Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.

ANNOTATIONS ON LEVITICUS.

The ARGUMENT.

THis Book, containing the actions of about one monthes space, acquainteth us with the Levitical Cere∣monies used after the tabernacle was erected, and anointed in the wilderness, and is therefore called Leviticus: It treats of laws concerning persons, and things unclean, and clean, by infirmity, or ac∣cident, as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of Di∣vers laws Chap. 19. together with certain feasts, of 7 years rest, of the Iubilee, and the redemption of things consecrated to God, &c. but especially of such Ceremonies, as were used about offerings, and sacrifices, which were both expiatory, for trespasses, wittingly or unwittingly committed, whether by the people or the priests; and also Eucharistical, in the owning of Gods blessings, here are declared also laws for the regulating of these, and prescribing the lawful time for marriages; here is set down how several abominable sins are punishable by the Magistrate, and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the male-administration of it threatned, and the Iudgement particu∣larly inflicted on Nadab; and Abihu for an Example; here are also promises, and threatnings, to the observers, or breakers of this law.

CHAP. I.

1 AND the LORD called unto Moses a 1.1, and spake unto him out of the tabernacle of the congregation b 1.2, saying,

2 Speak unto the children of Israel, and say unto them, * 1.3 If any man of you bring an offer∣ing c 1.4 unto the LORD, ye shall bring your offer∣ing of the cattle, even of the herd, and of the flock d 1.5.

3 If his offering be a burnt sacrifice e 1.6 of the herd, let him offer a male f 1.7 without blemish g 1.8: he shall offer it ‖ 1.9 of his own voluntary will h 1.10, at the door of the Tabernacle of the Congregation i 1.11 before the LORD.

4 * 1.12 And he shall put his hand k 1.13 upon the head of the burnt-offering l 1.14, and it shall be accepted from him to make atonement for him m 1.15.

5 And he n 1.16 shall kill the bullock before the LORD: and the Priests, Aarons sons shall bring the bloud, and sprinkle the blood round about upon the Altar o 1.17 that is by the door of the Ta∣bernacle of the Congregation.

6 And he shall slay the burnt-offering p 1.18, and cut it into his pieces q 1.19.

7 And the sons of Aaron the Priest shall put fire r 1.20 upon the altar, and lay the wood in order upon the fire.

8 And the Priests Aarons sons shall lay the parts, the head and the fat s 1.21 in order upon the wood that is in the fire which is upon the Altar.

9 But the inwards and his legs, shall he wash t 1.22 in water, and the Priest shall burn all u 1.23 on the Altar, to be a burnt-sacrifice, an offering made by fire of a sweet savour x 1.24 unto the LORD.

10 And if his offering be of the flocks, namely, of the sheep, or of the goats for a burnt-sacri∣fice, he shall bring it a male, without blemish.

11 And he shall kill it on the side of the Altar Northward y 1.25, before the LORD: and the Priests Aarons sons shall sprinkle his blood round about upon the Altar.

12 And he shall cut it into his pieces with his head and his fat: and the Priest shall lay them in order on the wood that is on the fire which is upon the altar:

13 But he shall wash the inwards, and the legs with water, and the Priest shall bring i•…•… all, and burn it upon the altar: it is a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD.

14 And if the burnt-sacrifice for his offering to the LORD be of fowles, then he shall bring his offering of * 1.26 turtle doves, or of young pi∣geons z 1.27.

15 And the Priest shall bring it unto the altar: and ‖ 1.28 wring off a 1.29 his head, and burn it on the altar: and the blood thereof shall be wrung out † 1.30 at the side of the altar.

16 And he shall pluck away his crop with ‖ 1.31 his feathers b 1.32, and cast it beside the altar on the East∣part c 1.33; by the place of the ashes d 1.34.

17 And he shall cleave it with the wings there∣of, but shall not divide it asunder e 1.35: and the Priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt-sacrifice, an offering made by fire, of a sweet savour unto the LORD.

CHAP. II.

1 AND when † 1.36 any will offer a meat-offer∣ing a 1.37 unto the LORD, his offering shall be of fine flour b 1.38: and he shall pour oyl upon it c 1.39, and put frankincense thereon d 1.40.

2 And he shall bring it to Aarons sons the Priests: and he e 1.41 shall take thereout his hand∣full of the flour thereof, and of the oyl thereof with all the frankincense thereof, * 1.42 and the Priest shall burn the memorial of it f 1.43, upon the altar, to be an offering made by fire of a sweet savour unto the LORD.

3 And * 1.44 the remnant of the meat-offering shall be Aarons and his sons ‖ 1.45: it is a * 1.46 thing most holy g 1.47 of the offerings of the LORD made by fire.

4 And if thou bring an oblation of a meat-of∣fering baken in the oven h 1.48, it shall be an unleaven∣ed cake of fine flour mingled with oyl, or unlea∣vened wafers anointed with oyl.

5 And if thy oblation be a meat-offering baken ‖ 1.49 in a pan, it shall be of fine flour unleavened, mingled with oyl.

6 Thou shalt part it in pieces i 1.50, and pour oyl thereon: it is a meat-offering.

7 And if thy oblation be a meat-offering baken in the frying pan, it shall be made of fine flour with oyl.

8 And thou shalt bring the meat-offering that is made of these things unto the LORD, and when it is ‖ 1.51 presented unto the Priest, he shall bring it unto the altar,

9 And the Priest shall take from the meat-offer∣ing * 1.52 a memorial thereof, and shall burn it up∣on the altar: it is an * 1.53 offering made by fire of a sweet savour unto the LORD.

10 And that which is left of the meat-offer∣ing, shall be Aarons and his sons: It is a thing most holy, of the offerings of the LORD made by fire.

11 No meat-offering k 1.54 which he shall bring unto the LORD, shall be made with leaven l 1.55: for ye shall burn no leaven, nor any honey m 1.56 in any offering of the LORD made by fire.

12 As for the oblation ‖ 1.57 of the first fruits, ye shall offer them n 1.58 unto the LORD, but they shall not † 1.59 be burnt o 1.60 on the altar for a sweet savour.

13 And every oblation of thy meat-offering * 1.61 shalt thou season with salt p 1.62, neither shalt thou suffer the salt of the covenant of thy God q 1.63 to be lacking from thy meat-offering: with all thine offerings r 1.64 thou shalt offer salt.

14 And if thou offer a meat-offering of thy first-fruits s 1.65 unto the LORD, thou shalt offer for the meat-offering of thy first-fruits, green ears of corn dried by the fire, even corn beaten out of full ears.

15 And thou shalt put oyl upon it, and lay frankincense thereon, it is a meat-offering.

16 And the Priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oyl thereof, with all the frankincense there∣of: it is an offering made by fire unto the LORD.

CHAP. III.

1 AND if his oblation be a sacrifice of peace-offering a 1.66, if he offer it of the herd, whether it be a male or female b 1.67, he shall offer it without blemish, before the LORD.

2 And * 1.68 he shall lay his hand upon the head of his offering, and kill it at the door of the Ta∣bernacle of the Congregation c 1.69: and Aarons sons the Priests shall sprinkle the blood upon the altar round about.

3 And he shall offer of the sacrifice of the peace-offering, an offering made by fire unto the LORD, * 1.70 the ‖ 1.71 fat that covereth the inwards, and all the fat that is upon the inwards.

4 And the two kidneys, and the fat that is on them, which is by the flanks: and the ‖ 1.72 caul a∣bove the liver, with the kidneys, it shall he take away.

5 And Aarons sons shall burn it on the altar upon the burnt sacrifice d 1.73, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD.

6 And if his offering for a sacrifice of peace-of∣fering unto the LORD, be of the flock, male or female, he shall offer it without blemish.

7 If he offer a lamb for his offering, then shall he offer it before the LORD.

8 And he shall lay his hand upon the head of his offering, and kill it before the Tabernacle of the Congregation: and Aarons sons shall sprin∣kle the blood thereof, round about upon the altar.

9 And he shall offer of the sacrifice of the peace-offering, an offering made by fire unto the LORD: the fat thereof and the whole rump e 1.74, it shall he take off hard by the back-bone: and the fat that covereth the inwards, and all the fat that is upon the inwards.

10 And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver with the kidneys, it shall he take away.

11 And the Priest shall burn f 1.75 it upon the al∣tar: it is † 1.76 the food g 1.77 of the offering made by fire unto the LORD.

12 And if his offering be a goat, then he shall offer it before the LORD.

13 And he shall lay his hand upon the head of it, and kill it before the Tabernacle of the Con∣gregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.

14 And he shall offer thereof his offering, even an offering made by fire unto the LORD, the fat that covereth the inwards, and all the fat that is upon the inwards.

15 And the two kidneys and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

16 And the Priest shall burn them g 1.78 upon the altar: it is the † 1.79 food of the offering made by fire for a sweet savour. All the fat h 1.80 is the LORDS.

17 It shall be a perpetual statute for your gene∣rations, throughout all your dwellings i 1.81, that ye eat neither fat k 1.82, nor * 1.83 blood l 1.84.

CHAP. IV.

1 AND the LORD spake unto Moses, say∣ing,

2 Speak unto the children of Israel, say∣ing, * 1.85 If a soul shall sin a 1.86 through ignorance b 1.87 a∣gainst any of the commandments of the LORD (concerning things which † 1.88 ought not to be done) c and shall do against any of them d 1.89:

3 If the Priest that is anointed e 1.90, do sin f 1.91 ac∣cording to the sin of the people g 1.92, then let him bring for his sin which he hath sinned, * 1.93 a young bullock h 1.94 without blemish, unto the LORD for a sin-offering i 1.95.

4 And he shall bring the bullock unto the door of the Tabernacle of the Congregation before the LORD, and shall lay his hand upon the bullocks head k 1.96, and kill the bullock l 1.97, before the LORD

5 And the Priest that is anointed shall take of the bullocks bloud, and bring it to the Taberna∣cle of the congregation n. * 1.98

6 And the Priest shall dip his finger in the blood, and sprinkle of the blood seven times n before the LORD, before the vail o 1.99 of the san∣ctuary. * 1.100

7 And the Priest shall put some of the blood up∣on the horns of the altar of sweet incense be∣fore the LORD, which n 1.101 is in the Tabernacle of the Congregation, and shall pour all the blood o 1.102 of the bullock at the bottom of the altar of the burnt-offering, which is at the door of the ta∣bernacle of the congregation.

8 And he shall take off from it all the fat of the bullock for the sin-offering: the fat that cover∣eth the inwards, and all the fat that is upon the inwards,

9 And the two kidneys, and the fat that is up∣on them, which is by the flanks, and the caul a∣bove the liver, with the kidneys, it shall he take away,

10 * 1.103 As it was taken off from the bullock of the sacrifice of peace-offerings: and the Priest shall burn them upon the altar of the burnt∣offering.

11 * 1.104 And the skin of the bullock, and all his flesh, with his head and with his legs, and his in∣wards and his dung,

12 Even the whole bullock p 1.105 shall he carry forth q 1.106 † 1.107 without the camp r 1.108, unto a clean place, where the ashes are poured out s 1.109, and burn him on the wood with fire: † 1.110 where the ashes are poured out, shall he be burnt.

13 And if the whole Congregation of Israel t sin through ignorance, * 1.111 and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD, concerning things which should not be done, and are guilty: * 1.112

14 When the sin which they have sinned a∣gainst it † 1.113 is known, then the Congregation shall offer a young bullock u 1.114 for the sin, and bring him before the tabernacle of the congre∣gation.

15 And the Elders of the Congregation x 1.115 shall lay their hands upon the head of the bul∣lock, before the LORD: and the bullock shall be killed before the LORD.

16 And the Priest that is anointed, shall bring of the bullocks blood to the Tabernacle of the congregation.

17 And the Priest shall dip his finger in some of the bloud, and sprinkle it seven times before the LORD, even before the vail.

18 And he shall put some of the bloud upon the horns of the altar, which is before the LORD y 1.116, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of burnt-offering, which is at the door of the tabernacle of the congregation.

19 And he shall take all his fat from him, and burn it upon the altar.

20 And he shall do with the bullock as he did * 1.117 with the bullock for a sin-offering z 1.118, so shall he do with this: and the Priest shall make an atonement for them, and it shall be forgiven them.

21 And he shall carry forth the bullock, with∣out the camp, and burn him as he burned the first bullock: it is a sin-offering for the congrega∣tion.

22 When a Ruler a 1.119 hath sinned, and done somewhat through ignorance b 1.120 against any of the commandments of the LORD his God, concerning things which should not be done, and is guilty:

23 * 1.121 Or c 1.122 if his sin wherein he hath sinned, come to his knowledge: he shall bring his offer∣ing, a kid of the goats, a male without ble∣mish.

24 And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt-offering d 1.123 before the LORD: it is a sin-offering e 1.124.

25 And the Priest shall take of the bloud of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out his blood at the bottom of the altar of burnt-offering.

26 And he shall burn all his fat upon the

altar, as * 1.125 the fat of the sacrifice of peace∣offerings: and the Priest shall make an atone∣ment for him, as concerning his sin, and it shall be forgiven him f 1.126.

27 And * 1.127 if † 1.128 any one of the ‖ 1.129 common people g 1.130 sin through ignorance, while he doth somewhat against any one of the commandments of the LORD, concerning things which ought not to be done, and be guilty:

28 * 1.131 Or if his sin which he hath sinned come to his knowledg: then he shall bring his offering, a kid of the goats, a female h 1.132 without blemish, for his sin which he hath sinned.

29 And he shall lay his hand upon the head of the sin-offering, and slay the sin-offering in the place of the burnt-offering.

30 And the Priest shall take of the bloud there∣of with his finger, and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bottom of the altar.

31 And * 1.133 he shall take away all the fat there∣of, * 1.134 as the fat is taken away from off the sacri∣fice of peace-offerings: and the Priest shall burn it upon the altar, for a * 1.135 sweet savour unto the LORD; and the Priest shall make an atonement for him, and it shall be forgiven him.

32 And if he bring a lamb for a sin-offering, he shall bring it a female without blemish.

33 And he i 1.136 shall lay his hand upon 〈◊〉〈◊〉 〈◊〉〈◊〉 of the sin-offering, and slay k 1.137 it for a sin offering in the place where they kill the burnt-offering.

34 And the Priest shall take of the blood of the sin-offering with his finger: and put it upon the horns of the altar of burnt-offering, and shall pour out all the blood thereof at the bot∣tom of the altar.

35 And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace-offerings: and the Priest shall burn them l 1.138 upon the altar, according to the offerings made by fire m unto the LORD; and the Priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.

CHAP. V.

1 AND if a soul sin, and a 1.139 hear the voice of ‖ 1.140 swearing b 1.141, and is a witness, whether he hath * 1.142 seen or known c 1.143 of it; if he do not utter it, then he shall bear his iniquity d 1.144.

2 Or * 1.145 if a soul touch any unclean thing e 1.146, whe∣ther it be a carkass of an unclean beast, or a car∣kass of unclean cattel, or the carkass of unclean creeping things, and if it be hidden from him f 1.147; he also shall be unclean, and guilty g 1.148:

3 Or if he touch the * 1.149 uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal: and it be hid from him, when he knoweth of it h 1.150, then he shall be guilty i 1.151.

4 Or if a soul swear k 1.152, pronouncing with his lips to do evil l 1.153, or * 1.154 to do good m 1.155, whatsoe∣ver it be that a man shall pronounce with an oath, and it be hid from him n 1.156; when he knoweth of it o 1.157 then he shall be guilty in one of these p 1.158.

5 And it shall be when he shall be guilty in one of these things q 1.159 that he shall confess r 1.160 that he hath sinned in that thing.

6 And he shall bring his trespass-offering ‖ 1.161 un∣to the LORD for his sin which he hath sinned, a female s 1.162 from the flock, a lamb or a kid of the goats, for a sin-offering: and the Priest shall make an atonement for him concerning his sin.

7 And * 1.163 if † 1.164 he be not able t 1.165 to bring a lamb, then he shall bring for his trespass which he hath committed, two turtle doves, or two young pigeons u 1.166 unto the LORD; one for a sin∣offering x 1.167, and the other for a burnt offering.

8 And he shall bring them unto the Priest, who shall offer that which is for the sin-offering first, and * 1.168 wring off his head fom his neck, but shall not divide it asunder.

9 And he shall sprinkle of the blood of the sin-offering upon the side of the altar, and the rest of the blood shall be wrung out at the bot∣tom of the altar: it is a sin-offering y 1.169.

10 And he shall offer the second for a burnt∣offering, according to the ‖ 1.170 * 1.171 manner z 1.172: and the Priest shall make an atonement for him a 1.173 for his sin which he had sinned, and it shall be for∣given him.

11 But if he be not able to bring two turtle doves, or two young pigeons, then he that sin∣ned shall bring for his offering the tenth part of an Ephan b 1.174 of fine flour for a sin-offering: he shall put no oyl upon it, neither shall he put any frankincense thereon c 1.175: for it is a sin-offer∣ing.

12 Then shall he bring it to the Priest, and the Priest shall take his handfull of it, * 1.176 even a me∣morial thereof, and burn it on the altar, * 1.177 ac∣cording to the offerings made by fire unto the LORD: it is a sin-offering.

13 And the Priest shall make an atonement for him as touching his sin, that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priests, as a meat-offer∣ing d 1.178.

14 And the LORD spake unto Moses, saying,

15 If a soul commit a trespass e 1.179, and sin through ignorance f 1.180 in the holy things of the LORD g 1.181: then he shall bring for his trespass unto the LORD, a ram h 1.182 without blemish out of the flocks, with thy estimation i 1.183 by shekels of silver, after the * 1.184 shekel of the sanctuary * 1.185 for † 1.186 a trespass-offering.

16 And he shall make amends for the harm that he hath done in the holy thing: and shall * 1.187 add the fifth part k 1.188 thereto, and give it unto the Priest: and the Priest shall make an atonement for him with the ram of the trespass-offering, and it shall be forgiven him.

17 And if a * 1.189 soul sin and commit any of these things l 1.190 which are forbidden to be done by the commandments of the LORD, though he wist it not m 1.191, yet is he guilty, and shall bear his ini∣quity.

18 And he shall bring a ram without blemish out of the flock, with thy estimation, for a tres∣pass-offering unto the Priest: and the Priest shall make an atonement for him, concerning his igno∣rance wherein he erred, and wist it not; and it shall be forgiven him.

19 It is a trespass-offering: he hath certainly trespassed against the LORD.

CHAP. VI.

1 AND the LORD spake unto Moses, say∣ing,

2 If a soul sin and commit a trespass against the LORD a 1.192, and lie unto his neighbour in that which was delivered him to keep b 1.193, or in ‖ 1.194 † 1.195 fellowship c 1.196, or in a thing taken away by violence d 1.197, or hath deceived his neighbour e 1.198:

3 Or have found that which was lost, and lieth concerning it, and * 1.199 sweareth falsly f 1.200: in any of all these that a man doeth, sinning therein:

4 Then it shall be, because he hath sinned, and is guilty g 1.201, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found:

5 Or all that about which he hath sworn fals∣ly: he shall even * 1.202 restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, ‖ 1.203 † 1.204 in the day of his trespass-offering h 1.205.

6 And he shall bring his trespass-offering unto the LORD, a ram without blemish out of the * 1.206 flock, with thy estimation, for a trespass-offering unto the priest.

7 And the priest shall make an atonement for him before the LORD: and it shall be forgiven him, for any thing of all that he hath done, in trespassing therein.

8 And the LORD spake unto Moses, say∣ing,

9 Command Aaron and his sons i 1.207, saying, This is the Law of the burnt-offering k 1.208: (it is the burnt-offering, ‖ 1.209 because of the burning upon the altar all night, unto the morning l 1.210, and the fire of the altar shall be burning in it.)

10 And the Priest shall put on his linen gar∣ment m 1.211, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed n 1.212 with the burnt-offering on the altar, and he shall put them besides the altar.

11 And he shall put off his garments, and put on other garments o 1.213, and carry forth the ashes without the camp, unto a clean place p 1.214.

12 And the fire upon the altar shall be burning in it: it shall not be put out q 1.215; and the priest shall burn wood on it every morning r 1.216, and lay the burnt-offering in order upon it, and he shall burn thereon s 1.217 * 1.218 the fat of the peace-offerings.

13 The fire shall ever be burning upon the altar, it shall never go out.

14 * 1.219 And this is the law of the meat offering t 1.220: the sons of Aaron shall offer it before the LORD, before the altar.

15 And he shall take of it his handful of the flour of the meat-offering, and of the oyl thereof, and all the frankincense which is upon the meat∣offering, and shall burn it upon the altar, for a sweet favour, even the * 1.221 memorial of it unto the LORD.

16 And the * 1.222 remainder thereof shall Aaron and his sons u 1.223 eat: † 1.224 with unleavened bread x 1.225 shall it be eaten in the holy place: * 1.226 in the court of the tabernacle of the congregation y 1.227 they shall eat it.

17 It z 1.228 shall not be baken with leaven: * 1.229 I have given it unto them for their portion of my of∣ferings made by fire: it is * 1.230 most holy, as is the sin-offering, and as the trespass-offering.

18 All the males among the children of Aaron shall eat of it: it shall be a statute for ever in your generations, concerning the offerings of the LORD made by fire: * 1.231 every one that toucheth them shall be holy a 1.232.

19 And the LORD spake unto Moses, say∣ing,

20 This is the offering of Aaron, and of his sons, which they shall offer unto the LORD, in

the day when he is anointed b 1.233: the tenth part of an * 1.234 Ephah of fine flour for a meat-offering perpe∣tual c 1.235, half of it in the morning, and half there∣of at night d 1.236.

21 In a pan it shall be made with oyl, and when it is baken e 1.237, thou f 1.238 shalt bring it in: and the baken pieces of the meat-offering shalt thou offer for a sweet savour unto the LORD.

22 And the Priest of his sons * 1.239 that is anoint∣ed in his stead shall offer it: it is a statute for ever unto the LORD, * 1.240 it shall be wholly burnt.

23 For every meat-offering for the priest shall be wholly burnt: it shall not be eaten f 1.241.

24 And the LORD spake unto Moses, say∣ing,

25 Speak unto Aaron and to his sons, saying, This is the law of the sin-offering: * 1.242 in the place where the burnt-offering is killed, shall the sin-of∣fering be killed before the LORD: it is most holy.

26 * 1.243 The priest that offereth it for sin g 1.244, shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.

27 ‖ 1.245 Whatsoever shall touch the flesh thereof, shall be holy: * 1.246 and when there is sprinkled of the blood thereof upon any garment h 1.247▪ thou shalt wash that whereon it was sprinkled in the holy place i 1.248.

28 But the earthen vessel wherein it is sodden, * 1.249 shall be broken k 1.250: and if it be sodden in a bra∣zen pot, it shall be both scoured, and rinsed in water l 1.251.

29 All the males among the Priests shall eat thereof: it is most holy.

30 * 1.252 And no sin-offering m 1.253 whereof any of the blood is brought into the tabernacle of the con∣gregation to reconcile withal in the holy place shall be eaten, it shall be burnt in the fire.

CHAP. VII.

1 LIkewise * 1.254 this is the law of the trespass-of∣fering: * 1.255 it is most holy.

2 In * 1.256 the place where they kill the burnt∣offering, shall they kill the trespass offering, and the blood thereof shall he sprinkle round about up∣on the altar.

3 And he shall offer of it * 1.257 all the fat thereof, the rump, and the fat that covereth the in∣wards,

4 And the two kidneys, and the fat that is on them which is a 1.258 by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away.

