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.

WHen he shall separate] to wit, himselfe. This [unspec] word separate, signifieth to exempt, after a speciall and maruellous manner, from common estate, as is noted on Levit. 27. 2. The Greeke translateth it, Who so shall greatly 〈…〉〈…〉. The Lord having before given order for the pu〈…〉〈…〉∣tion of the Campe of Israel, in ne〈…〉〈…〉 duties and things commanded, doth the like here for voluntarie service, which he would accept 〈◊〉〈◊〉 their hands. And this Law for abstinence from wine and strong drinke, is set next the Law for the d••••••∣led or suspected woman; because by drinking such things, people doe often fall into 〈◊〉〈◊〉, Gen. 19. 32.—35. as it is said, Look•• not up•••• the wine when it is red, &c. thi••e eyes will behold 〈…〉〈…〉 women, Prov. 23. 31. 33. But by abstaining there-from, the body and minde may be kept 〈◊〉〈◊〉 and pure. 〈…〉〈…〉 vow] which is a religious 〈…〉〈…〉

made unto God: see the annotations on Lev. 27. 2. And whereas he spake of man or woman, it is to be understood of such as are free, and in their owne power; for they that were under the power of an other, their superiour might disanull their vow if he would, by the Law in Num. 3••. 4, &c. So in this speciall vow, as the Hebrew canons say, The fa∣ther (of a child) or the husband (of a wife) may dis∣anull the Naziriteship of his wife, if he will, as in other vowes. Maimony in Misn. tom. 3. in Nazi∣••••th, chap. 2. sect. 17. a Nazirite] this name wee retaine of the Hebrew Nazir; (whom the Greeke sometime calleth Naz••raios after the He∣brew, Iudg. 13. 5. sometime expoundeth S••••ct••∣fied or Consecrated, Amos 2▪ 12.) and Nazir by in∣terpretation is one Separated or exempt unto some speciall sanctitie, or dignitie, as Ioseph is called a Nazirite, or, separated, Gen 49. 26. D••ut. 33. 16. and Nezer is used for a Crowne: see Exod. 29. 6. And whereas our Saviour Christ is called a Naza∣rene, Matth. 2. 23. it was not of this name Nazi••, no•• of this vow, (for he both dranke wine, and was polluted by the dead, Luk. 7. 33, 34. and 8. 49▪54. which the Nazirites might not doe:) but because he was Ne••••er the Branch out of the roots of Iesse, Esa••. 11. 1. and was brought up in the citie Nazareth (or N••tsrath) Mat. 2 23▪ therefore he was called a Natsarene, or (according to the Greek pronunciation) a Naz〈…〉〈…〉: which title the Evan∣gelists give him sundry waies, Nazarenes the Na∣zaren, Mar. 16. 6. Nazar••ios the Naz••raean, Ma••. 2. 23. and 26. 71. Nazorai••s, the Nazoraean, Act. 2. 22. and 6. 14. and Iesus of Nazaret, Act. 10. ••8 all which differ from Naz••raios, the word by which the Greeks sometime expresse the N••zir or Nazirite, mentioned in this Law. Not withstand∣ing though Christ was no Nazirite according to this carnall commandement (as the Apostle speak∣eth of the Priesthood, Heb. 7. 16.) yet the truth of this type was fulfilled in him, by the spirit of San∣ctification, and after the power of an endlesse life. to separate himselfe] or, to make himselfe a Nazi∣rite; for thereof here it hath the name, and differeth from the word separate used before, which was more generall. The Greeke translateth to sanctifie (or purifie himselfe: which word the Holy Ghost useth in Act. 21. 24. sanctifie (or purifie) thy selfe ••ith them, that is, be a Naziri••e with them. Nazi∣〈…〉〈…〉es were some appointed of God, as Samson, ••••••g. 13. 5. and ••ohn the Baptist, Luke 1. 15. some by men; and they were either Nazirites all the daies of their life, as was Samuel, 1 Sam. 1. 11. or but for certaine daies, as the lawes here giuen by Moses, shew. And for the vow of a N••zirite, the Hebrews have these rules: He that saith, I will not depart 〈◊〉〈◊〉 of this world untill I be a N••zirite; he is to be a Nazirite out of hand, l••st ••e die presently: and if he de••er his N〈…〉〈…〉ship, he transgresseth against (this l••w i•• D〈…〉〈…〉 2••. 21.) Thou shalt not delay to pay it. When a man hath p••rp••sed in his heart, and utte∣••••d with his 〈◊〉〈◊〉, w••rds which carry this sense that 〈◊〉〈◊〉 will 〈◊〉〈◊〉 a N••zirite; though they carry this sense a far ••ff (••••t pl••i••ly) he is a Nazirite. He that 〈◊〉〈◊〉, loe I will be a Nazirite from the kernels of grapes onely, or from the ••usks onely; or a Nazirite from shaving, or from uncleannesse onely; he is a full Nazirite; and all the particular (r••••es) of Nazi∣riteship are upon him; ye•• though it was not in his heart to separate himselfe but from that thing onely; forasmuch 〈◊〉〈◊〉 he hath sp••ken that he ••ill separate from that which is forbidden the Nazirites, he is a full Naz••rit. If they fill him a cup of wine, and give it him to drinke, and he say. I am a Nazirite from it; he is a full Nazirit••. But if he have a grieved ••••ule, or 〈◊〉〈◊〉, and they requ••st him to drinke th••t he may forg••t his sorrow, and he say, I am a Nazirite from it; th••n that ••up onely is 〈…〉〈…〉∣lawfull unto him, and he is no Nazirite; for there was no further 〈◊〉〈◊〉 than that he would ••••t drinke this cup. He that saith, I will be a N••zi∣rite, upon condition that I will drinke wine, or 〈◊〉〈◊〉 p••l∣luted by the dead, or sh••ve my haire; lo•• he is a Na∣zirite, and is forbidden th••se all; because he condi∣tioneth against that which is written in the Law, and who so••ō ditioneth against that which is written in the Law, his c〈…〉〈…〉ion is fr••strate. He 〈◊〉〈◊〉 saith, I will be a Nazirite when I ••ave a s••n; when 〈…〉〈…〉 is borne unto him, he is a Nazirite. H•• that v〈…〉〈…〉th Nazi∣rit••ship in ignorance▪ or by 〈◊〉〈◊〉, &c. 〈…〉〈…〉ree, as f••r other vowes. But ••e that is 〈…〉〈…〉 brought to vow N〈…〉〈…〉p 〈…〉〈…〉. If a 〈…〉〈…〉 to his 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 〈…〉〈…〉 sonne be 〈◊〉〈◊〉; th〈…〉〈…〉 is bound to direct him 〈◊〉〈◊〉 all 〈…〉〈…〉∣ziriteship: if the 〈◊〉〈◊〉 〈…〉〈…〉 N••zi¦rit••. M••imo••y in N••ziru••h, 〈…〉〈…〉 ch. 2. sect. 1. 3. 14 〈…〉〈…〉 〈…〉〈…〉ly unto him, as ••••s. 8 in C••aldee, 〈…〉〈…〉; and I••nathan explaineth it, to the name of〈…〉〈…〉 This sheweth the end and use of these vowes to be religious, for the strengthning of faith, ••nd 〈…〉〈…〉 of vertue, and for honour and thank〈…〉〈…〉 God, after men have obtained his blessings, as 1 Sam. 1. 11. 27. 28 Wherefore it was a favour of God unto his people, when he raised up such among them, whereby they might be i••ci••ed unto holinesse of life; as he saith, I r〈…〉〈…〉sed up of your sons for Prophe••s▪ a••d of your young m••n for Nazi∣rites, Amos 2. 11. Hereupon the Hebrews teach; He that saith, Loc I will 〈…〉〈…〉 Nazi〈…〉〈…〉 I doe so or so; or, if I doe it not, and the li〈…〉〈…〉; ••e is a wicked man, and such Naz〈…〉〈…〉iteship is 〈…〉〈…〉 m••ns. But ••e that voweth to the Lord by way of holinesse, is ho∣nest and commendable; and of him it is said, (in Num. 6. 7.) the Crowne of his God is upon his head▪ and the Scripture compareth him with a Prop〈…〉〈…〉, 〈◊〉〈◊〉. 2. 11. M〈…〉〈…〉. in Nazir〈…〉〈…〉h, ch. 10. sect. 14. It appeareth by 1 Macca••. 3. 49. that in publike calamities they used to make and keepe this vow more specially; for there, when they warr••d a∣gainst An••iochus, they stirred up the Nazirites, who had accomplished their daies.

