance] or, by errour: in Greeke, unwillingly: as in v. 2.

Vers. 23. Or if] the Greeke translateth it, And [unspec 23] his sinne be knowne, &c. so in vers. 28. But though Or, be sometimes used for And, or If: yet here it may be used properly, meaning, if his sinne bee knowne of himselfe, or be made knowne to him by others. So Chazkuni explaineth it, And is guil∣ty, that he knoweth it of himselfe: or it be made knowne unto him, by the meanes of others. This is for his own particular sinne, which he doth when he is a ruler. For, the Ruler that doeth with the Congregation, by the teaching of the Iudges, atonement is made for him, as for the people generally. If the Iudges bee they that offer for their ignorance, all the people and the King are discharged from bringing the sacrifice, as is before shewed. And if they that doe it at the saying of the Iudges, be bound to bring the sacrifice, and the King be one of the doers, then he brings an hee goat: for the Ru∣lers hee goat, is in place of the ewe lambe or she goat of the common person. Maimony treat. of Ignorances, chap. 15. sect. 8. his oblation] in Greeke, his gift.

Vers. 24. killeth the Burnt-offring] that is, on the [unspec 24] north side of the altar: see Levit. 1. 11. The Greek translateth, where they kill (that is, use to kill) the Burnt-offrings.

Vers. 25. of burnt-offring] herein it differed from [unspec 25] the former of the high Priest, and Church, whose blood was caried into the Sanctuary, and put on the homes of the altar of Incense, vers. 7. 18. The sinne offrings that were eaten (as they were whose blood was not caried into the Sanctuary, Levit. 6. 26. 30.) their blood was to be put on the foure bo〈…〉〈…〉 of the altar that stood without, from the midst of the al∣tar and upward. When the Priest tooke the blood in a bason, hee caried it to the altar, and dipped thefore finger of his right hand in the blood, and put it upon the horne: and so he did to every borne. And hee was bound to dip his finger at every horne. And when hee had made an end of putting it upon the horne, he wiped his finger on the edge of the bason; and after that, hee dipped the second time: for the blood that remained up∣on his finger, it was not lawfull to put thereof upon ano∣ther horne. Of all the sacrifices, not any ones blood was to be sprinkled with the finger, but of the sinne-offring onely. And thus he beganne; hee went up on the foot-banke, and turned on his right hand and went round a∣bout; and put upon the south-east horne first: after that upon the next horne which was the north-east: then upon the north-west; and after that upon the south west. And at the bottome of that horne, where he made an end of striking on the blood, he poured out the resi∣due of the blood; which was at the southerne bottom. Maimony treat. of offring the sacrifices, chap. 5. sect. 7. 8. 9. 10. poure his blood] in Greeke, poure all his blood: meaning all which remaineth after the sprinkling. So in vers. 30 Moses saith, all the blood, likewise in verse 34. which is to bee under∣stood here.

Vers. 27. one soule] in Chaldee, one man: mean∣ing [unspec] man or woman, as Numb. 5. 6. people of the land] that is, of the common people, except onely the high Priest, and Prince forementioned: any either Israelite, common Priest, or Levite: as Aben E〈…〉〈…〉 explaineth it. one] The sacrifice here follow∣ing, is for any one sinne: if many sinnes bee com∣mitted at once, there must, by proportion, so many sinne-offrings bee brought: as likewise the He∣brew Doctors explaine, in the foresaid treat. of Ig∣norances, chap. 4. where also they say, for example; He that killeth a beast of the holy things, out of the court yard of the sanctuary, on the Sabbath day, in the service of a false god; hee is bound to bring three sacrifices; be∣cause he killed the holy things out of the Court; and be∣cause he prosaned the Sabbath; and because he commit∣ted idolatry: for here three unlawfull things are 〈◊〉〈◊〉 in one.

Vers. 28. a shee goat] This is the sacrifice appoin∣ted [unspec] of God, which therefore the sinner might not alter, or bring any other in stead thereof: though for some other sinnes, if hee were poore and not able, he might bring a lesser sacrifice, Levit. 5. 7. 11. The Hebrewes have this rule; All sins that deser•••• cutting off by the Law, except those three before men∣tioned, [and shewed in the notes on vers. 2.] if a par∣ticular person transgresse in any of them through igno∣rance, he is to bring the sinne-offring appointed: except the uncleane person that eateth of the holy thing; and the uncleane person that commeth into the sanctuary both of them doe not bring the Sinne-offring appointed, but the oblation mentioned in Levit. 5. 7. 11. a sh〈…〉〈…〉 beast if he be rich; and two Doves, or Floure, if he

bee poore. Maimony treat. of Ignorances, chap. 1. s. 3. perfect] without blemish: see Levit. 1. 3. which he hath sinned] and not for any other of his sinnes: as, he that separateth a Sinne-offring for fat which he hath eaten, may not bring the same for the Sabbath which he hath polluted, or for blood which hee hath eaten, &c. for then it is unlawfull. Yea more then this (they say) he that separateth his sinne-offring for fat which he did eate yesterday, may not bring it for fat which he did eate this day: and if he bring it so, it makes no atonement for him. Maimony treat. of Ig∣norances, chap. 3. sect. 3. If he bring two sinne-offrings for two sinnes: the one is to be killed in the name of the first sinne; and the other, in the name of the second sinne. Ibid. s. 6.

Vers. 29. his hand] with confession of his sinne: see Levit. 1. 4. the sinne-offring] in Greeke, the [unspec 29] head of his sinne: that is, his sacrifice. he shall] that is, the Priest or Levite shall kill: Greeke, they shall kill the Goat of sinne, that is, the goat to be sacri∣ficed for sin. See Levit. 1. 5.

Vers. 30. the hornes] the foure hornes of the Al∣tar, [unspec 30] after the manner before described on v. 25.

Verse 31. of rest] Greeke, of sweet smell: the Chal∣dee explaineth it, to be accepted with favour: see [unspec 31] the notes on Lev. 〈◊〉〈◊〉. 9.

Vers. 32. a Lambe] or, sheepe. This sacrifice is spoken of, apart from the former of the goat, be¦cause [unspec 32] of the difference in the fat which was burned; as is shewed in the annotations on Lev. 3. 12.

Verse 33. he shall kill] in Greeke, they shall kill it for sinne, that is, for a sinne-offring: which Sol. [unspec 33] Iarohi expoundeth, that the killing be by the name of a sinne-offring. All these perfect unblemished sacri∣fices, for the sinnes of the people, figured Christ the lambe without blemish and without spot, 1 Pet. 1. 19. the lambe of God, which taketh away the sinne of the world, Iohn 1. 29. who once suffred for sinnes, the just for the unjust that he might bring us to God, 1 Peter 3. 18. For he made him who knew no sinne, to be sinne for us, that we might be made the righteousnesse of God in him, 2 Cor. 5. 21.

Vers. 35. according to] or, upon, or with Iehovahs Fire-offrings: which the Greeke translateth, upon [unspec 35] the Lords Burnt-offring. For the daily Burnt-offring was first offred to the Lord; and other sacrifices af∣ter, and as it were upon the same. But it may bee referred to the fat of the Peace-offrings, Levit. 3. according to which, the fat of the sinne-offring was to be burnt. As for the flesh or bodies of this and the former Sinne-offring of the Prince, they were not burnt without the host, (as the High Priests and Churches were) but eaten by the Priests; as is commanded in Lev. 6. 26.—30.