5 And the Priest shall burn them upon the al∣tar, for an offering made by fire unto the LORD: it is a trespass-offering.

6 * 1.259 Every male b 1.260 among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.

7 As the sin offering is, so is * 1.261 the trespass-offer∣ing c 1.262: there is one law for them: the priest that maketh atonement therewith shall have it d 1.263.

8 And the priest that offereth any mans burnt∣offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered.

9 And all * 1.264 the meat-offering e 1.265 that is baken in the oven, and all that is dressed in the frying-pan, and ‖ 1.266 in the pan, shall be the priests that offer∣eth it f 1.267.

10 And every meat-offering mingled with oyl, and dry g 1.268 shall all the sons of Aaron have, one as much as another h 1.269.

11 And * 1.270 this is the law of the sacrifice of peace offerings which he shall offer unto the LORD.

12 If he offer it for a thanksgiving i 1.271, then he shall offer with the sacrifice of thanksgiving unlea∣vened cakes mingled with oyl, and unleavened wafers anointed with oyl, and cakes mingled with oyl, of fine flour fryed.

13 Besides the cakes he shall offer for his offer∣ing, leavened bread k 1.272 with the sacrifice of thanks∣giving of his peace-offerings l 1.273.

14 And of it m 1.274 he shall offer one out of the whole oblation for an heave-offering n unto the LORD, and it shall be the priests that sprinkleth the blood of the peace-offerings.

15 And the flesh of the sacrifice of his peace∣offerings for thanksgiving shall be eaten n 1.275 the same day that it is offered: he shall not leave any of it untill the morning.

16 But * 1.276 if the sacrifice of his peace-offering be a vow o 1.277, or a voluntary offering p 1.278, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten q 1.279.

17 But the remainder of the flesh of the sacri∣fice, on the third day, shall be burnt with fire r 1.280.

18 * 1.281 And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him s 1.282 that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.

19 And the flesh t 1.283, that toucheth any unclean thing u 1.284, shall not be eaten: it shall be burnt with fire, and as for the flesh x 1.285, all that be clean y 1.286 shall eat thereof.

20 But the soul that eateth z 1.287 of the flesh of the sacrifice of peace-offerings, that pertain unto the LORD, * 1.288 having his uncleanness upon him a 1.289, even that soul * 1.290 shall be cut off from his people.

21 Moreover, the soul that shall touch any un∣clean thing, as * 1.291 the uncleanness of man b 1.292, or any * 1.293 unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace∣offerings, which pertain unto the LORD: even that soul shall be cut off from his people.

22 And the LORD spake unto Moses, say∣ing,

23 Speak unto the children of Israel, saying, ye shall eat no manner fat of oxe, or of sheep, or of goat c 1.294.

24 And the fat of the † 1.295 beast that dieth of it self, and the fat of that which is torn with beasts d 1.296, may be used in any other use: but ye shall in no wise eat of it.

25 For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it, shall be cut off from his people.

26 * 1.297 Moreover, ye shall eat no manner of blood, whether it be of fowl or of beast in any of your dwellings.

27 Whatsoever soul it be that eateth any man∣ner of blood, even that soul shall be cut off from his people.

28 And the LORD spake unto Moses, say∣ing,

29 Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace-offer∣ings, unto the LORD, shall bring e 1.298 his oblati∣on f 1.299 unto the LORD g 1.300, of the sacrifice of his peace-offerings.

30 * 1.301 His own hands shall bring h 1.302 the offer∣ings of the LORD made by fire i 1.303, the fat with the breast, it shall he bring, that the breast may be waved k 1.304 for a wave-offering before the LORD.

31 And the priest shall burn the fat upon the altar: but the breast shall be Aarons and his sons l 1.305.

32 And the right shoulder shall ye give unto the priest for an heave-offering of the sacrifices of your peace-offerings.

33 He among the sons of Aaron that offereth the blood of the peace-offerings, and the fat, shall have the right shoulder for his part.

34 For * 1.306 the wave-breast and heave-shoulder m 1.307 have I taken of the children of Israel, from off the sacrifices of their peace-offerings, and have gi∣ven them unto Aaron the priest, and unto his sons, by a statute for ever, from among the chil∣dren of Israel.

35 This is the portion of the anointing n 1.308 of Aa∣ron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day o 1.309 when he presented them, to minister unto the LORD in the priests office.

36 Which the LORD commanded to be given them of the children of Israel, * 1.310 in the day that he anointed them, by a statute for ever through∣out their generations.

37 This is the law of the burnt-offering, of the meat-offering, and of the sin-offering, and of the trespass-offering, and of the consecrations p 1.311, and of the sacrifice of the peace-offerings:

38 Which the LORD commanded Moses in mount Sinai in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.

CHAP. VIII.

1 AND the LORD spake unto Moses a 1.312, saying,

2 * 1.313 Take Aaron and his sons with him, and the * 1.314 garments, and * 1.315 the anointing oyl, and a bullock for the sin-offering, and two rams, and a basket of unleavened bread.

3 And gather thou all the congregation b 1.316 to∣gether, unto the door of the tabernacle of the congregation.

4 And Moses did as the LORD commanded him, and the assembly was gathered together unto the door of the tabernacle of the congrega∣tion,

5 And Moses said unto the congregation, * 1.317 This is the thing which the LORD command∣ed to be done.

6 And Moses brought Aaron and his sons, and washed them with water.

7 And he put upon him the coat c 1.318 and girded him with the girdle, and clothed him with the robe, and put the Ephod upon him, and he gird∣ed him with the curious girdle of the Ephod, and bound it unto him therewith.

8 And he put the breast-plate upon him: also * 1.319 he put in the breast-plate the Urim and the Thummim.

9 And he put the mitre upon his head: also up∣on the mitre, even upon his forefront did he put the golden plate, the holy Crown * 1.320, as the LORD * 1.321 commanded Moses.

10 * 1.322 And Moses took the anointing oyl, and anointed the tabernacle, and all that was therein, and sanctified them.

11 And he sprinkled thereof upon the altar se∣ven times d 1.323, and anointed the altar, and all his vessels, both the laver e 1.324, and his foot, to sanctifie them.

12 And he * 1.325 poured f 1.326 of the anointing oyl upon Aarons head, and anointed him, to sanctifie him.

13 * 1.327 And Moses brought Aarons sons, and put coats upon them, and girded them with girdles, and † 1.328 put bonnets upon them, as the LORD com∣manded Moses.

14 * 1.329 And he brought the bullock g 1.330 for the sin-offering, and Aaron and his sons laid their hands upon the head of the bullock for the sin∣offering.

15 And he flew it, and Moses took the blood, and put it upon the horns of the altar round about, with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.

16 And he took all the fat that was upon the inwards, and the caule above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.

17 But the bullock, and his hide h 1.331, his flesh, and his dung, he burnt with fire without the camp, as the LORD * 1.332 commanded Moses.

18 * 1.333 And he brought the ram for the burnt∣offering: and Aaron and his sons laid their hands upon the head of the ram.

19 And he i 1.334 killed it, and Moses sprinkled the blood upon the altar round about.

20 And he cut the ram into pieces, and Moses burnt the head, and the pieces, and the fat.

21 And he washed the inwards and the legs in water, and Moses burnt the whole ram upon the altar: It was a burnt-sacrifice for a sweet favour,

and an offering made by fire unto the LORD, * 1.335 as the LORD commanded Moses.

22 And * 1.336 he brought the other ram, the ram of † 1.337 consecration, and Aaron and his sons laid their hands upon the head of the ram.

23 And he slew it, and Moses took of the blood of it, and put it upon the tip k 1.338 of Aarons right ear, and upon the thumb of his right hand, and up∣on the great toe of his right foot.

24 And •…•…e brought Aarons sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round a∣bout.

25 And he took the fat, and the rump, and all the fat that was upon the inwards, and the caui above the liver, and the two kidneys and their fat, and the right shoulder.

26 And out of the basket of unleavened bread, that was before the LORD, he took one unlea∣vened cake, and a cake of oyled bread, and one wafer, and put them upon the fat, and upon the right shoulder.

27 And he put all * 1.339 upon Aarons hands, and upon his sons hands, and waved them for a wave∣offering before the LORD.

28 And Moses took them from off their hands, and burnt them on the altar, upon the burnt-offer∣ing: they were † 1.340 consecrations for a sweet sa∣vour: it is an offering made by fire unto the LORD.

29 And Moses took the breast, and waved it for a wave-offering before the LORD: For of the ram of consecration it was Moses * 1.341 part l 1.342, as the LORD commanded Moses.

30 * 1.343 And Moses took of the anointing oyl, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments and upon his sons, and upon his sons garments with him: and sanctified Aaron, and his garments, and his sons, and his sons garments with him.

31 And Moses said unto Aaron, and to his sons, Boil the flesh m 1.344 at the door of the tabernacle of the congregation: and there * 1.345 eat it with the bread that is in the basket of consecrations, as I commanded, saying, Aaron and his sons shall eat it.

32 And that which remaineth of the flesh, and of the bread, shall ye burn with fire.

33 And ye shall not go out of the door of the tabernacle of the congregation in seven dayes, un∣till the dayes of your consecration be at an end: for * 1.346 seven dayes n 1.347 shall he o 1.348 consecrate you.

34 As he hath done this day, so the LORD hath commanded to do, to make an atonement for you.

35 Therefore shall ye abide at the door of the congregation day and night seven dayes, and keep the charge of the LORD p 1.349, that ye die not q 1.350, for so I am commanded.

36 So Aaron and his sons did all things which the LORD commanded by the hand of Moses.

CHAP. IX.

1 AND it came to pass on the eighth day a 1.351, that Moses called Aaron and his sons, and the elders of Israel b 1.352.

2 And he said unto Aaron, * 1.353 Take thee a young calf c 1.354 for a sin-offering d 1.355, and a ram for a burnt-offering without blemish, and offer them before the LORD.

3 And unto the children of Israel thou shalt speak, saying, * 1.356 Take ye a kid of the goats for a sin-offering e 1.357 and a calf, and a lamb, both of the first year without blemish for a burnt-offering.

4 Also a bullock, and a ram, for peace-offerings to sacrifice before the LORD, and a meat-offering mingled with oyl: for * 1.358 to day the LORD will appear f 1.359 unto you.

5 And they brought that which Moses com∣manded before the tabernacle of the congregation: and all the congregation drew near and stood be∣fore the LORD g 1.360.

6 And Moses said, This is the thing which the LORD commanded that ye should do: and the glory of the LORD h 1.361 shall appear unto you.

7 And Moses said unto Aaron, Go unto the al∣tar and * 1.362 offer i 1.363 thy sin-offering and thy burnt-offering,

and make an atonement for thy self, and for the people k 1.364: and offer the offering of the people, and make an atonement for them, as the LORD commanded.

8 Aaron therefore went unto the altar, and slew the calf of the sin-offering which was for him∣self.

9 And the sons of Aaron brought the blood un∣to him, and he dipt his finger in the blood, and put it upon the horns of the altar l 1.365, and poure•…•… out the blood at the bottom of the altar.

10 But the fat and the kidneys, and the cawle above the liver of the sin-offering he burnt m 1.366 upon the altar, * 1.367 as the LORD commanded Moses.

11 And * 1.368 the flesh and the hide he burnt with fire, without the camp.

12 And he slew the burnt-offering, and Aarons sons presented unto him the blood, which he sprin∣kled round about upon the altar.

13 And they presented the burnt-offering un∣to him, with the pieces thereof and the head: and he burnt them upon the altar.

14 And he did wash the inwards and the legs, and burnt them upon the burnt-offering on the altar.

15 And he brought the peoples offering n 1.369, and took the goat which was the sin-offering for the people, and slew it, and offered it for sin, as the first o 1.370.

16 And he brought the burnt-offering p 1.371, and offered it * 1.372 according to the ‖ 1.373 manner.

17 And he brought the * 1.374 meat-offering q 1.375, and † 1.376 took an handful thereof, and burnt it upon the altar * 1.377 besides the burnt-sacrifice of the morn∣ing r 1.378

18 He slew also the bullock and the ram, for * 1.379 a sacrifice of peace-offerings, which was for the people: and Aarons sons presented unto him the blood (which he sprinkled upon the altar round about.)

19 And the fat of the bullock and of the ram, the rump, and that which covereth the inwards s 1.380, and the kidneys, and the caul above the liver,

20 And they put the fat upon the breasts t 1.381, and he burnt the fat upon the altar.

21 And the brests, and the right shoulder, Aaron waved for a * 1.382 wave-offering before the LORD, as Moses commanded.

22 And Aaron lift up his hand u 1.383 towards the people, and blessed them x 1.384, and came down y 1.385 from offering of the sin-offering and the burnt-of∣fering, and peace-offerings.

23 And Moses z 1.386 and Aaron went into the ta∣bernacle of the congregation, and came out, and blessed the people a 1.387: and the glory of the LORD b 1.388 appeared unto all the people.

24 And * 1.389 there came a fire c 1.390 out from before the LORD d 1.391, and consumed upon the altar, the burnt-offering, and the fat: which when all the people saw they shouted e 1.392, and fell on their faces.

CHAP. X.

1 AND * 1.393 Nadab and Abihu the sons of Aa∣ron, took either of them his censer, and put fire therein, and put incense there∣on, and offered strange fire a 1.394 before the LORD b 1.395, which he commanded them not c 1.396.

2 And there went out fire from the LORD d 1.397, and devoured them e 1.398, and they died before the LORD.

3 Then Moses said unto Aaron, This is it that the LORD spake f 1.399, saying, I will be sanctified g 1.400 in them that come nigh me h 1.401, and before all the people I will be glorified i 1.402: and Aaron held his peace k 1.403.

4 And Moses called Mishael and Elzaphan l 1.404 the sons of Uzziel, the uncle of Aaron * 1.405, and said unto them, Come near, carry your brethren m 1.406 from before the Sanctuary, out of the camp n 1.407.

5 So they went near, and carried them in their coats o 1.408 out of the camp, as Moses had said.

6 And Moses said unto Aaron, and unto Elea∣zar, and unto Ithamar his sons, * 1.409 Uncover not your heads p 1.410, neither rend your clothes q 1.411, lest you die, and lest wrath come upon all the peo∣ple: but let your brethren, the whole house of Israel bewail the burning which the LORD hath kindled r 1.412.

7 And ye shall not go out from the door of the tabernacle of the congregation s 1.413, lest you die: for the anointing oil of the LORD is upon you t 1.414: and they did according to the word of Moses.

8 And the LORD spake unto Aaron, say∣ing,

9 * 1.415 Do not drink wine nor strong drink u 1.416; thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: It shall be a statute for ever throughout your ge∣nerations:

10 And that ye may * 1.417 put difference between holy and unholy x 1.418, and between unclean and clean.

11 And that ye may teach y 1.419 the children of Israel all the statutes which the LORD hath spo∣ken unto them by the hand of Moses.〈2+ pages missing〉〈2+ pages missing〉

25 And whosoever beareth b 1.420 ought of the car∣cass of them, shall wash his clothes, and be unclean until the even.

26 The carcasses c 1.421 of every beast which divid∣eth the hoof, and is not cloven footed, nor chew∣eth the cud, are unclean unto you: every one that toucheth them, shall be unclean.

27 And whatsoever goeth upon his paws d 1.422, a∣mong all manner of beasts, that go on all four, those are unclean unto you: whoso toucheth their carcass, shall be unclean until the even.

28 And he that beareth the carcass of them, shall wash his clothes, and be unclean until the even: they are unclean unto you.

29 These also shall be unclean unto you, among the creeping things that creep upon the earth; the Weasel, and the * 1.423 Mouse, and the Tortois after his kind,

30 And the Ferret, and the Camelion, and the Lyzard, and the Snail, and the Mole.

31 These are unclean to you among all that creep: whosoever doth touch them when they be dead, shall be unclean until the even.

32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean, whe∣ther it be any vessel of wood, or rayment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even: so it shall be cleansed.

33 And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean, and * 1.424 ye shall break it.

34 Of all meat which may be eaten, that on which such water cometh e 1.425, shall be unclean: And all drink that may be drunk in every such vessel, shall be unclean.

35 And every thing whereupon any part of their carcass falleth, shall be unclean, whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you.

36 Nevertheless, a fountain, or pit, † 1.426 wherein there is plenty of water f 1.427, shall be clean: but* 1.428 that which toucheth their carcass shall be un∣clean.

37 And if any part of their carcass fall upon any sowing seed which is to be sown g 1.429, it shall be clean.

38 But if any water be put upon the seed h 1.430, and any part of their carcass fall thereof, it shall be unclean unto you.

39 And if any beast of which ye may eat, die i 1.431, he that toucheth the carcass thereof, shall be un∣clean until the even.

40 And * 1.432 he that eateth of the carcass of it k 1.433, shall wash his clothes, and be unclean untill the even: he also that beareth the carcass of it, shall wash his clothes, and be unclean untill the even.

41 And every creeping thing l 1.434 that creepeth upon the earth, shall be an abomination: it shall not be eaten.

42 Whatsoever goeth upon the belly m 1.435, and whatsoever goeth upon all four n 1.436, or whatsoever † 1.437 hath more feet o 1.438, among all creeping things that creep upon the earth, them ye shall not eat, for they are an abomination.

43 * 1.439 Ye shall not make your † 1.440 selves abomina∣ble with any creeping thing that creepeth, neither shall ye make your selves unclean with them, that ye should be defiled thereby.

44 For I am the LORD your God: ye shall therefore sanctifie your selves, and * 1.441 ye shall be holy p 1.442 for I am holy: neither shall ye defile your selves with any manner of creeping thing that creepeth upon the earth.

45 For I am the LORD that bringeth you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy.

46 This is the law of the beasts, and of the fowl, and of every living creature that † 1.443 moveth in the waters, and of every creature that creep∣eth upon the earth.

47 To make a difference between the unclean and the clean, and between the beast that may be eaten, and the beast that may not be eaten.

CHAP. XII.

1 AND the LORD spake unto Moses, say∣ing,

2 Speak unto the children of Israel, say∣ing, If a * 1.444 woman have † 1.445 conceived seed, and born a man-child, then * 1.446 she shall be unclean a 1.447 seven dayes b 1.448: according to the dayes of the se∣paration for her infirmity c 1.449 shall she be unclean.* 1.450

3 And in the * 1.451 eighth day, the flesh of his fore∣skin shall be circumcised d 1.452.

4 And she shall then continue e 1.453 in the blood of her purifying f 1.454 three and thirty dayes: she shall touch no hallowed thing g 1.455, nor come into the sanctuary, until the dayes of her purifying be ful∣filled.

5 But if she bear a maid-child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying three∣score and six dayes h 1.456.

6 And when the dayes of his purifying are ful∣filled, for a son, or for a daughter i 1.457, she shall bring a lamb of the † 1.458 first year for a burnt-offer∣ing, and a young pigeon, or a turtle-dove for a sin-offering k 1.459, unto the door of the tabernacle of the congregation unto the Priest:

7 Who shall offer it before the LORD, and make an atonement for her, and she shall be clean∣sed from the issue of her blood. This is the Law for her that hath born a male or a female l 1.460.

8 * 1.461 And if † 1.462 she be not able to bring a lamb, then she shall bring two turtles, or two young pi∣geons, the one for the burnt-offering, and the other for a sin-offering, and the priest shall make an atonement for her, and she shall be clean.

CHAP. XIII.

1 AND the LORD spake unto Moses and Aaron, saying,

2 When a man shall have in the skin a 1.463 of his flesh a ‖ 1.464 rising, a scab, or▪ bright spot b 1.465, and it be in the skin of his flesh like the plague of leprosy c 1.466, * 1.467 then he shall be brought unto Aa∣ron the priest d 1.468, or unto one of his sons the priests.

3 And the priest shall look on the plague e 1.469 in the skin of the flesh, and when the hair in the plague is turned white f 1.470, and the plague in sight is deeper than the skin of his flesh g 1.471, it is a plague of leprosy: and the priest shall look on him, and † 1.472 pronounce him unclean h 1.473.

4 If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white, then the priest shall shut up him that hath the plague i 1.474, seven dayes.

5 And the priest shall look on him the se∣venth day: and behold, if the plague in his sight be at a stay k 1.475, and the plague spread not in the skin, then the priest shall shut him up seven dayes more.

6 And the priest shall look on him again the se∣venth day: and behold, if the plague be somewhat dark l 1.476, and the plague spread not somewhat in the skin, the priest shall † 1.477 pronounce him clean: it is but a scab: and he shall wash his clothes m 1.478, and be clean.

7 But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again.

8 And if the priest see, that behold the scab spreadeth in the skin, then the priest shall † 1.479 pro∣nounce him unclean: it is a leprosy.

9 When the plague of leprosy is in a man, then he shall be brought unto the priest;

10 And the priest shall see him, and behold, if the rising be white n 1.480 in the skin, and it have turn∣ed the hair white, and o 1.481 there be † 1.482 quick raw flesh p 1.483 in the rising:

11 It is an old leprosy in the skin of his flesh, and the Priest shall pronounce him unclean, and shall not shut him up for he is unclean.

12 And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague, from his head even to his foot, wheresoever the priest looketh:

13 Then the priest shall consider, and behold, if the leprosy q 1.484 have covered all his flesh r 1.485, he shall pronounce him clean that hath the plague: it is all turned white: he is clean:

14 But when the raw flesh appeareth in him r 1.486, he shall be unclean.

15 And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean s 1.487: it is a leprosy.

16 Or if the raw flesh turn again, and be changed unto white t 1.488 he shall come unto the priest:

17 And the priest shall see him: and behold, if the plague be turned into white, then the priest shall pronounce him clean that hath the plague: he is clean.

18 The flesh also, in which, even in the skin thereof was a bile, and is healed:

19 And in the place of the bile there be a white rising, or a bright spot white, and somewhat red∣dish u 1.489, and it be shewed to the priest:

20 And if when the priest seeth it, behold, it be in sight lower than the skin, and the hair there∣of be turned white, the priest shall pronounce him unclean: it is a plague of leprosy broken out of the bile.

21 But if the priest look on it and behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark ‖ 1.490, then the priest shall shut him up seven dayes.

22 And if it spread much abroad in the skin, then the priest shall pronounce him unclean; it is a plague x 1.491.

23 But if the bright spot stay in his p•…•…e, and spread not, it is a burning bile, and the priest shall pronounce him clean.

24 Or if there be any flesh in the skin, whereof there is a † 1.492 hot burning y 1.493, and the quick flesh that burneth have a white bright spot, somewhat red∣dish or white z 1.494;

25 Then the priest shall look upon it: and be∣hold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin, it is a leprosy broken out of the burning: where∣fore the priest shall pronounce him unclean: it is the plague of leprosy.

26 But if the priest look on it, and behold, there be no bright hair in the bright spot, and it be no lower than the other skin, but be somewhat dark a 1.495, then the priest shall shut him up seven dayes.

27 And the priest shall look upon him the se∣venth day: and if it be spread much abroad in the skin, then the priest shall pronounce him un∣clean, it is the plague of leprosy.

28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark, it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning b 1.496.

29 If a man or woman hath a plague upon the head or the beard,

30 Then the priest shall see the plague, and be∣hold, if it be in sight deeper than the skin, and there be in it a yellow thin hair c 1.497, then the priest shall pronounce him unclean: it is a dry scall, e∣ven a leprosy upon the head, or beard.

31 And if the priest look on the plague of the scall, and behold, it be not in fight deeper than the skin, and that there is no black hair in it d 1.498: then the priest shall shut up him that hath the plague of the scall, seven dayes.

