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. VII.

1, The law of the Trespasse-offring. 11, and of the Peace-offrings▪ 12, Whether they were for Thanksgi∣ving, 16, or a vow, or a voluntary offring. 23, The Fat, 26, and the blood are forbidden to be eaten. 28, The Priests portion in the Peace-offrings.

ANd this is the law, of the Trespasse∣offring: it is, holy of holies. In the [unspec 1] [unspec 2] place, where they kill the Burnt-of∣fring, shall they kill the Trespasse-offring: and the blood therof, shall he sprinkle upon the al••ar, round about. And he shall offer of it, all the fat thereof: the rump, and the fat [unspec 3] that covereth the inwards. And the two kidneyes, and the fat which is upon them, [unspec 4] which is upon the flankes: and the caule, above the liver; with the kidneyes, hee shall take-away it. And the Priest shall burne them, upon the altar; for a Fire-offring unto [unspec 5] Iehovah: it is a Trespasse-offring. Every [unspec 6] male among the Priests, shall eate thereof: in the holy place shall it be eaten, it is holy of holies. As is the Sin-offring, so is the tres∣passe-offring; there is one law for them: the [unspec 7] Priest, that shall make-atonement therwith, his shall it be. And the Priest, that offreth a mans Burnt-offring: the skin of the burnt∣offring, [unspec 8] which he hath offred; it shall be, for the Priest himselfe. And every Meat-offring, that is baken in the oven; and all that is made [unspec 9] in the frying-pan, and on the pan: shall bee for the priest himselfe that offreth it. And [unspec 10] every Meat-offring mingled with oyle, and dry: shall be, for all the sonnes of Aaron, one as much as another.

And this is the law, of the sacrifice of Peace-offrings: which he shall offer unto Ie∣hovah. [unspec 11] If he offer it, for Confession; then he shall offer with the sacrifice of Confessi∣on, [unspec 12] unlevened cakes, mingled with oile; and unlevened wafers, a••ointed with oile: and of fine flowre hastily-fryed, cakes mingled with oile. With the cakes, levened cakes of-bread, shall he offer for his oblation: with [unspec 13] the sacrifice of Confession of his Peace-of∣frings. And he shall offer, one of them, out of the whole oblation; for an Heave-offring, [unspec 14] unto Iehovah: it shall be of the Priests, even his that sprinkleth the blood of the peace∣offrings. And the flesh, of the lacrifice of Confession of his Peace-offrings; shall bee [unspec 15] eaten, in the day of the offring of it: he shall not leave of it, untill the morning. And if [unspec 16] the sacrifice of his oblation, bee a vow or a voluntary offring; it shall be eaten, in the day that hee offreth his sacrifice: and on the morrow, the remainder also of it shall bee eaten. But the remainder of the flesh of the sacrifice: in the third day, shall be burnt with [unspec 17] fire. And if any of the flesh of the sacrifice of his Peace-offrings be eaten at all, in the third [unspec 18] day; it shall not be favourably-accepted: hee that offreth it, it shall not bee imputed, unto him, it shall bee a polluted-thing: and the soule that eateth of it, shal beare his iniquity. And the flesh, that toucheth any uncleane-thing, shall not bee eaten; it shall bee burnt [unspec] with fire: and the flesh; every one that is cleane, shall eate the flesh. But the soule that [unspec] eateth the flesh, of the sacrifice of Peace-of∣frings which pertaine unto Iehovah, and hath his uncleannes upon him: even that soule shall be cut-off, from his peoples. And the [unspec] soule that shall touch any uncleane-thing; the uncleannesse of man, or an unclean beast, or any abomination that is uncleane; and eate of the flesh of the sacrifice of Peace∣offrings, which pertaine unto Iehovah: even that soule shall be cut off, from his peoples.

And Iehovah spake unto Moses, saying. [unspec 22] [unspec 23] Speake unto the sonnes of Israel, saying: yee shall not eate any fat, of oxe, or of sheep••, or of goat. And the fat of a carkasse, and the [unspec 24] fat of that which-is-torne-in-peeces; shall be used for any worke: but eating yee shall eat of it. For whosoever eateth the fat, of the beast, of which he offreth a Fire-offring, un∣to [unspec 25] Iehovah: even the soule that eateth it, shall be cut off from his peoples. And ye [unspec 26] shall not eat, any blood, in any of your dwel∣lings: of fowle, or of beast. Any soule, that [unspec 27] eateth any blood: even that soule shal bee cut-off, from his peoples.

And Iehovah spake unto Moses, saying. [unspec 28] [unspec 29] Speake unto the sonnes of Israel, saying: He that offreth, the sacrifice of his Peace-of∣frings, unto Iehovah, shall bring his oblatiō unto Iehovah, of the sacrifice of his peace∣offrings. His hands shall bring, Iehovahs Fire-offrings: the fat with the breast, it shall [unspec 30] he bring; the breast, to wave it for a Wave∣offring, before Iehovah. And the priest shal burne the fat, upon the altar: and the breast [unspec] shall bee Aarons and his sonnes. And the right shoulder, shall ye give for a Heave-of∣fring, [unspec 32] unto the priest: of the sacrifices of your Peace-offrings. He of the sonnes of Aaron, [unspec 33] that offreth the blood of the peace-offrings, and the fat; his shall the right shoulder bee, for a portion. For the wave breast, and the [unspec 34]

h••ave shoulder, have I taken of the sonnes of Israel, from off the sacrifices of their Peace∣offrings: and have given them, unto Aa∣ron the Priest and unto his sonnes, by a sta∣ture for ever, from among the sons of Israel.

