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.

THE thing] Hebrew, the word: the Greek [unspec] saith, these things. God having chosen Aa∣ron and his seed, to bee Priests unto him; entreth them into their office by many rites; as Washing, Clothing, Anointing, Sprinkling, and Offring of sacrifices for their consecration. bullocke] in Hebrew Par: which is greater then a calfe, but not so great as an oxe. The Hebrew Doctors thus distinguish them: Wheresoever it is said, (g〈…〉〈…〉∣gel) a calfe, that is, a yong one of the first yeare: but (par) a bullocke, is a yong one of the second yeere. Mai∣mony treat, of Sacrifices, Chap. 1. Sect. 14. yongling of the herd) or, yong oxe: Hebrew sonne of the oxe (or of the herd.) The Greeke saith, of the oxen. See the fulfilling of this precept, in Levit 8. 〈…〉〈…〉es] these were also of the second yeere; 〈◊〉〈◊〉 lambes were of the first. perfect] th•••• is, without blemish, want; superfluitie, or defor∣mitie. See the notes on Exod. 12. 5. These sa∣crifices figured Christ, who was without blemish, without 〈◊〉〈◊〉, 1 Pet. 1. 19.

Ver. 2. unlevened] which signified, sinceritie, and in〈…〉〈…〉ruption. See Ex. 12. 8. 15. oile] which sig∣n〈…〉〈…〉d [unspec 2] the graces of Gods Spirit, 1 Ioh. 2. 27. See the notes on Exod. 30. 25. flowre] the best part of the principall grain, called somtime the fat of wheat, Deut. 32. 14. with such God spiritually feedeth his Charch, Psal. 81. 17. and 147. 14. Such bread sig∣nified Christ also, whom the Father giveth us to feed upon, Ioh. 6. 32. 33.

V. 4. the Tent] the whole Tabernacle or Habita∣tion of God is so called, of one principall part ther∣of, [unspec 4] Exod. 26. called the Tent of Congregation, or of meeting; because there the people assembled, and there God met with them; as after in v. 43. Here the Priests were to be presented before God, and before the people, who were also there gathered together, Lev. 8. 3. So the ministers of Christ, were ordained in the Churches, Act. 14. 23. and 6. 5. 6. water] out of the sanctified Laver, Exo. 30. 18. 19. for it was made and anointed, and set in the Lords Court, before the priests were consecrated, Exod. 40. 7. 11. 12. Lev. 8. 6. This signified the wa∣shing from sin, which is the first part of purificati∣on, by the blood of Christ, wherof they that come neere unto God for to serve him acceptably, must be partakers, Psal. 51. 9. Esay 1. 16. Rev. 1. 5. Heb. 9. 13. 14. and 10. 22.

V. 5. clad] or, put upon Aaron: figuring the next worke of Gods grace, after the washing away and [unspec 5] forgivenesse of sinne; to impart the gifts of righte∣ousnesse and salvation, Ps. 132. 9. 16. The order of clothing, as appeareth by the Scripture, in Lev. 8. and is distinctly recorded by the Hebr. Doctors, was thus: He put on the breeches first, and girded them higher then the navel, above his loynes. After that, he put on the coat; and then he girded the girdle, wrap∣ping it about his brest. After the girdle, hee put on the Robe, and over the Robe, the Ephod & Brestplate: and girded him with the curious girdle of the Ephod, over the robe, and under the Brest plate. Afterward, he wrap∣ped the Miter about his head, and fastened the golden plate thereupon. Maimony, treat. of the Implements of the Sanctuary, c. 10. s. 1, &c. These rites which Is∣rael learned or God, were after corruptly imitated by the Gentiles; whose priests were washed before their consecration, continued in the preparation to their priesthood, ten dais without eating flesh or drinking wine: were arrayed with 12. robes (as Aaron was with eight,) and those of bysse (or fine linnen) painted or embroidered with divers co∣lours, besides daily sacrificing, solemne feasting, & the like: as L. Apuleius sheweth in Asin. aur lib. 11. fitly gird] here the Hebr. is Aphad: frō whence the name of the Ephod is derived, and so named (as here appeareth) of being aptly girded unto him. 〈◊〉〈◊〉 G〈…〉〈…〉 & Chald. versions here expound it. Th•• g〈…〉〈…〉ding is observed by Maimony, to be about the 〈…〉〈…〉ot the loines: and whereas in Ezek. 44. 18. 〈◊◊〉〈◊◊〉 〈…〉〈…〉d, they shall not gird themselves in the swea∣ting (〈◊〉〈◊〉) their Ionathan the ancient Chaldee pa∣r〈…〉〈…〉 expoundeth it, not upon their loines, but up∣on their heart. And this manner of girding, the Holy Ghost observeth in our high Priest Christ, who appeared girded about the paps with a golden girdle, Revelations 1. 13. As all girding signifi∣eth a ready preparation and strengthening unto any service. Luk. 12. 35. Esay 5. 27. Act. 12. 8. so this is in speciall, for the heart of the Priests, to be girded with Truth, as Paul expoundeth it, Ephesians 6. 14. So Christs ministers are likened to Angels comming out of the Temple, clothed in pure and white linnen, and girded about the brests, with gol∣den Girdles, Rev. 15. 6.