32 And in the seventh day the priest shall look on the plague: and behold if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin,

33 He shall be shaven e 1.499: but the scall shall he not shave: and the priest shall shut up him that hath the scall, seven dayes more.

34 And in the seventh day the priest shall look on the scall: and behold, if the scall be not spread in the skin, nor be in sight deeper than the skin, then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.

35 But if the scall spread much in the skin after his cleansing,

36 Then the priest shall look on him, and be∣hold, if the scall be spread in the skin, the priest shall not seek for yellow hair f 1.500: he is unclean.

37 But if the scall be in his sight at a stay: and that there is black hair grown up therein; the scall is healed, he is clean, and the priest shall pro∣nounce him clean g 1.501.

38 If a man also, or a woman, have in the skin of their flesh bright spots, even white bright spots,

39 Then the priest shall look: and behold, if the bright spots in the skin of their flesh be dar∣kish white d 1.502, it is a freckled spot that groweth in the skin: he is clean.

40 And the man whose † 1.503 hair is fallen of his head, he is bald, yet is he clean.

41 And he that hath his hair fallen off from the part of his head toward his face, he is fore∣head bald: yet is he clean.

42 And if there be in the bald head, or bald forehead, a white reddish sore, it is a leprosie i 1.504 sprung up in his bald head, or his bald forehead.

43 Then the priest shall look upon it: and be∣hold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the le∣prosie appeareth in the skin of the flesh,

44 He is a leprous man, he is unclean, the priest shall pronounce him utterly unclean: his plague is in his head.

45 And the leper in whom the plague is, his clothes shall be rent k 1.505, and his head bare l 1.506, and he shall put a covering upon his upper lip m 1.507, and shall cry, Unclean, unclean n 1.508.

46 All the dayes wherein the plague shall be in him, he shall be defiled, he is unclean, he shall dwell alone, o 1.509 * 1.510 without the camp p 1.511 shall his ha∣bitation be.

47 The garment also that the plague of lepro∣sie is in q 1.512, whether it be a woollen garment, or a linen garment r 1.513.

48 Whether it be in the warp, or woof s 1.514 of linen or of woollen, whether in a skin, or in any † 1.515 thing made of skin:

49 And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any † 1.516 thing of skin, it is a plague of leprosie, and shall be shewed unto the priest.

50 And the priest shall look upon the plague and shut up it that hath the plague, seven dayes.

51 And he shall look on the plague on the se∣venth day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work, that is made of skin, the plague is a fretting leprosie, it is unclean.

52 He shall therefore burn that garment, whe∣ther warp, or woof, in woollen, or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosie, it shall be burnt in the fire.

53 And if the priest shall look, and behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin:

54 Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven dayes more.

55 And the priest shall look on the plague after that it is washed: and behold, if the plague have not changed his colour t 1.517, and the plague be not spread, it is unclean, thou shalt burn it in the fire, it is fret inward, whether it be † 1.518 bare within, or without u 1.519.

56 And if the priest look, and behold, the plague be somewhat dark after the washing of it, then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof.

57 And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin, it is a spreading plague, thou shalt burn that wherein the plague is, with fire.

58 And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.

59 This is the law of the plague of leprosie, in a garment of woollen, or linen, either in the warp, or woof, or any thing of skins, to pro∣nounce it clean, or to pronounce it unclean.

CHAP. XIV.

1 AND the LORD spake unto Moses, say∣ing▪

2 This shall be the law of the leper, in the day of his cleansing: he * 1.520 shall be brought unto the priest a 1.521.

3 And the priest shall go forth out of the camp, and the priest shall look, and behold, if the plague of leprosie be healed b 1.522 in the leper,

4 Then shall the priest command to take for him that is to be cleansed, two ‖ 1.523 birds c 1.524 alive, and clean d 1.525, and * 1.526 Cedar-wood e 1.527, and scarlet f 1.528, and hyssop g 1.529,

5 And the priest shall command that one of the birds be killed h 1.530 in an earthen vessel, over † 1.531 run∣ning water i 1.532.

6 As for the living bird he shall take it, and the Cedar-wood, and the scarlet, and the hyssop, and shall dip them, and the living bird in the blood of the bird that was killed over the running water.

7 And he shall sprinkle upon him that is to be cleansed from the leprosie, seven times k 1.533, and shall pronounce him clean, and shall let the living bird loose † 1.534 into the open field l 1.535.

8 And he that is to be cleansed, shall wash his clothes, and shave off all his hair m 1.536, and wash himself in water, that he may be clean: And after that he shall come into the camp, and shall * 1.537 tar∣ry abroad out of his tent n 1.538 seven dayes.

9 But it shall be on the seventh day, that he shall shave all his hair o 1.539 off his head, and his beard, and his eye-brows, even all his hair he shall shave off: And he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.

10 And on the eighth day, he shall take two he∣lambs without blemish, and one ewe lamb of † 1.540 the first year without blemish, and three tenth deales of fine flour for * 1.541 a meat-offering mingled with oyl p 1.542, and one log q 1.543 of oyl.

11 And the priest that maketh him clean r 1.544, shall present the man that is to be made clean, and those things before the LORD, at the door of the tabernacle of the congregation:

12 And the priest shall take one he-lamb, and offer him for a trespass-offering s 1.545, and the log of oyl, and * 1.546 wave them for a wave-offering, before the LORD.

13 And he shall slay the lamb in * 1.547 the place where he shall kill the sin-offering, and the burnt∣offering, in the holy place t 1.548: for * 1.549 as the sin-offer∣ing is the priests, so is the trespass-offering: it is * 1.550 most holy u 1.551.

14 And the priest shall take some of the blood, of the trespass-offering, and the priest shall put it upon * 1.552 the tip of the right ear x 1.553 hand, and upon the great toe of his right foot x 1.554.

15 And the priest shall take some of the log of oyl z 1.555, and pour it into the palm of his own left hand.

16 And the priest shall dip his right-finger in the oyl that is in his left hand, and shall sprinkle of the oyl with his finger seven times before the LORD a 1.556.

17 And of the rest of the oyl that is in his hand, shall the priest put upon the tip of the right ear of him that is to be cleansed and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass-offer∣ing b 1.557.

18 And the remnant of the oyl that is in the priests hand, he shall pour upon the head of him that is to be cleansed: and the priest shall make

an atonement for him before the LORD.

19 And the priest shall offer * 1.558 the sin-offering, and make an atonement for him that is to be clean∣sed from his uncleanness, and afterward he shall kill the burnt-offering.

20 And the priest shall offer the burnt-offering and the meat-offering, upon the altar: and the priest shall make an atonement for him, and he shall be clean.

21 And * 1.559 if he be poor, and † 1.560 cannot get so much, then he shall take one lamb for a trespass∣offering † 1.561 to be waved, to make an atonement for him, and one tenth-deal of fine flour mingled with oyl, for a meat-offering, and a log of oyl,

23 And two turtle doves, or two young pige∣ons, such as he is able to get: and the one shall be a sin-offering, and the other a burnt-offer∣ing.

23 And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation before the LORD.

24 And the priest shall take the lamb of the trespass-offering, and the log of oyl, and the priest shall wave them for a wave-offering before the LORD.

25 And he shall kill the lamb of the trespass-offer∣ing, and the priest shall take some of the blood of the trespass-offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot.

26 And the priest shall pour of the oyl into the palm of his own left hand.

27 And the priest shall sprinkle with his right finger some of the oyl that is in his left hand, seven times before the LORD.

28 And the priest shall put of the oyl that is in his hand, upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass-offering.

29 And the rest of the oyl that is in the priests hand, he shall put upon the head of him that is to be cleansed, to make an atonement for him be∣fore the LORD.

30 And he shall offer the one of the turtle doves, or of the young pigeons, such as he can get:

31 Even such as he is able to get, the one for a sin-offering and the other for a burnt-offering, with the meat-offering. And the priest shall make an atonement for him that is to be cleansed, before the LORD.

32 This is the law of him in whom is the plague of leprosie, whose hand is not able to get that which pertaineth to his cleansing.

33 And the LORD spake unto Moses, and unto Aaron saying,

34 When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosie in a house of the land of your possession:

35 And he that oweth the house shall come and tell the priest, saying, It seemeth to me, there is as it were a plague in the house.

36 Then the priest shall command that they c 1.562 ‖ 1.563 empty the house, before the priest go into it, to see the plague, that all that is in the house be not made unclean d 1.564: and afterward the priest shall go in to see the house.

37 And he shall look on the plague: and behold if the plague be in the walls of the house e 1.565, with hollow strakes f 1.566, greenish or reddish, which in sight are lower than the wall:

38 Then the priest shall go out of the house to the door of the house, and shut up the house seven dayes.

39 And the priest shall come again the seventh day, and shall look: and behold, if the plague be spread in the walls of the house:

40 Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place g 1.567 with∣out the city.

41 And he shall cause the house to be scraped within round about, and they shall pour out the dust h 1.568 that they scrape off, without the city into an unclean place.

42 And they shall take other stones, and put them in the place of those stones, and he shall take other morter, and shall plaister the house.

43 And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plaistered:

44 Then the priest shall come and look, and behold, if the plague be spread in the house, it is a fretting leprosie in the house: it is un∣clean.

45 And he shall break down the house, the stones of it, and the timber thereof, and all the morter of the house: and he shall carry them forth out of the city into an unclean place.

46 Moreover, he that goeth into the house, all the while that it is shut up, shall be unclean un∣til the even.

47 And he that lieth in the house, shall wash his clothes: and he that eateth in the house, shall wash his clothes.

48 And if the priest † 1.569 shall come in, and look upon it, and behold, the plague hath not spread in the house, after the house was plaistered: then the priest shall pronounce the house clean, because the plague is healed.

49 And he shall take to cleanse the house, two birds, and cedar-wood, and scarlet, and hysop,

50 And he shall kill the one of the birds in an earthen vessel, over running water.

51 And he shall take the cedar wood, and the hysop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times.

52 And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hysop, and with the scarlet.

53 But he shall let go the living bird out of the city into the open fields, and make an atone∣ment for the house: and it shall be clean.

54 This is the law for all manner of plague of leprosie and * 1.570 scall.

55 And for the leprosie of a garment, and of an house.

56 And for a rising, and for a scab, and for a bright spot.

57 To teach i 1.571 † 1.572 when it is unclean, and when it is clean: this is the law of leprosie.

CHAP. XV.

1 AND the LORD spake unto Moses, say∣ing,

2 Speak unto the children of Israel, and say un∣to them, * 1.573 when any man hath a † 1.574 running issue out of his flesh a 1.575, because of his issue he is unclean.

3 And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue b 1.576, it is his uncleanness.

4 Every bed whereon he lieth, that hath the issue, is unclean: and every † 1.577 thing c 1.578 whereon he sitteth, shall be unclean.

5 And whosoever toucheth his bed, shall wash his clothes, and bathe himself in water, and be un∣clean until the even.

6 And he that sitteth on any thing, whereon he sate that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until the even.

7 And he that toucheth the flesh d 1.579 of him that hath the issue, shall wash his clothes, and bathe himself in water, and be unclean until the even.

8 And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even.

9 And what saddle soever he rideth upon, that hath the issue, shall be unclean.

10 And whosoever toucheth any thing that was under him, shall be unclean until the even: and he that beareth any of those things, shall wash his clothes, and bathe himself in water, and be unclean until the even.

11 And whomsoever he toucheth that hath the issue, (and hath not rinsed his hands in water) e 1.580, he shall wash his clothes, and bathe himself in wa∣ter, and be unclean until the even.

12 And the * 1.581 vessel of earth that he toucheth, which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.

13 And when he that hath an issue is cleansed of his issue f 1.582, then * 1.583 he shall number to himself seven dayes for his cleansing g 1.584, and wash his clothes, and bathe his flesh in running water, and shall be clean h 1.585.

14 And on the eighth day he shall take to him * 1.586 two turtle doves, or two young pigeons, and come before the LORD unto the door of the ta∣bernacle of the congregation, and give them unto the priest.

15 And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering, and the priests shall make an atonement for him i 1.587 before the LORD, for his issue.

16 And if * 1.588 any mans seed of copulation go out from him k 1.589, then he shall wash all his flesh in water, and be unclean until the even.

17 And every garment, and every skin where∣on is the seed of copulation, shall be washed with water, and be unclean until the even.

18 The woman also with whom man l 1.590 shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.

19 And * 1.591 if a woman have an issue, and her issue in her flesh be blood m 1.592, she shall be † 1.593 put apart n 1.594 seven dayes o 1.595: and whosoever p 1.596 touch∣eth her, shall be unclean until the even.

20 And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.

21 And whosoever toucheth her bed, shall wash his clothes, and bathe himself in water, and be unclean until the even.

22 And whosoever toucheth any thing that she sate upon, shall wash his clothes, and bathe him∣self in water, and be unclean until the even.

23 And if it be on her bed, or on any thing where∣on she sitteth, when he toucheth it, he shall be un∣clean until the even.

24 And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven dayes q 1.597: and all the bed whereon he lieth shall be unclean.

25 And if a woman have an issue of her blood many dayes out of the time of her separation, or if it run beyond the time of her separation r 1.598; all the dayes of the issue of her uncleanness shall be as the dayes of her separation: she shall be un∣clean.

26 Every bed whereon she lieth all the dayes of her issue, shall be unto her as the bed of her se∣paration: and whatsoever she sitteth upon, shall be unclean, as the uncleanness of her separa∣tion.

27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even.

28 But if she be cleansed of her issue, then she shall number to her self seven dayes s 1.599, and after that she shall be clean.

29 And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the taberna∣cle of the congregation.

30 And the priest shall offer the one for a sin∣offering, and the other for a burnt-offering, and the priest shall make an atonement for her before the LORD, for the issue of her uncleanness.

31 Thus shall ye separate the children of Isra∣el from their uncleanness, that they die not in their uncleanness, when they defile my taberna∣cle t 1.600, that is among them.

32 This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;

33 And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her which is unclean.

CHAP. XVI.

1 AND the LORD spake unto Moses, after * 1.601 the death of the two sons of Aaron, when they offered before the LORD and died.

2 And the LORD said unto Moses, Speak unto Aaron thy brother, that he * 1.602 come not at all times a 1.603 into the holy place ‖ 1.604 within the vail b 1.605, be∣fore the mercy-seat, which is upon the ark that he die not c 1.606: for * 1.607 I will appear d 1.608 in the cloud e 1.609 by the mercy-seat.

3 Thus f 1.610 shall Aaron come into the holy place, with * a young bullock g 1.611 for a sin-offering h 1.612, and* 1.613 a ram for a burnt-offering.

4 He shall put on the * 1.614 holy linen coat i 1.615, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired. These are holy garments k 1.616: therefore * 1.617 shall he wash his flesh in water, and so put them on.

5 And he shall take of the congregation of the children of Israel, two kids of the goats for a sin∣offering, and one ram for a burnt-offering.

6 And Aaron shall offer his bullock of the sin∣offering, which is for himself, and make * 1.618 an a∣tonement for himself, and for his house l 1.619.

7 And he shall take the two goats, and present them before the LORD at the door of the taber∣nacle of the congregation.

8 And Aaron shall cast lots upon the two goats: one lot for the LORD m 1.620, and the other lot for the † 1.621 scape-goat.

9 And Aaron shall bring the goat upon which the LORDS lot † 1.622 fell n 1.623, and offer him fo•…•… a sin∣offering.

10 But the goat on which the lot fell to be the scape-goat, shall be presented alive before the LORD, to make an atonement with him o 1.624, and to let him go for a scape-goat into the wilder∣ness.

11 And Aaron shall bring the bullock p 1.625 of the sin-offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself.

12 And he shall take a censer full of burning coals of fire from off the altar q 1.626 before the LORD, and his hands full of sweet incense r 1.627 beaten small, and bring it within the vail s 1.628.

13 And he shall put the incense upon the fire t 1.629 before the LORD, that the cloud of the incense may cover the mercy-seat that is upon the testi∣mony, that he die not u 1.630.

14 And * 1.631 he shall take of the blood of the bullock, and * 1.632 sprinkle it with his finger upon the mercy-seat x 1.633 eastward y 1.634: and before the mercy-seat z 1.635 shall he sprinkle of the blood with his finger seven times.

15 Then shall he kill a 1.636 the goat of the sin∣offering that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat.

16 And he shall make an atonement for the holy place b 1.637, because of the uncleannesses of the children of Israel c 1.638, and because of their trans∣gressions in all their sins: and so shall he do for the tabernacle of the congregation that † 1.639 remain∣eth among them, in the midst of their unclean∣nesses d 1.640.

17 * 1.641 And there shall be no man in the ta∣bernacle † 1.642 of the congregation e 1.643, when he go∣eth in to make an atonement in the holy place, untill he come out, and have made an atonement for himself, and for his houshold, and for all the congregation of Israel.

18 And he shall go out unto the altar f 1.644 that is before the LORD, and make an atonement for it, and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.

19 And he shall sprinkle of the blood upon it with his finger seven times g 1.645, and cleanse it, and hallow it from the uncleannesses of the children of Israel.

20 And when he hath made an end of recon∣ciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:

21 And Aaron shall lay both his hands h 1.646 upon the head of the live goat, and confess over him i 1.647 all the iniquities of the children of Israel, and all their transgressions in all their sins k 1.648, putting them upon the head l 1.649 of the goat, and shall send him away by the hand of † 1.650 a fit man m 1.651 into the wilderness n 1.652.

22 And the goat shall bear upon him all their iniquities unto a land † 1.653 not inhabited: and he shall let go the goat in the wilderness.

23 And Aaron shall come o 1.654 into the tabernacle of the congregation, and shall put off the linnen garments which he put on, when he went into the holy place, and shall leave them there.

24 And he shall wash his flesh with water in the holy place p 1.655, and put on his garments q 1.656, and come forth, and offer his burnt-offering, and the burnt-offering of the people, and make an atone∣ment for himself, and for the people.

25 And the * fat of the sin-offering shall he burn* 1.657 upon the altar.

26 And he that let go the goat for a scape-goat, shall wash r 1.658 his clothes, and bathe his flesh in wa∣ter, and afterward come into the camp.

27 * And the bullock † for the sin-offering, and* 1.659 the goat ‖ for the sin-offering, whose blood was* 1.660 brought in to make atonement▪ in the holy place,* 1.661 shall one carry forth without the camp, and they shall burn in the fire their skins, and their flesh, and their dung

28 And he that burneth them, shall wash his clothes, and bathe his flesh in water, and after∣ward he shall come into the camp.

29 And this shall be a statute for ever s 1.662 unto you: that * in the seventh moneth t 1.663, on the tenth* 1.664 day u 1.665 of the month, ye shall afflict your souls x 1.666, and do no work at all, whether it be one of your own countrey, or a stranger that sojourneth a∣mong you.

30 For on that day shall the priest make an a∣tonement for you, to cleanse you, that ye may be clean from all your sins before the LORD.

31 It shall be a sabbath of rest y 1.667 unto you, and ye shall afflict your souls by a statute for ever.

32 * And the priest whom he shall anoint z 1.668, * 1.669 and whom he shall † consecrate to minister in* 1.670 the priests office in his fathers stead, shall make the atonement, and shall put on the linen clothes, even the holy garments.

33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar: and he shall make an atonement for the priests, and for all the people of the congregation.

34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel, for all their sins * once a year. And he* 1.671 did as the LORD commanded Moses.

CHAP. XVII.

1 AND the LORD spake unto Moses, say∣ing,

2 Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them, This is the thing which the LORD hath commanded, saying,

3 What man soever there be of the house of Is∣rael, that killeth a 1.672 an oxe, or lamb, or goat in the camp b 1.673, or that killeth it, out of the camp b 1.674,

4 And bringeth it not unto the door of the ta∣bernacle c 1.675 of the congregation, to offer an offer∣ing unto the LORD before the tabernacle of the LORD, blood shall be imputed unto that man d 1.676: he hath shed blood, and that man shall be cut off from among his people e 1.677:

5 To the end that the children of Israel may bring their sacrifices, which they f 1.678 offer in the open field, even that they may bring them unto the LORD, unto the door of the taberna∣cle of the congregation unto the priest, and offer them for peace-offerings g 1.679 unto the LORD.

6 And the priests shall sprinkle the blood h 1.680 upon the altar of the LORD, at the door of the tabernacle of the congregation, and burn the fat for a * 1.681 sweet savour unto the LORD.

7 And they shall no more offer their sacrifices unto devils i 1.682, after whom they have gone a whor∣ing k 1.683: This shall be a statute for ever unto them throughout their generations.

8 And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offer∣eth a burnt-offering, or sacrifice,

9 And bringeth it not unto the door of the ta∣bernacle of the congregation, to offer it unto the LORD, even that man shall be cut off from a∣mong his people.

10 * 1.684 And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood, * 1.685 I will even set my face against that soul l 1.686 that eateth blood, and will cut him off from among his peo∣ple.

11 For the † 1.687 life of the flesh m 1.688 is in the blood n 1.689, and I have given it to you upon the al∣tar, to make an atonement for your souls: for it is the blood that maketh an atonement for the soul o 1.690▪

12 Therefore I said unto the children of Is∣rael, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.

13 And whatsoever man there be of the chil∣dren of Israel, or of the strangers that sojourn among you, † 1.691 which * 1.692 hunteth and catcheth a∣ny beast p 1.693 or fowl that may be eaten, he shall even pour out the blood thereof, and cover it with dust q 1.694,

14 * 1.695 For it is the † 1.696 life of all flesh, the blood of it is for the † 1.697 life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the † 1.698 life of all flesh is the blood thereof: whosoever eateth it, shall be cut off.

15 * 1.699 And every soul that eateth r 1.700 † 1.701 * 1.702 that which died of it self, or that which was torn with beasts, (whether it be one of your own country, or a stranger s 1.703) he shall both wash his clothes, and bathe himself in water, and be unclean untill the even: then shall he be clean.

16 But if he wash them not, nor bathe his flesh, then he shall bear his iniquity t 1.704.

CHAP. XVIII.

1 AND the LORD spake unto Moses, say∣ing,

2 Speak unto the children of Israel, and say un∣to them, I am the LORD your God a 1.705.

3 After the doings of the land of Egypt b 1.706, wherein ye dwelt, shall ye not do; and after the doings of the land of Canaan b 1.707, whither I bring you, shall ye not do: neither shall ye walk in their ordinances c 1.708.

4 Ye shall do my judgments d 1.709, and keep mine ordinances d 1.710, to walk therein: I am the LORD your God.

5 Ye shall therefore keep my statutes, and my judgments: * 1.711 which if a man do, he shall live in them e 1.712: I am the LORD.

6 None f 1.713 of you shall approach g 1.714▪ to any that is † 1.715 near of kin to him h 1.716, to uncover their na∣kedness i 1.717: I am the LORD.

7 The nakedness of thy father or k 1.718 the nak∣edness of thy mother, shalt thou not uncover: she is thy mother l 1.719, thou shalt not uncover her nakedness.

8 * 1.720 The nakedness of thy fathers wife m 1.721 shalt thou not uncover: it is thy fathers naked∣ness n 1.722.

9 * 1.723 The nakedness of thy sister o 1.724, the daughter of thy father p 1.725, or daughter of thy mother p 1.726, whe∣ther she be born at home q 1.727, or born abroad r 1.728, even their nakedness thou shalt not uncover.