This is the anointing of Aaron, and the anointing of his sonnes; out-of Iehovahs [unspec 35] fire-offrings: in the day when hee presented them, to minister-in-the-priests-office, unto Iehovah. Which Iehovah commanded to [unspec 36] give unto them, in the day that hee anointed them, from among the sonnes of Israel: by a statute for ever, throughout their genera∣tions. This is the law, of the Burnt-offring, [unspec 37] of the Meat-offring, and of the Sin-offring, and of the Trespasse-offring: and of the fil∣lings (of the hand,) and of the sacrifice of Peace-offrings. Which Iehovah comman∣ded [unspec 38] Moses, in Mount Sinai: in the day that he commanded the sonnes of Israel, to offer their oblations unto Iehovah, in the wilder∣nesse of Sinai.

Annotations.

TRespass-offring] Hebrew, Asham, that is, trespass or, guiltinesse: in Greeke, the Ram for trespasse. [unspec 1] This is an explanation of things commanded in Lev. 5. holy] Hebrew, holines of holinesses, that is, a most holy thing, so in vers. 6.

Ver. 2. the place] the Northside of the altar, Lev. 1. 11. figuring the place where Christ our sinne [unspec 2] and Trespass-offering should be killed for us; as is noted on Lev. 6. 25. he sprinkle] meaning the Priest; as hee sprinkled the blood of the Burnt-of∣frings, and of the Peace-offrings. See the notes on Lev. 1. 5. and 3. 2. 8.

V. 3. the rumpe, &c.] Of these rites, see the notes on Leviticus. 3. 4. 9. &c. for the same order in most [unspec 3] things, wa•• for all these sacrifices. Whether it were a 〈…〉〈…〉fest Trespass-offring, or a doubtfull Trespass-of∣fring, ••ee killed it, and sprinkled the blood, as is before declared. And flayed it, and tooke out the inwards, and salted them, and strowed them on the fire upon the altar. And if he would bring them in a vessell, he might: and the residue of the flesh, was eaten by the males of the Priests, in the court, as the sin-offring. Maimony, treat of offring the sacrifices, ch. 9. s. 1.

V. 4. which is upon] or, and that which is upon the flanks: in Gr. upon the thighes, it was a distinct [unspec 4] thing from the former: see the notes on Lev. 3. 4. A like phrase is in Psal. 133. 3. the dew of Hermon, which descendeth, that is, and the dew which descendeth 〈◊◊〉〈◊◊〉 mountaines of Sion.

V. 〈◊〉〈◊〉. Fire-offring] in Chaldee, an oblation, and the G〈…〉〈…〉deth, a smell of sweet sa••our. [unspec 5]

V. 〈◊〉〈◊〉 of the Burnt-offring] and so of other like offrings. Touching this point the Heb▪ canons say; [unspec 8] All 〈◊〉〈◊〉 of the most holy things, were the Priests: 〈◊〉〈◊〉 they were sacrifices of the congregation, or sa∣crifices of particular persons. But the skins of the leight holy things, were the owners. And every Burnt-offring, whose flesh was not meet to bee offred on the altar; the Priest had no right to the skin thereof. All the most holy things, unto which pollution hapneth, before they be flay∣ed, their skins belong not to the priests: if after they be flayed, the priests have their skins. And all the skins, the men of custodie (which serve in their course) doe divide them among them, from sabbath evening, to Sab∣bath evening. He that taketh his burnt-offring, for the maintenance of the Sanctuary: likewise he that sanctifi∣eth his goods, if there be males among them, whose right is to be offred for Burnt▪offrings: the Priests have not their skins; for it is written, THE PRIEST THAT OF∣FRETH A MANS BVRNT-OFFRING, particularly di∣stinguishing it from the burnt-offrings of the Sanctuary. But those skins are sold, and fall to the reparation of the Sanctuary. Whether it bee man or woman, stranger or servant; the skins of their sacrifices are the Priests: hee saith not A mans burnt-offring, but to except the san∣ctuaries. Maim. trea••▪ of offring the sacrif. c. 5. s. 19. 20. 21. This ordinance, compared with the coats of skin, wherewith God clothed our naked first parents, Gen. 3. 21. and with the goats skins, wherwith Ia∣kobs hands were covered when hee got the bles∣sing, Gen. 27. 16. may lead us to the gift of God, in bestowing upon us Christ and his righteousnesse, to be clothed with him by faith, and sanctificati∣on, partaking of his death and sufferings; Rom. 13. 13. 14. Phil. 3. 9. 10.