Verse 6. fasten] or, put: Hebrew, give. See [unspec 6] the notes on Exodus 28. 15. Crowne of holi∣nesse] that is, holy Crowne, or Diadem: meaning the golden Plate fore-spoken of, Exod. 28. 36. and 39. 30. Leviticus 8. 9. called here Nezer, that is, a Separation, because it was a signe of separati∣on and exemption from other men. Therefore the Diadem of Kings was called Nezer, 2 Samuel 1. 10. Psal. 89. 40. and here it is the ornament of the High Priest, to denote his dignitie. So the Greeke calleth it Petalon to Hagiasma; as the Plate was before named, in Exod. 28. 36.

Verse 7. anointing oile] the making hereof, is [unspec 7] after shewed, Exodus 30. 23. &c. anoint] this third thing, signified the communication of the graces of Gods Spirit, 1 Iohn 2. 27. as it is sayd, The Spirit of the Lord God is upon mee, because the Lord hath anointed mee, &c. Esay 61. 1. And this for to cause the odour of his administration to spread abroad unto the comfort of the Church, dwelling together in love and vnitie, Psalme 133. 2. 2 Cor. 2. 14. 15. 16. Anoint, is in Hebrew Mashach; whereupon the high Priest and King that was anointed, was called Mashiach or Messias, Leviticus 4. 3. 1 Samuel 12. 3. 5. which Messias, is in Greeke Christ, and is the name of the Sonne of God, our Saviour, Dan. 9. 25. Iohn 1. 41.

Verse 9. fill the hand] namely, with parts of the [unspec 9] sacrifices, which after they were waved in the priests hand, were burnt on the altar, verse 2••. 24. 25. This is usually called consecration: the Greeke calleth it perfecting; because hereby the priest was fully and perfectly authorized to doe the Priests office. And this word Paul useth in Greeke, writing of the priesthood of the Sonne (of God) who is perfected (or consecrated) for ever, Heb. 7. 28. By this manner of calling, God shewed that none might take in hand to minister before him, unlesse the things were first put into his hand, for a signe of his calling from God, Ioh. 3. 27. Heb. 5. 4. 5. But in Ieroboams priests it was otherwise, when whosoever would, he filled his hand, and became a priest of the high places, 1 King. 13. 33.

V. 10 the bullock] which was to be a sin-offring for [unspec 10] the Priest, ver. 14. So all sacrifices which the high priest offred for his sins, were bullocks; which were not so, for other ordinary men, Levit. 4. 3. 23. 28. impose their hands] with making confession of their sinnes, Levit. 5. 5. 6. and 16. 21. by which rite, they disburdened themselves of their sinnes, and layd them on the head of the sacrifice to bee killed: which was a figure of Christ, killed for our sins, upon whom the Lord layd the iniquitie of us all, Esay 53. 6. 7. 8. This imposition of hands was to be

done by every man that brought a sacrifice for his sins, Lev. 4. 24. 29. the manner whereof the Iewes have recorded thus: There is no imposing of hands, but in the Courtyard: if he lay on hands without, hee must lay them on againe within. None may impose hands, but a cleane person. In the place where hands are imposed, there they kill the beast, immediately after the imposi∣tion. Hee that imposeth must doe it withall his might, with both his hands upon the beasts head, not upon the necke or sides: and there may bee nothing betweene his hands and the beast. If the sacrifice bee of the most holy things it standeth on the North side, (as Levit. 1. 11.) with the face to the West: the imposer standeth East-ward, with his face to the West: and layeth his two hāds betweene the two horues, and confesseth sin over the sin∣offring, and trespasse over the trespasse offring, &c. and saith, I have sinned, I have committediniquity, I have trespassed, and done thus and thus; and doe returne by repentance before thee, and with this, I make atone∣ment. Maimony, in treat. of the Offring of Sacrifices, ch. 3. Sect. 11. &c.