10 The nakedness of thy sons daughter, or of thy daughters daughter s 1.729, even their nakedness thou shalt not uncover: for theirs is thine own nakedness t 1.730.

11 The nakedness of thy fathers wives daugh∣ter, begotten of thy father u 1.731, (she is thy sister) thou shalt not uncover her nakedness.

12 * 1.732 Thou shalt not uncover the nakedness of thy fathers sister x 1.733: she is thy fathers † 1.734 near kinswoman y 1.735.

13 Thou shalt not uncover the nakedness of thy mothers sister: for she is thy mothers † 1.736 near kinswoman.

14 * 1.737 Thou shalt not uncover the nakedness of thy fathers brother z 1.738, thou shalt not approach to his wife: she is thine aunt.

15 * 1.739 Thou shalt not uncover the nakedness of thy daughter in law: she is thy sons wife, thou shalt not uncover her nakedness.

16 * 1.740 Thou shalt not uncover the nakedness of thy brothers wife a 1.741: it is thy brothers naked∣ness.

17 * 1.742 Thou shalt not uncover the nakedness of a woman and her daughter b 1.743, neither shalt thou take her sons daughter, or her daughters daughter, to uncover her nakedness: For they are her near kins-women: it is wickedness c 1.744.

18 Neither shalt thou take ‖ 1.745 a wife to her si∣ster d 1.746, to vex her, to uncover her nakedness be∣sides the other, in her life time e 1.747.

19 * 1.748 Also thou shalt not approach unto a wo∣man f 1.749 to uncover her nakedness, as long as she is put apart for her uncleanness.

20 Moreover * 1.750, thou shalt not lie carnally with thy neighbours wife, to defile thy self with her.

21 And thou shalt not let any of thy seed, * 1.751 pass through the fire g 1.752 to * 1.753 Molech h 1.754, neither •…•…halt thou prophane the name of thy God i 1.755. I am the LORD.

22 * 1.756 Thou shalt not lie with mankind k 1.757, as with woman-kind: it is abomination.

23 * 1.758 Neither shalt thou lie with any beast to defile thy self therewith: neither shall any wo∣man stand before a beast to lie down thereto, it is confusion l 1.759.

24 Defile not ye your selves in any of these things: for in all these m 1.760 the nations are defiled, which I cast out before you.

25 And the land is defiled: therefore I do vi∣sit m 1.761 the iniquity thereof upon it, and the land it self vomiteth out her inhabitants n 1.762.

26 * 1.763 Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations, neither and of your own nation, nor any stranger o 1.764 that sojourneth among you:

27 (For all these abominations have the men of the land done, which were before you, and the land is defiled.)

28 That * 1.765 the land spue not you out also, when ye defile it, as it spued out the nations that were before you.

29 For whosoever shall commit any of these abominations, even the souls that commit them, shall be cut off p 1.766, from among their people.

30 Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not your selves therein: I am the LORD your God.

CHAP. XIX.

1 AND the LORD spake unto Moses, say∣ing,

2 Speak unto all the congregation of the chil∣dren of Israel, and say unto them, * 1.767 ye shall be holy a 1.768: for I the LORD your God am holy b 1.769.

3 * 1.770 Ye shall fear every man his mother, and his father c 1.771, and * 1.772 keep my sabbaths d 1.773: I am the LORD your God.

4 * 1.774 Turn ye not e 1.775 unto Idols f 1.776, nor make to your selves * 1.777 molten gods g 1.778: I am the LORD your God.

5 And if he offer a sacrifice of peace-offerings unto the LORD, ye shall offer it at your own will h 1.779.

6 It shall be eaten the same day ye offer it, and on the morrow i 1.780: and if ought remain until the third day, it shall be burnt in the fire.

7 And if it be eaten at all on the third day: it is abominable, it shall not be accepted.

8 Therefore every one that eateth it, shall bear his iniquity k 1.781, because he hath prophaned the hallowed thing of the LORD, and that soul shall be cut off from among his people.

9 And * 1.782 when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.

10 And thou shalt not glean thy vineyard, nei∣ther shalt thou gather every grape of thy vine∣yard: thou shalt leave them for the poor and stranger: I am the LORD your God l 1.783.

11 * 1.784 Ye shall not steal, neither deal falsly, nei∣ther lie one to another m 1.785.

12 And ye shall not * 1.786 swear by my name fals∣ly n 1.787, neither shalt thou prophane the name of thy God o 1.788: I am the LORD.

13 * 1.789 Thou shalt not defraud thy neighbour, neither rob him: the wages p 1.790 of him that is hired shall not abide with thee all night q 1.791, until the morning.

14 Thou shalt not curse the deaf, * 1.792 nor put a stumbling block before the blind r 1.793, but shalt fear thy God s 1.794: I am the LORD.

15 Ye shall do no unrighteousness in judgment: thou shalt not * 1.795 respect the person of the poor t 1.796, nor honour the person of the mighty: but in righteousness shalt thou judg thy neighbour.

16 * 1.797 Thou shalt not go up and down as a tale∣bearer u 1.798 among thy people: neither shalt thou stand x 1.799 against the blood of thy neighbour: I am the LORD.

17 * 1.800 Thou shalt not hate y 1.801 thy brother z 1.802 in thine heart: * 1.803 thou shalt in any wise rebuke thy neighbour a 1.804, ‖ 1.805 and not suffer sin upon him b 1.806.

18 Thou shalt not avenge, nor bear any grudgec 1.807 against the children of thy people, * 1.808 but thou shalt love thy neighbour d 1.809, as thy self e 1.810: I am the LORD.

19 Ye shall keep my statutes f. Thou shalt not let thy cattle gender with a diverse kind g 1.811: thou shalt not sow thy field with mingled seed h 1.812: neither shall a garment mingled of linen and woollen come upon thee.

20 And whosoever lieth carnally with a woman that is a bondmaid ‖ 1.813 † 1.814 betrothed to an husband † 1.815 and not at all redeemed, nor freedom given her, ‖ 1.816 † 1.817 she shall be scourged i 1.818: they shall not be put to death k 1.819, because she was not •…•…ree l 1.820:

21 And * 1.821 he shall bring his trespass-offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass∣offering.

22 And the priest shall make an atonement for him with the ram of the trespass-offering before the LORD, for his sin which he hath done: and the sin which he hath done shall be forgiven him.

23 And when ye shall come into the land, and shall have planted all manner of trees for food; then ye shall count the fruit thereof as uncircum∣cised m 1.822: three years n 1.823 shall it be as uncircumci∣sed unto you: it shall not be eaten of.

24 But in the fourth year all the fruit thereof shall be † 1.824 holy o 1.825 to praise the LORD withal p 1.826.

25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof q 1.827: I am the LORD your God.

26 * 1.828 Ye shall not eat any thing with the blood r 1.829, neither shall ye use inchantment, nor observe times s 1.830.

27 * 1.831 Ye shall not round the corners of your heads t 1.832, neither shalt thou mar the corners of thy beard.

28 Ye shall not * 1.833 make any cutting in your flesh u 1.834 for the dead x 1.835, nor print any mark upon you: I am the LORD.

29 Do not † 1.836 prostitute thy daughter, to cause her to be a whore y 1.837 lest the land fall to whoredom, and the land become full of wickedness.

30 * 1.838 Ye shall keep my sabbaths, and reverence my sanctuary z 1.839: I am the LORD.

31 * 1.840 Regard not them that have familiar spi∣rits a 1.841, neither seek after wizards b 1.842: I am the LORD your God.

32 Thou shalt rise up c 1.843 before the hoary head, and honour the face of the old man, and fear thy God d 1.844: I am the LORD.

33 And * 1.845 〈◊〉〈◊〉 〈◊〉〈◊〉 sojourn with thee in your land, ye 〈◊〉〈◊〉 not ‖ 1.846 vex him e 1.847.

34 * 1.848 But the stranger that dwelleth with you, shall be unto you as one born amongst you f 1.849, and * 1.850 thou shalt love him as thy self: for ye were strangers g 1.851 in the land of Egypt: I am the LORD your God.

35 Ye shall do no unrighteousness in judgment, in mete-yard h 1.852, in weight, or in measure i 1.853.

36 * 1.854 Just balances, just † 1.855 weights, a just ephah, and a just hin i 1.856 shall ye have: I am the LORD your God which brought you out of the land of Egypt.

37 Therefore k 1.857▪ shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.

CHAP. XX.

1 AND the LORD spake unto Moses, say∣ing,

2 * 1.858 Again, thou shalt say to the children of Israel a 1.859, * 1.860▪ Whosoever he be of the children of Israel, or of the strangers b 1.861 that sojourn in Israel, that giveth any of his seed unto Mo∣lech c 1.862, he shall surely be put to death: the peo∣ple of the land shall stone him with stones.

3 And I will set my face against that man d 1.863, and will cut him off from among his people e 1.864: because he hath given of his seed unto Molech, to defile my sanctuary f 1.865, and to prophane my ho∣ly Name g 1.866.

4 And if the people of the land do any wayes hide their eyes from the man h 1.867, when he giveth of his seed unto Molech, and kill him not 〈◊〉〈◊〉

5 Then I will set my face against that man, and * 1.868 against his family i 1.869, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people.

6 And * 1.870. the soul that turneth after such as have familiar spirits and after wizards, to go a whoring after them k 1.871, I will even set my face a∣gainst that soul, and will cut him off from among his people.

7 * 1.872 Sanctifie your selves therefore, and be ye holy: for I am LORD your God.

8 And ye shall keep my statutes, and do them: I am the LORD which sanctifie you l 1.873.

9 * 1.874 For m 1.875 every one that curseth n 1.876 his father, or o 1.877 his mother, shall be surely put to death: he hath cursed his father, or his mother, his blood shall be upon him p 1.878.

10 And * 1.879 the man that committeth adultery with another mans wife, even he that committeth adultery with his neighbours wife, the adulterer and the adulteress shall surely be put to death.

11 * 1.880 And the man that lieth with his fathers wife, hath uncovered his fathers nakedness: both of them shall surely be put to death, their blood shall be upon them.

12 * 1.881 And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion q 1.882, their blood shall be upon them.

13 * 1.883 If a man lie also with mankind, as he li∣eth with a woman, both of them have committed an abomination: they shall surely be put to death r 1.884; their blood shall be upon them.

14 And * 1.885 if a man take a wife, and her mo∣ther, it is wickedness s 1.886: they shall be burnt with fire, both he and they t 1.887, that there be no wick∣edness among you.

15 * 1.888 And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast u 1.889.

16 And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman and the beast: they shall surely be put to death; their blood shall be upon them.

17 * 1.890 And if a man shall take his sister, his fa∣thers daughter, or his mothers daughter, and see her nakedness x 1.891, and she see his nakedness, it is a wicked thing, and they shall be cut off in the sight of their people y 1.892: he hath uncovered his sisters nakedness, he shall bear his iniquity.

18 * 1.893 And if a man shall lie with a woman z 1.894 having her sickness a 1.895, and shall uncover her na∣kedness: he hath † 1.896 discovered her fountain b 1.897, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people.

19 * 1.898 And thou shalt not uncover the naked∣ness of thy mothers sister, nor of thy fathers si∣ster: for he uncovereth his near kin: they shall bear their iniquity.

20 * 1.899 And i•…•… a man shall lie with his uncles wife, he hath uncovered his uncles nakedness: they shall bear their sin, they shall die childless c 1.900.

21 * 1.901 And if a man shall take his brothers wife d 1.902; it is † 1.903 an unclean thing e 1.904: he hath uncovered his brothers nakedness, they shall be childless.

22 Ye shall therefore keep all my † 1.905 statutes, and all my judgments, and do them: that the land whither I bring you to dwell therein, * 1.906 spue you not out.

23 And ye shall not walk in the manners of the nation which I cast out before you: for they com∣mitted all these things, and * 1.907 therefore I abhor∣red them.

24 But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk, and honey: I am the LORD your God, which have separated you from other people f 1.908.

25 * 1.909 Ye shall therefore put difference between clean beasts, and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any man∣ner of living thing that ‖ 1.910 creepeth on the ground, which I have separated from you as unclean g 1.911.

26 And ye shall be holy unto me: * 1.912 for I the LORD am holy, and have severed you from other people, that ye should be mine.

27 * 1.913 A man also, or woman that hath a fami∣liar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them.

CHAP. XXI.

1 AND the LORD said unto Moses, Speak unto the priests, the sons of Aaron, and say unto them, * 1.914 There shall none be defiled for the dead a 1.915 among his people:

2 But for his kin that is near unto him b 1.916, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother c 1.917,

3 And for his sister d 1.918 a virgin, that is nigh un∣to him e 1.919, which hath had no husband f 1.920: for her may he be defiled.

4 But ‖ 1.921 he shall not defile himself, being a chief man among his people g 1.922, to prophane himself.

5 * 1.923 They shall not make baldness upon their head h 1.924, neither shall they shave off the corner of their beard, nor make any cutting in their flesh.

6 They shall be holy unto their God i 1.925, and not profane the Name of their God k 1.926: for the offer∣ings of the LORD made by fire, and the bread of their God l 1.927 they do offer: therefore they shall be † 1.928 holy.

7 * 1.929 They shall not take a wife that is a whore, or profane m 1.930, neither shall they take a woman put away from her husband n 1.931: for he is holy un∣to his God.

8 Thou shalt sanctifie him o 1.932 therefore, for he offereth the bread of thy God: he shall be holy unto thee p 1.933: for I the LORD which sanctifie you am holy q 1.934.

9 And the daughter r 1.935 of any priest, if she profane her self by playing the whore, she pro∣faneth her father s 1.936, she shall be burnt with fire t 1.937.

10 And he that is the high priest among his bre∣thren, upon whose head * 1.938 the anointing oyl was poured u 1.939, and * 1.940 that is consecrated to put on the garments x 1.941, shall * 1.942 not uncover his head y 1.943, nor rent his clothes z.

11 Neither shall he go in a 1.944 to any dead body, nor defile himself for his father b 1.945 or for his mo∣ther.

12 Neither shall he go out of the sanctuary c 1.946, nor profane the sanctuary d 1.947 of his God: for * 1.948 the ‖ 1.949 crown of the anointing oyl e 1.950 of his God is upon him: I am the LORD.

13 And he shall take a wife in her virginity f 1.951.

14 A widow g 1.952, or a divorced woman, or pro∣fane, or an harlot, these shall he not take, but he shall take a virgin of his own people h 1.953 to wife.

15 Neither shall he prophane his seed i 1.954 among his people: for •…•… the LORD do sanctifie him k 1.955.

16 And the LORD spake unto Moses, say∣ing,

17 Speak unto Aaron, saying, Whosoever he be of thy seed l 1.956 in their generations m 1.957, that hath any blemish n 1.958, let him not approach to offer the ‖ 1.959 bread o 1.960 of his God.

18 For whatsoever man he be that hath a ble∣mish, he shall not approach p 1.961: a blind man, or a lame, or he that hath a flat nose q 1.962, or any thing * 1.963 superfluous,

19 Or a man that is broken footed, or broken handed,

20 Or crook-backt, or a ‖ 1.964 dwarf, or that hath a blemish in his eye, or be scurvy, or scabbed, or hath his stones broken.

21 No man that hath a blemish r 1.965, of the seed of Aaron the priest, shall come nigh to offer the offerings of the LORD made by fire: he hath a blemish, he shall not come nigh to offer the bread of his God.

22 He shall eat the bread of his God, both of the most holy, and of the holy s 1.966.

23 Onely he shall not go in unto the vail t 1.967, nor come nigh unto the altar u 1.968, because he hath a blemish, that he prophane not my sanctuary x 1.969: for I the LORD do sanctifie them y 1.970.

24 And Moses told it unto Aaron, and to his sons, and to all the children of Israel.

CHAP. XXII.

1 AND the LORD spake unto Moses, say∣ing,

2 Speak unto Aaron, and to his sons, that they separate themselves a 1.971 from the holy things b 1.972 of the children of Israel, and that they profane not my holy name in those things which they c 1.973 hallow unto me: I am the LORD.

3 Say unto them, whosoever he be of all your seed among your generations that goeth unto the holy things d 1.974, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from my presence e 1.975: I am the LORD.

4 What man f 1.976 soever of the seed of Aaron is a leper, or hath * 1.977 a † 1.978 running issue, he shall not eat of the holy things untill he * 1.979 be clean. And * 1.980 whoso toucheth any thing that is unclean by the dead, or * 1.981 a man whose seed goeth from him.

5 Or * 1.982 whosoever toucheth any creeping thing, whereby he may be made unclean, or * 1.983 a man of whom he may take uncleanness, whatsoever uncleanness he hath:

6 The soul which hath touched any such, shall be unclean until the even, and shall not eat of the holy things, unless he wash his flesh with water.

7 And when the sun is down, he shall be clean, and shall afterward eat of the holy things, be∣cause it is his food g 1.984.

8 * 1.985 That which dieth of it self, or is torn with beasts, he shall not eat, to defile himself there∣with: I am the LORD.

9 They shall therefore keep mine ordinance h 1.986, lest they bear sin i 1.987 for it k 1.988, and die therefore, if they profane it l 1.989: I the LORD do sanctifie them.

10 * 1.990 There shall no stranger m 1.991 eat of the ho∣ly thing; a sojourner n 1.992 of the priests, or an hi∣red servant shall not eat of the holy thing o 1.993.

11 But if the priest buy any soul † 1.994 with his money, he shall eat of it, and he that is born in his house: they shall eat of his meat p 1.995.

12 If the priests daughter also be married unto † 1.996 a stranger q 1.997, she may not eat of an offering of the holy things.

13 But if the priests daughter be a widow, or divorced, and have no child, and is returned unto her fathers house, * 1.998 as in her youth, she shall eat of her fathers meat, but there shall no stranger eat thereof.

14 And if a man eat of the holy thing unwit∣tingly, then he shall put the fifth part thereof unto it r 1.999, and shall give it unto the priest, with the holy thing s 1.1000.

15 And they t 1.1001 shall not profane the holy things of the children of Israel, which they offer unto the LORD.

16 Or ‖ 1.1002 suffer them to bear the iniquity of tres∣pass u 1.1003, when they eat their holy things: for I the LORD do sanctifie them.

17 And the LORD spake unto Moses, saying,

18 Speak unto Aaron, and to his sons, and un∣to all the children of Israel, and say unto them, * 1.1004 whosoever he be of the house of Israel, or of the strangers x 1.1005 in Israel, that will offer his oblation for all his vows y 1.1006 and for all his free-will-offer∣ings, which they will offer unto the LORD for a burnt-offering:

19 Ye shall offer at your own will a male z 1.1007 with∣out blemish of the beeves, of the sheep, or of the goats.

20 * 1.1008 But whatsoever hath a blemish, that shall ye not offer: for it shall not be acceptable for you.

21 And * 1.1009 whosoever offereth a sacrifice of peace-offerings unto the LORD, to accomplish his vow, or a free-will-offering in beeves or ‖ 1.1010 sheep, it shall be perfect, to be accepted: there shall be no blemish a 1.1011 therein.

22 * 1.1012 Blind, or broken, or maimed, or hav∣ing a wen, or scurvy, or scabbed, ye shall not offer these unto the LORD; nor make an offer∣ing by fire of them upon the altar unto the LORD.

23 Either a bullock, or a ‖ 1.1013 lamb that hath any thing * 1.1014 superfluous or lacking in his parts, that mayest thou offer b 1.1015 for a free-will-offering: but for a vow it shall not be accepted.

24 Ye shall not offer unto the LORD that which is bruised, or crushed, or broken, or cut, neither shall ye make any offering thereof in your land.

25 Neither from a strangers hand c 1.1016, shall ye offer the bread d 1.1017 of your God of any of these e 1.1018; because their corruption is in them f 1.1019, and ble∣mishes be in them: they shall not be accepted for you g 1.1020.

26 And the LORD said unto Moses, saying,

27 * 1.1021 When a bullock, or a sheep, or a goat is brought forth, then it shall be seven dayes under the dam, and from the eighth day h 1.1022 and thence∣forth, it shall be accepted for an offering made by fire unto the LORD.

28 And whether it be cow, or ‖ 1.1023 ewe, ye shall not kill it * 1.1024 and her young both in one day i 1.1025.

29 And when ye will offer a sacrifice of thanks∣giving unto the LORD, offer it at your own will k 1.1026.

30 On the same day it shall be eaten up, ye shall leave * 1.1027 none of it until the morrow: I am the LORD.

31 Therefore shall ye keep my commandments, and do them: I am the LORD.

32 Neither shall ye profane my holy name l 1.1028, but * 1.1029 I will be hallowed m 1.1030 among the chil∣dren of Israel: I am the LORD which hallow you n 1.1031,

33 That brought you out of the land of Egypt, to be your God: I am the LORD.

CHAP. XXIII.

1 AND the LORD spake unto Moses, say∣ing,

2 Speak unto the children of Israel, and say unto them, concerning the feasts of the LORD, which ye shall proclaim a 1.1032 to be holy con∣vocations b 1.1033 even these are my feasts c 1.1034.

3 * 1.1035 Six dayes shall work be done, but the se∣venth day is the sabbath of rest, an holy convo∣cation; ye shall do no work d 1.1036 therein: it is the sabbath of the LORD in all your dwellings e 1.1037.

4 These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons f 1.1038.

5 * 1.1039 In the fourteenth day of the first month at even, is the LORDS passeover.

6 And on the fifteenth day of the same moneth is the feast of unleavened bread unto the LORD: seven dayes ye must eat unleavened bread.

7 In the first day ye shall have an holy convoca∣tion: ye shall do no servile work therein.

8 But ye shall offer an offering made by fire un∣to the LORD seven dayes g 1.1040: in the seventh day is an holy convocation, ye shall do no servile work therein.

9 And the LORD spake unto Moses, saying,

10 Speak unto the children of Israel, and say unto them, * 1.1041 When ye be come into the land h 1.1042 which I give unto you, and shall reap i 1.1043 the har∣vest thereof k 1.1044▪ then ye shall bring a ‖ 1.1045 † 1.1046 sheaf l 1.1047 of the first-fruits of your harvest unto the priest:

11 And he shall wave the sheaf before the LORD, to be accepted for you m 1.1048. on the mor∣row after the sabbath n 1.1049 the priest shall wave it.

12 And ye shall offer that day, when ye wave the sheaf, an he-lamb o 1.1050 without blemish of the first year, for a burnt-offering unto the LORD.

13 And the meat-offering thereof shall be two tenth-deals p 1.1051 of fine flour mingled with oyl, an offering made by fire unto the LORD, for a sweet savour: and the drink-offering thereof q 1.1052 shall be of wine, the fourth part of an hin r 1.1053.

14 And ye shall eat neither bread s 1.1054, nor parch∣ed corn, nor green ears t 1.1055, until the self-same day u 1.1056 that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations, in all your dwellings.

15 And * 1.1057 ye shall count unto you from the morrow after the sabbath x 1.1058, from the day that ye brought the sheaf of the wave-offering, † 1.1059 se∣ven sabbaths y 1.1060 shall be compleat.

16 Even unto the morrow after the seventh sabbath z 1.1061 shall ye number fifty dayes, and ye shall offer a new meat-offering a 1.1062 unto the LORD.

17 Ye shall bring out of your habitations b 1.1063 two wave-loaves of two tenth-deals c 1.1064: they shall be of fine flour, they shall be baken with leaven d 1.1065, they are the * 1.1066 first-fruits unto the LORD.

18 And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams e 1.1067: they shall be for a burnt-offering unto the LORD, with their meat∣offering, and their drink-offerings, even an of∣fering made by fire of sweet savour unto the LORD.

