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.

ASoule] that is, man or woman, as God explai∣neth [unspec] it, in Num. 5. 6. so the Chaldee expoun∣deth it, a man. transgresse] it is the word be∣fore used, in Levit. 5. 15. The Greeke here transla∣teth, despising despise the commendements of the Lord: (or, neglect them.) falsly deny] or, lye, as the Greeke translateth: but the word meaneth lying by denyall of a thing, as Gen. 18. 15. This sinne, God generally forbiddeth, Levit. 19. 11. And this law here, concerneth sinnes both against God, by swearing; and against our neighbour by injuring him. a thing-delivered him-to-keepe] a thing∣committed-to one; which shall againe be required; called in Hebrew Pikkadon, of encommending thing, and requiring it: in Greeke, Parathekee, or committing it to ones fidelitie, (which word Paul useth in 2 Tim. 1. 12. of God; I am perswaded that he is able to keepe that which I have committed unto him:) in Latine, a Depositum. So in 1 Tim. 6. 20. and 2 Tim. 1. 14. In Gen. 41. 36. the word is used for store or provision laid up. See the judiciall lawer for these cases, in Exod. 22. 7. 10. &c. the put∣ting of the hand] This phrase (here onely used,) see∣meth to meane fellowship, or partnership, when men deale, and put their hands as it were together in a matter: so the Greeke translateth it communion (or societie;) and the Chaldee, the communion (or fel∣lowship) of the hand; that is, commerce. Or we may take it, for putting into the hand, that is, committing of a thing to ones care and fidelity to use or im∣ploy for him. It may also imply, the lending of a thing, or borrowing. Thus Sol. Iarchi expoundeth it, that he hath put money into his hand to occupie: or hath lent it him. a thing-taken-by-violence] or, arobberie, rapine. It implieth force, as the next doth fraud. 2 Sam. 23. 21. Iudg. 9. 25. This God ha∣teth, though it be for Burnt-offring: Esa. 61. 8. deceitfully oppressed] or, defrauded, by cavila∣tion, calumniation, false accusation, or other like unjust meanes. Of this sinne, Zacheus cleared him-selfe by fowrfold restitution, Luk. 19. 8. The He∣brew doctors thus distinguish these. Who is a taker by violence, (or robber?) He that taketh a mans goods by force, as by plucking it out of his hand, &c. or, that forcibly-taketh ones servant or beast, and useth them for his owne worke; or goeth into ones field, and eateth the fruit thereof, and the like. Who is a deceitfull-opres∣sour? He that hath his neighbours goods in his hand, with the owners consent; and when they are demanded againe, he keepes the goods in his hands by force, and re∣stores them not; and the like. Maimony, treat. of Rob∣bery and lost things, chap. 1. Sect. 3. 4.

Vers. 3. a thing lost] Hebr. a losse: which the law [unspec] bindeth him to restore unto the owner: See Deut. 22. 2. Exod. 23. 4. in the annotations. with fals∣hood] that is, falsly; and as the Greeke translateth it, unjustly. Of this kinde of oath, the Hebrew ca∣nons say; Who so hath his neighbours goods in his hand, whether they bee delivered him to keeep, or

lent him, or he hath taken them by violence, or by fraud; or hath found a thing lost, and restoreth it not, or the like; and the goods which he hath in his hand, hee de∣manded of him, and he denyeth them, loe he is a trans∣gressor against this law, ye shall not fasly deny, (Levit. 19. 11.) And if he sweare unto him falsly, concerning the goods which he denyed; now hee transgresseth ano∣ther law, ye shall not deale-falsly; Lev. 19. 11. And this oath is called, the oath concerning a thing delivered to keepe. And for this false oath, hee is bound to pay the principall, which he denyed, & to adde the fift part more thereto, and to offer a manifest Trespasse-offring; &c. Maim treat of Oathes, c. 1. s. 8. 9. sinning] or, as the Gr. translateth, so that he sinneth in these.