Vers. 〈◊〉〈◊〉. s••parate from wine] or, be a Nazirite, (in Greeke 〈…〉〈…〉) from w••ne, that is, abstaine [unspec 3] from drinking i••. God giveth order for the Nazi∣rites diet, to abstaine from all fruit of the vine tree; ••o•• their habit, to abstaine from cu〈…〉〈…〉g their haire, and for their conve••sing with others, That they ab∣staine

from all pollution by the dead, vers. 5, 6. All which figured out mortification, as in the par∣ticulars shall appeare. and strong drinke] in Hebrew, Shecar, so called for that it causeth drun∣kennesse; and hereof the Greeke borroweth the name Sikera; but the Chaldee expoundeth it, old wine, saying, From wine new and old he shall sepa∣rate himselfe: and in Psal. 69. 13: the Greek calleth Shecar wine: but the Holy Ghost in Luk. 1. 15. keepeth the name Sikera. And it generally com∣prehendeth all strong drinke made of any fruit: howbeit the Hebrews restraine it here to such one∣ly as is made of the fruit of the vine, saying, Three sorts of things are forbidden the Nazirite; pollu∣tion, and shaving, and the fruit of the vine: but strong drinke made of Dates, or such like, is lawfull for the Nazirite; and the strong drinke which is forbidden him by the Law, is strong drinke made with mixture of wine. Maim. in Nezir. chap. 5. sect. 1. But this restraint may be their owne tradition. By this prohibition, God taught the Nazirites sancti∣fication in mortifying the lufts of the flesh; for the drinking of these indangereth men to forget the law of God, Prov. 31. 45. to mock, and to rage, Prov. 20. 1. they take away the heart, Hos. 4. 11. the Priest and the Prophet erred through these in vision, and stumbled in judgment, Esai. 28. 7. There∣fore Daniel in his mourning drank no wine, Dan. 10. 3. Iohn Baptist the Nazirite dranke no wine, and is therefore counted a mourner, Luk. 7. 32, 33. & the Nazirites by this abstinence were taught, in stead of wine, to be filled with the Spirit, Eph. 5. 18. and with the love of the Lord, which is better than wine, Song 1. 2. Vineger of strong drinke] in Chal∣dee, vineger of old wine. liquor] or moisture, the Greeke translateth, whatsoever things are wrought (or made) of the grape, tho mixed with water, or o∣ther drinke; for generally any thing that commeth of the vine, is forbidden, as the Angell explaineth this law in Iudg. 13. 14. which notwithstanding the He∣brew doctors do restraine to that which commeth of the fruit of the vine only, holding the juice of the leaves, or the like to be lawfull. And further they say, if a little wine be mingled with hony, or the like, so that there be no taste of the wine, that is lawfull for the Nazirite to drinke. Yet for the things here expressed, as wine, grapes ripe or unripe, greene or drie, huske or kernell, whosoever did eat any one of them presumptuously, was to be beaten by the Magistrate. Maim. in Nezir. c. 5. s. 2. 6. 8.

Vers. 4. of his Naziriteship] or of his separation, [unspec 4] consecration, meaning the vow thereof, as vers. 5. so the Greeke here translateth of his vow. made of the wine vine-tree] that is, any of the fruit there∣of: for a tree is said to make fruit, when it yeeldeth or bringeth it forth, as in Gen. 1. 11. therefore in Iudg. 13. 14. it is explained, that commeth of (or proccedeth from) the wine vine-tree: and the word wine is added to the vine, onely here and in that place, to signifie that wine, or the fruit of the vine (which cheereth God and man, Iudg. 9. 13.) is in speciall manner forbidden the Nazirite, for the my∣sterie before touched. And by Iudg. 13. it appea∣reth, that such as God sanctified to be Nazirites from the wombe, their mothers also (whiles they went with child of them) were to abstaine from these things; because by the mothers meat the child is nourished. So it figured a full and whole renunciation of worldly pleasures, even from the time of our new birth, untill the accomplishment of our sanctification. from the kernel••] that is, either kernels or huske of the grape; which though they have not such force as the liquor to affect the minde, yet God here forbiddeth, to teach an exact care to avoid evill, and danger, occasion, provocation, yea or appearance of evill, as 1 The••. 5. 22. as we are also to hate not onely pollution or the flesh, but even the garment spotted by the first, Iude v. 23. not Idols onely, but also their 〈…〉〈…〉∣rings and ornaments, Esai. 30. 22. And for this, the Hebrews say, that All things forbidden of the 〈◊〉〈◊〉 are equall one with another: so that if he put greene grapes with dry, or with unripe grapes, and 〈◊〉〈◊〉 kernels and husks, and eat of this mixture but so much as an olive, he is to be beaten. Likewise if he drinke a quarter (of a Log) of the mixture of 〈◊〉〈◊〉 with vineger, he is beaten. If he eat the like quan∣titie but of the husks, which are the outward 〈◊〉〈◊〉, or of the kernels which are the seeds within, he is bea∣ten. Maim. in Nezir. ca. 5. s. 3. 2. Moreover they teach, that it is unlawfull for a Nazirite to stand in the company of them that drinke wine, but he is to keepe himselfe far away, for there is a stumbling block before him: our wise men have said, he should not come neere a vineyard. Ibidem ca. 5. sect. 10. As the Nazirites were to abstaine from all that commeth of the vine, so from eating any uncleane thing. Iudg. 13. 4. 14. which also was a signe of their san∣ctification: see Levit. 11.

Vers. 5. of his Naziriteship] or separation; in Greeke, of his sanctimonie (or puritie.) 〈◊〉〈◊〉 passe] in Greeke, not come upon his head; that is, he shall not cut his haire. The Naz〈…〉〈…〉 that shaveth his head, is to be beaten; whether 〈…〉〈…〉 with rasour or with sizers; likewise if he pinche 〈◊〉〈◊〉 his haire with his hand, he is to be beaten. M〈…〉〈…〉 Neziruth, c. 5. sect. 11. till the daies be 〈◊〉〈◊〉 The Scripture setteth no number of daies how long a man shall be a Nazirite; but as he vow〈…〉〈…〉 was he to performe. Howbeit the Hebrew do∣ctors write, A Naziriteship absolutely is 〈◊〉〈◊〉 daies: as he that saith, I will be a Nazirite, he 〈◊〉〈◊〉 one not lesse than thirty daies; and though he say, I will be a Nazirite with a very great Naziriteship he is one but thirty daies, because he expressed no time. If he expresse a time lesse than thirty; as if be say, I will be a Nazirite one day, or ten, or twenty daies; yet is he a Nazirite thirty daies: for there is no Na∣ziriteship lesse than thirty daies. This thing we 〈◊〉〈◊〉 by tradition. If he expresse a time more than 〈◊〉〈◊〉 daies, as 31. or 40. or 100. daies, or 100. 〈◊〉〈◊〉 then he is to be a Nazirite according to the 〈◊〉〈◊〉 which he expressed, neither lesse nor more. If he 〈◊〉〈◊〉 I will be a Nazirite for an houre, he is to be a Nazi∣rite thirty daies. If he say, I will be a Nazirite thirty daies and an houre, he is to be a Nazirite thirty one daies; for there are no houres determined. He that saith, I will be a Nazirite two Naziriteships, or 〈◊〉〈◊〉