19 Then ye shall sacrifice * 1.1068 one kid f 1.1069 of the goats for a sin-offering f 1.1070, and two lambs of the first year for a sacrifice of * 1.1071 peace-offerings.

20 And the priest shall wave them g 1.1072 with the bread of the first-fruits for a wave-offering before the LORD, with the two lambs: * 1.1073 they shall be holy to the LORD, † 1.1074 for the priests h 1.1075.

21 And ye shall proclaim on the self-same day, that it may be an holy convocation i 1.1076 unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings, through∣out your generations.

22 And * 1.1077 when ye reap the harvest of your land thou k 1.1078 shalt not make clean riddance of the corners of thy field, when thou reapest, * 1.1079 nei∣ther shalt thou gather any gleanings of thy har∣vest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God.

23 And the LORD spake unto Moses, say∣ing,

24 Speak unto the children of Israel, saying, in the * 1.1080 seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets l 1.1081, an holy convocation.

25 Ye shall do no servile work therein: but ye shall offer an offering m 1.1082 made by fire unto the LORD.

26 And the LORD spake unto Moses, say∣ing.

27 * 1.1083 Also on the tenth day of this seventh month, there shall be a day of atonement, it shall be an holy convocation unto you, and ye shall af∣flict your souls n 1.1084, and offer an offering made by fire unto the LORD.

28 And ye shall do no work in that same day: for it is a day of atonement, to make an atone∣ment for you, before the LORD your God.

29 For whatsoever soul it be o 1.1085 that shall not be afflicted in that same day, * 1.1086 he shall be cut off from among his people.

30 And whatsoever soul it be that doth any work in that same day, the same soul will I de∣stroy from among his people.

31 Ye shall do no manner of work: it shall be a statute for ever throughout your generations, in all your dwellings.

32 It shall be unto you a sabbath of rest, and ye shall afflict your souls in the ninth day of the month at even, from even unto even shall ye † 1.1087 celebrate your sabbath p 1.1088.

33 And the LORD spake unto Moses, say∣ing,

34 Speak unto the children of Israel, saying, * 1.1089 The fifteenth day of the seventh moneth shall be the feast of tabernacles q 1.1090 for seven dayes unto the LORD.

35 On the first day shall be an holy convoca∣tion: ye shall do no servile work therein.

36 Seven dayes ye shall offer an offeringr 1.1091 made by fire unto the LORD;* 1.1092 on the eighth days 1.1093 shall be an holy convocation unto you, and ye shall offer an offering made by fire unto the LORD: it is a† 1.1094 solemn assemblyt 1.1095, and ye shall do no servile work therein.

37 These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to of∣fer an offering made by fire unto the LORD, a burnt-offering, and a meat-offering, a sacrificeu 1.1096, and drink-offerings, every thing upon his day:

38 Beside the sabbathsx 1.1097 of the LORD and be∣side your giftsy 1.1098, and beside all your vows, and beside all your free-will-offerings, which ye give unto the LORD.

39 Alsoz 1.1099, in the fifteenth day of the seventh moneth, when ye have gathered in the fruita 1.1100 of the land, ye shall keep a feast unto the LORD seven dayes. On the first day shall be a sabbath, and on the eighth day shall be a sabbath.

40 And ye shall take you on the first day the† 1.1101 boughsb 1.1102 of goodly treesc 1.1103, branches of palm∣trees, and the boughs of thick treesd 1.1104, and wil∣lows of the brooke 1.1105, and ye shall rejoycef 1.1106 before the LORD your God seven dayes.

41 And ye shall keep it a feast unto the LORD seven dayes in the year, it shall be a statute for ever in your generations, ye shall celebrate it in the seventh month.

42 Ye shall dwell in boothsg 1.1107 seven dayes: all that are Israelites born shall dwell in booths;

43 That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.

44 And Moses declared unto the children of Israel the feasts of the LORD.

CHAP. XXIV.

1 AND the LORD spake unto Moses, say∣ing,

2 Command the children of Israel, that they bringa 1.1108 unto thee pure oil-olive, beaten, for the lights,† 1.1109 to cause the lamps to burn con∣tinually.

3 Without the vail of the testimonyb 1.1110, in the tabernacle of the congregation shall Aaronc 1.1111 or∣der it from the evening unto the morning, before the LORD continually: it shall be a statute for ever in your generations.

4 He shall order the lamps upon* 1.1112 the pured 1.1113 candlestick before the LORD continually.

5 And thoue 1.1114 shalt take fine flour, and bake twelve* 1.1115 cakesf 1.1116 thereof: two tenth-dealsg 1.1117 shall be in one cake.

6 And thou shalt set them in two rowsh 1.1118, six on a row, upon the pure tablei 1.1119 before the LORD.

7 And thou shalt put pure frankincensek 1.1120 up∣on each row, that it may be on the breadl 1.1121 for a memorialm 1.1122, even an offering made by fire un∣to the LORD.

8 Every sabbath he shall set it in order before the LORDn 1.1123 continually, being takeno 1.1124 from the children of Israel by an everlasting covenantp 1.1125

9 And* 1.1126 itq 1.1127 shall be Aarons and his sons, and they shall eat it in the holy place: for it is most holy unto him, of the offeringsr 1.1128 of the LORD made by fire, by a perpetual statute.

10 And the son of an Israelitish woman, whose father was an Egyptians 1.1129, went outt 1.1130 among the children of Israel: and this son of the Israeli∣tish woman, and a man of Israel strove togetheru 1.1131 in the camp.

11 And the Israelitish womans son† 1.1132 blasphe∣med the Name of the LORDx 1.1133, and cursedy 1.1134, and theyz 1.1135 brought him unto Mosesa 1.1136, (and his mo∣thers name was Shelomith, the daughter of Dibri, of the tribe of Dan.)

12 And they* 1.1137 put him in ward,† 1.1138 that the mind of the LORD might be shewed themb 1.1139.

13 And the LORD spake unto Moses, saying,

14 Bring forth him that hath cursed, without the camp, and let all that heard him,* 1.1140 lay their hands upon his headc 1.1141, and let all the congrega∣tion stone himd 1.1142.

15 And thou shalt speak unto the children of Israel, saying, Whosoever cursethe 1.1143 his God, shall bear his sinf 1.1144

16 And† 1.1145 he that blasphemeth the Name of the LORDg 1.1146, he shall surely be put to death, and all the congregationh 1.1147 shall certainly stone him: as well the stranger, as he that is born in the land, when he† 1.1148 blasphemeth the name of the LORD, shall be put to death.

17* 1.1149 And he that† 1.1150 killeth any mani 1.1151, shall surely be put to death.

18 And he that killeth a beast, shall make it good,† 1.1152 beast for beast.

19 And if a man cause a blemish in his neigh∣bour; as* 1.1153 he hath done, so shall it be done un∣to him.

20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.

21* 1.1154 And he that killeth a beast, he shall re∣store it: and he that killeth a man, he shall be put to death.

22 Ye shall have* 1.1155 one manner of lawk 1.1156, as well for the stranger, as for one of your own countrey: for I am the LORD your God.

23 And Moses spake unto the children of Is∣rael, that they should bring forth him that had cursed, out of the camp, and stone him with stones: and the children of Israel did as the LORD commanded Moses.

CHAP. XXV.

1 AND the LORD spake unto Moses in mount Sinaia 1.1157, saying,

2 Speak unto the children of Israel, and say unto them, When ye come into the landb 1.1158 which I give you, then shall the land† 1.1159 keep* 1.1160 a sab∣bathc 1.1161 unto the LORDd 1.1162

3 Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof.

4 But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vine∣yard.

5* 1.1163 That which groweth of its own accorde 1.1164 of thy harvest thou shalt not reapf 1.1165, neither ga∣ther the grapes† 1.1166 of thy vine undressedg 1.1167: for it is a year of rest unto the land▪

6 And the sabbathh 1.1168 of the land shall be meat for you, for thee, and for thy servanti 1.1169, and for thy maid and for thy hired servant, and for the stranger that sojourneth with thee.

7 And for thy cattle, and for the beast, that are in thy land, shall all the increase thereof be meat.

8 And thou shalt number seven† 1.1170 sabbaths of years unto thee, seven times seven years, and the space of the seven sabbaths of years shall be unto thee forty and nine years.

9 Then shalt thou cause the trumpet† 1.1171 of the jubileek 1.1172 to sound on the tenth day of the seventh monthl 1.1173,* 1.1174 in the day of atonementm 1.1175 shall ye make the trumpet sound throughout all your land.

10 And ye shall hallow the fiftieth yearn 1.1176, and proclaim liberty throughout all the land, unto all the inhabitants thereofo 1.1177: it shall be a jubileep 1.1178 unto you, and ye shall return every man unto his possessionq 1.1179, and ye shall return every man unto his familyr 1.1180.

11 A jubilee shall that fiftieth year be unto you: ye shall not sows 1.1181, neither reap that which grow∣eth of it self in it, nor gather the grapes in it of thy vine undressed.

12 For it is the jubilee, it shall be holy unto yout 1.1182, ye shall eat the increase thereofu 1.1183 out of the fieldx 1.1184.

13 In the year of this jubilee ye shall return every man unto his possession.

14 And if thou sell ought unto thy neighbour, or buyest ought of thy neighbours hand, ye shall not oppress one anothery 1.1185.

15 According to the number of years after the jubilee, thou shalt buy of thy neighbour, and ac∣cording

unto the number of years of the fruitsz 1.1186 he shall sell unto thee.

16 According to the multitude of years thou shalt increase the price thereof: and according to the fewness of years, thou shalt diminish the price of it: For according to the number of the years of the fruitsa 1.1187 doth he sell unto thee.

17 Ye shall not therefore oppress one another, but thou shalt fear thy God: for I am the LORD your God.

18 Wherefore ye shall do my statutes, and keep my judgments, and do them, and ye shall dwell in the land in safety.

19 And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety.

20 And if ye shall say, What shall we eatb 1.1188 the seventh year? behold, we shall not sow, nor ga∣ther in our increase.

21 Then I will command† 1.1189 my blessing upon you in the sixth year, and it shall bring forth fruit for three yearsc 1.1190.

22 And ye shall sow the eighth year, and eat yet of old fruitd 1.1191 until the ninth year: until her fruitse 1.1192 come in, ye shall eat of the old store.

23 The land shall not be sold‖ 1.1193† 1.1194 for everf 1.1195: for the land is mineg 1.1196 for ye are* 1.1197 strangers and sojourners with meh 1.1198.

24 And in all the land of your possession, ye shall grant a redemptioni 1.1199 for the land.

25 If thy brother be waxen poor, and hath sold away some of his possessionk 1.1200, and if any of his kin come to redeem itl 1.1201, then shall he redeem that which his brother sold.

26 And if the man have none to redeem it,† 1.1202 and himself be able to redeem it:

27 Then let him count the years of the sale thereofm 1.1203, and restore the overplusn 1.1204 unto the man to whom he sold it, that he may return unto his possession.

28 But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it, until the year of jubile: and in the jubile it shall go out, and he shall return▪ unto his possession. o 1.1205

29 And if a man sell a dwelling house in a wall∣ed city, then he may redeem it within a whole year after it is sold, within† 1.1206 a full year may he redeem it.

30 And if it be not redeemed within the space of a full year, then the house that is in the wall∣ed city shall be established for ever to him that bought it, throughout his generations: it shall not go out in the jubilep 1.1207.

31 But the houses of the villagesq 1.1208 which have no wall round about them, shall be counted as the fields of the country:† 1.1209 they may be redeemed, and they shall go out in the jubile.

32 Notwithstanding the cities of the Levites, and the houses of the cities of their possession may the Levites redeem at any time.

33 And if‖ 1.1210 a man purchase of the Levites, then the house that was sold, and the city of his posses∣sion shall go outr 1.1211 in the year of jubile: for the houses of the cities of the Levites are their posses∣sion among the children of Israel.

34 But the field of the suburbs of their citiess 1.1212 may not be soldt 1.1213, for it is their perpetual pos∣session.

35 And if thy brother be waxen poor, and † 1.1214 fallen in decay u 1.1215 with thee, then thou shalt † 1.1216 relieve him x 1.1217, yea though he be a stranger, or a sojourner y 1.1218, that he may live with thee.

36 * 1.1219 Take thou no usury of him z 1.1220, or in∣crease a 1.1221, but * 1.1222 fear thy God, that thy brother may live with thee.

37 Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.

38 I am the LORD your God which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God.

39 And * 1.1223 if thy brother that dwelleth by thee be waxen poor, and be sold unto thee, thou shalt not † 1.1224 compel him to serve as a bond-servant b 1.1225.

40 But as an hired servant, and as a sojourner he shall be with thee, and shall serve thee unto the year of jubile.

41 And then shall he depart from thee c 1.1226, both he and his children with him, and shall return un∣to his own family, and unto the possession of his fathers shall he return.

42 For they are my servants d 1.1227, which I brought forth out of the land of Egypt: they shall not be sold † 1.1228 as bondmen.

43 * 1.1229 Thou shalt not rule over him with rigor, but shalt fear thy God e 1.1230.

44 Both thy bond-men, and thy bond-maids which thou shalt have shall be of the heathen that are round about you: of them shall ye buy bond∣men and bond-maids.

45 Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land; and they shall be your possession.

46 And ye shall take them as an inheritance for your children after you, to inherit them for a posses∣sion; † 1.1231 they shall be your bond-men for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigor.

47 And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojour∣ner by thee, or to the stock f 1.1232, of the strangers family:

48 After that he is sold, he may be redeemed again, one of his brethren may redeem him.

49 Either his uncle, or his uncles son may re∣deem him, or any that is nigh of kin unto him of his family, may redeem him: or, if he be able, he may redeem himself.

50 And he shall reckon with him that bought him, from the year that he was sold to him, unto the year of jubile, and the price of his sale shall be according unto the number of years, according to the time of an hired servant g 1.1233 shall it be with him.

51 If there be yet many years behind, according unto them he shall give again the price of his re∣demption out of the mony that he was bought for.

52 And if there remain but few years unto the year of jubile, then he shall count with him, and according unto his years shall he give him again the price of his redemption.

53 And as a yearly hired servant shall he be with him: and the other shall not rule with rigor over him in thy sight h 1.1234.

54 And if he be not redeemed ‖ 1.1235 in these years, then he shall go out in the year of jubile, both he and his children with him.

55 For unto me the children of Israel are ser∣vants, they are my servants, whom I brought forth out of the land of Egypt: I am the LORD your God.

CHAP. XXVI.

1 YE shall make you * 1.1236 no idols, nor graven image, neither rear you up a ‖ 1.1237 standing image a 1.1238, neither shall ye set up any ‖ 1.1239 † 1.1240 image of stone in your land, to bow down unto it: for I am the LORD your God.

2 * 1.1241 Ye shall keep my sabbaths, and reverence my sanctuary b 1.1242: I am the LORD.

3 * 1.1243 If ye walk in my statutes, and keep my com∣mandments, and do them;

4 Then I will give you rain c 1.1244 in due season, and the land shall yield her increase, and the t•…•…es of the field shall yield their fruit.

5 And * 1.1245 your threshing shall reach unto the vintage d 1.1246, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and * 1.1247 dwell in your land safely.

6 And I will give peace in the land, and * 1.1248 ye shall lie down and none shall make you afraid: and I will † 1.1249 rid evil beasts out of the land, neither shall the sword e 1.1250 go through your land f 1.1251.

7 And ye shall chase your enemies, and they shall fall before you by the sword.

8 And * 1.1252 five g 1.1253 of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword.

9 For I will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you.* 1.1254

10 And ye shall eat old store, and bring forth i 1.1255 the old, because of the new.

11 * 1.1256 And I will set k 1.1257 my tabernacle amongst you: and my soul shall not abhor you.

12 * 1.1258 And I will walk among you l 1.1259, and will be your God, and ye shall be my people m 1.1260.

13 I am the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bond-men, and I have broken the bands of your yoke, and made you go up∣right n 1.1261.

14 * 1.1262 But if ye will not hearken unto me, and will not do all these commandments.

15 And if ye shall despise my statutes, or if your soul abhorre my judgments, so that ye will not do all my commandments, but that ye break my covenant o 1.1263.

16 I also will do this unto you, I will even ap∣point † 1.1264 over you p 1.1265 terrour, consumption, and the burning ague, that shall consume the eyes q 1.1266▪ and cause sorrow of heart: and * 1.1267 ye shall sow your seed in vain, for your enemies shall eat it.

17 And * 1.1268 I will set my face against you, and ye shall be slain before your enemies: they that hate you, shall reign over you, and * 1.1269 ye shall flee when none pursueth you.

18 And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins:

19 And I will break the pride of your power q 1.1270, and I will make your heaven as iron, and your earth as brass r 1.1271:

20 And your strength s 1.1272 shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits.

21 And if ye walk ‖ 1.1273 contrary unto me t 1.1274, and will not hearken unto me, I will bring seven times more plagues upon you, according to your sins.

22 * 1.1275 I will also send wild beasts among you, which shall rob you of your children, and de∣stroy your cattel, and make you few in number, and * 1.1276 your high ways shall be desolate u 1.1277.

23 And if ye will not be reformed by these things, but will walk contrary unto me:

24 * 1.1278 Then will I also walk contrary unto you x 1.1279, and will punish you yet seven times for your sins.

25 And I will bring a sword upon you, that shall avenge the quarrel of my covenant y 1.1280: and when ye are gathered together within your cities, I will send the pestilence among you, and ye shall be delivered into the hand of the enemy z 1.1281.

26 * 1.1282 And when I have broken the staff of your bread a 1.1283, ten women b 1.1284 shall bake your bread in one oven, and they shall deliver you your bread again by weight c 1.1285: and * 1.1286 ye shall eat, and not be satisfied.

27 And if ye will not for all this hearken un∣to me, but walk contrary unto me:

28 Then I will walk contrary unto you also in fury d 1.1287, and I, even I will chastise you seven times for your sins.

29 * 1.1288 And ye shall eat the flesh of your sons e 1.1289, and the flesh of your daughters shall ye eat.

30 And I will destroy your high places f 1.1290, and * 1.1291 cut down your images g 1.1292, and cast your car∣cases upon the carcases of your idols h 1.1293, and my soul shall abhor you.

31 And I will make your cities waste, and * 1.1294 bring your sanctuaries i 1.1295 unto desolation, and I will not smell k 1.1296 the savour of your sweet o∣dours l 1.1297.

32 And I will bring the land into desolation: and your enemies which dwell therein m 1.1298, shall be astonished at it n 1.1299.

33 And * 1.1300 I will scatter you among the hea∣then, and will draw out a sword after you o 1.1301: and your land shall be desolate, and your cities wast.

34 * 1.1302 Then shall the land ‖ 1.1303 enjoy her sabbaths, as long as it lieth desolate, and ye be in your e∣nemies land, even then shall the land rest, and enjoy her sabbaths p 1.1304.

35 As long as it lieth desolate, it shall rest: because it did not rest in your sabbaths, when ye dwelt upon it.

36 And upon them that are left alive of you, I will send a faintness q 1.1305 into their hearts, in the lands of their enemies, and * 1.1306 the sound of a † 1.1307 shaken leaf shall chase them, and they shall flee, as fleeing from a sword: and they shall fall, when none pursueth.

37 And * 1.1308 they shall fall one upon another r 1.1309, as it were before a sword, when none pursueth s 1.1310: and ye shall have no power to stand before your enemies.

38 And ye shall perish among the heathen, and the land of your enemies shall eat you up.

39 And they that are left of you, * 1.1311 shall pine away t 1.1312 in their iniquity in your enemies lands, and also in the iniquities of their fathers shall they pine away with them.

40 If they shall confess u 1.1313 their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me,

41 And that I also have walked contrary unto them, and have brought them into the land of their enemies: if then their * 1.1314 uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity x 1.1315.

42 Then will I remember my covenant y 1.1316 with Jacob, and also my covenant with Isaac, and al∣so my covenant with Abraham will I remem∣ber, and I will remember the land z 1.1317.

43 The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate with∣out them: and they shall accept of the punishment of their iniquity: because, even because they de∣spised my judgments, and because their soul ab∣horred my statutes.

44 And yet for all that, when they be in the land of their enemies, * 1.1318 I will not cast them a∣way, neither will I abhorre them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God † 1.1319.

45 But I will for their sakes ‖ 1.1320 remember the covenant of their ancestors, whom I brought forth out of the land of Egypt, in the sight of the heathen, that I might be their God: I am the LORD.

46 These are the statutes, and judgments, and laws which the LORD made between him and the children of Israel, in mount Sinai, by the hand of Moses.

CHAP. XXVII.

1 AND the LORD spake unto Moses, say∣ing,

2 Speak unto the children, and say unto them; When a man shall make a singular vow a 1.1321, the persons shall be for the LORD b 1.1322, by thy estima∣tion c 1.1323.

3 And thy estimation shall be, of the male from twenty years old, even unto sixty years old d 1.1324, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary.

4 And if it be a female, then thy estimation shall be thirty shekels e 1.1325.

5 And if it be from five years old f 1.1326, even unto twenty years old, then thy estimation shall be of the male twenty shekels, and for the female ten shekels.

6 And if it be from a month old, even unto five years old, then thy estimation shall be of the male five shekels of silver, and for the fe∣male thy estimation shall be three shekels of sil∣ver.

7 And if it be from sixty years old, and above, if it be a male, then thy estimation shall be fif∣teen shekels, and for the female ten shekels.

8 But if he be poorer then thy estimation g 1.1327, then he shall present himself before the priest, and the Priest shall value him: according to his a∣bility h 1.1328 that vowed, shall the priest value him.

9 And if it be a beast whereof men bring i 1.1329 an offering unto the LORD, all that any man giv∣eth k 1.1330 of such unto the LORD, shall be ho∣ly l 1.1331.

10 He shall not alter it, nor change it m 1.1332, a good for a bad, or a bad for a good n 1.1333: and if he shall at all change beast for beast, then it, and the exchange thereof o 1.1334 shall be holy.

11 And if it be any unclean p 1.1335 beast of which they do not offer a sacrifice unto the LORD, then he shall present the beast before the priest.

12 And the priest shall value it, whether it be good or bad: † 1.1336 as thou valuest it, who art the Priest, so shall it be.

13 But if he will at all redeem it, then he shall add a fifth part thereof unto thy estima∣tion.

14 And when a man shall sanctifie q 1.1337 his house to be holy unto the LORD r 1.1338, then the priest shall estimate it, whether it be good▪ or bad: as the priest shall estimate it, so shall it stand s 1.1339.

15 And if he that sanctified it, will redeem his house, then he shall add the fifth part t 1.1340 of the mony of thy estimation unto it, and it shall be his.

16 And i•…•… a man shall sanctifie unto the LORD some part of a field of his possession u 1.1341, then thy estimation shall be according to the seed there∣of x 1.1342▪ ‖ 1.1343 an homer of barley seed shall be valued at fifty shekels of silver. y 1.1344.

17 If he sanctifie his field from the year of Ju∣bile, z 1.1345, according to thy estimation a 1.1346 it shall stand. b 1.1347.

18 But if he sanctifie his field after the Jubile c 1.1348, then the priest shall reckon unto him the mony, according to the years that remain, even unto the year of the Jubile d 1.1349, and it shall be abated from thy estimation.

19 And if he that sanctified the field, will in any wise redeem it, then he shall add the fifth part of the mony of thy estimation unto it, and it shall be assured to him.