Vers. 4. he shall restore] in Numb. 5. 7. God requi∣reth [unspec 4] also to confesse the sinne; which is to be under∣stood here, and in all like sins and trespasses. About this restitution, the Hebrewes have these obser∣vations. Whether he be a violent robber, or a fraudu∣lent-oppressor, or a stealer, or a borrower, or that hath by him a thing delivered to keepe, or hath found a thing lost, and falsly-denyeth it, or that there was part∣nership betweene him and his neighbor, and some of the goods remaine in his hand; or that hee hath done worke for him, and he hath not given him his wages. It is a gener all rule for every thing such as these, hee that con∣sesseth, is bound to pay by sentence (of the Iudges:) and he that denyeth and sweareth, must pay the principal & the fift part, Lev. 6. 2. &c. This is meant, when a man is bound to pay for himselfe, but if he be bound to pay for his father, he payes not the fift part. As, when his fa∣ther robbeth, or stealeth, or is indebted to others, and the son knoweth it, and denyeth it, and sweareth, and afterwards confesseth it; he payeth but the principall on∣ly; for it is written, (Lev. 6. 4.) which he violent tooke∣away for his owne violent-taking away, hee addeth the fift part more, but not for his fathers. This is meant, when the thing violently-taken-away is not remaining then present; but if his father did violence, and dyed, and the thing-taken-away remaineth there and the heyre de∣nyeth it, and sweareth, and afterwards confesseth it; hee payeth the principall and the fift part. If the father rob, and sweare, and confesse it, and afterward dye: now the heyre payeth the principall & the fift part. If he rob, and sweare, and so dye: and the heyre confesseth it, hee payeth but the principall onely, but in both these cases, the heyre is discharged of the Trespasse-offring. Maim. treat of Robbery, and lost things, c. 7. s. 2. 3. &c.

V. 5. all] or of any thing: so implying other parti∣culars [unspec 5] besides these mentioned; as some are before noted. principall] or, summe; Hebr. head: which Sol. Iarchi expoundeth the principal (the thing it selfe.) Head sometime is used for beginning or first: & so Chazkuni here noteth that the meaning may be, before hee bring his Oblation he shall put out of his hand, the thing got by rapine, &c. the fist-parts] the Greek translateth, the fist part, as the Hebrew also was in Lev. 5. 16. And it may be put for every fift part, the fist part of every thing defrauded, as in Ezek. 16. 55. thy sisters, meaneth each of thy sisters. But the Hebrew Doctors insist upon the number thus; He that restoreth the principall to the owners, & denyeth at the second time the fist part, and sweareth a∣bout it; that fist part is made as the principall in every respect, and hee must pay for it another fist part, as it is written, hee shall adde thereto the fist parts thereof, teaching that he must adde a fist part for a fist part, un∣till the fist part which he denyeth and sweareth for, bee become lesse then the worth of a mite. Who so hath by him a thing delivered to keepe, and he pleadeth that it is lost, and sweareth, and returneth and confesseth that he hath it by him. And commeth againe, and pleadeth that it is lost, and sweareth, and againe retur∣neth and confesseth that he hath it by him; he must pay a fist part for every oath, with that one principall; as it is written, He shall adde thereto the fist parts thereof, teaching that hee may pay many fifts for one principall. Maim. treat. of Robbery, &c. c. 7. s. 12 13. Now what the fist-part is, he there sheweth in s. 7. one of foure, with the principall: as if he robbed the value of 4. and sweareth; he payeth five. And if the stolne thing be re∣maining, hee must restore it, and give the price of the fourth part thereof. to whom it pertaineth] or, whose it is, by right, whether the owners, or the heyres, to him against whom he is guilty, Numb. 5 7. He that robboth his neighbor, if he that is robbed dyeth: must restore the robbery unto the heyres: and if it bee lost, or changed, he must give them the price of it. And if he sware unto him, and afterward he dyed; hee must give to the heires, the principall and the fist part. Hee that robbeth his father, and sweareth unto him, and the father dyeth; if the thing taken by robbery doe not re∣maine, or if it be changed, he must make an account with his brethren, for the principall and for the fist part. If the thing taken by robbery remaineth, hee is bound to bring forth the thing it selfe, from under his hand. Ther∣fore he is to give the thing taken by robberie, and the fist part also to his brethren; and make an account with them, &c. Maim. treat. of Robbery, c. 2. s. 1. 2. &c. But if the man have no kinsman to recompense the trespasse unto, it must be recōpensed unto the Lord, even unto the Priest, Num. 5. 8. of his trespasse] or, of his guiltinesse, that is, the day wherin he is found a trespasser: which the Greeke interpreteth, the day wherein he is convicted: (or reprehended) Or we may understand it, the day wherein hee offreth for his trespasse: so Chazkuni explaineth it, The robber shal give the goods to him that is robbed, in the day that hee bringeth his Trespasse-offring: turning from his sin, that his oblation may be accepted with favour.