Vers. 11. thou shalt kill] Moses now at first did ex∣traordinarily by Gods appointment those things [unspec 11] which were peculiar to the priests office after∣ward: so consecrating and instructing them, for time to come.

Ver. 12. the altar] which was most holy, and sanctified the sacrifice v. 37. Mat. 23. 19. which al∣tar [unspec 12] also signified Christ, who sanctified himselfe for his Church, Ioh. 17. 19. and through the eter∣nall Spirit, offred himselfe without spot unto God, Heb. 9. 14. so by the Godhead, the death of Christ was sanctified, and sufficient to cleanse all iniquity. This first sin-offring differed from the rest that or∣dinarily followed: for every such offring of the priest for sinne, the blood of it was caried into the Tabernacle, and put upon the hornes of the gol∣den altar of incense, Levit. 4. 3. 7. whereas this was not so, but only put upon the hornes of the brazen altar of burnt-offring, which stoodin the court-yard. For the end of this first oblation, was to make atonement for the altar it selfe, and to sanctifie it, that it might be fit afterward to sanctifie the sacri∣fices of the people, which should be offred upon it; as appeareth after in v. 36. 37. and more plainly in Ezek. 43. 25. 26. 27. Also this first offring, was used herein, like the offring of the common ruler, and private person, for the blood for their sin, was put on the hornes of the brazen altar onely, Lev. 4. 25. 30. because Aaron and his Sons, were not yet full priests, till the seven dayes of their consecration were ended, Lev. 8. 33. 34. &c. finger] This rite of putting blood with the finger, upon the hornes of the altar, was for all sin off••••ngs. Lev. 4. 6. 7. 17. 18. 25. 30. and not for any other kind of sacrifice. And teacheth us the efficacy of Christs blood, for the purging of our sins, when it is so particularly pre∣sented unto God, and applied by his Spirit, (as the finger of God, Luk. 11. 20. is expounded to bee the Spirit of God, Mat. 12. 28.) Heb. 9. 12. 13. 14. The outward rite was performed thus: When the priest tooke the blood in a bason, he brought it to the al∣tar, and dipped the fore-finger of his right hand in the blood; and striked it on one home of the altar, & wiping his finger on the lip of the bason, (for no blood might remain upon it,) he dipped his finger the second time, and striked it on another horne, and so did he to all foure, beginning at the South-side, and compassing the altar first Eastward, then North, then West; and at the bottome of that horn of the altar where he made an end with his finger, did he poure the rest of the blood, which was to∣wards the South. These things Maimony sheweth in treat. of the Offring of Sacrifices, c. 5. s. 7. &c. and are more particularly to bee opened in Leviticus. all the blood] that is, the rest of the blood, as the Greeke explaineth it. This figured the fulnesse and perfection of the grace of Christ, by his blood ob∣tayning full redemption, from our sins.

V. 13. the fat] This in Scripture is often taken for evill, because fatnesse hindreth sense and feeling. [unspec] So of the wicked it is said, their heart is fat as grease, Ps. 119. 70. and thou art waxen fat, thou art waxen grosse, &c. then he forsooke God, Deut. 32. 15. &, make the heart of this people fat, &c. lest they understand, Esay 6. 10. This fat therefore, which was a signe of mans corruption, God wold have to be consumed by fire on the altar; teaching thereby the mortifi∣cation of our earthly members, by the worke of Christ, and of his Spirit. Somtime the fat is used to signifie the best of all things, as is noted on Gen. 4. 4. so it teacheth us, to give the best unto the Lord. the inwards] or inmost part, that is, the heart, w^ch is most inward, and in the midst of the body. So the inward of man is used for the heart, and conse∣quently for the thoughts, and mind: as in Ps. 5. 10. and 62. 5. and 94. 19. And that which the Prophet calleth the inward part, Ier. 31. 33. the Apostle cal∣leth the mind, Heb. 8. 10. By the fat upon the inwards therefore, is signified all corruption that covereth mans heart, as carnall reason, unbeliefe, hypocrisie, evill thoughts and purposes, &c. all which must be consumed, and the heart purified by the Spirit of God. caule that is above] named also, the caule of the liver, in v. 22. It is thought to be the midriffe or the at skin that is above the liver, the Gr. trans∣lateth it lobon, the lap of the liver. kidneyes] or reine••: which as they are the instruments of seed for generation: so in Scripture they are used for the inmost affections and desires, and are joyned with the heart: & of these only God is the search∣er and possessor, Ps. 7. 10. and 139. 13. and here are to be offred up unto God in fire, figuring that w^ch Paul teacheth, Mortifie your members which are on the earth; fornication, uncleannesse, inordinate affection, evill concupiscence, &c. Col. 3. 5. And thus the Heb. of old understood these figures; for they say, There∣fore the kidneys & the fat which is on them, & the caule that covereth the liver, were burnt unto God, for to make atonement for the sin of man, which proceedeth out of the thoughts of the reines, and lust of the liver, & fat∣nesse of the heart, &c. for they all consent in sin. R. Me∣nachem, on Ex. 29. fol. 111. shalt burne] the origi∣nall word signifieth properly to perfume or resolve into smoke, used for burning of incense, applied here to the burning of sacrifices, whereby the smoke went up towards heaven. The Greeke translateth it Impose; the Chaldee Offer.