V. 9. the pan] or, the flat plate. Of these, see the notes [unspec 9] on Lev. 2. 5. 6. 7. for the Priest] or, the priests, e∣ven his that offreth it. The scripture thus speaketh, (as the Hebrew doctors observe) of this and the other sacrifices, to teach that the Priest who is meet for to serve, hee hath his part in them to eate the same. And he that is not fit at the houre of the offring; as, one that is uncleane, he hath no part to eat, although he be purified at evening▪ But in this matter of parting, all is for those that offer in the same day. And they all have their parts, in all th•• holy things of the sanctuary, one as much as an other. Maimony, treat. of offring the sacri∣fice, chap. 10. Sect. 14. This figured our thankful∣nesse unto God for his graces, which wee should use and imploy unto his honour: communicating unto them that teach us the word, in all good things, Gal. 6. 6. 1 Cor. 9. 7▪ 11.

Vers. 10. dry] that is, not mingled with oile, as [unspec 10] the Greeke translateth. Such were the Meat-of∣frings of the sinner, and the like: see Levit. 5. 11. one as another] Hebr. man as his brother; that is, every man alike; as the Greeke explaineth it. From this word, man, The Hebrew doctors say, A childe hath not a share, no not in the light holy things, although it be lawfull for him to eat even of the most holy things. Likewise a woman, or one that is both man and woman, have no share in the holy things of the sanctuarie at all, for it is said, MAN AS HIS BROTHER. But hee that hath a blemish, whether continuall or transitory; whether he be borne with his blemish, or is unblemished and yet disabled; hee hath a share and eateth, as it is written, The bread of his God, even of the most holy, and of the holy, shall he eat, (Lev. 21. 22.) He also that is meet to eat. But if he be unclean, he hath no portion to eat at e∣vening. And the high Priest eateth, not by share, but ta∣keth what he pleaseth, Maimony, treat. of offring the sacrifice, chap. 10. Sect. 17. &c.

Vers. 12. for Confession] or, for thanksgiving: the [unspec 12] Greeke translateth it, for Praise: and the sacrifice of praise, with confessing to Gods na••••e, is mentioned by the Apostle, Heb. 13. 15. alluding to this law. See before in Levit. 3. This Confession, the He∣brews (as Sol. Iarchi on this place) say, was for mer∣cies and deliverances received from God; as by them that goe downe into the sea, or that travel through the deserts, or have beene prisoners, or sicke and recove∣red; for such are bound to make confession, as it is writ∣ten, Let them confesse unto the LORD his mercie, &c. and let them sacrifice the sacrifice of Confession. Psalme 107. 4. 10. 17. 21. 22. 23. &c. If for any of these, a man hath vowed Peace-offrings, with these Peace-offrings of Confession he is bound to bring the bread here spoken of, and they are not to be eaten but that day and that night. with the sacrifice] Maim. in trea. of offring the sacri∣fices, c. 9. s. 3. &c. sheweth, that there were foure sorts of Peace-offrings: One, the Peace-offrings of the congregation: & three, the Peace-offrings of particular persons. The peace-offrings of the congregatiō, they were killed, & their blood sprinkled as is before declared. Thē they were flayed, their inwards taken out with the fat, & salted, & burnt on the altar. And the remainder was eaten by the males of the Priests, in the court, as the Sin∣offring, and as the Trespasse-offring; for they were most holy. The Peace offrings of particular men were of three sorts. The one was Peace-offrings brought without bread, as the Peace-offrings of the Chagigah (or Passe∣over, Deut. ••6.) and Pentecost (or feast of weekes:) these are called simply, Peace-offrings. The second sort was brought with bread, for a vow or for a voluntary∣offring; this is called Confession (or Thanksgiving) and the bread thereof is called, the bread of the Confession. The third sort, was that which the Nazirite offred, in the day of the accomplishment of his Naziriteship, this was also brought with bread; and it was called, the Nazirites ramme: (Numbers 6. 13. 14. 15. &c.) These three sorts, were killed, their blood sprinkled, they flayed, their fat and inwards taken out. After∣wards, the flesh was cut-up, the breast and right shoul∣der separated: and the inwards, with the breast and shoulder, were put in the hands of the owners of the sacrifices, and the Priest put his hand under the owners hand, and waved all before the Lord. See further tou∣ching this in the annot. on Lev. 3. 5. unlevened] see the notes on Le. 2. 4. hastily fryed] see Lev. 6. 21