Ver. 6. perfect] without blemish. This oblation was [unspec 6] performed w^th such rites, as the other before men∣tioned, in c. 5. see the notes there; and on Numb. 5. 8. in trespassing] or, by guilty-trespasse, or, with guiltinesse therein: The Greek translateth, and hath trespassed therein. These sacrifices, could not by thē∣selves make a••onement, or procure forgivenesse of sins: but they signified the atonement made by the sacrifice of Christ: Heb. 10. 14. 10. 14. and taught men mortification, and dying unto sinne, as David saith, Thou delightest not sacrifice, that I should give it &c. the sacrifices of God, are a broken spirit, as bro∣ken and a contrite hart, &c. Ps. 51. 18. 19. And where true repentance, faith in Christ, & amendement of life is found in the sinner; there is promise of grace, and of forgivenesse of sins; though they be as scarlet, they shall be as white as snow; though they be red like crimsin, they shall be as wooll. Esay 1. 16. 18.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Here beginneth the 25. section of the law: fee Gen. 6. 9. Hitherto in this booke, God hath shewed what sacrifices men should offer: now he declareth the manner and rites about those sa∣crifices, more particularly.

Vers. 9. because of the burning] or, it is that which [unspec 9] ascendeth by the burning. Here is the reason of the name: for the Burnt-offring, is in Hebrew Gnolah, that is, an Ascension; because by burning all in fire, it went up in smoake and vapour. Therefore the Holy ghost translateth it in Greeke, Holocautoma, that is, a whole Burnt-offring: Hebr. 10. 6. from Psal. 40. The use of this sacrifice is shewed on Le∣viticus 1. Here the Thargum called Ionathans, saith, it was to make atonement for the imaginations of the heart. all night] though the time of the E∣vening sacrifice began about mid afternoone (as is shewed on Exod. 12. 6.) yet the burning might continue all night, till breake of the day. No sacri∣fices were offred, but by day: therefore they killed no sa∣crifice but by day, nor sprinkled any blood, but in the day that it was killed; for when the Sun was set, the blood be∣came unlawfull (to be sprinkled.) Sacrifices whose blood was sprinkled by day, their fat was burned by night, till the pillar of the morning ascended, (that is, till breake of the day.) And so the pieces of the burnt-offrings, were burned by night, till breake of the day. But for to keepe men farre from trespassing, our wise men have said, that they should not burne the fattes, or pieces of the burnt-offring, but untill midnight. Although it was lawfull to burne them by night, yet they did not de∣ferre them purposely, but endev••red to burne all by day. Gratefull is a commandement (done) in the houre of the same, Maimony, treat. of offring the sacrif. chap. 4. Sect. 1. 2. 3. This law here given, seemes specially to intend the daily Burnt-offring of the church, which was offred first in the morning, and last in the evening, as the Hebrew Doctors say, It is un∣lawfull to offer any sacrifice at all, before the daily sacri∣fice of the morning: neither kill they any sacrifice, (to weet, for particular persons,) after the daily evening sacrifice, except the sacrifice of the Passeover onely. Mai∣mony, treat. of the daily sacrif. chap. 1. Sect. 3. shall be burning] or, shall be made to burne, that is, nourished continually: so verse 12.

Vers. 10. his linnen raiment] or, the linnen robe; as the Greeke translateth, a sinnen coat. Such were [unspec 10] made for the inferiour Priests to minister in, Exod. 28 40. 41. The originall word Middo, signifieth a large garment, proportionable to the bodie. It is the Co•• (as Sol. Iarchi observeth) and the scripture calleth it Middo, because it was like [Middatho] his measure that wore it. Hence the Greeks borrowed their word Ma••due, which is a coat, or mantle. And the Hebrew 〈◊〉〈◊〉 signifieth finer linnen then that of common flax, (which is called by another name,) therefore the Chaldee here translateth it garments of bysse: 〈◊〉〈◊〉 the notes on Exod. 25. 4. The 〈◊◊〉〈◊◊〉 (〈◊〉〈◊〉 Ghazkuni on this place,) is the Coat, the Miter, and the Girdle, which all are of lin∣〈…〉〈…〉 and the scripture speaketh of them as of one, because they all are as one garment, for he is not clothed with one without the other. his flesh] in Greeke his body; meaning, his secret parts; which for honestie and reverence of Gods sanctuarie, were to be covered with these breeches next the skinne. See the notes on Exod. 28. 43. and compare Ezek. 44. 17. 18. hath consumed] or, hath eaten: ashes are said to be consumed, when the wood and sacrifices are consumed and turned to ashes. So meale is said to be ground, Esay. 47. 2. when the corne by grin∣ding is turned to meale. besides the altar] on the east-side, furthest from the sanctuarie: Lev••t. 1. 16. The taking-up of the ashes from on the altar, is commanded to be done, every day, and it is one of the Priests services, Leviticus 6. 10. They did it, when the pillar of the morning ascended [that is, at breake of the day.] And at the feasts, (they did it) at the begin∣ning of the third part of the night; and on Reconciliation day, at midnight. He whose duty it was to take them up, washed himselfe and put on the clothes in which hee was to take them up, and sanctified (that is, washed) h••s hands and his feete. And tooke a fire-pan, and went up to the altar, &c. Maimony, treat, of the daily sacrif. chap. 2. Sect. 10. 11. &c. The taking up of the ashes, is the first of all the services in the day; and the meaning and mysterie of it is, to remove away the spirit of un∣cleannesse that remaineth after the digestion of the mem∣bers and fat intrails, that lyeth on them. And therfore it is not done but in white garments only, because by mercy, iniquity is purged, (Pro. 16. 6.) R. Menachem, on Le. 6.