20 And if he will not redeem the field e 1.1350, or if he have sold the field f 1.1351, to another man, it shall not be redeemed any more g 1.1352.

21 But the field when it goeth out h 1.1353 in the Jubile, shall be holy unto the LORD, as a field devoted: the possession thereof shall be the priests i 1.1354.

22 And if a man sanctifie unto the LORD a field which he hath bought, which is not of the fields of his possession k 1.1355;

23 Then the priest shall reckon unto him the worth of thy estimation l 1.1356, even unto the year of the Jubile m 1.1357, and he shall give thine estimation n 1.1358 in that day, as a holy thing o 1.1359 unto the LORD.

24 In the year of the jubilee the field shall re∣turn unto him of whom it was bought, even to him to whom the possession of the land did be∣long p 1.1360.

25 And all thy estimation shall be according to the shekel of the sanctuary: * 1.1361 twenty gerahs shall be the shekel.

26 Onely the † 1.1362 * 1.1363 firstling of the beast, which should be the LORDS firstling, no man shall san∣ctifie it q 1.1364, whether it be ox or sheep r 1.1365: it is the LORDS.

27 And if it be of an unclean beast r 1.1366, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, then it shall be sold s 1.1367 according to thy estimation.

28 * 1.1368 Notwithstanding, no devoted thing t 1.1369 that a man shall devote unto the LORD, of all that he hath u 1.1370, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD x 1.1371.

29 None devoted, which shall be devoted of men y 1.1372, shall be redeemed: but shall surely be put to death.

30 And * 1.1373 all the tithe of the land z 1.1374, whether of the seed of the land or of the fruit of the tree, is the LORDS: it is holy unto the LORD.

31 And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part there∣of.

32 And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod ‖ 1.1375, the tenth shall be holy unto the LORD.

33 He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it, and the change thereof shall be holy, it shall not be redeemed.

34 These are the commandments which the LORD commanded Moses for the children of Is∣rael in Mount Sinai.

Notes

• a 1.1

  Who stood without, Exod. 40. 35. waiting for Gods call.
• b 1.2

  From the mercy-seat in the Tabernacle.
• * 1.3

  chap. 22. 18.
• c 1.4

  There are divers kinds of sacrifices here prescribed, some by way of acknowledgement to God for mercies either desired or received: others by way of satisfaction to God for mens sins: others were meer exercises of piety and devotion. And the reason why there are so many kinds of them was partly respect to the childish estate of the Iews, who by the custom of nati∣ons and their own natural inclinations were much addicted to outward rites and ceremonies, that they might have full em∣ployment of that kind in Gods service and thereby be kept from temptations to Idolatry; and partly to represent as well the several perfections of Christ the true sacrifice and the various benefits of his death, as the several duties which men owe to their creator and redeemer, all which could not be so well expressed by one sort of sacrifices.
• d 1.5

  Or, of the sheep: though the Hebrew word contains both sheep and goats, as ap∣pears both from the use of the word, Gen. 12. 16. and 2•…•…. 9. and 38. 17. and from ver. 10. and other places of Scripture. Now God chose these kinds of creatures for his sacrifices either 1. in opposition to the Egyptian Idolatry, to which divers of the Is∣raelites had been used and were still in danger of revolting to again, that the frequent destruction of these creatures might bring such silly Deities into contempt. Or 2. because these are the fittest representations both of Christ and of true Christians, as being gentle, and harmless, and patient, and most useful to men. Or 3. as the best and most profitable creatures, with which it is fit God should be served, and which we should be ready to part with when God requires us to do so. Or 4. as things most common and obvious, that men might never want a sacrifice when they needed or God required it.
• e 1.6

  Strictly so called, such as was to be all burnt, the skin ex∣cepted, Levit. 7. 8. See Gen. 8. 20. and 1 King. 3. 15. For otherwise every sacrifice was burnt, more or less. These sacri∣fices did partly signifie, that the whole man, in whose stead the sacrifice was offered, was to be intirely and unreservedly offer∣ed or devoted to Gods service; and that the whole man did deserve to be utterly consumed, if God should deal severely with him; and directed us to serve the Lord with all singleness of heart without self-ends, and to be ready to offer to God even such sa∣crifices or services wherein we our selves should have no part nor benefit.
• f 1.7

  As being more perfect than the female, Mal. 1. 14. and more truly representing Christ.
• g 1.8

  Of which see Exod. 29. 1. Levit. 22. 22, &c. To signify, 1. that God should be served with the best of every kind. 2. that man, represented by these sacrifices, should aim at all purity and perfection of heart and life, and that Christians should one day attain to it, Eph. 5. 27. 3. the spotless and compleat holiness of Christ, Heb. 9. 13, 14. 1 Pet. 1. 18, 19. and 2. 22.
• ‖ 1.9

  Or, to be •…•…∣ted for him. Isa. 56. 7. & 58. 5. & 6•…•… Jer. 6. 20.
• h 1.10

  According to this translation, the place speaks onely of free-will offerings, or such as were not prescribed by God to be offered in course, but were offered at the pleasure and by the voluntary devotion of any person either by way of supplication for any mercy which he needed or desired, or by way of thanksgiving for any favour or blessing received. But it may seem improper to restrain the rules here given to freewill offerings, which were to be observ∣ed in other offerings also. And the Hebrew word is by the 〈◊〉〈◊〉 Chaldee, Syr. and Arab. and others rendred to this purpose, for his acceptation, or that he may be accepted with God, or that God may be atoned, as it is ver. 4. And so this phrase is used, Levit. 23. 11.
• i 1.11

  In the Court near to the door, where the Altar stood, ver. 5. For here it was to be sacrificed, and here also the people might behold the oblation of it. And this fur∣ther signified, that men could have no entrance neither into the earthly tabernacle, the Church, nor into the heavenly taberna∣cle of glory, but by Christ, who is the door, Io•…•…. 10. 7, 9. by whom alone we have access to God.
• * 1.12

  〈◊〉〈◊〉. 29. 1•…•…, 15.
• k 1.13

  (i. e.) Both his hands, Levit. 8. 14, 18. and 16. 21. A common Enallage.
• l 1.14

  Whereby he signified, 1. that he willing∣ly gave it to the Lord. 2. that he did legally unite himself with it, and judged himself worthy of that death which it suf∣fered in his stead, and that he laid his sins upon it in a cere∣monial way, and had an eye to him upon whom God would lay the iniquity of us all, Isa. 53. 6. and that together with it he did freely offer up himself to God.
• m 1.15

  To wit, ceremonially and sacramentally, as directing his faith and thoughts, to that true propitiatory sacrifice which in time was to be offered up for him. See Rom. 3. 25. Heb. 9. 15, 25, 26. And although burnt∣offerings were commonly offered by way of thanksgiving, Gen. 8. 20▪ Psal. 51. 16, 17. yet they were sometimes offered by way of atonement for sin, to wit, for sins in general, as appears from Io•…•… 1. 5. but for particular sins there were special sacri∣fices, as we shall see.
• n 1.16

  Either 1. the offerer, who is said to do it, to wit, by the Priest: for men are commonly said to do what they cause o∣thers to do, as Ioh. 4. 1, 2. Or 2. the Priest, as it follows, or the Levite, whose office this was. See Exod. 29. 11. Levit. 8. 15. Numb. 8. 19. 1 Chron. 23. 28, 31. 2 Chron. 30. 16. and 35▪ 11.
• o 1.17

  Which was done in a considerable quantity, as may be gathered from Zech. 9. 15. and whereby was signi∣fied, 1. that the offerer deserved to have his blood spilt in that manner. 2. that the blood of Christ should be poured forth for sinners, and that that was the onely mean of their reconci∣liation to God and acceptance with him.
• p 1.18

  Partly for decency, because the sacrifices being as it were Gods food and feast, it was incongruous to offer to God that which men refused to eat; and partly to signify that the great thing which God required and regarded in men was not their outward appearance, but their inside, and that as he doth see all mens insides, Heb. 4. 13. so he will one day make them vi∣sible to others.
• q 1.19

  To wit, the head, and •…•…at, and inwards and legs, ver. 8, 9.
• r 1.20

  Or dispose the fire, i. e. blow it up, and put it together so as it might be fit for the present work. For the fire there used and allowed came down from heaven, Levit. 9. 24. and was to be carefully preserved there, and all other fire was forbidden, Levit. 10. 1, &c.
• s 1.21

  All the fat, which was to be separated from the Flesh, and to be put together, to increase the flame, and to consume the other parts of the sacrifice more quickly. Others translate it, the trunck of the body, as distinguished from the head and joints and inward parts.
• t 1.22

  To signify the universal and perfect purity both of the inwards, or the heart, and of the legs, or ways or actions, which was in Christ, and which should be in all Christians.
• u 1.23

  Not onely the parts, now mentioned, but all the rest, the trunck of the body and the shoulders, as is apparent from the practise or execution of these precepts.
• x 1.24

  Not in it self▪ for so it rather caused a stink, but as it represented Christs offering up himself, to God as a sweet smelling savour, Eph. 5. 2. and to ad∣monish us of the excellent vertue of Divine institution, with∣out which God values no worship, though never so glorious, and by which even the meanest things are pretious and accep∣table to God.
• y 1.25

  Here this and other kinds of sacrifices were killed▪ 〈◊〉〈◊〉. 6. 25▪ and 7. 2. because here seem•…•… to have been the large•…•… and most convenient place for that work, the Altar being pro∣bably near the middle of the east end of the building, and the entrance being on the south-side: so the Northside was the onely vacant place. Be•…•…des this might design the place of Christs death both more generally; to wit, in 〈◊〉〈◊〉, which was in the sides of the north, Psal. 4•…•…. 2. and more specially, to wit, on mount Calvary, which was on the North and West side of Ierusalem.
• * 1.26

  chap. 5. •…•….
• z 1.27

  These birds were appointed for the relief of the poor who could not bring better. And these birds are preferred before o∣thers, partly because they were easily gotten, and partly because they are fit representations of Christs chastity and meekness or gentleness, for which these birds are remarkable. The pigeons must be young, because then they are best, but the turtle-dove•…•… are better when they are more grown up, and therefore the•…•… are not confined to that age.
• ‖ 1.28

  Or, 〈◊〉〈◊〉 off the head with the 〈◊〉〈◊〉.
• a 1.29

  To wit, from the rest of the body, as sufficiently appears because this was to be burnt by it self, as it here follows, and the body afterwards, ver. 17. And whereas it is said Levit. 5. 8. he shall—•…•…ing his 〈◊〉〈◊〉 from his neck, but shall not divide it 〈◊〉〈◊〉, that is spoken not of the burnt∣offering, as here, out of the sin-offering, in which there might be a differing 〈◊〉〈◊〉.
• † 1.30

  Heb. 〈◊〉〈◊〉 w•…•…ll.
• ‖ 1.31

  Or, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• b 1.32

  Or, with its dung or filth, to wit contained in the crop and in the guts.
• c 1.33

  To wit, of the Tabernacle. Here the filth was cast▪ because this was the remotest place from the Holy of Holies, which was in the West-end, to teach us, that impure things and persons should not presume to approach to God, and that they should be banished from his presence.
• d 1.34

  The place where the ashes fell down and lay, whence they were after∣wards removed without the camp. See Levit. 4. 12. and 6. 10, 11. and 8. 17.
• e 1.35

  Shall cleave the bird thorough the whole length, yet so as not to separate the one side from the other, and so as there may be a wing left on each side. See Gen. 15. 10.
• † 1.36

  Heb. 〈◊〉〈◊〉.
• a 1.37

  This was of two kinds, the one joyned with other offer∣ings, Numb. 15. 4, 7▪ 10. which was prescribed together with the measure of proportion of it: the other, of wh•…•…h this pla•…•… speaks, was a distinct and separate offering, and •…•…as 〈◊〉〈◊〉 •…•…o the offerers good will both for the thing, and for the 〈◊〉〈◊〉 And the matter of this offering wa•…•… 〈◊〉〈◊〉 without 〈◊〉〈◊〉 〈◊〉〈◊〉▪ corn, cakes, &c. Now this sort of sacrifices were appointed, 1. because these are things of greatest necessity and benefit to man, and therefore it is meet that God should be served with them and owned and praised as the giver of them. 2. in con∣descension to the poor, that they might not want an offering for God, and to shew that God would accept even the meanest services when offered to him with a sincere mind. 3. these were necessary provisions for the feast which was here to be repre∣sented to God, and for the use of the Priests▪ who were to at∣tend upon these holy ministrations.
• b 1.38

  Searched or sifted, and purged from all bran▪ it being fit that the best things should be offered to the best being.
• c 1.39

  Which may note the graces of the Holy Ghost, which are compared to oyl and anointing with it, Psal. 45. 7. 1 Ioh. 2. 20. and which are necessary to make any offering acceptable to God.
• d 1.40

  Which manifestly de∣signed Christs satisfaction and intercession, which is compared to a sweet odour, Eph. 5. 2. and to incense, Rev. 8. 3.
• e 1.41

  (i. e.) That Priest to whom he brought it and who is appointed to offer it.
• * 1.42

  chap. 5. 12. & 6. 15.
• f 1.43

  That part thus selected and offered, which is called a memorial, either 1. to the offerer, who by offering this part is minded, that the whole of that he brought and of all which he hath of that kind is Gods, to whom this part was paid as a quit-rent or acknowledgment. Or 2. to God, whom (to speak after the manner of men) this did put in mind of his gracious covenant and promises of favour and accept∣ance of the offerer and his offering. See Exod. 30. 16. Levit. 6. 15. Numb. 5. 26.
• * 1.44

  chap. 7. 6. Eccl. 7. •…•…1.
• ‖ 1.45

  To be eaten by them, Levit. 6. 16.
• * 1.46

  Num. 18. 9.
• g 1.47

  (i. e.) Most holy, or such as were to be eaten onely by the Priests, and that onely in the holy place near the Altar. See Levit. 6. 26. and 7. 6, 9. and 21. 22.
• h 1.48

  Made in the Sanctuary for that use, as may seem from 1 Chron. 23. 28, 29. Ezek. 46. 20.
• ‖ 1.49

  Or, on a flat plate or slice.
• i 1.50

  Because part of it was offered to God, and part given to the Priest.
• ‖ 1.51

  Or, offered.
• * 1.52

  Verse 2.
• * 1.53

  Exod 29. 18.
• k 1.54

  To wit▪ which is offered of free will, for in other offerings it might be used▪ Levit. 7. 13. and 〈◊〉〈◊〉. 17.
• l 1.55

  This was forbid∣den, partly to mind them of their deliverance out of Egypt, when they were forced through haste to bring away their meal or dough (which was the matter of this oblation) unleavened; partly to signifie what Christ would be, and what they should be, pure and free from all errour in the faith and worship of God, and from all hypo∣crisie and malice or wickedness, all which are signified by lea∣ven. Mat. 16. 12. Mark 8. 15 Luk. 12. 1. 1 Cor. 5. 8. Gal. 5. 9.
• m 1.56

  Either 1. because it hath the same effect with leaven in paste or dough making it sowr and swelling. Or 2. in op∣position to the sacrifices of the Gentiles, in which the use of hony was most frequent or 3. to teach us, that Gods worship is not to be governed by mens fancies and appetites, to which hony might have been grateful, but by Gods will. The Iews conceive that under the name of h•…•…ny all sweet fruits, as figs, dates, &c. are contained and forbidden.
• ‖ 1.57

  Or▪ of 〈◊〉〈◊〉 〈◊〉〈◊〉▪
• n 1.58

  Or, The offering or For the offering of the first-fruits you shall or may offer them, or either of them, to wit, leaven or hony, which were offered and accepted in that case▪ Levit. 23. 17. 2 Chron. 31. 5.
• † 1.59

  Heb. 〈◊〉〈◊〉 Exod. 2•…•…▪
• o 1.60

  But reserved for the Priests, Numb. 18. 13. Deut. 18. 4.
• * 1.61

  〈…〉〈…〉
• p 1.62

  Either 1. for the decency and conveniency of the feast, which God would have here represented. Or 2. for the signi∣fication of that incorruption of mind and sincerity of grace, which in Scripture is signified by salt, Mark 9. 49. Col. 4. 6. and which is necessary in all them that would offer an accepta∣ble offering to God. Or 3. in testimony of that communion which they had with God in these exercises of his worship: salt being the great symbol of friendship in all nations and ages.
• q 1.63

  So salt is called, either 1. because it fitly represented the du∣rableness and perpetuity of Gods covenant with them, which is designed by salt, Numb. 18. 19. 2 Chron. 13. 5. Or 2. be∣cause it was so particularly and rigorously required as a condi∣tion of their covenant with God, this being made absolutely necessary in all their offerings, as it follows, and as the neglect of sacrifices was a breach of covenant on their part, so also was the neglect of salt in their sacrifices.
• r 1.64

  Not these onely, but all other, as appears from Eccl. 43. 24. Mark 9. 49.
• s 1.65

  To wit, of thine own free-will: for there were other first-fruits, and that of several sorts, which were prescribed and the time, quality and proportion of them appointed by God. See Levit. 23. 10.
• a 1.66

  Which was an offering for peace and prosperity and the favour and blessing of God, either 1. obtained, and so this was a thank-offering, as Levit. 7. 12, 16. or 2. desired▪ and so it was a kind of supplication to God▪ as Iudg. 20. 26. 1 Chron. 21. 26.
• b 1.67

  Which were allowed here▪ though not in burnt-offerings, because those principally respected the honour of God, who is to be served with the best▪ but the peace-offer∣ings did primarily respect the benefit of the offerer, and there∣fore the choice was left to himself.
• * 1.68

  Exod. 〈◊〉〈◊〉▪
• c 1.69

  Not on the North-side of the Altar▪ where the burnt-offer∣ing was killed, Levit. 1. 11. a•…•… also the 〈◊〉〈◊〉-offering and the trespass-offering▪ Levit. 6. 25. and 7. 2. but in the very en∣trance of the court, where the brazen altar stood, which place was not so holy as the other, as appears both because it was more remote from the Holy of holies, and because the ashes of the sacrifices were to be laid here. And the reason of this dif∣ference is not obscure, both because part of this sacrifice was to be waved by the hands of the offerer, Levit. 7. 30. who might not come into the Court; and because this offering was not so holy as the other, which were to be eaten onely by the Priest, when part of these were eaten by the offeret.
• * 1.70

  Exod. 29. 13, 22.
• ‖ 1.71

  Or, fuet.
• ‖ 1.72

  Or, midriff o∣ver the liver, and over the kidneys.
• d 1.73

  Either 1. upon the remainders of it, which yet were burning or rather 2. after it: for the daily burnt-offering was first to be offered, both as more eminently respecting Gods hon∣our, which ought to be preferred before all things, and as the most solemn and stated sacrifice, which should take place of all voluntary and occasional oblations, and as a sacrifice of an higher nature and use, being for expiation and atonement, without which no peace could be obtained, nor peace-offering offered with acceptance.
• e 1.74

  Which in sheep is fat and sweet, and in these parts was very much larger and better than ours, as is agreed both by antient and modern writers, and therefore was fitly offered to God.
• f 1.75

  (i. e.) The parts now mentioned, and for the rest, they fell to the Priest, Levit. 7. 31.
• † 1.76

  Heb. the bread, 〈◊〉〈◊〉. 16. & chap. 21. 6.
• g 1.77

  (i. e.) The fewel of the fire, or the matter of the offering. It is called food, Heb. bread, to note Gods acceptance of it and delight in it, as men delight in their food.
• g 1.78

  The parts mentioned, among which the tail is not one, as it was in the sheep, because that in goats is a refuse part.
• † 1.79

  Heb. bread.
• h 1.80

  This is to be limited, 1. to those beasts, which were offered or might be offered in sacrifice, as it is explained and restrained, Levit. 7. 23, 25. 2. to that kind of fat which is here above mentioned and required to be offered, which was separated, or easily separable from the flesh: for the fat which was here and there mixed with the flesh they might eat, Deut. 32. 14. Neh. 8. 10.
• i 1.81

  Not onely at or near the Tabernacle, nor onely of those beasts which you actually sacrifice, but also in your several dwellings, and of all that kind of beasts.
• k 1.82

  This was forbid∣den, 1 To preserve the reverence of the holy rites, and sacri∣fices. 2. That they might be taught hereby to acknowledge God as their Lord and the Lord of all the creatures, who might reserve what he pleased to himself. 3. To exercise them in obedience to God and self-denial and mortification of their appetites, even in those things which probably many of them would much desire.
• * 1.83

  Gen. 9. 4. chap. 7. 23, 26. & 17. 10, 14. Deut. 12. 16. 1 Sam. 14. 33. Ezek. 44. 7.
• l 1.84

  This was forbidden partly to maintain reverence to God and his worship; partly out of opposition to Idolaters, who used to drink the blood of their sacrifices; part∣ly with respect unto Christs blood, thereby manifestly signifi∣ed; and partly for moral admonition about avoiding cru∣elty, &c.
• * 1.85

  Num. 15. 24▪
• a 1.86

  This must necessarily be understood of more than com∣mon sins and daily infirmities, for if every such sin had requir∣ed an offering, it had not been possible either for most sinners to bear such a charge, or for the altar to receive so many sacri∣fices, or for the Priests to manage so infinite a work. And for ordinary sins, they were ceremonially expiated by the daily offering, and by that on the great day of atonement, Levit. 16. 30.
• b 1.87

  Or, errour, either not knowing his fact to be sinful, as appears by comparing, ver. 13▪ 14. or not considering it, but rashly and unadvisedly falling into sin through the power of some sudden passion or temptation, as the Hebrew word sig∣nifies, Psal. 119. 67. Compare. Iob 19. 4. Psal. 19. 13. The words may be thus rendred, in or about every or any of the commandements of the Lord which should not be done, or, which con∣cern things that should not be done, to wit, in any negative commands. And there is great reason why a sacrifice should be more necessary for these than for other sins, because affirma∣tive precepts do not so strictly and constantly bind men as the negative do, and if a man through ignorance have neglected them, he may yet recover his errour, and fulfil them.
• † 1.88

  Heb. shall not be done.
• d 1.89

  Then he shall offer according to his quality, which is here to be un∣derstood, out of the following verses.
• e 1.90

  (i. e.) The High-priest, who onely was anointed after the first time. See Exod. 29. 7. and 30. 30. and 40. 15. Lev. 10. 7. Numb. 3. 3. His anointing is mentioned, because he was not compleat High-priest till he was anointed.
• f 1.91

  Either in do∣ctrine or practise, which it is here supposed he may do. And this is noted as a blot and character of imperfection in the Priest∣hood of the law, whereby the Israelites were directed to expect another and better High-priest, even one who is holy, harmless and separate from sinners, Heb. 7. 26.
• g 1.92

  In the same manner as any of the people do: which implies that God expected more cir∣cumspection and care from him than from the people. But the words may be rendred, to the sin or guilt of the people, which may be mentioned as a reason of the law, and an aggravation of his sin, that by it he commonly brings sin and guilt and pu∣nishment upon the people, who are infected or scandalized by his example.
• * 1.93

  chap. 9. 2.
• h 1.94

  The same sacrifice, which was offered for all the people, to shew how much his sin was aggravated by his quality.
• i 1.95

  Heb. sin, Which word is oft taken in that sence, as Exod. 29. 14.
• k 1.96

  To testify both his acknowledgment of his sin, and his faith in Gods promise for the expiation of his sins, through Christ, whom that sacrifice typified.
• l 1.97