he is to be a Nazirite according to the number which he hath mentioned; every Naziriteship of them shall be 30 dayes. And at the end of every 30 dayes, hee is to shave his haire, and bring his offrings, and begin to count for his second Naziriteship; though hee have spoken of 100 thousand Naziriteships: though it be unpossible he should live so long, he is to count one after another untill he dye, or untill hee have accomplished the number of his Naziriteships. He that saith, I will be a Nazirite for ever, or all dayes of my life; he is a Nazirite for ever. If he say, I wil be a Nazirite 1000 yeeres: he is a Nazirite for the time determined, al∣though it is unpossible for a man to live 1000 yeares. And what differeth a Nazirite for ever, from a Na∣zirite for a determined time? A Nazirite for a de∣termined time, may not shave his haire, till the end of the dayes of his separation, Num. 6. 5. But a Nazirite for ever, if his haire be too heavy for him, may lighten it with a rasor at every twelve-months end, and bring three beasts for his oblation, when he shaveth himselfe: as it is written of Absalom, (2 Sam. 14. 26.) at every yeares end he polled, &c. And Absalom was a Nazirite for ever; as we have been taught by tradi∣tion. Samson was not a full Nazirite: for he vowed not to be a Nazirite, but the Angell separated him from uncleannesse. And what was required of him? He might not drinke wine, nor shave his head; but he might be polluted by the dead; this also wee have by tradition. Therefore he that saith, I will be a Nazi∣rite like Samson, he is to be a Nazirite from polling his head, and from wine, for ever; but may be defiled by the dead, Maimony in Neziruth ch. 3. And Thalmud Bab. in Nazer, ch. 1. He that saith, I will be a Nazirite one day before my death, it is unlawfull for him to drinke wine, or to defile himselfe or to shave his head, for ever, Maim. ibidem. chap. 4. sect. 10. the locks] or, the haire, as after is explained by another word of like signification. The haire is an ornament and a covering by nature: and as by washing of garments, the cleansing from impu∣ritie was shadowed, Exod. 19. 10. so by keeping them white and cleane, the continuance of sancti∣fication is signified, Revel. 3. 4. & 7. 14. 15. &. 19. 8. Such was the keeping of the head from the rasort for when the Nazirite (v. 9.) or the Leper (Levit. 14. 8. 9.) was cleansed from impuritie, their haire was shaven off: so the keeping it from shaving, signified, that they had kept themselves from un∣cleannesse. Therefore when the Lord would fi∣gure out the rejection of Israel, as being vnclean be∣fore him, hee did it by this signe of cutting off the 〈◊〉〈◊〉 with a rasor, Esai. 7. 20. Ezek. 5 1.—10. The growing of the haire signified also the growing of the graces of Gods Spirit in them, as in Samson; who with the losse of his haire, lost also the power of God and as his haire grew againe, so his strength in God renued, Iudg. 13. 25. &. 14. 19. &. 16. 17. 19 20. 22. 28. This strength came not by the growth of the haire, (for long haire rather weakneth the body than strengthneth it naturally,) but by the Lord, who sanctifieth to his people outward signes, whereunto himselfe onely addeth grace: as he sanctified the waters of Iordan to wash away Naamans leprosie, which of themselves had no such esticacie, 2 King. 5. 10. 14. Moreover, as the womans long haire, is noted as a signe of her hus∣bands power over her, and her subjection unto him, 1 Cor. 11. 5.—10. so the Nazirites haire might be the like signe of their subjection to the Lord, under whose power they had by this vow, inspect∣all manner committed themselves for further san∣ctification in his sight.

Vers. 6. at a dead soule] that is, a dead person, [unspec 6] whereby he should be defiled: the soule is often used for the whole man, liuing or dead, see Lev. 19. 28. & 21. 1. and so Ionathan in his Thargum here explaineth it, at the sonne of man that is dead. Thus the soule is put for the bodie, for at death the soule departeth, Gen. 35. 18. and by the Hebrew Ca∣nons, the dead d••fileth not, untill his soule be depar∣ted; Maimony in Tumoth meth. ch. 1. sect. 15. Of pollution by the dead, see Numb. 19. 11. &c. This refraining from the dead, (in whom the image as it were of Gods curse for sinne, was to be seene, for the wages of sinne is death, Rom. 6. 23.) figured our ab∣staining from sinfull and dead works, and such as live in them, (which are dead while they are alive, 1 Tim. 5. 6.) that we may keepe our selves unspot∣ted of the world, I am. 1. 27.

Vers. 7. not make himselfe uncleane] or, as the [unspec 7] Greeke translateth, not be defiled for them; namely in touching, mourning for, or burying them. For this, as for the former, the Nazirite if hee did it pre∣sumptuously, was to be beaten by the Magistrate, Maim. in Nazir. ch. 5. sect. 15. &c. This also taught them to moderate their affections and sorrow, for their earthly parents, that they might be holy unto their father which is in heauen. Here the Hebrews have their traditionall exceptions, saying, It is law∣full for a Nazirite to leave the pollution by the dead which is commanded, as if walking by the way, he light upon a dead body, and there is none there to bury him, then is he to desile himselfe for him, and to bury him. If two Nazirites light upon a dead, the one a Nazi∣rite for 30 dayes, the other for an hundred; he that is a Nazirite for 30 dayes shall make himselfe uncleane, (and the other not.) The like they say, for shaving his head, that it is lawfull for him, if it be a shaving commanded; as, if a Nazirite prove a Loper, and be healed of his leprosie within the dayes of his Nazi∣riteship, he is to shave off all his haire, for the shaving of him is commanded in Levit. 14. 8. And whereso∣ever thou findest a commandment to doe a thing, and a prohibition from doing it, if a man can keepe them both, he doth well; and if not, the commandment is to be done, and the prohibition is to be let passe. Maimony in Neziruth, chapt. 7. sect. 11. 12. 14. 15. and Thalmud in Nazir. chap. 7. the Naziriteship] or the separation, Hebr. Nezer, in Greeke, the vow; in Chaldee, the crowne of his God, (as the word Nezer here used, is else-where•••• crowne, Levit. 21. 12.) This is the reason why hee must mortifie his affections, and rather follow his vow in honouring the Lord, than to follow natu∣rall dutie in honouring his dead parents. So unto him that would have had leave to bury his father, Christ said, Follow mee, and let the dead bury their dead, Mat. 8. 21. 22. And here we may compare

the Nazirites with the high Priests, for sanctimo∣nie. The Priests might drinke no wine, or strong drinke, when they went to minister before the Lord, Levit. 10. 9. so the Nazirite might drinke no wine, or strong drinke, whiles he was separated to be holy to the Lord. The high Priest might not goe in to any dead body, nor defile himselfe for his father or for his mother, Lev. 21. 10, 11. so neither might the Nazirite. The high Priest had on his head the Nezer (or crowne) of the anointing oyle of his God, Levit. 21. 12. the Nazirite here hath the Nezer (or crowne) of his God, upon his head. These both of them in their office and sanctimonie were types of Christ, on whose head, his Nezer (or crowne) was to flourish, as is promised in Psalm. 132. 18. And Christians, made Kings and Priests unto God, Rev. 1. 6. have on their heads crownes of gold, Rev. 4. 4.

Vers. 8. holy] ••hus God, besides the former out∣ward observations, requireth inward and spirituall [unspec 8] holinesse; without which all the other were but vanitie.

Vers 9 unawares] or, on a sodaine, which is by another word after repeated, to shew that whatsoe∣ver [unspec 9] sudden unexpected death it were, he was there∣by defiled. And here is the second part of the Na∣zirites Law, when his sanctimonie begun, should be by uncleannesse nullified and fall; till by sacri∣fice he was reconciled unto God, and began a new through his grace in Christ. and he hath defi∣led] or, then he hath defiled, &c. and shall shave his head. so the Greeke explaineth it, defiled shall be the head of his vow, and hee shall shave, &c. Because all the dayes of his Naziriteship he should bee pure from pollution by the dead. shave his head] this sh••ving was to cleanse him from pollution; and differeth from the shaving, when he had fulfil∣led his vow, verse 18. which was to be at the doore of the Sanctuarie; & the haire burned there. When the Nazirite shaveth himselfe for his unclean∣nes, ••e need not shave him at the doore of the Sanctu∣ary, nor cast his haire into the fire. But whether hee be shaved without or within the Sanctuary, his haire is unlawfull to be put to any use, but must be buried, saith Maimony in Nezir. chap. 6. sect. 14. This had like mystery, as the shaving of the Leper when he was cleansed, in Levit. 14. and signified the re∣nouncing of his owne righteousnesse by the works of the Law, as being defiled by sinne: compare Phil. 3. 8. 9. the seventh day] which was the day when all defiled by the dead, were cleane, being sprinkled with the holy water, Numb. 19. 11. 12.