Vers. 11. other garments] Vnto the Altar, no Priest [unspec 11] might come but in the holy garments appointed of God; and those garments they used not but in the Sanctuarie. Hereupon it is written, when the Priests goe forth into the utter court to the people, they shall put off the garments wherein they ministred, and lay them in the holy chambers: and they shall put 〈…〉〈…〉∣ther garments, and they shall not sanctifie the people with their garments; Ezek. 44. 19. Yet forasmuch as the carying away of the ashes, belonged to the Priests, by other garments the Hebrewes under∣stand not common clothes, but other holy gar∣ments. The Priests garments wherein he tooke away the ashes, were lesser then those wherein he ministred in other services; as it is written (in Levit. 6.) hee shall put on other garments, and cary forth the ashes: he saith not other, for that they were common garments, but for that they were lesse then the former. Maimony in Ta∣midin (or treat. of the daily sacrif.) chap. 2. Sect. 10. without the campe] As the turning of the Burnt∣offring to ashes, was a signe of Gods acceptation thereof, Psal. 20. 4. so the carying out of the campe, into a cleane place, signified his regard of the very reliques of that holy thing: which had ac∣complishment in Christ his death and bu••iall, without the gates of Ierusalem, in Golgotha, and in a garden, Heb. 13. 11. 12. 13. Ioh. 19. 16▪ 17. 18. 41. 42. the memorie whereof is blessed. Of these ashes, the Hebrew canons say, they were to be left in a place, where the winde did not blow strongly. And it was not lawfull for strangers, to gather them up: neither might they be scattered there, but laid downe: and it was unlawfull for men to make profit (or use) of them. Maimony, treat. of the daily sacrif. chap. 2. Sect. 15. a cleane place] the contrary is said touch∣ing the stones and dust of a leprous house, that they should be poured out into an uncleane place,

Lev. 14. 40 41▪ for they came f••ō a polluted house; but these ashes came from the Lords holy house, therefore were to be laid in a cleane place, where no dead ca••kasses, dung, or other filth was layd.

Vers. 12. shall be burning] or, shall be kindled (or made burne) on it. From hence the Hebrews gather, [unspec 12] that the fire might not bee kindled beneath, and then laid upon the altar, but was to be kindled on the altar it selfe: Maimony, treat of the daily sacrifice. c. 2. s. 9. And Baal Hatturim noteth how from hence they have said, Although fire came downe from heaven, yet they were commanded to bring of common fire. be put out] or, quenched. The Hebrew canons say, Hee that quencheth the fire of the Altar, is to bee beaten; for it is said, It shall not be put out, (Lev. 6. 12.) though it be but one coale, and though it be downe from upon the Altar, hee that putteth it out is to bee beaten. Maimony, ibid c. 2. s. 6. wood] no other fewell was allowable for the altar, and it was to bee the wood of the publike congregation, (as is obser∣ved on Lev. 1. 7.) And as all things about Gods service, were to be of the best: so of this the He∣brewes say, the wood was to be none but choise: such as had no wormes in it. And that, timber of buildings pulled downe, was ever vnlawfull: they might bring none but new wood. Maimo••y, in Issures Mizbeach, ch. 6. s. 2. every morning] Heb. in the morning in the morning. Of this service it is recorded; In the morning they laid the wood in order, and they made upon the top of the Altar a great fire &c: likewise towards evening. Three fires were or∣derly made upon the top of the Altar every day: the first was the great fire on which they offred the daily sa∣crifice with the other oblations; the second was a little fire in the side, from which they tooke fire in a censer to burne incense with every day; the third was not for other use but to confirme the commandement concerning the fire, which is written, FIRE CONTINVALLY SHALL BE BVRNING, Lev. 6. 13. Wee have beene taught that that which is said, BECAVSE OF THE BVRNING VPON. THE ALTAR, Lev. 6. 9▪ is ••eant of the great fire: and this, THE FIRE OF THE ALTAR SHALL BE BVR∣NING IN IT, Lev. 6. 9. is the second (fire) for the 〈◊〉〈◊〉: and this, THE FIRE VPON THE ALTAR SHALL BE BVRNING IN IT. Le∣viticus 6. 12. is the third, for keeping of the fire, Mai∣mony, in treat▪ of daily sacris. ch. 2. s. 2. 4. 5.