  To wit, by one of the Priests, whom he shall cause to do it, for this Priest is distin∣guished from the anointed Priest, ver. 5.
• * 1.98

  m Into the tabernacle: which was not required nor allowed in any other sacrifice, possibly to shew the greatness of the Fligh-priests sin, which needed more than ordinary diligence in him and favour from God to expiate it.
• o 1.99

  To wit, the second vail, dividing between the Holy of holies, which is generally cal∣led by the name here used, as Exod. 26. 31, &c. and 35. 12. and 40. 3, 21. Numb. 4. 5.
• * 1.100

  m A number much used in Scripture, as a number of perfecti∣on; and here prescribed, either to shew that his sins needed more than ordinary purgation, and more frequent and manifest exercises of his faith and repentance, both which graces he was obliged to joyn with that ceremonial rite.
• n 1.101

  Which altar▪ for the altar of burnt-ofterings was without the Tabernacle.
• o 1.102

  So also below ver. 18, 30, 34. to wit, all the rest, as it is expressed Lev. 5. 9. for part was disposed else∣where.
• * 1.103

  chap. 3. 3.
• * 1.104

  Exod. 22. 14. Numb. 19. 5.
• p 1.105

  So no part of this was to be eaten by the Priests, as it was in other sin-offerings, Levit. 6. 26. The reason is plain, be∣cause the offerer might not eat of his own sin-offering, and the Priest was the offerer in this case, as also in the sin-offering for the whole congregation below ver. 21. of which the priest himself was a member.
• q 1.106

  Not himself, which would have de∣filed him, but by another whom he shall appoint for that work, as may be gathered from Levit. 16. 27, 28.
• † 1.107

  Heb. to with∣out the camp.
• r 1.108

  To signifie, either 1. the horrible and abominable nature of sin, especially in high and holy persons, or when it overspreads a whole peo∣ple. or 2. the removing of the guilt and punishment of that sin from the people, and their duty of keeping such wickedness out of the camp for time to come. or 3. that Christ should suffer without the camp or gate, as he did. See Heb. 13. 11, 12.
• s 1.109

  For the ashes, though at first they were thrown down near the Altar, Levit. 1. 16. yet afterwards they, together with the filth of the sacrifices, were carried into a certain place with∣out the camp, See Lev. 6. 10, 11.
• † 1.110

  Heb. at the pouring out of the ashes.
• * 1.111

  chap. 5. 2, 3, 4.
• * 1.112

  * The body of the people, or the greater part of them, their rulers concurring with them.
• † 1.113

  Against any one of the said commandments.
• u 1.114

  But if the sin of the congregation was onely the omission of some cere∣monial duty, a kid of the goats was to be offered, Numb. 15. 24.
• x 1.115

  (i. e.) The Rulers of the people, of whom see Exod. 3. 16. and 24. 1. who here acted in the name of all the people, who could not possibly perform this act in their own persons.
• y 1.116

  That is, before the Holy of holies, where the Lord was in a more special manner present, namely, the altar of incense, as before ver. 7.
• * 1.117

  Ver. 3.
• z 1.118

  To wit, for the Priests sin-offering, called the first bullock, ver. 21.
• a 1.119

  To wit, of the people, or a civil Magistrate.
• b 1.120

  Either not knowing it to be sin, or not observing and considering it, till it be done. See before on ver. 2.
• * 1.121

  Or, 〈◊〉〈◊〉.
• c 1.122

  The disjunctive, or, is here put for the copulative, and, as it is, 1 Cor. 12. 13. and 13. 8. and 15. 11. For it is evi∣dent, that he speaks of the same person, and of the same sin.
• d 1.123

  So called by way of eminency, to wit, the daily burnt-of∣fering, of which Exod. 29. 38. of which place see Lev. 1. 11.
• e 1.124

  And therefore to be killed where the burnt-offering is killed, as is expressed, Lev. 6. 25. and 7. 2. Whereby it is distin∣guished from the peace-offerings, which were killed elsewhere, Lev. 3. 2.
• * 1.125

  chap. 3. 5.
• f 1.126

  Both ceremonially and judicially, as to all ecclesiastical censures or civil punishments, and really, upon condition of their repentance and faith in the Messias to come.
• * 1.127

  Num. 15. 27.
• † 1.128

  Heb. any soul.
• ‖ 1.129

  Or, people of 〈◊〉〈◊〉 〈◊〉〈◊〉.
• g 1.130

  Whether Israelites, or strangers embodied with them and proselytes, for both were under one and the same law, Exod. 12. 49. Numb. 15. 16.
• * 1.131

  Or, And.
• h 1.132

  Which here was sufficient, because the sin of one of those was less than the sin of the ruler, for whom a male was re∣quired, ver. 21.
• * 1.133

  Lev. 3. 14.
• * 1.134

  chap. 3. 3.
• * 1.135

  Exod. 29. 18.
• i 1.136

  To wit, the offerer.
• k 1.137

  Not by himself but by the hands of the Priest.
• l 1.138

  (i. e.) The fat, but he useth the plural number, because the fat was of several kinds, as we saw ver. 8, 9. Heb. upon them, together with them, or after them, because the burnt-offerings were to have the first place. See on chap. 3. 5.
• a 1.139

  And, for that is, as that particle is oft used, as Gen. 13. 15. 1 Chron. 〈◊〉〈◊〉. 12. compared with 2 Sam. 24. 13. For this declares in particular what the sin was.
• ‖ 1.140

  O•…•…, adjuration.
• b 1.141

  Either 1. of adju∣ration upon oath, when the Judge adjures a witness to speak the whole truth; of which see Mat. 26. 63. But this seems too much to narrow the sence, and this and the other laws both before and after it speak of private sins committed through ig∣norance. Or 2. of false swearing before a Judge. But that is expressely forbidden Lev. 6. 3. Or rather 3. of cursing or blasphemy or execration, as the word commonly signifies, and that either 1. against ones neighbour, as 2 Sam. 16. 7. or 2. against God, as Levit. 24. 10, 11. which may seem to be principally intended here, because the crime here spoken of is of so high a nature, that he who heard it was obliged to reveal it and prosecute the guilty. And though God be not here mentioned, yet the general word is here to be understood of the most famous particular, as it is frequently in all authors, of which there are many instances.
• * 1.142

  Being present, when it it was said.
• c 1.143

  By sufficient information from others.
• d 1.144

  (i. e.) The punishment of it, as that word is oft used, as Gen. 19. 15. Numb. 18. 1. See of this phrase Levit. 17. 16. and 20. 20. Isa. 53. 11.
• * 1.145

  chap. 11. 2•…•…▪ 28, 31, 39.
• e 1.146

  To wit, ceremonially. Of which see more fully, chap. 11. &c. and Deut. 14.
• f 1.147

  If he do it unwittingly, yet that would not excuse him, because he should have been more diligent and circumspect to avoid all unclean things. Hereby God design∣ed to awaken men to watchfulness against and repentance for their unknown or unobserved sins. See Psal. 19. 12. 1 Ioh. 3. 20.
• g 1.148

  Not morally, for the conscience was not directly pol∣luted by these things, Mat. 15. 11, 18. but ceremonially.
• * 1.149

  chap. 12. and 13. and 15.
• h 1.150

  As soon as he knowethit, he must not delay to make his peace with God. And though it was sin before, though not known, yet the knowledge of it made it worse, and therefore required the more speedy repentance.
• i 1.151

  Not onely ceremoni∣ally by that touch, but morally for his violation and contempt of Gods authority and command.
• k 1.152

  To wit, rashly, without consideration either of Gods law or his own power or right, as David did, 1 Sam. 25. 22.
• l 1.153

  Ei∣ther 1. to himself, to wit, to punish himself, either in his body, or estate or something else which is dear to him. Or rather 2. to his neighbour, as 1 Sam. 25. 22. Act. 23. 12.
• * 1.154

  Psal. 49. 18.
• m 1.155

  To wit, to his neighbour, as Mark 6. 23. when a man either may not or cannot do it, which may frequently happen.
• n 1.156

  (i. e.) He did not know or not consider that what he swore to do was or would be impossible or unlawful.
• o 1.157

  When he discovers it to be so ei∣ther by his own consideration or by information from others.
• p 1.158

  Either in the good or evil which he swore to do.
• q 1.159

  In one of the three forementioned cases, either by sinful silence and compliance with others in their sin, ver. 1. or by an unclean touch, as ver. 2, 3. or by rash swearing, ver. 4.
• r 1.160

  Before the Lord in the place of publick worship. And this confession is not to be restrained to the present case, but by a parity of reason and comparing of other Scriptures to be ex∣tended to other sacrifices for sin, to which this was a constant companion, and as it was signified by the guilty persons laying his hand upon his offering, so it is probable it was expressed in words. See Numb. 5. 6, 7.
• ‖ 1.161

  Quest. How comes confession and a sacrifice to be necessary for him that touched an unclean thing, when such persons were cleansed with simple washing, as appears from Levit. 11. and Numb. 19? Ans. This place speaks of him that being so unclean did come into the Tabernacle, as may be gathered by comparing this place with Numb. 19. 13. which if any man did knowing himself to be unclean, which was the case there, he was to be cut off for it; and if he did it ignorantly, which is the case here ver. 2. he was upon discovery of it to offer this sacrifice. In∣terpreters dispute much what the difference is between sins and trespasses, and between si•…•…-offerings and trespass-offerings. Some make the one for omissions the other for commissions the one for great∣er, the other for lesser sins, the one for known sins, the other for sins of ignorance. In all which there seems to be more curiosity than solidity. Either they seem to be the same▪ as may be gathered from 〈◊〉〈◊〉. 6. where those two words, asham, and chata, which they so carefully and critically distinguish, are both used concerning the trespass-offerings, and from 〈◊〉〈◊〉. 9. or the difference may be this, that sin-offerings were more indefinite or general, being for any particular sin, and trespass-offerings more restrained and particular for such sins as were more scandalous and injurious either to God by blasphemy, as ver. 1. or to his Sanctuary, by approaching to it in ones uncieanness, ver. 2, 3. as hath been now said; or to ones neighbour by swearing to do to them either the good which we afterwards cannot or do not, or the evil which we should not; or to the Priests and holy things of God, ver. 15.
• s 1.162

  Because those sins were less than others, as being committed ignorantly or unwittingly▪ and therefore God would accept a meaner sacrifice for them.
• * 1.163

  chap. 14. 21.
• † 1.164

  Heb. his hand cannot reach to the sufficiency of •…•…lamb.
• t 1.165

  Through poverty, as ver. 11. and 25. 26. And this ex∣ception was allowed also in other sin-offerings.
• u 1.166

  Of which see Levit. 1. 14.
• x 1.167

  Which was for that particular sin, and there∣fore is offered first before the burnt-offering, which was for sins in general, to teach us not to rest in general confessions and re∣pentances for sin, as Hypocrites commonly do, but distinctly and particularly, as far as we can, to search out and confess and loath and leave our particular sins, without which God will not accept our other religious services. Note that the burnt∣offering was for the expiation of sin, as well as the sin-offering, Lev. 1. 4. onely that was for sin in general, and this for particu∣lar sins.
• * 1.168

  chap. 1. 15.
• y 1.169

  This is added as the reason why its blood was so sprinkled and spilt. See Lev. 4. 7, 18, 30, 34.
• ‖ 1.170

  Or, ordinance.
• * 1.171

  chap. 1. 14.
• z 1.172

  Or order appointed by God.
• a 1.173

  Either declaratively, he shall pronounce him to be pardoned: or typically, with respect to Christ.
• b 1.174

  About a pottle of our measure. See Exod. 16. 36.
• c 1.175

  Ei∣ther to distinguish •…•…hese from the meat-offerings, Lev. 2. 1. or as a fit expression of their true sorrow for their sins, in the sence whereof they were to abstain from things pleasant and delight∣ful: See Numb. 5. 15. or to signifie that by his sins he deserv∣ed to be utterly deprived both of the oyl of gladness, the gifts, graces and comforts of the holy ghost, and of Gods graci∣ous acceptance of his prayers and sacrifices, which is signified by incense, Psal. 141. 2. or to teach▪ them how evil a thing sin was, how hateful to God, and how uncomfortable to them∣selves.
• * 1.176

  chap. 2. 2.
• * 1.177

  chap. 4. 35
• d 1.178

  As it was in the meat-offering, where all except one hand∣ful fell to the share of the Priests. See Lev. 2. 3. and 7. 9. And is this the rather mentioned here, because in the foregoing sacrifices, Levit. 4. 3, &c. 13, &c. the Priest had no part re∣served for him.
• e 1.179

  Against the Lord and his Priests.
• f 1.180

  For if a man did it knowingly, he was to be cut off, Numb. 15. 30.
• g 1.181

  In things consecrated to God and to holy uses, of which see Lev. 22. 2. such as tithes and first-fruits, or any things due or devoted or offered to God, which possibly a man might either with-hold or employ to some common use. See Exod. 34. 26. Deut. 12. 17, 18. and 15. 19. Ier. 2. 3.
• h 1.182

  A more chargeable sacri∣fice than the former, as the sin of sacriledge was greater.
• i 1.183

  As thou shalt esteem or rate it, thou O Priest, as appears from ver. 16, 18. and Levit. 6. 6. See also Lev. 22. 14. and 27. 2, 3. and at present, thou O Moses, Lev. 27. 3. for he as yet performed the Priests part. And this either 1. may be referred to the ram, which was to be of such a price and worth as the Priest should appoint. Or rather 2. is an additional charge and punishment to him, which besides the ram he was to pay for the holy thing which he had with-held or abused, so many shekels of silver as the Priest should esteem proportionable to it: which was as it were another part or branch of his trespass-of∣fering.
• * 1.184

  Exod. 30. 13.
• * 1.185

  Of which see on Gen. 23. 15.
• † 1.186

  Heb. a tr•…•…▪
• * 1.187

  chap. 22. •…•… & 27. 13, 1•…•…, 27. Num. 5. •…•….
• k 1.188

  So much they were to adde to holy things redeemed, Lev. 27, 13, 15, 19.
• * 1.189

  chap. 4. 2▪ Numb. 5. 6.
• l 1.190

  To wit, concerning holy things, of which he is yet speak∣ing, though with some difference and addition as it may seem. The former law concerns the alienation of holy things from the sa∣cred to a common use, and this may concern other miscarriages about holy things and holy duties, as may be gathered from ver. 19. where this is said to be a trespass against the lord, not in a general sence, for so every sin was, but in a proper and pe∣culiar sence.
• m 1.191

  For if he did it knowingly he must die, Num. 15. 30.
• a 1.192

  This sin, though directly committed against man onely, is here emphatically said to be done against the lord, not onely in general, for so every sin against man is also against the Lord, whose image in man is thereby injured, and whose law, which obligeth us to love and fidelity and justice to other men, is thereby violated; but in a more special sence, because this was a violation of humane society, whereof God is the author and president and defender; See Numb. 5. 6. and because it was a secret sin, of which God alone was the witness and judge; see Act. 5. 4. and because Gods name was abused in it by perjury, ver. 3.
• b 1.193

  To wit, in trust,
• ‖ 1.194

  Or, in 〈◊〉〈◊〉▪
• † 1.195

  Heb. putti•…•… of the hand.
• c 1.196

  Heb. or in putting of the hand. Which may be either 1. another expression of the same thing immediately going before, which is very frequent in Scripture; and so the sence is, when one man puts any thing into another mans hand to keep for him, and, when he requires it, to re∣store it to him. Or 2. a distinct branch, which seems more probable, and so it belongs to commerce or fellowship in trad∣ing, which is very usual, when one man puts any thing into anothers hand not to keep it, as in the foregoing word or mem∣ber, but to use and improve it for the common benefit of them both in which cases of partnership it is •…•…e for one to deceive the other, and therefore provision is here made against it. And this is called a putting of the hand, because such agree∣ments and associations used to be confirmed by giving or joyn∣ing their hands together, Ier. 50. 15. Gal. 2. 9. Compare Exod. 23. 1.
• d 1.197

  To wit, secretly; for he seems to speak here of such sins as could not be proved by witness.
• e 1.198

  Get any thing from him by calumny or fraud, or circumvention; for so the word signifies.
• * 1.199

  Numb. 5. 6.
• f 1.200

  His oath being required, seeing there was no other way of discovery left.
• g 1.201

  This guilt of his being manifested either by his refusing to swear when called to it, as in some of the cases alledged: or by his voluntary confession upon remorse, whereby he reapeth this benefit, that he onely restores the principal with the ad∣dition of a fifth part, whereas if he were convicted of his fault, he was to pay double, Exod. 22. 9.
• * 1.202

  chap. 5. 16.
• ‖ 1.203

  Or, in the day 〈◊〉〈◊〉 •…•…ing sound 〈◊〉〈◊〉▪
• † 1.204

  〈…〉〈…〉▪
• h 1.205

  It must not be delaved, but restitution to man must ac∣company repentance towards God. Compare Mat. 5. 23.
• * 1.206

  chap. 5. 15.
• i 1.207

  Hitherto he hath prescribed the sacrifices themselves, now he comes to the manner of them
• k 1.208

  To wit, of the daily one, of which Exod▪ 29. 38. Numb. 28. 3. as the following words shew.
• ‖ 1.209

  Or, for the •…•…ing.
• l 1.210

  The meaning is the evening-burnt-offering was to be so managed and laid on piece after piece that the fire might be constantly maintained by it. It is to be understood, that the offerings were to be kept burning all the day from morning to night also but he mentions not that, because there was so great a 〈◊〉〈◊〉 and such a constant succession of sacrifices in the day time that there needed 〈◊〉〈◊〉 Law for seeding and keeping in the fire then, the onely danger was for the night, when other sacrifices were not •…•…red, but onely the evening-burnt-offering, which if it had been consumed quickly, as the morning burnt-offering was, there had been danger of the going out of that fire, which they were commanded diligently and constantly to keep in and main∣tain, here below, ver. 13.
• m 1.211

  (i. e.) His li•…•…n co•…•…: O•…•… which see Exod. 28. 39, 40.
• n 1.212

  The ashes are said to be consumed improperly, when the wood is confumed into ashes, as 〈◊〉〈◊〉 is said to be ground, Esa. 47. 2. when the 〈◊〉〈◊〉 is ground into m•…•…l; and the naked to be stripped of their 〈◊〉〈◊〉, Io•…•… 22. 6. when by being stripped they are made naked.
• o 1.213

  Because this was no sacred, but a common work.
• p 1.214

  Where no dung or filth was •…•…aid, See Levit. 4. 12. and compare Le∣vit. 14. 40, 41.
• q 1.215

  The fire coming down from Heaven, Levit. •…•…. 24. was to be perpetually preserved, and not suffered to go out, •…•…artly that there might be no occasion nor temptation to offer strange fire, nor to mingle their inventions with Gods appointments; and partly to teach them whence they were to expect the ac∣ceptance of all their sacrifices, even from the divine mercy and grace, signified by the fire which came down from Heaven which was an usual token of Gods favourable acceptance. See the notes on Gen. 4▪ 4, 5.
• r 1.216

  Though the evening also be doubtless intended as it appears from •…•…. 9 and from the nature of the thing, yet the morning onely is mentioned, because then the altar was cleansed and the ashes taken away, and a new fire made.
• s 1.217

  (i. e.) Upon the burnt-offering, which thereby would be sooner consumed, that so way might be made for other sacri∣fices, which were many.
• * 1.218

  chap. 3. 〈◊〉〈◊〉 14.
• * 1.219

  chap. 2. •…•…. Numb. 1•…•…. •…•….
• t 1.220

  To wit, of that which was offered alone, and that by any of the people not by the Priest for then it must have been all burnt. This law delivered, Levit. 2. is here repeated for the sake of some additions here made to it as it is a common practise of Law makers▪ when they make additional Laws to recite such laws to which such additions belong.
• * 1.221

  chap. 2. 29.
• * 1.222

  chap. 2. 3.
• u 1.223

  The males onely might eat these because they were most holy things, whereas the daughters of Aaron might eat other holy things, Numb. 18. 11.
• † 1.224

  Heb. It shall be eaten unlea∣vened, chap. 10. 12.
• x 1.225

  Or rather, 〈◊〉〈◊〉, for with is not in the Hebrew, and it disturbs the sense: For since the meat-offering it self was fine flour, Levit. 2. 1. It is not likely that they eat it with 〈◊〉〈◊〉 bread.
• * 1.226

  chap. 10. 12.
• y 1.227

  In some special room appointed for that purpose. See Levit. 8. 31. 1 Sam 3. 3. Ezek. 42. 13. and 46. 19, 24▪ The reason why this was to be eaten onely by holy persons •…•…nd that in an holy place is given ver 17. because it is most holy, and therefore to be treated with greater reverence.
• z 1.228

  That part which remains to the Priest: for the part here offered to God seems not to have been bake at all.
• * 1.229

  Num. 18. 9, 1•…•….
• * 1.230

  chap. 2. 3.
• * 1.231

  chap. 22. 4, 5, 6.
• a 1.232

  It may be understood either 1. Of persons that none should touch, or eat them but consecrated persons, to wit, Priests. Or this may be an additional caution, that they w•…•…o eat them should be not onely Priests or their made-children, but also 〈◊〉〈◊〉, i. e. having no uncleanness upon them, 〈◊〉〈◊〉 in that case even the Priests themselves might not touch them Or 〈◊〉〈◊〉 2. O•…•… things, as may be gathered by compari•…•… 〈◊〉〈◊〉 with ver. 2•…•…. 28. Whatsoever toucheth them, as 〈◊〉〈◊〉 the 〈◊〉〈◊〉 that receives them, the knife, or spoon, &c. which is used about them, those shall be taken for holy, and not employed •…•…or common uses. See Exod. 29. 37.
• b 1.233

  When any of them are anointed for High-Priest, for he onely of all the Priests was to be anointed in future ages. This Law of his consecration was delivered before Exod. 29. 2, 24, 25. and is here repeared because of some additions made to it.
• * 1.234

  Exod. 16. 36▪
• c 1.235

  To wit, whensoever any of them shall be so anointed.
• d 1.236

  Or, In the evening: the one to be annexed to the morning sacrifice, the other to the evening sacrifice, over and besides that meat∣offering which every day was to be added to the daily morning and evening sacrifices▪ Exod. 29. 40.
• e 1.237

  Or, Fryed▪ so that it swells and bubbles up.
• f 1.238

  Who art so anointed and consecrated, verse 22.
• * 1.239

  chap. 4. 3.
• * 1.240

  Exod. 29. 25.
• f 1.241

  No part of it shall be eaten by the Priest, as it was when the offering was for the people. The reason of the difference is, partly because when he offered it for the people, he was to have some recompence for his pains, which he could not ex∣pect when he offered it for himself; partly to signifie the im∣perfection of the Levitical Priests, who could not bear their own iniquity; for the Priests eating part of the peoples sacri∣fices did signifie his typical bearing of the peoples iniquity, as ap∣pears from Levit. 10. 17. and partly to teach the Priests and Ministers of God, that it is their duty to serve God with single∣ness of heart, and to be content with Gods honour, though they have no present advantage by it.
• * 1.242

  chap. 1. 3, 5, 11, and 4. 24, 29, 33.
• * 1.243

  chap. 21. 22.
• g 1.244

  For the sins of the rulers, or of the people, or any of them, but not for the sins of the Priests; for then its blood was brought into the Tabernacle, and therefore it might not be eaten.
• ‖ 1.245

  Or, whosoever. ver. 18.
• * 1.246

  Of which see the note on verse 18.
• h 1.247

  Upon the Priests garment, for it was he onely that sprinkled it, and in so doing he might easily sprinkle his garments.
• i 1.248