Verse 10. two turtles] This accordeth with [unspec 10] the Law, for making atonement for such as had un∣cleane issues, when they were cleansed, Levit. 15. 14. &c. see the annotations there. The Hebrewes say, When a Nazirite is defiled with any uncleannesse, for which he is to shave himself, one is to sprinkle upon him on the third day, & on the seventh day, (Nū. 19. 12.) and he is to shave off the haire of his head, in the seventh day, and to wash in the seventh day, after he is sprinkled, as do all that are defiled by the dead, (Num. 19. 19.) and when his sun is set, he shall bring his offe∣rings on the eight day, and they are two turtles, or two yong daves, &c. Ma••m. in Nezir. ch. 6. sect. 11.

Verse 11. shall doe] or, make ready, that is, 〈◊〉〈◊〉 [unspec 11] unto God: as that which is said in 1 Chron. 21. 〈◊〉〈◊〉. let my lord the King doe; is by an other Prophet explained, let my lord the King take 〈◊◊◊〉〈◊◊◊〉 2 Sam. 24. 22. If a Nazirite be uncleane 〈◊〉〈◊〉 uncleannesses, he bringeth for them but one 〈◊〉〈◊〉 to wit, if he be uncleane the secon•• time, before 〈◊〉〈◊〉 bring his oblations for the first uncleannes; 〈◊◊〉〈◊◊〉 he delay many dayes after his cleansing before he bring his sin-offring, & is defiled in these dayes, he br〈…〉〈…〉 but one oblation. But if he be uncleane, and then 〈◊〉〈◊〉 sed, and have brought his sin-offering, and is 〈◊〉〈◊〉 the second time after that he hath brought his sin∣offering, although he hath not as yet brought his 〈◊〉〈◊〉 passe-offering, and his burnt-offering, hee is 〈◊〉〈◊〉 to bring other oblations. Maimony in Nezirath, chap. 6. sect. 15. he sinned by a soule] in Ch••ldet, by the dead: that is, for that he missed of his sancti∣fication or Naziriteship, having beene polluted by the dead. So sinning is used for missing of the thing aimed at or intended, Iudg. 20. 16. This caught 〈◊〉〈◊〉 contagion of sinne, which a man unawares and inevitably often falleth into, (for in many things we offend all, Iam. 3. 2.) for which, when we know that we have sinned, we are to make confession un∣to God, and by faith to apprehend the sacrifice o•• Christ, whereby atonement is made for us, 1 Ioh. 2. 1, 2. sanctifie his head] that is, the head of his Nazi∣riteship, as vers. 9. by beginning anew, the dayes of his vow of Naziriteship, during w^ch, the hair•• o•• his head must grow, and he keep himselfe from un∣cleannesse. So Sol. Iarchi here explaineth it; san∣ctifie his head, to beginne againe the count of his Na∣ziriteship. And the verse following confirmeth 〈◊〉〈◊〉. 〈◊〉〈◊〉.

Verse 12. shall separate] to wit, as a Nazirite, [unspec] ••or so the Hebrew word meaneth, which the Greeke translateth sanctific. Hereby God taught, that as he hath given Christ to be an atonement for our sinnes, so when we are cleansed by faith in him, wee must not continue in sinne, that 〈◊〉〈◊〉 may abound, but endevour anew to fulfill 〈◊〉〈◊〉 vow, and walke in newnesse of life, and yeeld our-selves unto God, as those that are alive from 〈◊〉〈◊〉 dead, Rom. 6. 1. 4 13. And as by sacrifices 〈◊〉〈◊〉∣ring Christ, the Nazirite was cleansed from his former uncleannesse, so by a trespasse-offering, which also figured Christ, hee was prepared 〈◊〉〈◊〉 the observation of his vow renewed; because all grace and abilitie to doe good, is of God, obtai∣ned by Christ Iesus our Lord, Iames 1. 17. Iohn 15. 5. the dayes of his Naz〈…〉〈…〉 〈◊〉〈◊〉] in Greeke, all the dayes of his vow; that is, so ma∣ny dayes as he had vowed at the first. And wh•••• beginneth hee to reckon? From the time that hee bringeth his sin-offering: but his burnt-offering and his trespasse-offering binder him not from 〈◊〉〈◊〉 ning [if they be not brought.] Ma••m. in 〈◊〉〈◊〉 chap. 6. sect. 12. of his first yeare] Hebr〈…〉〈…〉 〈◊〉〈◊〉 of his yeare, so in verse 14. of which phrase, see the notes on Gen. 5. 32. Exod. 12. 5. and of the 〈◊〉〈◊〉 passe-offering, see Levit. 5. shall 〈◊〉〈◊〉] that 〈◊〉〈◊〉 shall bee lost and counted as none; as the Greeke translateth, shall bee uncounted, or not 〈◊〉〈◊〉▪ in Chaldee, frustrate. Thus one little pollution

unawares, nullifieth many dayes puritie; for the Law requireth perfect observation, and curseth him that continueth not in doing all things comman∣ded, Deut. 27. 26. Galat. 3. 10. and whosoever shall keepe the whole Law, and yet fayleth in one point, he is guiltie of all, I am. 2. 10. And here this nullitie of the former dayes is added onely to the third dutie of the Nazirite, that he should not de∣file himselfe by the dead; and not to either of the former two, which might seeme to be greater. Of this the Hebrewes have these observations. A Na∣zirite that drinketh wine, or eatch that which com∣meth of the vine, though many dayes, he destroyeth not (or frustrateth not) the dayes of his Naziriteship, no not one day. And so if he shall shave off a little haire of his head, or either ignorantly or presumptuaously shave all his head, &c. he frustrateth (but) 30 dayes, till he have lockes againe, and after that he beginneth to reckon: As if he vowed to be a Nazirite an 100 dayes, and after 20 dayes his head is shaven; then hee must wait 30 dayes till the hair of his head be grown: and after 30 dayes, he is to reckon 80 dayes, for the complement of the dayes of his Naziriteship. And all those 30 dayes, all the particular duties of a Nazi∣rite, lye upon him; onely they come not into his recko∣ning. A Nazerite that is defiled, whether pre••umptu∣ously or ignorantly, yea, though it be by the pollution of an heathen by constraint, he s〈…〉〈…〉slratch all; and must be shavē with the shaving for uncleannes, & bring the oblations for uncleannesse; and is to began againe to reckon the dayes of his Naziriteship, Num. 6 12. Yea though he be defiled in the day, when the dayes of his Naziriteship are fulfilled, and in the end of the day, all is frustrate. If he be defiled the day after the fulfil∣ling, that is, the day when he bringeth the oblations of puritie; he frustrateth 30 dayes onely; and thus hee is to doe. He is to bring the oblations for uncleannesse, and shave for uncleannes, and begin to reckon the Na∣ziriteship of 30 dayes; and then hee is to shave for cleannesse, and bring the oblations of cleannesse [men∣tioned in v. 14, &c.] And if he be defiled after any one of the bloods be sprinkled for him, hee frustrateth not a whit, but bringeth the rest of the oblations for cleannesse. If he vow to be a Nazirite, while he is un∣cleane by the dead, his Naziriteship beginneth upon him: & if he defile himselfe the second time, or drinke wine, or shave his head, he is to be beaten. And if he cō∣••••ue in his uncleannes many dayes, they profit him not (for his account) untill he 〈◊〉〈◊〉 sprinkled the third day and the seventh & be washed in the seventh: and that seventh day goeth into his account of Naziriteship, for him that voweth while he is uncleane▪ but a cleane Nazirite which is defiled, he beginneth not to reckon till the eighth day, and forward. If he have an issue in his flesh, be he man or woman, all the dayes of their issue, goe on in their reckoning, although they be un∣cleane, (Levit. 15.) and this was taught Moses at Mount Sinai. And I need not speake, how if a Nazi∣rite be uncleane with other uncleannesses, the dayes of his uncleannes go on in his reckoning, and he loseth not any. Maim. in Nezir. ch. 6. s. 1.▪ 8. and c. 7. s 9, 10.