V. 14. burne] It was a generall Law, that no sin∣offring, whose blood was caried into the Taberna∣cle, [unspec 14] &c. should be eaten, but burnt in fire, Levit. 6. 30. and such sin-offrings as had not their blood caried in thither, should bee eaten by the priests, Levit. 10. 18. Howbeit, this offring was burnt, though the blood were not caried into the holy place. One reason whereof seemeth to be, that the priests might not eate their owne sin-offrings, Lev. 4. 3. 12. Because they could not beare, or take away their owne sinnes, but needed another Saviour as well as all men; and the eating of any mans sinne∣offring, signified the bearing and expiating of that mans sin, Levit. 10. 17. without] a figure how Christ, the true Sacrifice for our sins, should suffer without the gate of Ierusalem, which was part of his reproch that he bare for us, Heb. 13. 11. 12. 13. a Sin] that is, an offring for sinne; so the Apostle (according to the Gr. version) translateth it for sin, Heb. 10. 6. from Psal. 40. 7. And after this Hebrew phrase, may that be understood of Christ, that God made him, who knew no sin, to be sin for us, that is, a sin-offring, or, an exceeding sinner, 2 Cor. 5. 21. Thus the law made men priests which had infirmitie, & needed to offer sacrifice, first for their owne sins: but we now have the Son, who is consecrated for ever, Heb. 7. 27. 28.

Vers. 15. impose] with both hands betweene the homes; as before is noted on v. 10. and this every [unspec 15] of them severally, for if five men bring one sacrifice, they all impose hands upon it, one after another: saith Maimony, in treat. of Offring sacrifice, c. 3. S. 9. By this rite, the priests presented the Ram, a figure of Christ, unto God for them as a burnt-offring; in whom they were also by faith to present their ownebodies, a living sacrifice, holy, acceptable un∣to God, w^ch was their reasonable service, Ro. 12. 1.

Ver. 16. sprinkle] this rite belonged to all burnt∣offrings, [unspec 16] Lev. 1. 5. See the annotations there. It fi∣gured the sprinkling of the blood of Iesus, for our reconciliation, and sanctification before God, 1 Pet. 1. 2. Heb. 9. 12. 14.

V. 17. cut the ram] after the skin is flayed off. Of [unspec 17] this and other rites, see the notes on Lev. 1. 6. &c. V. 18. burnt-offring] or, whole burnt sacrifice, in Heb. [unspec] an ascension; because it went up in fire all of it unto God: see Gen. 8. 20. of rest] of quieting or pa∣cifying the wrath of God: the Chaldee saith, that it may be received with favourable acceptation: so in v. 25. The Gr. translateth it, a savour of sweet smell, which phrase Paul useth, Ephes. 5. 2. See the notes on Gen. 8. 21. fire offring] in the Gr. it is called asacrifice, in Chaldee, an oblation. The fire that sent up the sacrifices, signified both the afflictions on Christ and his members; (for every one shall be salted 〈◊〉〈◊〉 Mar. 9. 49. 1 Pet. 4. 12.) and the worke of Gods Spirit, Mat. 3. 11.