Vers. 13. With the cakes] namely, with the unle∣vened cakes aforesaid, he shall also bring levened [unspec 13] cakes. So the Greek translateth, with the unlevened breads. levened cakes of bread] The Hebrew 〈◊〉〈◊〉, (that is, bread;) is sometime used for ma∣ny loaves, or cakes; as in Levit. 23. 17. wave-bread, two: meaning, two wave cakes, or loaves. So in this place: for, the bread brought with the sacri∣fice of Confession, was thus prepared. Hee tooke 20. te••ths, (or pottles) of fine flowre, and made of them tenne pottles levened, and ten unlevened. The tenne that were levened, he made of them, ten cakes. And the ten that were unlevened, he made of them 30. cakes equal∣ly; ten cakes of every sort; to ••eet, tenne cakes baken in the oven, and ten cakes wafers, and ten cakes hasti∣ly-fried. These 30. cakes were made with the quantity of halfe a log of oile; a fourth p••rt thereof, for the cakes hastily ••ryed: an eight part for the baken cakes, and an eight part for the wafers, &c. And the Priest tooke one of all foure cakes, one of every sort. Maim. treat. of offring the sacrifices, c. 9. s. 17. &c. Leaven (figuring corruption of nature and actions, 1 Cor. 5. 8.) is usually forbidden in all sacrifices: here, with the sacrifice of Confession or Thankes, God accept∣eth of it; either to teach us due preparation of our prayers and thankes unto him, (for levening sometime is used in the good part, denoting the secret working of things in time, Matt. 13. 33.) or to teach us to temper our ioyes with sorrow and af∣fliction in this life, (as the Prophets heart was leve∣ned, Ps. 73. 21.) or, to signifie, that hee would graci∣ously accept of our thanks & service, though mix∣ed with our infirmities, which of his mercie in Christ he forgiveth unto us, 1. Ioh. 1. 8. 9. 10.

Vers. 14. one of them] to weet, one of the cakes a∣forementioned, of each sort one, as is above noted. [unspec] The Hebrew is one of it, to weet, of the bread, (that is, the cakes) spoken of in verse 13. the whole oblation,] or, all the oblation: the Greek translateth it, all his gifts. The Priest had but one cake of eve∣ry sort; the rest were eaten by the owners: so in the sacrifice, the priest had the brest and shoulder; the other flesh was eaten by the owners. Yea (not∣withstanding that Law in Leviticus 6. 23.) if the owner of the sacrifice of confession were a priest, yet the residue of the bread, was eaten by the owners, as the sacrifice of another Israelite: for the bread that com∣meth with the sacrifice of Confession, or with the Nazi∣rites ramme, is not called a Meat-offring. Maimony treat. of offring the sacrifices, c. 9. s. 11. 12. 14. an Heave-offring] so called, because it was heaved or lifted up: the Chaldee and Greeke expoundeth it, a separation, or separated thing.

Ver. 15. eaten in the day] the eating of the Peace∣offrings was a religious feast wherin they rejoyced [unspec] before the Lord, and gave him thanks: Deut. 12. 6. 7. The eating of it the same day it was offred, taught them to hasten and not to delay, to keep Gods Commandements; and with speed whiles it is called to day, to bee made partakers of Christ by eating his flesh in faith; and to bee thankfull unto God for his grace, Psalme 119. 60. Psalme 95. 7. 8. Hebrewes 3. 12. 13. 15. See also the notes on Exodus 12. 10. And as the time of (eating) the flesh, so was the time for (eating) the bread, as Sol. Iarchi, here observeth.

V. 16. a vow, or a voluntary-offring] which he brin∣geth not for Confession for deliverance, as before is noted on verse 12. then hee is not bound to bring bread with them, and they may bee eaten two dayes: saith Solomon Iarchi. The difference betweene these two is declared in the Hebrew canons, thus. He that sayth, Loe upon me be a Burnt-offring; or, 〈◊〉〈◊〉 upon me bee a Meat-offring; or, loe, the price of this beast bee upon mee for a Burnt-offring; or a Peace∣offring; this is a Vow. But he that saith; Loe, this beast, or the price of this beast, be a burnt-offring 〈◊〉〈◊〉 Peace-offring; or this tenth-d••ale of flowre be a Me••••∣offring: loe, this is a Voluntary-offring. What diffe∣rence is there betweene vowes, and voluntary-offrings? Hee that voweth, if hee have separated his offring,

〈◊◊◊〉〈◊◊◊〉 l••st or stolne, he is bound for the worth of it af∣t〈…〉〈…〉d, till he offer one like that which hee hath vow∣ed. B•••• he that voluntarily promiseth; if the thing dye, 〈◊◊〉〈◊◊〉 st••••ne; he is not bound to bring another for it. He that sayeth, the price of this oxe bee upon me a Burnt∣offring; or, the price of this house be upon me an oblati∣on: if the ••xe dye, or the house fall, he is bound to pay, &c. Sin-offrings and Trespass-offrings, they are not brought but for sin: they come not by Vow or by volun∣tary-offring▪ He that sayeth, Loe, upon me be a Sinne∣offring, &c. or, loe this be a Sin or Trespasse-offring: he sayeth nothing. If he be indebted to bring a Sin or tres∣pass-offring▪ and say; Lo this be for my sin or for my tres∣pass-offring; or, this money bee for my sin or trespasse-of∣fring: his words must be performed. He that voweth, or voluntarily-promiseth, is not bound, till his mouth and his heart accord. As hee that intends to say, upon me be a Burnt-offring: and saith, a Peace-offring: he sayeth nothing. If he intend to vow a burnt-offring, and sayeth (generally) an offring: his words must stand: for the burnt-offring is an offring; and so in all like cases. In vowes and voluntaries, it is not necessary that a man pronounce ought with his lips: but if he have fully de∣termined in his heart, though hee hath uttered nothing with his lips, he is indebted. Maim. in treat. of offring the sacrif. c. 14. s. 1. 5. &c.