Verse 13. the Law] the third part of the Nazi∣rites [unspec] Law, how heshould shew himselfe thankfull unto God, when through his grace hee hath fullfilled his vow, and is orderly to be discharged of the same. he shall bring him] he▪ shall pre∣sent himselfe to the Lord by the Priest▪ or, the Priest shall bring him. It appeareth by Act. 21. 26. that the Nazirite was to goe into the Sanctuarie, to signifie the accomplishment of the dayes of the san∣ctification, or Naziriteship. Some translate, he shall bring it, the oblation after mentioned; and this the Greeke Version favoureth. Sol. Iarchi expoundeth it, he shall bring himselfe.

Vers. 14. shall offer] or, shall bring neere, as the [unspec 14] Greeke translateth, hee shall bring his gift. per∣fect] in Greeke, without blemish: see Exod. 12. Peace-offerings] in Greeke, Salvation. Of these sa∣crifices, see Lev. 1. an•• 3. and 4. 〈◊〉〈◊〉. for according to the rites there specified, were they to be offered. And whereas the Nazirite, though he had fulfilled his vow without any pollution, is here comman∣ded notwithstanding to bring a Sin-offering, &c. it taught the secret and unseene guiltinesse which cleaveth to the most holy men in their best and most perfect works; which without atonement by the blood of Christ, cannot be pure and pleasing in the sight of God. For though a man know nothing by himselfe, yet is he not hereby 〈…〉〈…〉; but he that judgeth him, is the Lord, 1 Cor. 4. 4. in whose sight no man can be justified by the workes o•• the Law, Gal. 2. 15, 16. These 〈◊〉〈◊〉 〈…〉〈…〉, 〈◊〉〈◊〉 here saith, were to looseth 〈◊〉〈◊〉 pro〈…〉〈…〉s 〈◊◊〉〈◊◊〉. ••he Nazi∣rite, the fruit of 〈…〉〈…〉e, his shaving, and defiling by the dea〈…〉〈…〉 R. Mena〈…〉〈…〉 applieth th male 〈◊〉〈◊〉 for a b〈…〉〈…〉 〈…〉〈…〉ffering, to the propertie of mercie, and the female 〈…〉〈…〉 Sin-offering, to the propertie of judgment; and the peace-offerings to the glory of Israel, that set∣teth peace in the world.

Verse 15. and wafers] The Hebrewes (as Sol. [unspec 15] Iarchi) here say, there were teno〈…〉〈…〉ach sort, ten cakes and ten wafers; which Maimony in Nazir. ch. 8, sect. 1. declareth thus: And he bringeth with the ram for peace-offerings, six tenth-deales of figure, &c. of them he baketh twenty cakes, ten cakes of unleavened bread, and ten wafers of unleavened bread, and anoin∣teth the twentie, with the fourth part (of a Log) of oyle; and he bringeth the twenty in one vessell. See Lev. 7. 12. their meat-offering] besides the for∣mer extraordinary cakes & wafers, he was to bring the ordinary meat-offering, and drink-offerings appointed for all sacrifices, whereof see Num. 28.

Verse 16. shall offer them] or, shall bring them [unspec 16] neere; which words doe one explaine another, in the Hebrew text, as, they brought neere burnt sacrifi∣ces, 1 Chr. 16. 1. that is, offred burnt sacrifices, 2 Sam. 6. 17. For the order, it is said, He killed the sin-offe∣ring first; and after that, the burnt-offering; and after that, the peace-offerings; and after that, hee was sha∣ved. And if he were shaved after the killing of the sin-offering, or of the burnt-offering, it would serve. Maim. in Nazir. ch. 8. s. 2. shall doe] that is, shall offer, (as v. 11.) his sin-offering; whereby the Nazi∣rite acknowledged himselfe a sinner, even in the most sanctified time and actions of his life; and that he could have no accesse unto God, but by the sa∣crifice of Christ; so mans best workes have no place in justification, Rom. 3. 20.

Verse 17. shall make] or, shall doe, that is, offer (as verse 16.) for a sacrifice of peace-offerings, to [unspec 17] give chan••es unto God, by whose grace he had ful∣filled his vow. Therefore he rejoyced, keeping a feast before the Lord; for the flesh of the Peace∣offerings was eaten by him that brought the sacri∣fice, when the Lord and his Priest had their porti∣ons, Levit. 7. 14, 15.

Verse 18. the Nazirite] in Greeke, he that vew∣ed; [unspec 18] in Hebrew, Nazir. shave] this the He∣brewes call, the shaving of puritie (or, for cleannesse) and it differeth from the former shaving, in verse 9. w^ch was for uncleannesse; and figured the purging of his uncleannesse▪ but this shaving was in thank∣fulnesse, to signifie that he had the perfection of his Naziriteship from God, and therefore burned his haire under his sacrifice. This shaving was to bee of all his haire: the Hebrewes say, if hee left but two haeres, he had done nothing, neither had he kept the commandement of shaving, whether he were a cleane Nazirite, or an uncleane. If he had left two haires, he was to let all his haire grow, and shave it all againe with those two haires, [after thirtie dayes.] Maim. in N••z. chap. 8. sect. 67. at the doore of the Tent] afterward when the Temple was built, they say it was in the womens Court, in the Nazirites cham∣ber, which was there 〈◊〉〈◊〉 the South-East corner, and there they boyled their peace-offerings, and cast their hayre into the fire. And if he shaved in the Citie, it would serve: but whether it were in the Citie or Sanctuary, under the cauldron hee was to cast his haire; and he might not shave, till the door•• of the court were opened; as it is said, at THED〈…〉〈…〉RE OF THE TENT: not that 〈◊〉〈◊〉 shaved before the doore, for that were a contempt of the Sanctuary. Maim▪ in Nezir. ch. 8. sect. 3. Compare here with that in Act. 18. 18. where it is said, having shaved his head in Cenchrea, for he had a vow; by which it seemeth, the shaving was not of necessitie to be in the Sanctuarie, or in the Citie of Ierusalem. of his Naziriteship] in Greeke, of his vow: so the vow in Act. 18. 18. and 21. 23. meaneth Nazirite∣ship. under the sacrifice] to burne it there, and consume it, signifying the end of his vow, perfor∣med acceptably to God in Christ, and presented unto him by the Spirit, which is like unto fire, Mat. 3. 11. The Hebrewes say, If he be shaved by the peace-offerings, and he be found disallowable, his shaving is disallowable, and his sacrifices profit him [unspec] not. If he be shaved by the sin-offering, and it be found that it was not staine by the name of a sin-offering; and afterward hee bring the peace-offerings and burnt-offering, and oblations as they are commanded; his shaving is disallowable, & his sacrifices profit him not. If hee bee shaved by the burnt-offering, or by the peace-offrings, and they be stain not by their name, and afterward he bring the other oblations to offer them by their name, his shaving is disallowable, and his sa∣crifices profit him not. If he be shaven by them three, and any one of them be found right, his shaving is right; And he is to bring the other sacrifices, and of∣fer them after their manner. And wheresoever wee say his shaving is disallowable, it frustrateth 30 daies; and he is to count 30 daies after his disallowed sha∣ving, and bring his offerings. Maiman M〈…〉〈…〉 11. of peace-offerings] in Greeke, of 〈◊〉〈◊〉; in Chaldee, of Sanctifications: see Lev. 3. 〈…〉〈…〉 every Nazirite was to fulfill his vow, and b〈…〉〈…〉 owne sacrifices, yet are there certaine observations by the Hebrewes, which are of use for understan∣ding some things in the New Testament. They say, If a man vow to be a Nazirite, he may bring 〈◊〉〈◊〉 fa∣thers oblations for himselfe, and bee shaved 〈◊〉〈◊〉 〈…〉〈…〉 but a woman is not shaved for her fathers offering••; this we have learned by tradition. As, he whose 〈◊〉〈◊〉 was a Nazirite, and he separated mony to 〈…〉〈…〉 ons therewith, and he dye, and leave the money 〈…〉〈…〉∣lute (without expressing for what sacrifice it is, 〈◊〉〈◊〉 the sonne say after his fathers death, I will be a Nazi∣rite upon condition that I may bring my offerings 〈◊〉〈◊〉 the mony which my father separated for his offering: loe, he may bring his offerings with that mo〈…〉〈…〉 so, if he and his father were Nazirites, and 〈◊〉〈◊〉 father separated money absolutely, and dyeth; and the 〈◊〉〈◊〉 after his fathers death, I will shave for my 〈◊〉〈◊〉 money: loe, he may bring his offerings wish the 〈◊〉〈◊〉 but if he say not so, the money falleth to a vo〈…〉〈…〉 fering. If the father die, and leaue many sons▪ they 〈◊〉〈◊〉 the money among them, for it is their inherit〈…〉〈…〉 every one of them must bee shaved for his 〈◊〉〈◊〉 & the first borne hath a double portion. He that 〈◊〉〈◊〉. Vpon me be the shaving of a Nazirite, hee is 〈…〉〈…〉 bring the offerings of shaving for cleannes, and 〈…〉〈…〉∣fer them by the hand of what Nazirite he 〈◊〉〈◊〉. If he say, upon me be halfe the oblations of a Nazirite; 〈◊〉〈◊〉 on mee bee the halfe of the shaving of a Nazirite; then he bringeth halfe the offerings by what Naz〈…〉〈…〉 he will; and that Nazirite payeth his offering•• 〈…〉〈…〉 that which is his. But if he say, Vpon me be the▪ 〈◊〉〈◊〉 of halfe a Nazirite; then he is to bring the offering〈…〉〈…〉 a full Nazirite: for we haue no halfe Naz〈…〉〈…〉 Maimony in Nezir. ch. 8. sect. 15▪ 18. By this, 〈◊〉〈◊〉 may see the reason of that which Iames said unto Paul, though he had no Nazirites vow upon him; We have foure men which have a vow on them; 〈◊〉〈◊〉 take, and sanctifie thy selfe with them, and he at 〈…〉〈…〉∣ges with them, that they may shave their heads, 〈◊〉〈◊〉 Then Paul tooke the men, and the next day sancti〈…〉〈…〉 himselfe with them entred into the Temple, to 〈◊〉〈◊〉 the accomplishment of the dayes of Sanctification. 〈◊〉〈◊〉, Naziriteship] untill that an offering should be 〈◊〉〈◊〉 for every one of them: Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship him selfe, yet might he contribute with them, and they be partakers of his charges about the sacrifices.