Vers. 13. Fire continually] This commandement [unspec 13] 〈…〉〈…〉ishing the fire alwaies, being so oft repea∣ted▪ sheweth it to be of weight, and carefully to be observed: and signified, how by Christ our Altar, we should have continually through his Spirit, 〈◊〉〈◊〉 ready for the purging and ••aking away of our sins, and accesse to offer unto God the sacrifi∣ce of praise, 1 Ioh▪ 1. 9. Heb▪ 13. 10. 15. like∣wise the 〈◊〉〈◊〉 of Gods ministers, by daily preach∣ing of the word (which is likened unto fire, Ier. 23. 29.) to kindle and stirre up the graces of the spirit in men, which may never be quenched, Mat. 3. 11. 1 Thes. 5. 19. It foreshadowed also the w••rke of Christ, who came to send fire on the earth, and 〈◊〉〈◊〉 defined to have it kindled, Luke 12. 49▪ likewise the afflictions of Christ and his Church, which are continuall in this world, and through which we must enter into the Kingdome of God, Mark. 9. 49. Heb. 2. 10. 1 ••e••. 4. 12. The Hebrewes say of the fire on the Al••ar, that it was as a làdder for the Angells to ascend by: as (in Iudg. 13. 20.) the Angel of the Lord ascended in the flame of the Altar; and in Ezek. 9. 2. six men stood beside the brazen altar: Baal Hatturim on Lev. 6.

Vers. 14. Meat-offring] the Minchah, whereof see [unspec 14] Lev. 2. and the annotations there. before the Altar] that is, saith Sol. Iarchi, the south, for that was the face (or forepart) of the altar; for the foot banke was set on that side.

Ver. 15. of rest] of sweet smell: see Lev. 2. 2. The [unspec 15] Ierusalemy Thargum translateth it, of favourable acceptation: and O••kelos, to be received with favo∣rable acceptation.

Ver. 16. unlevened cakes] that is, made into un∣levened [unspec 16] cakes; as the next verse sheweth. This, and the like that follow, shew, how they that wrought about the holy things of the sanctuarie; and they which waited at the altar, were partakers with the altar: so the Lord proportionably or∣dained also under the gospel, 1 Corinth. 9. 13. 14. Ezek. 44. 29. See Deut. 18. 1. 2. &c. What leve•• and unlevened cakes signified, is noted on Exod. 12. holy place] meaning the Court of the sanctua∣rie, in Num. 18. 10. it is called the Holy of hol••es, that is, the most holy place; yet hereby was meant neither the most holy within the Taber∣nacle, (into which none went but the high Priest once a yeare, Levit. 16. 2. &c.) neither the holy place there: but the court of the sanctuary, where all the most holy things were boyled, baken, dres∣sed and eaten, by holy persons: as is explained af∣ter, v. 26. and Lev. 8. 31. See the notes on Levi∣ticus 24. 9.

Vers. 17. with leven] or, levened; as the Greeke [unspec 17] translateth it. holy ••f holies] that is, most holy▪ Hebrew, holinesse of holinesses. The like is sayd after, touching the sin-offrings, &c. Levit. 6. 25. and 7. 1. 6. &c. Other things were called holy, as the passeover, tithes, firstfruits, &c. Such the He∣brewes call leight holy things, to distinguish them from the most holy: and the lawes concerning them differ. The sin-offring, trespass-offring, and remainder of the peace-offrings, were not eaten but by the males among the Priests, within the court. Other offerings, tithes, firstfruits, shoulder and brest of the peoples Peace-offrings and the like, were for the Priests, their sonnes, daughters, &c. that were cleane, Numb. 18. 9. 10. 11. 19. A∣gaine, the most holy things are here limited to bee eaten within the court: the light holy things were to bee eaten in the place which the Lord should choose, &c. Dent. 12. 5. 6. 7. and 16. 5. 6. which after, was Ierusalem; whereupon the Hebrew ca∣nons say, who so eateth a bit of the flesh of the most ho∣ly things, without the court, is to bee beaten, &c. The same judgement is for him that eateth the light holy things, out of Ierusalem. For Ierusalem walls, are for the light holy things; as the walls of the court for the most holy. Flesh of the most holy things, that is caried out of the walls of the court; and flesh of the light holy

things, caried out of the walls of Ierusalem, is polluted and unlawfull for ever. And though it be brought back againe to his place▪ yet is it vnlawful to be eaten. Maim. in treat of offring the sacrif. ch. 11. s. 5. 6. Hereupon Ierusalem is called the holy Citie: Nehem. 11. 1. Esay 48. 2. and 52. 1. Mat. 4. 5.