V. 17. in the third day, shall be burnt] as being un∣lawfull to be eaten: see the notes on Exod. 12. 10. So the longest time for eating the flesh of any sa∣crifice, was but the second day; in the third, none might ever be eaten. Which ordinance was given, partly that the holy flesh might be eaten whiles it was pure and sweet, for by the third day, it might easily in those hot Countries putrifie; partly to teach men diligence to apply & make use to them∣selves of the signes of grace in due time, as before is noted. But chiefly it seemeth to foreshadow the time of Christ, who rising from death the third day, abolished all legall offrings: see the an∣notations on Genesis 22. 4. And the Scripture useth to day, and to morrow for a short time, set and limited, as Behold I cast out Devils, and doe c••res to day and to morrow, and the third day I shall be perfected, Luke 13. 32.

Ver. 18. eaten at all] Hebrew, eating be eaten. The rules for this, are thus explained. The Peace-offrings [unspec] 〈…〉〈…〉, the day that they are killed, and all that night, and all the next day, untill sunne-setting: Leviticus 7. 16. 17. 18. so they are eaten two dayes, and one night; whether it be the portion of the Priests, or the portion of the ••wners. The same law is for the first-borne, and for the 〈◊〉〈◊〉; for they are leight holy things, like the Peace∣offrings. But the (sacrifice of) Confession, though it be of the ••••••ght holy thinges, is not eaten, save in the day that it is killed, with the night, Leviticus 7. 15. 〈◊〉〈◊〉 the Nazirites ramme, and the bread that 〈◊〉〈◊〉 it, are like unto them, whether the portion of the 〈◊〉〈◊〉▪ or the portion of the owners. And the same l〈…〉〈…〉 〈◊◊〉〈◊◊〉 Sin-offring, and for the Trespass-offring, 〈◊◊〉〈◊◊〉 Peace-offrings of the congregation, and the resi∣〈…〉〈…〉 of the Meat-offrings for all are eaten that day and that might, Levit. 7. 15. All the offrings are thus to 〈…〉〈…〉 〈◊〉〈◊〉 the Peace-offrings which the scripture expresseth, and the first-borne, and tithe, which are like unto them. All these which are to be eaten that day & that night, they may bee eaten by the Law, untill the breake of the day: but for to keepe men far from trans∣gression, our wise men have said they are not to be eaten, but untill midnight. Maim. treat. of offring the sacrif. chap. 10. sect. 6. 7. 8. By this we may see the reason why the Paschall Lambe being eaten the night before, the Iewes on the morrow would not goe into the judgement Hall, l••st they should bee defiled; but th•••• they might eate the Passeover: Mark▪ 14. 12. Ioh. 13. and 18. 28. For the Paschall Lambe was eaten the night before, and nothing of it might be eaten on the morrow, Exodus 12. 10. but the vo∣luntary Peace-offrings sacrificed therewith, (which are also called the Passeover, in Deutero∣nomy 16. 2.) might be eaten also the day follow∣ing, but not on the third day; as this Law shew∣eth▪ not be imputed] or, not reckoned, counted, or thought: to weet, by the Lord, as a pleasing ser∣vice, or acceptable sacrifice. So this phrase is used, in Numbers 18. 27. 30. But the Hebrew Doctors▪ gather from hence another thing some∣what strangely; they say, There are three thoughts (purposes or intendments,) that make the offrings unallowable; which are, the thought (or purpose) of changing the name, and the purpose of the place, and the purpose of the time. Of changing the name: as he that killeth the sacrifice, & not by the name thereof; but reputeth the burnt-offring, that it is a Peace∣offring, or the peace-offring, a burnt-offring, and the like. The purpose of the place; as he that killeth a sa∣crifice by the right name, upon condition to sprinkle the blood thereof, or burne that which is to be burnt, with∣out the court, or to eate that which is to be eaten, out of the place where it ought to be eaten, &c. The purpose of the time, as ••ee that killeth a sacrifice by the right name, upon condition to sprinkle the blood thereof after the Sun setting, which is not the time for sprinkling of it, or to burne that which is to bee burned thereof, on the morrow after day light, which is not the time for burning of it; or to eat that which is to be eaten thereof, after the time appointed for the eating of it, &c. These are called sacrifices killed out of their due time, & they are called Pigul (that is, polluted) in every place, and this is the polluted thing spoken of in the law. By word of mouth we have been taught, that that which is said in the law, (Lev. 7. 18.) If any of the flesh of the sacrifice of his Peace-offrings be•• eaten &c. is spoken but of him that purposeth in the houre of offring it, that he will eat therof in the third day. And the same law is for every offring, concerning which he purposeth in the houre of offring it, to eat thereof after the due time. And so if 〈◊〉〈◊〉 purpose to burne thereof on the altar, the thing which is fit to be burned: whether it bee that which is eaten by man, or eaten (that is, consumed) by the Altar, if the pur∣pose concerning it for after the time▪ the oblation is pollu∣ted. But the offring which is not corrupted with his pur∣pose, but the blood therof is sprinkled on the altar i••s due manner, and there remaineth thereof till after the time that it should be eaten: that which remaineth▪ is called Nothar (the Remainder, Lev. 7. 17.) and it is unlaw∣full to eate it. But the oblation now is favourably accep∣ted, and hath made atonement. Behold he saith of the blood, I have given it to you upon the altar, to make 〈◊〉〈◊〉