Verse 19. the sodden shoulder] or, 〈◊〉〈◊〉 arme, meaning the left shoulder, for the right shoulder was due unto him raw, of all peace-offerings. Lev. 7. 32. this was peculiar of the Nazirites ram onely, and not due to the Priest from any other sacrifice. The manner of this service, was thus; The ram was killed, and the blood sprinkled, and the b〈…〉〈…〉 〈◊〉〈◊〉 and the fat of the intralls taken out. After 〈◊〉〈◊〉 the flesh was cut in pieces, and the brest and the 〈…〉〈…〉∣der were put apart: and the rest of the ram was 〈…〉〈…〉∣den in the womens court. And the Priest tocke〈…〉〈…〉 sodden shoulder of the ramme, with one of 〈◊〉〈◊〉 〈…〉〈…〉 cakes brought therwith, with the brest and the (other

shoulder, and the fat: and he 〈…〉〈…〉th them all on the Nazirites hands; and the Priest put his heads under the owners hands, and wav'd all before the Lord. Maimony in Maaseh hak〈…〉〈…〉, ch••••. 9. sect. 6. 9. After the waving, the fat was salted, and burned 〈◊〉〈◊〉 the Altar: the brest and shoulder was meat for the Priests; but they had no right unto them, till af∣ter the fat was burned. And the cake which was wa∣ved, and the sodden shoulder were eaten by the priests; and therest of the bread, with the residue of the flesh, was eaten by the owners; as is shewed by Maimony in Maaseh ••akorbanoth, ••h. 9. sect. 6. 9. 12. See the notes on Lev. 3. and 7. ch. In that the other shoul∣der (besides the ordinary gift) was here given to the Lords Priest, it taught the Nazirites as they had received more speciall grace of God to performe their vowes, so they should give him more speciall thankes.

Verse 20. wave them] this shoulder was wa∣ved (of which word, see the annotations on Exod. [unspec] 29. 24.) the other was heaved up ward, called ther∣fore the heave shoulder, by which motions, perfor∣med by the Priests hands under the Nazirites, God taught them that the perfection and acceptation of all their actions, was through the mediation of our great Priest Christ Iesus, by whom we are to offer the sacrifice of praise to God continually, that is, the fruit of the lips, confessing to his name, Heb. 13. 15. holy] Hebr. holinesse, that is, an holy portion for the Priest to eat; so the Nazirite was taught to give the glory of his Sanctification unto Christ, whom the Priest here figured. wave brest▪ Hebr. brest of waving, and shoulder of heaving; those which the Priest had of all the Peace-offerings, Levit. 7. may drinke wine] or, shall drinke, if he will, and also shave his head when he will, and be uncleane by the dead; for now hee was discharged of his vow. Though here speciall mention is made of drinking wine, which being for the comfort and cheering of mans hart, might signifie the fruit and comfort which followeth affliction and humilia∣tion, when sorrow and mourning shall be done a∣way. And where it is said, and after, hee may drinke; it sheweth that before the shaving and sa∣crifices here appointed, he might not drinke wine, though the time of his vow were expired. The Hebrewes say, A Nazirite that hath fulfilled the dayes of his Nazirite ship, and is not shaved with the shaving for cleannesse; it is unlawfull for him to be sha∣ved, or to drinke wine, or to be desiled by the dead, as he was before: & all the particulars of Naziriteship are upon him; and if he be shaven, or drinke wine, or be defiled, he is beaten. Maim. in Neziruth, ch. 4. s. 12.

Verse 21. his oblation] understand, this is his ob∣lation; or, as the Greeke saith, his gift. for his [unspec] N〈…〉〈…〉ship] in thankfulnesse to God for giving him grace to fulfill his Naziriteship; and to make atonement for his sinnes committed under that his vow. This ordinance of Nazirites, was a speciall glory in Israel, Amos 2. 11. where their Nazirites were purer than snow, they were whiter tha milk, they were more ruddy in body than Rubies, their polishing 〈◊〉〈◊〉 of Saphir, Lam. 4. 7. all which denote the hea∣venly graces wherewith the Saints that faithfully kept this vow, were indued. Yet was it but a legall service, which by Christ is taken away; in whom we have obtained a more glorious state, being washed from our sinnes in his owne blood, whereby we are whiter than Snow, Rev••••. 1. 5. Psalm. 51. 9. and being sanctified by his Spirit, we have our conver∣sation in Heaven, from whence also we looke for our Saviour, the Lord Iesus Christ, Philip. 3. 20. The abolishing of this ordinance is declared in Act. 21. 25. As touching the Gentiles which beleeue, we have written and concluded, that they observe no such thing: and it is a Canon of the Hebrew Doctors, that The Samaritan (or Gentile) hath no Nazirite∣ship; Thalmud in Nazir. ch. 9. And by the over∣throw of the Citie and Temple of the Iewes by Nebuchadnezar, the Nazirites visags became blac∣ker than acoale, they were not knowne in the streets, their skin cleaved to their bones, it was withered, it became like a sticke. Lam. 4. 8. that they might bee taught to looke for a better sanctification, which Christ should give in the heavenly Ierusalem, in the light wherof, the nations of them which are saved doe walke, and into which, nothing that defileth shall enter, Rev. 21. 24. 27. where that is fulfilled which the Hebrewes say of the Nazirite, that he is warned not to defile himselfe by the dead, because the power of uncleannesse may not enter into the holy Temple; as it is written (in Song. 4. 7.) Thou art all faire, my love, there is no blemish in thee. R. Menachem on Num. 6.

Verse 22. Iehovah spake] after that the people [unspec 22] were instructed with Gods Covenant, set in order round about his Sanctuary, and sanctified in that their order; the Law is here given for the bles∣sing of them in that holy state of life. For who so looketh into the perfect law of libertie, and continu∣eth, he, being not a forgetfull hearer, but a doer of the worke, he shall be blessed in his doing. Iam. 1. 25.