Vers. 18. Every male] although he bee a ble••ished [unspec 18] priest, saith Sol. Iarchi. all that toucheth] or, who-soever toucheth: whether person or thing, as any vessell of ministerie, and the like: meaning that no uncleane person, or common vessell, might touch them. The Greeke translateth, whosoever toucheth them, shall be sanctified: and so Chazkuni, ad∣ding this, and he shall purifie himselfe, before he touch them. See after, in v. 27. and Exod. 29. 37.

Vers. 20. in the day] and so, from that day forward, [unspec 20] every day. Chazkuni saith, that In here is in stead of From. And that it is used for After, is noted on Exod. 2. 23. the day that he] that is, Aaron him-selfe, (as Lev. 8.) or any of his sons after him. The Chaldee called Ionathans, saith, in the day that they anoint him to possesse the high priests office. The Priest-hood was by naturall succession to Aarons sonnes, such as were meet for the same, having no blemi∣shes, or other impediments; which the Magistrates of the highest Court judged of, and put him in place. None doe constitute an high priest, but the Se∣nate of 71. Iudges: and they doe not anoint him, but by day, as it is written (Lev. 6. 20.) In the day that he is anointed, &c. and they set not up two high Priests at once. The high Priest, he is the head of all the priests: and they doe anoint him with the anointing oile (Exod. 30.) and clothe him with the garments of the high Priesthood, (Exod. 28.) They clothe him with the 8. garments, and when he puts them off, they clothe him a∣gaine on the morrow, so 7. daies, day after day, as it is written (Exod. 29. 30.) the sonne that shall bee Priest in his stead, shall put them on 7. dayes. And as they aray him with the clothes, seven dayes, so they anoint him with ••ile seven daies, one after another. Maimony, in treat. of the Implements of the sanctuarie. c. 4. s. 15. 12. 13. This high Priest was a figure of Christ, clothed with the garments of justice and salvation, offring himselfe to God for us, and us unto God through himselfe; making us, and our service ac∣ceptable unto his Father; Heb. 8. 1. and 7. 25. 28. and 10. 10. 22. and 13. 15. Ephah] or Bushel: the tenth part whereof, was an Omer: see Exod. 16. 36. continuall] or thus, a Meat-offring, continual∣ly. The ordinary priests offred their Minchah but at their Initiation, or entring upon their office: the high priest, continually, every day. See the notes on Lev. 2▪ 1.

Vers. 21. a pan] to weet, a flat-pan, plate or slice: [unspec 21] whereof see Lev. 2. 5. Such being baken dry, with∣out li••••ot, were the more subject to the heat and parching of the fire. And as the high Priest was in speciall manner a figure of Christ; so his dayly Meat-offring being of this kinde, figured out the suffrings of Christ, who was so parched with the site of afflictions for our sins. hastily fryed] or, ••••ken▪ with bubbles, that is, so fried, that it may bee hoven as with bubbles: so in Lev. 7. 12. The man∣ner of making these cakes, is said to be thus. The high Priest brought a whole tenth-deale, (of st••wre;) and sanctified it, and divided it by the halfe tenth-deale measure which was in the sanctuarie: for although the oblation was halfe at once, yet was it not sanctified by the halfe. And he brought therewith, three logs of oile, as it is written, it shall bee made with oile, to adde oile thereunto, like the meat-offrings of the lamb. Then hee mingled the flowre with oile, and hastily-baked it with bubbles. And he kneaded of each halfe tenth part, six cakes. And they were made one by one thus, he divided the three logs (of oile) by the quarter measure that was in the sanctuary: a fourth part for every cake. And he baked the cake a little, and after that fried it upon the pan, with the other fourth part of oyle which belong∣ed to it. And he did not bake it much, as it is written Tuphinei [i. Bakings▪ Lev. 6. 21,] between baken and raw. And afterwards hee divided every cake into two, by measure; that he might offer the halfe at morning, and the halfe at evening. And he tooke the halfes, and doubled them every one, into two; and brake them in in peeces, til he found every peece doubled into two. And he offred the one halfe, with halfe the handfull of fran∣kincense, in the morning; and the other halfe, with halfe the handfull of frankincense at evening. And if it were the Meat-offring of Initiation, (or first entring upon his office,) he divided it not, but offred all at once, with the handfull of frankincense: and both of them were a whole Burnt-offring, for offrings made by fire. Maim. in treat. of offring the sacrifices, ch. 13. s. 2. 3. 4. baken peeces] Hebrew, bakings of the Meat offring of peeces, that is, which was broken into peeces. See the like phrase in Lev. 5. 15. thou shalt] mea∣ning, thou priest, whosoever; as the next verse sheweth: therefore the Greeke explaineth it, hee shall offer. of rest] that is, of sweet smell, as the Greeke translateth: in Chaldee, to be accepted with favour before the Lord.