atonement, (Lev. 17. 11.) when the blood is applied to the altar in due manner, the owners (of the sacrifice) have atonement made for them, and the offring is accep∣ted, &c. In foure services, the sacrifice is polluted by the purpose: in the killing, and in the receiving of the blood, and in the carying of it (to the altar) and in the sprink∣ling of it upon the altar. And the (sacrifice of) fowles, in two things: in the cutting of the necke with the naile, and in the wringing-out of the blood. And the Meat∣offrings out of which the handfull is taken, in foure: in the taking of the handfull; & in the putting of the hand∣full into a ministring vessell; and in the carying of it to the altar; and in the sprinkling of it upon the fire. But if he purpose, in other things, except these: as in the houre of flaying, or of cutting in peeces, or in the houre when the fat is caried to the altar, or when the meat-offring is mingled, and the like: those purposes effect not any thing at all; whether it be the purpose of changing the name or the place, or the time. And so hee that purpo∣seth in any of these foure services, or in them all, any other purpose, (or thought) then these three, that purpose causeth no corruption at all: as if he purpose in the time of killing, carying the blood, or sprinkling, to leave of the blood of the sacrifice; or of the fat, till the morrow, or to cary them out of the court, &c. or to put the blood on the golden altar, which should bee put on the brazen altar, or purposeth, that they which are uncleane shall eat the sacrifice, or to mixe the blood of the sacrifice, with the blood of unallowable things; or to breake the bones of the Pascal••lambe, or to eate of it raw; or any the like; in all such thoughts (or purposes) the sacrifice continueth good, &c. No thought (or pur∣pòse) goeth save after him that serveth: but the pur∣pose of the owner of the sacrifice ••vayleth nothing: if the purpose of him that serveth be right, the sacrifice is good. Neither doth the purpose availe, save of him that is fit to serve, and in the thing that is fit for service, and in the place that is sit for service. Maimon. in Pesulei 〈…〉〈…〉amukdashin, c. 13. s. 1. &c. and c. 14. s. 1. 2. To the like effect they write in Thalm. Bab. in Zebachim, chap. 2. but this exposition hath no firme ground: for though such thoughts or purposes were unlaw∣full, yet it is not manifest that they made the sacri∣fice a poll••ted thing; besides that the law saith, If it bee eaten at all in the third day, it is a polluted thing, Lev. 19. 7. a polluted thing] or abominable, a thing to be refused for the corruption of it: in Hebrew it is called Pigul; and properly it is meant of a thing polluted by passing the time of eating, offring, or the like; as 〈◊〉〈◊〉 the annotations before going, is shewed. The word is used here, and againe in Leviticus 19. 7. Esay 65. 4. and Ezek. 4. 14. and not elsewhere. The Greeke translateth it sundry wayes, a thing polluted, unsacrificeable, and pro∣fane. The Apostle ••••th a word Apobleto••, (that is, a thing to be refused, or rejected,) speaking of meats, in 1 Tim. 4. 4. which may bee the inter∣pretation of this word: and so Aquila, one of the ••••actest translators of the Bible into Greeke, tur∣neth this Pig••••, Apoblet••n. Lev 19. 7. the soule] in Chaldee, the man: so in vers. 20. his 〈…〉〈…〉∣tie] that is, the punishment of his iniquitie; see the notes on Gen. 19. 15. Any ••blation that is become polluted through purpose of the time, as is before de∣clared: whosoever eateth so much as an olive thereof presumptuously is guiltie of cutting off, as is written, the soule that eateth therof shall bear his iniquitie. And if he eate thereof ignorantly, hee is to bring the Sinne∣offring appointed. Maimony in Pesulei hamukdashin, ch. 18. sect. 6. The Lord himselfe expoundeth it thus; because hee hath profaned the hallowed thing of Iehovah, even that soule shall bee cut-off from among his peoples: Lev. 19. 8. In the Babylonian Talm. in Zebachim, ch. 2. they have these canons; He that killeth a sacrifice, to sprinkle the blood thereof without (the courtyard) or some of the blood thereof without; to burne the fat thereof, or some of the fat thereof with∣out; to eat the flesh thereof, or so much as an olive of the flesh thereof without; it is an unlawfull thing, but there is no cutting off for it. If (with purpose) to sprinkle the blood, or some of the blood thereof on the morrow, to eate the flesh, or so much as an olive of the flesh thereof on the morrow, it is Pigul, (a polluted thing) and they are guiltie of cutting off for it.