V. 19. the other] Hebr. the second ram which was [unspec 19] for th〈…〉〈…〉 consecration. hands] as they did in the former: signifying that from God in Christ (fi∣gured by that Ram,) they expected not only iusti∣fication and sanctification, (as by the two former sacrifices; but consecration also to their office, and grace from him to performe the same.

V. 20. the tip] the highest part, as the Chaldee ex∣plaineth [unspec 20] it. This putting of blood upon the eare, &c. was also used in the cleansing of the Leper, Lev. 14. 14. So here it signified in the Priests, the cleansing & sanctifying of their eares, to heare the word from the mouth of God, which they should teach unto the people, Ezek. 3. 17. 1 Cor. 11. 23. Esay 50. 5. Ma••. 7. 33. hand] that their worke and administration, might also be sanctified by the blood of Christ, and acceptable to God: Deut. 33. 11. Act. 5. 12. foot] that their walking & con∣versation might also be holy; and their imperfecti∣ons clensed by the same blood: Phil. 3. 17. Gal. 2. 14. 1 Cor. 11. 1. The blood thus put on them from head to foot, might also signifie the sufferings of Christ, whereof his ministers and people are par∣takers. Col. 1. 24. Phil. 3. 10. Altar] that by Christ, their purity and sanctification might bee fully perfected, 2 Cor. 3. 5. 6.

V. 21. sprinkle] for sanctification, as is after expres∣sed: [unspec 21] for the ministers of God both in their persons, and in their office (figured by the priests garments) are by the blood of Christ, and oile of his graces, sprinkled in their hearts from an evill conscience, and sanctified for the work of the ministery, Heb. 10. 22. 1 Cor. 15. 10. and 3. 10.

V. 22. of filling] to wit, the hand, as v. 9. that is, of con∣secration, [unspec 22] or initiation: the Gr. saith, of perfection.

V. 23. loafe] or, great-round-cake: for this, in Lev. [unspec 23] 8. 26. Moses saith one cake, So in 1 Chro. 16. 3. that is called a loase, which in 2 Sam. 6. 19. is called a cake. oile bread] tempered with oile, as in ver. 2. which is] or, as the Greeke explaineth it, which are set before the Lord.

Vers. 24. wave] that is, move to and fro round a∣bout, and so to offer thē vnto God. The originall [unspec 24] word is sometime used for sisting in a sieve, Esa. 30. 28. that signifieth trials and afflictions, Luk. 22. 31. and so the Prophets apply this word unto troubles, Esay 10. 32. and 13. 2. and 30. 28. And as here the things, so elsewhere the persons are wa∣ved as a wave-offring, Numb. 8. 11. For wave, the Greeke translateth separate: which word Paul useth, speaking of his designation to the ministery, Rom. 1. 1.

V. 25. rest] Gr. of sweet smell: see v. 18. This signifi∣ed [unspec 25] that God would make manifest the savour of his knowledge by his ministers, 2 Cor. 2. 14. 15.

V. 26. thy part] Heb. to thee for a part, (or portion:) to eate the same. That which was after given to [unspec 26] the Priests, ver. 28. Lev. 7. 34. is here allowed unto Moses, as hee that extraordinarily did now the priests worke. See this fulfilled in Lev. 8. 29.

V. 27. heave-offring] so called because it was hea∣ved or lifted up towards heaven. And these two [unspec 27] parts the brest & the shoulder, thus waved & heaved up, and so given to the Lord and his minister, did teach the priests now cōsecrated, how w^th all their heart, and with al their strength, they should give themselves unto the service of the Lord in his Church, w^th much labour, & manifold afflictions; even as the prince of our salvation was consecrated also through afflictions, 2 Cor. 6. 4. 10. Heb. 2. 10.

Vers. 29. to be anointed] Hebrew to anoint: but [unspec 29]

such words are often used passively, as is noted on Gen. 2. 20. and 6. 20. and 16. ••4▪ and so the Greek explaineth it, that they may be anointed in them, and to perfect (or consecrate) their hands. See Exod. 30. 30. and 40. 15.