Verse 23. his sonnes] the Priests to whom this [unspec 23] office of blessing the people is in speciall manner committed; as it is said, them hath Ichovah thy God chosen, to minster unto him; and to blesse in the name of Iehovah, Deut. 21. 5. And Aaron was sepa∣rated, that he should sanctifie the most holy things, hee and his sonnes for ever; to burne (incense) before Ie∣hovah, to minister unto him, and to blesse in his name for ever, 1 Chron. 23. 13. Herein the work of Christ (a Priest for ever after the order of Melchisedeck, Psal. 110.) was figured; whom God sent to blesse us, in turning away every one of us from his iniqui∣ties, Act. 3. 26. whose first Doctrine began with manifold blessings, Matth. 5. 2.—12. who also ha∣ving fulfilled his ministery here on earth, lifted up his hands and blessed his Disciples, and so was car∣ried up into heaven, Luke 24. 50, 51. Therefore when he was to come into the world, the Priest of Aarons seed, when he should have blessed the peo ple, was speechlesse, Luke 1. 21, 22. to signifie that the end of his Priesthood was at hand, and that the people should looke for another Priest, in whom all nations should bee blessed, Gal. 3. 8. And in this respect wee may have use of the Iewes tradition, that their Priests (of Aarons stocke) were to lift up their hands and blesse the people in the Morning, but not at the Min∣chah

(or Evening sacrifice,) Maimony treat, of Prayer, chap. 14. 〈◊〉〈◊〉. 1. for in these last dayes (the Evening of times) God hath spoken unto us by his Sonne, whom he hath appointed heyre of all things, Heb. 1. 1. 2. The Hebrewes also say, the reason why this blessing is mentioned when the Tabernacle was erected, was because from the Tabernacle that is above the abundance of blessing is spred abroad on thē that are beneath▪ R. Menachem Rakanat, on Num. 6. Which is indeed fulfilled in Christ, the Mini∣ster of the true Tabernacle, which the Lord pitched, and not man: who if he were on earth, should not be a Priest; but, through the veile that is his flesh, he is en∣tred into heauen it selfe, now to appeare unto the face of God for us: Heb. 8. 2. 4. and 10. 2. 20. and 9. 24. Thus shall ye blesse] The Priest blessed standing, as it is written, to stand before Iehovah, to minister unto him, and to blesse in his name, Deut. 10. 8. And it was with lifting up of hands, as it is said, And Aaron lift up his hand towards the people, and blessed them, Le∣vit. 9. 22. which gesture our Lord Christ also used, when he blessed his disciples, Lu. 24. 50. The He∣brew Doctors understand the word Thus, to imply both matter and manner, wherof they haue sundry traditions; as, Thus shal ye blesse, standing; Thus, with lifting vp of hands; Thus, in the holy tongue [that is Hebrew;] Thus, with your faces against (the peo∣ples) faces; Thus with an high voyce; Thus, by (Gods) expressed name [Iehovah] if (ye blesse) in the Sanctuarie. It is not lawfull for the Priests in any place, to adde any blessing unto these three verses; as to say (like Deu. 1. 11.) The Lord God of your fathers, make you a thousand times so many moe as ye are, or any the like: Maimony in treat. of Prayer, chap. 14. sect. 11. 12. The manner they also say was thus, The Priests went up to the banke (or stage) after that the Priests had finished the daily morning service, and lifted up their hands on high above their heads, and their fingers spred abroad; except the high Priest, who might not lift his hands higher than the Plate (whereof see Exod. 28. 36.) and one pronounced (the blessing) word by word, till the three verses were en∣ded. And the people answered not after every verse, but they made it in the Sanctuary one blessing, and when they had finished, all the people answered, Blessed be the Lord God, the God of Israel, for ever and ever. And he pronounced Gods name as it is written with I••••h: but in the citie (or countrey) they pronounced it Adonai (Lord) for they mention not the name as it is written, save in the Sanctuary onely. And after Simeon the just was dead, the Priests left off blessing by Gods proper name [Iehovah] even in the San∣ctuary, to the end that no man which was not honest and of good esteeme, might learne it. The Priests blessing is not pronounced in any place, but in the holy (Hebrew) tongue; as it is said, THVS SHAL YE BLESSE, &c. The lifting up of hands, is by ten Priests of the number. A Synagogue which is all of Priests, they all lift up hands, and the women and children answer Amen. If there remaine ten Priests moe than they which are gone up the banke, the ten answer Amen. A Congregation wherein there is no Priest, but a Minister onely, he lifteth not up his hands: but when he is come to conclude with peace, he he saith, Our God, and the God of our fathers ble〈…〉〈…〉 us with the threefold blessing in the Law written by Moses thy servant, which was pronounced out of the mouth of Aaron and his sonnes the Priests with thy Saints, as it is said, THE LORD BLESSE THEE AND KEEP ETHEE, &c. A Priest that hath lift up his hands in one Synagogue, and goeth to another Synagogue, and findeth the Con∣gregation at prayer, and they are not come to the Priests blessing, he lifteth up his hands for them, and blesseth them, though it be oft times in a day, Maim▪ treat. of prayer▪ chap. 14. sect. 9, 10, 11. and chap. 15. sect. 9, 10, 11. By these their traditions it appea∣reth, that the not pronouncing of Gods name Ie∣hovah, as it is written, was a device of their owne, first restrayning it to the Sanctuary and blessing onely; at last, omitting it in the Sanctuarie also, lest it should be by the unworthy polluted, as they supposed. Yea so farre went they in this their pre∣cisenesse, as they say, that their first wise men taught not this name to their disciples or sons which were of honest conversation, but once in seven yeeres: Maim. ibidem, c. 14. sect. 10. And this it seemeth they did because the nations corrupted the name, calling him Iao, Iave, Iabe, Ievo, Iovis, and sundry other wayes, (as in humane writers is yet to be seen;) and applyed those names sometime to false Gods. Of the meaning of this name Iehovah, see the An∣notations on Gen. 2. 4. and Exod. 6. 3. and of blessing, see Gen. 14. 19. 20.

Vers. 24. Iehovah blesse thee] The name Iehovah [unspec] thrice repeated in this blessing, is a mysterie of the Trinitie in the Godhead, the Father, the Sonne, and the Holy Ghost, into whose name we are baptised, Mat. 28. 19. which Iehovah is one, and his name one, Deut. 6. 4. Zach. 14. 9. So the Apostle beginneth wishing Grace and Peace, from him which Is, and which Was, and which Is to come, [that is, Iehovah God the Father] and from the seven Spirits which are before his throne, [that is, the Holy Spirit, whose graces are seven, that is, manifold and plentifull; but though there be diversities of gracious gifts, yet it is the same Spirit, 1 Cor. 12. 4.] and from Iesus Christ: Revel. 1. 4, 5. And another Apostle con∣cludeth, The grace of the Lord Iesus Christ, and the love of God, and the communion of the holy Spirit 〈◊〉〈◊〉 with you all, Amen. 2 Cor. 13. 14. Which, as all o∣ther blessings, are derived from this set downe by Moses: who sheweth the grace of God the Father, in blessing, that is, giving all good things, both for this life, and that which is to come; as it is written, Blessed be the God and Father of our Lord Iesus Christ, who hath blessed us with all spirituall blessings, in heavenly (things) in Christ, &c. Ephes. 1. 3. This blessing God offered the Iewes, when he sent his Sonne Iesus to blesse them, in turning away every one of them, from his iniquitie; Act. 3. 26. The He∣brew Doctors (as R. Menachem Rakanat on th•••• place) have also noted how this name of God [Ie∣hovah] is thrice mentioned, and every time with 〈◊〉〈◊〉 different accent in the Hebrew, implying a myste∣rie: which cannot better be applyed than to the three distinct persons of the holy Trinitie. 〈◊〉〈◊〉 thee] in grace and good estate, and safe from evill,

as it is said, Iehovah will keepe thee from all evill, hee will keepe thy soule, Psal. 121. 7. And for good, it is spoken in 1 Chron. 29. 18. So our Saviour prayeth, Holy Father, keepe through thine owne name, those whom thou hast giuen me, that they may be one, as we are: and, keepe them from the evill: Iohn 17. 11. 15.