V. 19. the flesh] that is, as the Chaldee explaineth it, the holy flesh; which Sol. Iarchi expoundeth, the holy flesh of the Peace-offrings. burnt with fire] The like law was for the remainders of things the second or third day, v 15. 17. And generally, that which remained and was polluted, & all the holy things, that became unallowable, were all burned. An oblation that became polluted or unallowable; was burnt in the sanctuary out of hand. Flesh of the most holy things, if it were made uncleane within (the sanctuary.) they bur∣ned it within: and if it were made uncleane without, they burned it without. If any of the leight holy things re∣mained, the owners therof burnt it in their houses, W•••• so went out of Ierusalem, and remembred that there was holy flesh in his hand, if he were past the spies, [such as used to watch upon the wals, 2 Kin. 9. 17.] he bur∣ned it in his place: and if not, if hee had a morsell with him, or more; he went backe and burned it in Ierusalem. All the bones of the holy things, which had no ma•••••••• in them: they were not bound to burne them, except the bones of the Passeover. These are the things that were burned: Holy flesh that was made unclean, or that re∣mained; or was made disallowable. Likewise the M••••t∣offring, that was made such. And the doubtfull irespasse∣offring, when it was knowne to a man, before the blood of it was sprinkled, that he had not sinned; and the si••••••∣offrings of fowls that were brought upon doubt. And the haire of the cleane Nazirite, (Num. 6▪ 18.) And the superfluity & mixtures of the vineyard, (Lev. 19. 13. Deut. 22. 9.) And the thing which was not accustomed to be burnt, was buried. Such were, the holy things that dyed, and that had untimely birthes: the oxe that was stoned, (Exod. 21. 28.) the heifer that was beheaded, (Deut. 21. 4.) the sparrow of the Leper, (Lev. 14.) the haire of the uncleane Nazirite, (Num. 6. 9.) the first-borne asse (Exod. 13. 13.) flesh in milke: and pr•••••••••• things killed in the court of the sanctuarie. All th•••• were buried, the dust of them was unlawfull: and all th•••• were burnt, of the holy things, the dust of them was law∣full, except the ashes of the outward and inward Al••••••, and of the Candlesticke. Whatsoever was to be bur••••••d, might not be buried; and what soever was to be bur••••••d, might not be burned. M〈…〉〈…〉▪ in Pesulei 〈…〉〈…〉, ch. 19. sect. 1. 2. 6. 7.—14. and the flesh] that which

〈…〉〈…〉 cleane and fit to be eaten; the holy flesh, as 〈◊〉〈◊〉 〈…〉〈…〉aldee expoundeth it: the flesh of the Peace∣〈…〉〈…〉ngs: verse 21. that is cleane, shall eate the 〈◊〉〈◊〉] in Chaldee, shall eate the holy flesh. Here Sol. 〈◊〉〈◊〉 noteth, that whereas it is said (in Deut. 12. 〈◊〉〈◊〉 and thou shalt eate the flesh, lest any should say, 〈◊〉〈◊〉 ••one may eate of the Peace-offrings but the 〈◊〉〈◊〉 (diat bring it,) therefore it is said, every one that is 〈◊〉〈◊〉 shall eate (or may eat) the flesh.

Vers. 20. u••cleannes upon him] The Hebrews ex∣pound [unspec 20] this of an uncleane person that eateth of an holy thing before he is washed. He that eateth of it after he is washed, before his Sunne bee set, or before hee hath brought his atonement, is to bee beaten. But hee is not guilty of cutting off; because it is said, AND HIS VNCLEANNES VPON HIM, whiles all his un∣cleannes is upon him. Maimony in Pesule hamukda∣shin, ch. 18. s. 14. that soule shall bee cut off] the Chaldee expoundeth it, that man shall be destroyed; in Greeke, shall perish; meaning, by the hand of God. See Levit. 22. 3. 9.

Vers. 21 of man] that is, of an uncleane man: such [unspec 21] as had leprosie, running yssue, or the like, Lev. 13. and 15. See also Levit. 22. 2. 3. 4. &c. Vncleannes of man, is put for man of uncleannes: see the like in Lev. 5. 1••. In the Hebrew canons, it is thus ex∣plained: Any man that is made uncleane with such ••••cleannesse, as if he come into the sanctuarie, he is gu••l 〈◊〉〈◊〉 of cutting off; if hee eat so much as an olive of the holy things, whether it be of the cleane holy thing or of the uncleane holy thing, doing it presumptuously, hee is guilty of cutting off, Lev. 7. 20. and if he eate ignorant∣ly, be must bring the sacrifice appointed (in Levit 5. 2. 11. Maimony in Pesulei hamukdashin, cha. 18. s. 13. of peace-offrings] and so by proportion, of other sacrifices: for the same law is for other holy things of the altar, saith Maimony, ibidem. The flesh of these sacrifices being a figure of the flesh of Christ, to bee eaten of the saints by faith: this law signified, that all unbeleevers, hypocrites and wicked ones that professe the Gospell, and partake of the signes and seales of grace unworthily, doe eate and drinke judgment to themselves; 1 Cor. 11. ••7. 28. ••9.

Vers. 23. f•••• of oxe] This explaineth and limi∣teth the law before given, in Levit. 3. 17. to the [unspec] fat of these three kindes of beasts: see the annota∣tions there.

V. 24. of a karkasse] to weet, that which dieth of it [unspec] selfe, or otherwise, after an unlawfull manner. To ••ate the flesh of carkasses, or of things that were 〈◊〉〈◊〉; was unlawfull, Exod. 22. 31. Levit. 17. 15. and 22. 8. Deut. 14. 21. Ezek. 4. 14. and 44. 31. to eat fat of such, was a double trespasse. Hee that 〈◊〉〈◊〉 the fat of a dead or torn ••east, is guilty both for 〈◊〉〈◊〉 the fat, & for eating the dead or torn beast: &c. 〈◊◊〉〈◊◊〉. 2. treat of Forbidden meats, c. 7. s. 2.