Vers. 30. Seven daies] during which time, they [unspec 30] were to abide at the doore of the Tabernacle, day and night, to keepe the watch of the ••ord, Levit. 8. 33. 35. Of the mysterie of the number Seven, see the notes on Exod. 12. 15. Gen. 2. 2. Lev. 4. 6. It taught the priest here, that the whole terme of their life should be spent before the Lord holily, and in his service, 1 Tim. 4. 15. 16. In this time of Seven daies also, the Sabbath (which was a signe of sanctification (came over them, as is observed on Gen. 17. 12. And so the Hebrewes doe note of this action in particular, saying: Great is the Sabbath day, for the high priest entreth not upon his service, after he is anointed, untill the Sabbath passe o∣ver him, as it is written (in Exodus 29. 30.) Seven daies shall he that is priest, &c. R. Elias, in Sepher Re∣shith cho••hmah, fol. 419. a.

Verse 31. the holy place] the Courtyard of the [unspec 31] Sanctuarie, at the doore: as the next verse sheweth.

Ver. 32. at the doore] there it must be both boy∣led, [unspec 32] and eaten, Lev. 8. 31.

Verse 33. atonement was made] to wit, with God, by sacrifice: which being figures of Christ, [unspec 33] the Eating of them, signifyed the applying of Christs death by faith unto their owne soules, Ioh. 6. 35. 51. The Greeke translateth, by which they were sanctifyed. a stranger] he that is not of the Priests flocke. holy] Hebrew holinesse, un∣derstanding meats of holinesse.

Vers. 34. burne] as being unlawfull to bee eaten; and as all flesh that became polluted was burned, [unspec 34] Lev. 7. 18. 19. This taught them care to apply the grace of Christ, without delay, see the notes on Ex∣odus 12. 10. holy] or a holy thing: Hebrew, ho∣linesse, as vers. 33.

Vers. 36. make] to wi••, ready for sacrifice; that is, [unspec 36] kill, sprinkle the blood, offer, &c. See Gen. 18. 7. Exod. 10. 25. So vers. 38. and often after. atonemento] or, expiations, propitiations, reconciliati∣ons: meaning for Aaron and his sonnes, and the al∣tar. The originall word implyeth both pacificati∣on of Gods wrath, and his mercifull covering of transgressions, whereupon atonement followeth. See Gen. 32. 20. The Iewes had one speciall day in the yeare▪ to cleanse them from all their sinnes; that 〈…〉〈…〉 by this name, the day of atonement, (or, of exp••••••tion) Levit 16. 30. All such things were figure•• of Christ, Heb. 〈…〉〈…〉. 3. 1 Ioh. 2 2. purifie] to wit, 〈…〉〈…〉, as the Hebrew word signifieth to 〈…〉〈…〉, which as it is properly applyed to the p〈…〉〈…〉fying of men from sinne, Numb. 8. 21. and 10. 22. 〈◊〉〈◊〉 5〈…〉〈…〉 so here and elsewhere, to the purifying of the 〈◊〉〈◊〉, Ezek. 43. 26. of mens 〈◊〉〈◊〉, Lev. 14. 49. 〈◊〉〈◊〉 and all things about them, Num. 31. ••0. & of Go〈…〉〈…〉use or Sanct〈…〉〈…〉ie, Ezek. 45. 18. which was by〈…〉〈…〉 of the sins & vnclean∣〈…〉〈…〉 the Sons of 〈◊〉〈◊〉, amongst whom Gods 〈…〉〈…〉 and holy thing 〈◊〉〈◊〉▪ as is expressed in Lev. 16. 16. God 〈◊〉〈◊〉 teaching, that no service of the Church is acceptable, unlesse the sins that cleave to our best workes bee purged away by re∣pentance and faith in the blood of Christ, Heb 9. 21. 22. 23. 13. 14. and 10. 19. 22.

V. 37. holy] Heb. holinesse of holinesses; that is, most [unspec] holy: not only sanctified it selfe, but sanctifying the gifts that were offred to God upon it; and so it was greater then the sacrifices as our Lord teacheth in Mat. 23. 19. & was herein a figure of Christ, the holy of holies, Daniel 9. 24. Heb. 13. 10. 15. he sanctifyed himselfe for his Church; and though he knew no sin, yet was he made sin for us, Ioh. 17. 19. 2 Cor. 5. 21. holy] or sanctified, as the Greeke & Chal∣dee translate it.

Vers. 38. make ready] or doe, that is, offer unto [unspec] God: see v. 36. of the first yeere] Heb. sons of the yeere: see the notes on Ex. 12. 5. day by day] or, for a day, that is, every day; So in Numb. 28. 3.