Vers. 22. the Priest that is anointed] Thargum Io∣nathan [unspec 22] explaineth it, the high Priest that is anointed with oile. a whole-burnt-offring.] Hebr. a Ca••••••: that is, whole, or altogether; in Greeke it is transla∣ted here Hapan, All; in the verse following, Holo∣cautos, that is, wholly-burnt. The peoples Meat-of∣fering was eaten by the Priests, that made a••one∣ment for them, v. 15. 16. Lev. 7. 7. but because no Priest being a sinner, could make atonement for himselfe; therefore his Meat-offring might not be eaten, but all burnt on the Altar; to teach him to expect salvation not by himselfe, nor by his legall service or workes, but by Christ. For the eating of the sin-offring, figured the bearing of the sinners iniquitie, Lev. 10. 17.

Vers. 25. be killed] that was, on the north side of [unspec] the altar: see Lev. 1. 11. Hereby was figured that Christ ou•• sinne-offring should bee killed by the priests in Ierusalem and mount Sion, w^ch was on the sides of the North, Ps. 48 2. crucified on mount Calvarie, which was on the North west side of Ie∣rusalem: as by the Iewes tradition, the morning sacrifice was killed at the North west horne of the Altar.

Verse 26. offreth] or, expiateth-sin-by-it; as the [unspec] Chaldee translateth, that maketh atonement by the blood thereof: in Greek, that offreth it. The Priest

did 〈◊〉〈◊〉 it, and so bare the iniquitie of the sinner: (Lev. 10. 17.) and in type abolished the same. It was also a part of their livelyhood, Ezek. 44. 28. 29. which coveto••s priests abused, eating the sinne of Gods people; and lifting up their soule, unto their iniquitie: Hos. 4. 8. It further figured our commu∣nion with Christ our sacrifice, eating his flesh by faith, Iohn 6. 56. as he hath made us an holy Priest-hood, even Kings and Priests unto God his father, 1 Pet. 2. 5. Rev. 1. 6. in the holy place] within the courtyard of the sanctuarie, not without the same. Seven other things were also to bee eaten there, noted on Lev. 24. 9.