Ver. 25 shall be cut off] the Greek translateth, shall [unspec] perish: to weet, if he doe it with a high hand. He that 〈◊〉〈◊〉 so much as an olive of fat presumptuously, is in danger to be cut-off: if he doe it ignorantly, hee is to 〈◊〉〈◊〉 the Sinne-offring appointed. Maim treat. of For∣〈…〉〈…〉 meats, ch. 7. s. 1. So for the next case, of eat∣ing blood: vers. 27.

V. 26. or of beast] This also is a limitation: wher∣upon [unspec 26] the Iewes hold no prohibition of the blood of fishes, locusts, creeping things, and the like: see the notes on Lev. 3. 17. and 17. 10. 14. and Gen. 9. 4. So Sol. larchi here noteth, of fowle, or of beast, to except the blood of fishes, locusts, &c,

Vers. 29. his oblation] in Gr▪ his gift, meaning those [unspec 29] things which were given out of the Peace-offe∣rings, to the Lord and to the Priest.

Ver. 30. His hands] he might not doe it by ano∣ther [unspec 30] person: but the Priest put the parts-of the sa∣crifices into the owners hands, and received them of him. See the notes on Lev. 3. 5▪ and 7. 12. fat with the breast] of which, the fat was the Lords, burnt on the altar; the breast was the Priests, to eate, verse 31. wave it] The manner of doing this and the signification of it, see in Lev. 3. 5. and Exod. 29. 24. It figured the giving of our breast, that is, of the heart and affections, unto Ch••ist, in newnesse of life; in the fellowship of his afflicti∣ons: Prov. 23. 26. 1 Chron. 28. 9. Rom. 6. 3. 4. 5. 6. Phil. 3. 10.

Ver. 32. Heave-offring] in Greek and Chaldee, [unspec 32] a separation, or separated thing; because it was sepa∣rated from the rest of the body, heaved up towards heaven, and after given to the Lords Priest. It sig∣nified, an acknowledgement that all good things came downe from God; and an indeavour that all the wayes of his people should tend upward unto God, that so their conversation might be heaven∣ly, Iam. 1. 17. Phil. 3. 20. Prov. 15. 24.

Verse 34. statute for ever] or, an eternall ordi∣nance, [unspec 34] to continue so long as the law of sacrificing should continue, that is, till Christs comming: and after that, the equitie of it to remaine still; for as they which wayted at the Altar, were partakers with the Altar: even so hath the Lord ordained, that they which preach the gospell, should live of the gospell, 1 Cor. 9 13. 14.

Verse 35. the anointing] that is, the portion or [unspec 35] reward of the Anointing; meaning, of the anointed Priests. For that hee speaketh of their portion, the words before and after manifest; and in verse 36. it is that which Iehovah commanded to give un∣to them. And Anointing, is figuratively put for the Priest anointed, as Oyle is used for Christ, which had the oyle of grace without measure on him, Esay 10. 27. So dreames, are put for drea∣mers, Ierem. 27. 9. Spirits, for spirituall gifts, 1 Cor. 14. 12 thanksgivings, for companies of thanks∣givers, Nehem. 12. 31. Circumcision for persons circumcised, Rom. 2. 26. and many the like. In like manner, divination is used for the rewards of divination, sent unto Balaam, Numbers 22. 7. iniquitie, for the punishment or desert of iniquitie, Levit. 7. 18. Iob 11. 6. So Chazkum here ex∣poundeth, the anointing, to bee the reward of their anointing. presented] or, offred them, and here in the day, meaneth from that day forward, for ever, as appeareth by vers. 36.

Vers. 37. fillings of the hand] that is, as the [unspec 37] Greeke explaineth it, Perfection, or Consecration: when the hand was filled with parts of the sacri∣fices: see Exodus 29. 9. &c. in the annotations.

That sacrifice is here reckoned among the rest, because it was commanded at mount Sinai, Exo∣dus 29. and i•• after to be shewed in practice, Le∣viticus 8.

Vers. 38. in the wildernesse of Sinai] named of Si∣nai [unspec 38] [unspec] the mountaine in Arabia where the Law was given, which is Agar, gendering to bond age, Gal. 4. 24. 25. Before they came thither, they offred no sacrifice; there God gave them these lawes, (described from the beginning of Leviticus hi∣therto,) as shadowes of good things to come, Hebr: 10. 〈◊〉〈◊〉. ••ll the Lambe (Christ) on mount Sion, should by the sacrifice of himselfe, when he made his soule a Trespasse offring, Esay 53. 10. cause the Sacrifice and Oblation to cease, Dan. 9. 27. who hath by one offring, perfected for ever them that are sancti∣fied, Heb. 10. 14. so that now among the Gentiles, in every place incense is offred unto the name of God, and a pure Meat-offring, Mal. 1. 11. By him therefore let us offer the sacrifice of praise to God con∣tinually. Hebr. 13. 15.