Ver. 39. betweene the two evenings] that is, in the [unspec] afternoone, about three of the clocke. See the notes on Ex. 12. 6. This daily service, signifyed the continuall sanctification of the Church, through faith in Christ the Lambe of God; by whose me∣diation, wee and our actions are accepted of God, Act. 26. 6. 7. Rom. 12. 1. 1 Pet. 1. 2. 19. 22. and 2. 5. Of this the Hebrew Doctors say, The continuall sa∣crifice of the morning, made atonement for the iniqui∣ties that were done in the night; and the evening sacri∣fice made atonement for the iniquities that were by day, R. Menachem, fol. 115.

Ver. 40. tenth-deale] ••o wit, of an Ephah or bushel, Num. 28. 5. which measure was called also an Omer Exod. 16. 36. an Hin] a measure which contey••ed twelve Logs saith Maimony, in treat. of Sacrifices, Chap. 2. Sect. 7. See Exod. 30. 24. A Log (whereof see Lev. 14. 10.) is about our halfe pinte: so the fourth part of an Hin; that is 3 logs, about a pinte and a halfe of oile, and so of wine. This flowre and oile, was called the Minchah or Meat-offring, Numb. 28. 5. & whereas the meat-offring brought alone, by particular persons, had besides oile, in∣cense also, and salt; and but a handfull of it was burnt, Lev. 2. of this meat and drinke offring here joyned with the burnt sacrifices, the Heb. say 〈◊〉〈◊〉 were not bound to bring incense upon it, but salt onely; and it was burnt all of it upon the altar. And the 〈◊〉〈◊〉 was offred upon the altar, not put upon the fire, but (the Priest) lifting his hand on high, poured it upon the ••••••∣tome (of the Altar,) &c. Maimony, ibidem, Chap. 2. Sect. 1. See more in Lev. 2.

Vers 42. continuall burnt offring] or, burnt offring of continuation▪ (as the Greeke translateth it;) or, of perpetualnesse: which without intermission, was daily to bee offred twice. And although other things have this word sometime adjoyned, as the continuall bread, Num. 4. 7. the continuall inc••••s••, Exod. 30. 8. the continuall meat offring, Num. 4. 16. yet commonly the daily burnt offring is 〈◊〉〈◊〉 hereby; and this sometime when the sacrifice is not expressed, as 〈◊〉〈◊〉 Dan. 8. 11. 12. 13. and 11. 31. and 12. 11. will meet] or, will congregate at times appointed; upon the Mercy-seat, Exodus 30. 6. The Greeke translateth, Will bee knowne 〈◊〉〈◊〉 thee; the Chaldee, will appoint my word unto you.

〈…〉〈…〉 reason and 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, why 〈◊〉〈◊〉 〈…〉〈…〉 the 〈…〉〈…〉 (or, of mee∣ti〈…〉〈…〉▪ because there God and his people met toge∣ther; he to informe them by his Word, they to worship him, and to receive his oracles. See Exod. 〈◊〉〈◊〉. 34. Levit. 1. 1. and 9. 23. 24. Num. 1▪ 1. and 〈◊〉〈◊〉. and ••2. 4. 5. and 14. 10. and 16. 19. 4••. 44.

Vers. 43. he shall] or it shall, meaning Israel, the Church, and every member of the same▪ my [unspec 43] g〈…〉〈…〉] my glorious presence, which often there ap∣peared, as is before shewed, and as did after in So∣lomons Temple, 1 King. 8. 10. 11. Esay 6. 1. 3. 5. and in Christs Church under the Gospell, Rev. 21. 11. 23. Esay 60. 1. 2. And this was that which truly sanctified the Tabernacle and Church, and all things in them; not blood or oyle, or any other outward thing; which, did sanctifie but as touching the purifying of the flesh, Hebrew 9. 13. 22. 23. and 10. 1. 10.

Vers. 45. will dwell] this was the signification [unspec 45] of the Tabernacle, that God dwelled with men, Exod▪ 25. 8. Psalm. 78. 60. and so now with us in Christ, Rev. 21. 3. Zach. 2. 10. And of this He∣brew Sha••an, that is, dwell, the Hebrewes usual∣ly call Gods Majesty in his Church, Shecinah, that is, Habitation; and so the gifts of the holy Ghost unto his people. And in this place, the Chaldee translateth, I will settle my habitation (or divine pre∣sence) amongst the Sonnes of Israel: and under these figurative speeches, eternall life in the presence of God, was promised unto them, Levit. 26. 11. 12. Ioh. 14. 2. 3. and 17. 24. Psal. 16. 11.