Ver. 25. his face to shine upon thee] or, his counte∣nance to shine (to be lightsome) unto thee. For face, the [unspec 25] Chaldee putteth Shecinah, the Divine Maiestie: whereby Christ seemeth to be meant, as is noted on Exod. 34. 9. Gods face, sometime signifieth his anger, as Levit. 20. 6. Psal. 21. 10. and. 34. 17. some∣time his favour, Psal. 21. 7. But the light or shining of his face, usually meaneth his loving favour and salvation in Christ; as, Cause thy face to shine, and we shall be saved, Psal. 80. 4. 8. 20. and, The light of thy face, because thou didst favour them. Psal. 44. 4. So this second branch respecteth Christ, the Lamb which is the light of the world, and of the heavenly Ierusalem, Ioh. 8. 12. Rev. 21. 23. whose face shined at the Sunne, Rev. 1. 16. of whom it is said, God who commanded the light to shine out of darknesse, hath shined in our hearts, (giving) the light of the know∣ledge of the glory of God, in the face of Iesus Christ, 2 Cor. 4. 6. So in him is that saying fulfilled, In the light of the kings face is life: and his favour is as a cloud of the latter raine: Prov. 16. 15. And this blessing implyeth deliverance out of miserie, as ap∣peareth by Psal. 80. and Dan. 9. 17. who saith, Cause thy face to shine upon thy Sanctuarie, which is desolate. bee gracious] or, as the Greeke translateth, bee mercifull. This Grace is opposed to all mans workes, with which it cannot stand, Rom. 11. 6. and 4. 4. and it is bestowed on whom God will, Exod. 33. 19. Rom. 9. 15, 16. by which grace, we are saved, through faith, God having shewed the exceeding riches of his grace, in his goodnesse towards us, through Christ Ie∣sus, Ephes. 2. 7. 8. by whom grace raigneth through righteousnesse, unto eternall life, Rom. 5. 21. There∣fore the Apostle blesseth the Churches, with the grace of our Lord Iesus Christ, Rom. 16. 20. 2 Cor. 13. 13. For the Law was given by Moses; but grace and truth came by Iesus Christ, Ioh. 1. 17.

Verse 26. lift up his face] this in men, signifieth [unspec 26] a comfortable and chearefull countenance and ca∣riage, Ioh 29. 24. 2 Sam. 2. 22. so here in God to∣wards his people; and by face understand as before the light of his face, that is, his favour; as in Psal. 4. 7. Iehovah lift thou up the light of thy face upon us; and it signifieth the applying and communicating of Gods foresaid grace, to mans conscience and see∣ling, as after it is said, Thou hast put gladnesse in mine heart, &c. Psal. 4. 8. Thus the first branch of the blessing (in verse 24.) implieth the love of the Fa∣ther; the second (in verse 25.) the grace of the Sonne; and this third, the communion of the Holy Ghost; as the Apostle distinctly expoundeth this blessing, in 2 Cor. 13. 14. And by this Spirit, all gracious gifts, of wisedome, knowledge, faith, prophe∣sie,, and the like, are given to the Church, 1 Cor. 12. 8-11. The word face sometime meaneth an∣ger, as before is noted; and the Hebrew Nasa, Lift up, is sometime used for taking away, as in Exod. 10. 19. and so the Chaldee translateth this here, The LORD remove (or take away) his anger from thee. The same exposition the Zohar also giveth of this place, that wrath may be taken away, and not found in the world. and give] Hebr. and put (or dispose) unto thee, that is, communicate with thee: which the Greeke translateth give: and in the Scrip∣tures one of these words is used for another: as hee hath put thee, 1 Kings 10. 9. or, he hath given thee, 2 Chron. 9. 8. So, put glory, Ios. 7. 19. that is, give glory, and to put mercie, Esai. 47. 6. is to give or communicate the same. Peace] this word generally signifieth all prosperitie, and the perfect injoying of all good things; it is opposed to war, Eccles. 3. 8. to discord and onmitie, Ephes. 2. 14, 15. Luke 12. 51. to tumult and confusion, 1 Cor. 14. 33. and to all adversitie, Gen. 43. 27. 2 Kings 4. 26. Ioh. 16. 33. and is therefore added for a con∣clusion of blessings, Psal. 29. 11. & 125. 4. 1 Pet. 5. 14. This peace is obtained by Iesus Christ, Eph. 2. 14, 15, 17. Rom. 5. 1. and enjoyed by the Holy Ghost, Rom. 8. 6. 9. & 14. 17. And the peace of God which passeth all understanding, shall guard our hearts and mindes through Christ Iesus, Phil. 4. 7. And the Hebrew Doctors expound this peace, to be the kingdome of the house of David; R. Nathan in Siphri: which is true, for when the Angell said, Unto you is borne this day, in the citie of David, a Saviour, which is Christ the Lord; then the heaven∣ly host sang, Glory to God in the highest, and on earth peace, Luke 2. 11—14. and one part of his name is, THE PRINCE OF PEACE; Esai. 9. 6.

Verse 27. And they shall] the Priests in all ages, such as were meet to serve in the Sanctuary, per∣formed [unspec 27] this as the other services. The Hebrew Canons have here their limitations; they say, Six things doe let from lifting up the hands (to blesse) 1 the tongue, 2 blemishes, 3 transgression, 4 yeares, 5 wine, 6 and uncleannesse of hands. The tongue, as if they stammer and cannot pronounce the letters aright, or lisp, &c. Blemishes, as if they have any ble∣mishes in their face, hands, or feet; as if they have crooked fingers, &c. Transgression, as if a Priest hath killed a man, though unawares, and though hee have repented for it, yet may he not lift up his hands, Esai. 1. 15. Or, if the Priest have served idols, &c. though he have repented for it, he may never lift up hands; as it is written (in 2 Kings 23. 9.) The Priests of the high places came not up to the Altar, &c. and bles∣sing is as a service, Deut. 21. 5. Yeares, as a young Priest lifteth not up his hands till he be fully come to his age. Wine, as if he have drunke a quarter (of a Log) of wine, hee may not lift up his hands, till hee hath put away his wine from him, Levit. 10. 9. Vncleannesse of hands, as a Priest that hath not washed his hands, may not lift them up (to blesse) but he must wash his hands, as they use to sanctifie them for service, and afterwards hee blesseth. Maim. treat. of Prayer, chapt. 15. sect. 1-.-5. put my name] or, impose my name; which the Chal∣dee expoundeth, shall put the blessing of my name; and Chazkuni saith, the memoriall of my name in eve∣ry

blessing. It seemeth to be meant of the Priests gesture, that they should lift up their hands towards the people, as did Aaron, Levit. 9. 22. for a signe that the name and blessing of God was imposed upon them; and The name of Iehovah is a strong tower: the righteous runneth into it and is safe, Prov. 18. 10. So now in Baptisme, the name of the Father, Sonne and Holy Ghost, is put upon us, Matth. 28. 19. and they that inhabit Ierusalem which is from above, see the face of God, and his name 〈◊〉〈◊〉 in their fore-heads, Rev. 22. 4. I will blesse them] the Greeke addeth, I the LORD will blesse them: and Ionathan in his Thargū paraphraseth, I by my word will blesse them; and Chazkuni explaineth it, that the Priests should not say, we have blessed Israel. God here annexeth a promise to this ordinance, for to strengthen the faith of Israel walking in his feare; & so the word them is to be understood both of people and Priests; as it is said, He will blesse the house of Israel, he will blesse the house of Aaron; he will blesse them that feare Iehovah, the small with the great, Psalm. 115. 12, 13. and his blessing, it maketh rich; and hee addeth no sorrow with it, Prov. 10. 22. And where∣as the Priests were sometime simple, and sometime wicked men; as the sonnes of Eli, were sonnes of Be∣lial, 1 Sam. 2. 12. lest any should despise the ordi∣nance of God for their unworthinesse, this promise is here added. And in the Hebrew Canons, they have this rule; Doe not marvell and say, what avay∣leth the blessing of this simple (priest?) For the re∣ceiving of the blessing dependeth not on the Priests, but on the holy blessed God; as it is written, They shall put my name upon the sonnes of Israel, and I will blesse them, Numb. 6. 27. The Priests doe the com∣mandement which is commanded them; and the holy blessed God, in his mercy blesseth Israel, according to his pleasure. Maim. treat. of prayer, chap. 15. sect. 7.