Vers. 27. blood thereof] of the sinne-offring; whe∣ther [unspec 27] it were that which was to bee eaten, or that which was to be burnt. And this rite, was peculi∣ar to the sinne-offring, above all the other most holy things: Maimony, treat. of offring the sacrif. ch. 8. s. 1. 2. As the sinne-offring in speciall sort figu∣red Christ (who was made sinne for us, 2 Cor. 5. 21.) so this ordinance for all that touched the flesh of the sin-offring to bee holy; the garments sprinked with the blood, to be washed; the vessels wherein the flesh was boyled, to bee broken or scoured and rinsed: taught an holy use of this my∣sterie of our redēption, wherof they that are made partakers, ought to be washed, cleansed and sancti∣fied, by the Spirit of God; that we possesse our ves∣sels in holines and honor, and yeeld not our mem∣bers as instruments of unrighteousnesse unto sinne any more. 1 Thes. 4. 4. Rom. 6. 13. wash] This washing was for casuall sprinkling, as when any blood sprung out of the bason, upon a garment: or the like. And as the Hebrew canons say, Nothing was charged to be washed, but the bloody place only: and that which was upon an instrument apt to receive un∣cleannes, and apt to be washed. But if it were sprinkled on an instrument of wood or of metall, it was not to bee washed, because they are things not fit to be washed, but they are onely s••raped. If it bee sprinkled on the skin of a fi〈…〉〈…〉it is not required to be washed; because that is not a thing 〈◊〉〈◊〉 t•• receive uncleannesse. If on the skin of a ••east before it be flayed, it is not charged to be washed: if it ••ee after it is flayed, then must it bee washed: for though it receiveth no uncleannes now, yet loe it is apt to receive uncleannes, after it is dressed for use. If it spring〈…〉〈…〉 of the necke, upon a garment▪ or from upon a 〈◊〉〈◊〉 of the alt••••, or after that it is shed on the ground, 〈◊◊〉〈◊◊〉 gathered up, and any of it put on a garment, they 〈◊〉〈◊〉 〈…〉〈…〉ged to wash it, for it is written, And when there is sprinkled of the blood &c. It is not meant, but of blood received in a ministring vessell, and fit for to spri〈…〉〈…〉 and that there be inough for that use. If hee hath put the blood on the foure hornes of the altar, and afterward some of the blood left in the bason, bee put on a 〈◊〉〈◊〉, it is not required to be washed, &c. When 〈◊〉〈◊〉 the bl••ody place, they must wash it very faire, 〈…〉〈…〉 mark•• of the blood, &c. Maimony, i〈…〉〈…〉 〈◊〉〈◊〉 sacrifice. ch. 8. s. 4. 10. These ordinances shadowed the con••agion of sin; (as did all the like in 〈◊〉〈◊〉 cases, Levit. 11. 32. 33. &c.) and the care that we should have to clense our selves by repen∣tance and faith; 2 Cor. 7. 1. Heb. 10. 19. 22. The 〈◊〉〈◊〉 Hebrew Doctors had some knowledge of these mysteries; for speaking of this washing of gar∣ments, they give a reason, because it was necessary to doe-away-uncleannesse, by the waters that are on high: R. Menachem on Levit. 6. These are the spirituall waters, mentioned in Hebr. 10. 22. Iohn 7. 38. 39. Rev. 1. 5. and 22. 1. Zach. 13. 1. Esay 4. 4.

Vers. 28. scowred] as the washing, was to be in the holy place, or Court; ver. 27. so it was required that [unspec 28] the earthen vessell should be broken in the court, and the vessell of metal, should be scoured and rinsed with water in the court. The scowring, was with hot water, and the rinsing, with cold. With water, not with wine, or any mixture, or other liquor. Maim▪ ibidem. ch. 8. s. 11. 12. Of breaking the earthen vessells, see the notes on Lev. 11. 33.

Ver. 29. holy of holyes] Hebr. holynes of holynesses, that is, most holy; and the Greeke addeth, unto the [unspec 29] Lord.

Ver. 30. into the Tent] as was the blood of the sin-offrings for the high Priest; & for the Church. [unspec 30] See Lev. 4. 5. 16. The signification of this law, for the burning of such sacrifices, and that the Priests might not cate of them, was to shew the inability of that legall priesthood to reconcile men to God: and that men cleaving thereto, and not seeking for the better priesthood of Christ, could not bee saved. For such sinne-offrings as those Priests did eate, so typically bearing the peoples iniquitie, Lev. 10. 17. and taking it away, the blood of them came not into the sanctuary before God; which argued their unworthinesse. But Christ with his blood (shed for our sinnes,) entred into the holy place, (not that which was made with hands, but into very heaven) and hath obtained eternall re∣demption: Heb. 9. 11. 12. 24. And in that the le∣gal priests, might not eate the flesh of that sinne-of∣fring, whose blood was caried into the holy place, but the body was all burnt without the camp: the Apostle from hence saith; we have an Altar (mea∣ning Christ,) wherof they have no right to eate, which serve the Tabernacle: (so excluding from Christ, all that cleaved to the rudiments of Moses. Which he proveth thus,) For the bodies of those beasts, whose blood is brought into the sanctuary by the high Priest for sin, (wherein Christs sacrifice was most lively figured,) are burnt without the ••ampe; (so that the Priest had no meat, or livelyhood thereby:) Wher∣fore Iesus also, that hee might sanctifie the people with his owne blood, suffred without the gate; (so accompli∣shing the type; and shewing withall, that such as would still serve the worldly sanctuary, had no right to eate of him, and live by him.) Let us goe forth therefore unto him, without the campe, bearing his reproach, &c. Heb. 13. 10.▪13. Teaching us hereby, to have communion with Christ, both by faith, in applying to our selves his death and suffe∣rings, 1 Pet. 3. 18. Gal. 2. 20. and in partaking of his afflictions; going out from our earthly habitations, and seeking the things that are above, 1 Pet. 4. 1. Coloss. 2. 12. 13. and 3. 2. 1. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sinne, Rom. 6. 6.