  Partly out of reverence to the blood of sacrifices, which hereby was kept from a pro∣phane or common touch: and partly that such garments might be decent and fit for sacred administrations.
• * 1.249

  chap. 11. 33.
• k 1.250

  Because being full of pores, the liquor in which it was sodden might castly sink into it▪ whereby it was ceremonially holy and therefore was broken▪ least afterwards it should be abu∣sed to prophane or common uses.
• l 1.251

  And not broken▪ as being of considerable value which therefore God would not have unne∣cessarily wasted. And this being of a more solid substance than an earthen vessel was not so apt to drink in the humour.
• * 1.252

  Heb. 13. 1•…•….
• m 1.253

  Such were the sacrifices offered for the High-priest, or for the whole assembly, either severally, Levit. 4. 7, 18. or joint∣ly for both in the yearly atonement, Levit. 16. 27, 33.
• * 1.254

  chap. 5. & •…•….
• * 1.255

  chap. 21. •…•…
• * 1.256

  chap. 1. 3. •…•… 11. and 4. 2▪ 29. 33.
• * 1.257

  Exod. 29. 1•…•… chap. 3. 4. 1•…•… & 4. 8, 9.
• a 1.258

  Or, and that which is, &c. So this is another fat, as may seem probable from the mention of the several parts, the kid∣neys, and the flanks. For it seems preposterous after a plain and exact description of the very particular place of the fat, the kid∣neys, to adde another more dark and doubtful description of it from the flanks. And the Hebrew writers, whose common pra∣ctise of these things makes them the best interpreters of it, make these divers kinds or parts of fat. And so there is onely an Ellipsis of the conjunction copulative, which is Psal. 133. 3. and in many other places, as hath been already shewed.
• * 1.259

  Num. 18. •…•… 10.
• b 1.260

  Supposing him not to have any uncleannesse upon him, verse 20. or other impediment.
• * 1.261

  chap. 6. •…•…
• c 1.262

  To wit, in the matter here following, for in other things they differed.
• d 1.263

  (i. e.) By a Synecdoche that part of it, which was by God allowed to the Priest. See Levit. 6. 26.
• * 1.264

  chap. 2. 3▪ •…•…
• e 1.265

  Except the part reserved by God, Levit. 2. 2, 9.
• ‖ 1.266

  Or, on 〈◊〉〈◊〉 plate, or 〈◊〉〈◊〉.
• f 1.267

  Be∣cause these were ready drest and hot, and to be presently eaten, and because the priest who offered it was in reason to expect, and have something more than his brethren who laboured not about it, and that he had onely in this offering, for the other were equally distributed.
• g 1.268

  Without oyl, or drink-offering, as those Levit. 5. 11. Numb. 5. 15.
• h 1.269

  The sense may be either 1. That every priest shall have equal right to this, when the course of his ministra∣tion comes. But then there was no reason to make so great an alteration of the phrase, nor to make any distinction of the differing kinds of meat-offerings, if in both they were to be the Priest that offered them, as is expressed verse 9. and here, as they say, intended. Or rather 2. That these were to be equal∣ly divided among all the priests. And there was manifest reason for this difference, because these were in greater quantity than the former, and being raw might more easily and commodious∣ly be divided and reserved for the several priests to dress it in that way which each of them best liked.
• * 1.270

  chap. 3. 1. 22. 18. •…•….
• i 1.271

  For mercies received. See Levit. 22. •…•…▪ 2 〈◊〉〈◊〉. •…•…. 31. and 33. 16.
• k 1.272

  Partly because this was a sacrifice of another kind than those in which leaven was forbidden, this being a sacrifice of thanksgiving for Gods blessings, among which leavened bread was one; partly to shew that leaven was not so strictly forbidden in other sacrifices as if it were evil in it self, but to teach us wholly to rest in the will of God in all his appointments without too scrupulous an enquiry into the particular reasons of them. Obj. Lea∣ven was universally forbidden, Lev. 2. 11. Ans. 1. That prohibition concerned onely things offered and burnt upon the Altar, which this bread was not, but it was offered onely towards the Priests food. 2. That was another kind of sacrifice, and therefore it is no wonder if it had other Rites. 3. That leaven was not universally forbidden appears from Levit. 23. 17.
• l 1.273

  Or, With to•…•… sacrifice of thanksgiving for his peace or prosperity.
• m 1.274

  Of it, (i. e.) Either of the loaves of leavened bread mentioned verse 13. or of the offering, one of each part of the whole oblation, as it follows, it being most probable and agreeable to the rules and laws laid down before and afterward, that the Priest should have a share in the unleavened cakes and wafers as well as in the leavened bread. Concerning the heave∣offerings. See Exod. 29. 24, 28.
• n 1.275

  By the Priests and offerers, Levit. 22. 30.
• * 1.276

  chap. 19. 5, 6.
• o 1.277

  Offered in performance of a vow, the man having desired some special favour from God, and vowed the sacrifice to God if he would grant it,
• p 1.278

  Which a man freely offered to God, in testimony of his Faith and Love to God, without any parti∣cular injunction from God, or design of his own special advan∣tage thereby. See Levit. 22. 23. Ezek. 46. 12.
• q 1.279

  Which was not allowed for the thank-offering. The reason of which difference is to be fetched onely from Gods good pleasure and will, to which he expects our obedience, though we discern not the reason of his appointments.
• r 1.280

  That it might neither putrefie, and thereby be exposed to contempt; nor yet be reserved either for superstitious abuse, or for the Priests domestick use, which would savour of covetousness and of distrust of Gods care for their future provisions.
• * 1.281

  chap. 19. 8.
• s 1.282

  For an acceptable service to God.
• t 1.283

  To wit, of the holy offerings, of which he is here treating, and therefore the general word is to be so limited; for other flesh one might eat in this case, Deut. 12. 15, 22.
• u 1.284

  After its oblation: which might easily happen, as it was conveyed from the Altar to the place where it was eaten: for it was not eaten in the holy place, as appears, because it was eaten by the priests together with the offerers, who might not come thither.
• x 1.285

  i. e. The other flesh, that which shall not be polluted by any un∣clean touch.
• y 1.286

  Whether priests or offerers, or guests invited to the feast. See 1 Sam. 9. 12. and 20. 26. Both the flesh and the eaters of it must be clean.
• z 1.287

  Knowingly: for if it were done ignorantly, a sacrifice was accepted for it, Levit. 5. 2.
• * 1.288

  chap. 15. 3.
• a 1.289

  (i. e.) Not being cleansed from his uncleanness according to the appointment, Levit. 11. 24, &c. This verse speaks of uncleanness from an internal cause, us by an issue, &c. for what was from an external cause is spoken of in the next verse.
• * 1.290

  Gen. 17. 14.
• * 1.291

  chap. 12. and 13. and 15.
• b 1.292

  Or, Of woman, for the word signifies both, and that there were such things coming from Men or Women, the touch whereof did pollute men and things may be seen Levit. 15. and elsewhere. Others make it an Hypallage, •…•…anness 〈◊〉〈◊〉 〈◊〉〈◊〉, for a man of uncleanness, or, 〈◊〉〈◊〉 〈◊〉〈◊〉 man. But that seems not necessary here.
• * 1.293

  chap. 11. 24, 28.
• c 1.294

  The general prohibition of eating sat, Lev. 3. 17. is here explained of and restrained to those kinds of creatures which were sacrificed to God.
• † 1.295

  Heb. 〈◊〉〈◊〉.
• d 1.296

  He speaketh still of the same kinds of beasts, and sheweth that this prohibition reacheth not onely to the fat of those beasts which were offered to God, but also of those that died or were killed at home. And if this seems a superfluous pro∣hibition concerning the fat, since the lean as well as the fat of such beasts was forbidden, Levit. 22. 8. it must be noted that that prohibition reached onely to the priests, verse 4.
• * 1.297

  Gen. 9. 4. chap. 3. 1•…•…. and 1•…•…. 14.
• e 1.298

  Not by another, but by himself, as it is explained ver. 30.
• f 1.299

  (i. e.) Those parts of the peace-offering▪ which are in a speci∣al manner offered to God, to wit, the fat, and breast and shoulder, as it follows.
• g 1.300

  (i. e.) To the Tabernacle, where the Lord was present in a special manner. He shews, that though part of such offerings might be eaten in any clean place, Levit. 10. 14. yet not till they had been killed and part of them offered to the Lord in the place appointed by him for that purpose.
• * 1.301

  chap. 3, 3, 4, 19, 14.
• h 1.302

  After the beast was killed and the parts of it divided, the Priest was to put the parts mentioned into the hands of the offerer. See Exod. 29. 22▪ 23, 24.
• i 1.303

  So called not strict∣ly, as burnt-offerings are because some parts of these were left for the Priest, ver. 31. but more largely, because even these peace-offerings were in part, though not wholly, burnt.
• k 1.304

  To and fro, by his hands, which were supported and directed by the hands of the Priest.
• l 1.305

  (i. e.) The portion of every succeeding High-priest and his family, compare Exod. 29. 26.
• * 1.306

  Exod. 29. 28. chap. 10. 14. Numb. 18. 18. Deut. 18. 3.
• m 1.307

  The breast or heart is the •…•…eat of Wisdom, and the shoulder of strength for action, and these two may denote that Wisdom and Vertue or Power which was in Christ our High-priest, 1 Cor. 1. 24. and which ought to be in every priest.
• n 1.308

  (i. e.) Of the Priesthood, the sign put for the thing signi∣fied, and the anointing by a like figure is put for the right, or part, of the sacrifices belonging to the Priest by vertue of his anointing, as plainly appears from the words here following, out of the offerings, &c.
• o 1.309

  This was their portion appointed them by God in that day, and therefore to be given to them in af∣ter ages. Or, from the day, &c. and thence forward, the He∣brew preposition beth being put for min, as it is frequently.
• * 1.310

  Exod. 40. 13, 15. chap. 8. 12, 30.
• p 1.311

  (i. e.) Of the sacrifice offered at the consecration of the Priests.
• a 1.312

  This is here premised, to shew that Moses did not confer the Priesthood upon Aaron by vertue of his relation or affecti∣on to him, but by Gods appointment, which also appears from the following story.
• * 1.313

  Exod. 29. 1.
• * 1.314

  Exod. 28. 2. 4.
• * 1.315

  Exod. 30. 24.
• b 1.316

  The elders which represented all, and as many of the people, as would and could get thither, that all might be wit∣nesses both of Aarons commission from God, and of his work and business▪
• * 1.317

  Exod. 29. 4.
• c 1.318

  The linen breeches prescribed Exod. 28. 42. are not here mentioned, because they were not to be put on at his con∣secration, but afterwards in the execution of his office.
• * 1.319

  Exod. 28. 〈◊〉〈◊〉
• * 1.320

  Of which see Exod. 29. 6.
• * 1.321

  Exod. 28. 3•…•… &c.
• * 1.322

  Exod. 30. 〈◊〉〈◊〉
• d 1.323

  To signifie the singular use and holiness of it, which it was not only to have in it self, but also to communicate to all the sacrifices laid upon it.
• e 1.324

  Where the Priests washed themselves and the sacrifices and vessels or instruments of the holy mini∣stration. See Levit. 6. 28.
• * 1.325

  Exod. 29▪ Ecclus. 45. •…•…
• f 1.326

  In a plentiful manner, as appears from Psal. 133. 2. whereas other persons and things were onely anointed or sprink∣led with it.
• * 1.327

  Exod. 29. •…•…
• † 1.328

  Heb. 〈◊〉〈◊〉
• * 1.329

  Exod. 29. •…•… 10.
• g 1.330

  There were indeed seven bullocks to be offered at his con∣secration, one every day, Exod. 29. 35, 36. but here he mentions onely one, either by a common Enallage of number, or because he here describes onely the work of the first day, and leaves the rest to be gathered from it: of which see ver. 33.
• h 1.331

  Which in the offerings for the people was not burnt, but given to the Priest.
• * 1.332

  Exod. 29. 〈◊〉〈◊〉
• * 1.333

  Exod. 29. 1•…•….
• i 1.334

  Either Moses, as in the following clause, the pronoun be∣ing put for the noun; or some other person by Moses his ap∣pointment, which may be the reason why he is not named here, as he is to the sprinkling of the blood, which was an action more proper to the Priest, and more essential to the sa∣crifice, as the learned have observed.
• * 1.335

  Exod. 29. 18.
• * 1.336

  Exod. 2•…•…. 1•…•….
• † 1.337

  Heb. fillings.
• k 1.338

  The lowest and softest part of the ear called the tip or lap of the ear. See Exod. 29. 20.
• * 1.339

  Exod. 29. 24. &c.
• † 1.340

  Heb. fillings.
• * 1.341

  Exod. 29. 26.
• l 1.342

  Who at this time administring the Priests office was to re∣ceive the Priests wages; it being most just and reasonable that the work and wages should go together.
• * 1.343

  Exod. 30. 30.
• m 1.344

  That which was left of the ram, and particularly the breast, which was said to be Moses his part, ver. 29. and by him was given to Aaron, that he and his sons might eat of it in token that they and onely they should have the right to do so for the future.
• * 1.345

  Exod. 29. 32.
• * 1.346

  Exod. 29. 30, 35.
• n 1.347

  In which the same ceremonies were to be repeated, as the next verse implies▪ and other rites to be performed.
• o 1.348

  Ei∣ther God; or 〈◊〉〈◊〉, for the words may be spoken by Moses either in Gods name or in his own▪ Moses speaking of himself in the third person, which is very common in Scripture.
• p 1.349

  What God hath commanded you concerning your conse∣cration.
• q 1.350

  If the threatning seem too severe for the fault, it must be considered both that it is the usual practise of Lawgi∣vers most severely to punish the first offences for the terrour and caution of others and for the maintenance of their own authority; and that this transgression was aggravated by many circumstances, being committed by sacred and eminent persons and that in the presence of the people▪ which made it a publick scandal, and in Gods worship, where he is very tender and jea∣lous, and against a plain and easie command of God, and at a time when they were receiving high favours and priviledges from God. Nor is sin to be esteemed or measured by the idle fancies of men of corrupt minds and lives, whose interests and lusts easily blind their minds, but by the Authority, Majesty, and Will of the great, and wise, and iust Lawgiver.
• a 1.351

  To wit, from the first day of his consecration, or when the seven dayes of his consecration were ended, chap. 8. 33, 35. as appears from Exod. 29. 30. &c. Ezek. 43. 27. The eighth day is famous in Scripture for the perfecting and purifying both of men and beasts. See Levit, 12. 2, 3. and 14. 8, 9, 10. and 15. 13, 14. and 22. 27.
• b 1.352

  All the congregation were called to be witnesses of Aarons instalment into his office, to prevent their murmurings and contempt, which being done, the Elders were now sufficient to be witnesses of Aarons first execution of his office.
• * 1.353

  Exod. 29. 1.
• c 1.354

  Heb. A calf, the son of a Bull or Cow: Which may seem to be added purposely to intimate that it was not a young calf pro∣perly so called, but a young bullock, for that was the sacrifice enjoyned for the High-priests sin-offering, Levit. 4. 3. Though it be not material, if this be a young calf and that a young bull, because the grounds and ends of these several sacrifices differ, that Levit. •…•…. being for his particular sin; and this for his own and families: •…•…ns in general, and therefore no wonder if the sacri∣fices also differ.
• d 1.355

  For himself and his own sins, which was an evidence of the imperfection of that Priest-hood, and of the necessity of another and a better.
• * 1.356

  chap. 4. 23. Ezra 6. 17.
• e 1.357

  For the people, as it is expressed here ver. 15. for whose sin a young bullock was required, Levit. 4. 15. but that was for some particular sin, but this was more general and indefi∣nite for all their sins. Besides there being an eye here had to the Priests consecration and entrance into his office, it is no wonder if there be some difference in these sacrifices from those before prescribed.
• * 1.358

  ver. 23.
• f 1.359

  See the fulfilling of this promise ver. 24. Heb. Hath appear∣ed: He speaks of the thing to come as if it were past, which is frequent in Scripture, to give them the more assurance of the thing.
• g 1.360

  Before the Tabernacle where God dwelt.
• h 1.361

  The glorious manifestation of Gods powerful and gracious presence, ver. 24. Compare Exod. 24. 16▪ 17. •…•…nd 40. 34▪ 35. Ezek. 43. 2.
• * 1.362

  Heb. 5. 3.
• i 1.363

  Moses had hitherto sacrificed, but now he resigneth his work to Aaron and actually gives him that commission which from God he had received for him.
• k 1.364

  The order is very observable, first for thy self, otherwise thou art unfit to do it for the peo∣ple. Hereby God would teach us, both the deficiency of this Priesthood and the absolute necessity of an higher and better Priest, Heb. 7. 26, 27. and how important and needful it is that Gods Ministers should be in the grace and favour of God themselves, that their ministrations may be acceptable to God and profitable to the people.
• l 1.365

  To wit, of burnt-offerings of which alone he speaks both in the foregoing and following words, and the blood was poured out at the bottom of this altar onely, not of the altar of incense, as appears from Lev. 4. 7. where indeed there is mention of putting some of the blood upon the horns of the altar of incense, in this case of the Priests sacrificing for his own sins. But there seems to be a double difference, 1. that sacrifice was offered for some particular sin, this for his sins indefinitely. 2. there he is supposed to be compleat in his office, and here he is but entring into his office, and therefore must prepare and san∣ctify himself by this offering upon the brazen Altar in the court before he can be admitted into the holy place where the Altar of incense was. And the like is to be said for the difference be∣tween the sin-offering for the people here, and Lev. 4. 17, 18.
• m 1.366

  Either 1. disposed it for the burning, (i. e.) laid it upon the altar where it was to be burnt by the heavenly fire, ver. 24. Thus Interpreters generally understand the word here as also ver. 13, 17, 20. by an anticipation: or, the consequent is put for the antecedent, of which there are examples in Scrip∣ture. Or 2. properly burnt by ordinary fire, which was used and allowed until the fire came down from heaven ver. 24. though afterwards it was forbidden. And if it had not been al∣lowed otherwise, yet this being done by Aaron at the command of Moses and consequently with Gods approbation, it was un∣questionably lawful. And therefore there seems to be no necessity of departing from the proper sence of the word. Adde to this, that there is nothing said to be consumed by that heavenly fire but the burnt-offering, with the fat belonging to it, namely that burnt-offering mentioned ver. 16. which therefore is not there said to be burnt, as it is said of the other burnt-offering, ver. 13. and of the rest of the sacrifices, in their places.
• * 1.367

  chap. 4. 8.
• * 1.368

  chap. 4. 11.
• n 1.369

  Which was to be offered for the people, as the former was for himself, ver, 7.
• o 1.370

  To wit, in like manner as he did that for the Priest, ver. 8. and consequently burnt this as he did the o∣ther, ver. 11. for which Moses reproves him, Lev. 10. 17.
• p 1.371

  Which also was offered for the people, as the last menti∣oned sin-offering was.
• * 1.372

  chap. 1. 3, 10.
• ‖ 1.373

  Or, ordinance.
• * 1.374

  chap. 2. 1, 2.
• q 1.375

  Which was always to be added to the burnt-offering. See Levit. 6.
• † 1.376

  Heb. filled his band out of it.
• * 1.377

  Exod. 29. 38.
• r 1.378

  Which was to be first offered every morning: for God will not have his ordinary and stated service swallowed up by extraordinary.
• * 1.379

  chap. 3. 1.
• s 1.380

  The fat which covereth the inwards or the guts. Which words are here understood, as appears by comparing this place with Levit. 3. 3, 9. and 4. 8. and 7. 3. where they are ex∣pressed.
• t 1.381

  Which were reserved for the Priest out of the peace-offer∣ings, which were offered for the people. See Levit. 7. 30, 31, 34.
• * 1.382

  Exod. 29▪ 24, 28.
• u 1.383

  His right hand, which the Iews say was lifted up highest: or his hands, according to the other reading, which was the usual rite of blessing. See Luk. 24. 50. By this posture he sig∣nified both whence he expected the blessing, and his hearty de∣sire of it for them.
• x 1.384

  In some such manner, as is related, Numb. 6. 24, &c. though not in the same form, as some sup∣pose, for it is not probable that he used it before God delivered it. And this blessing was an act of his Priestly office no less than sacrificing. See Gen. 14. 18, 19. Numb. 6. 23. Deut. 10. 8. and 21. 5. Luk. 24. 50.
• y 1.385

  To wit, from the altar, whence he is said to come down, either 1. because the Altar stood upon raised ground to which they went up by an insensible ascent. Compare Exod. 20. 26. Or 2. because it was nearer the Holy place and the Holy of holies, which was the upper end.
• z 1.386

  Who went in with Aaron to direct him, and to see him perform those parts of his office which were to be done in the holy place, about the lights, and the table of shew-bread, and of the altar of Incense, upon which part of the blood of the sa∣crifices now offered was to be sprinkled according to the law, Levit. 4. 7, 16, 17.
• a 1.387

  (i. e.) Prayed to God for his blessing upon the people, as this phrase is explained, Numb. 6. 23, &c. and particularly for his gracious acceptation of these and all suc∣ceeding sacrifices, and for his signification thereof by some ex∣traordinary token, which accordingly happened.
• b 1.388

  Either a miraculous brightness shining from the cloudy pillar, as Exod. 16. 10. Numb. 14. 10. Or a glorious and visible discovery of Gods gracious presence and acceptance of the present Ministery and service, as it follows.
• * 1.389

  Gen. 4. 4. 1 King. 18. 38. 2 Chron. 7. 1.
• c 1.390

  In token of Gods acceptation and approbation of the Priest∣hood now instituted and the sacrifices now offered and conse∣quently of others of the like nature. See the like instances Iudg. 6. 21. and 13. 19, 20. 1 Chron. 21. 26. And this fire now given was to be carefully kept and not suffered to go out, Levit. 6. 13. and therefore was carried in a particular vessel in their journeys in the wilderness.
• d 1.391

  Or, from the face or presence of the Lord, i. e. from the place where God was in a special manner present, either 1. from heaven, as 1 King. 18. 38. 2 Chron. 7. 1. which is oft called Gods dwelling-place, as Deut. 26. 15. Isa. 63. 15. Or 2. from the Holy of holies, where also God is said to dwell, 2 King. 19. 15. 2 Chron. 6. 2. Psal. 80. 1. And what is done before the Ark is said to be done before God, as 1 Chron. 13. 8, 10. & 16. 1. &c. And this may seem more probable by comparing this with Levit. 10. 2.
• e 1.392

  As won∣dering at, rejoycing in, and blessing God for, this wonderful and gracious discovery of himself and of his favour to them therein.
• * 1.393

  Numb. 3. 4. and 26. 61. 1 Chron. 24. 2.
• a 1.394

  So called, as not appointed for, nor belonging to, the pre∣sent work, fire not taken from the Altar as it ought, but from some common fire.
• b 1.395

  Upon the Altar of incense.
• c 1.396

  For see∣ing Moses himself neither did nor might do any thing in Gods worship without Gods command, which is oft noted of him, for these to do it was a more unpardonable and inexcusable pre∣sumption. Besides, not commanding may be here put for forbid∣ding, as it is Ier. 32. 35. Now as this was forbidden impli∣citly, Lev. 6. 12. especially when God himself, made a com∣ment upon that text and by sending fire from heaven declar∣ed of what fire he there spake, so it is more than probable it was forbidden expresly, though that be not here menti∣oned, nor was it necessary it should be.
• d 1.397

  From heaven, or rather from the Sanctuary. See chap. 9. 24.
• e 1.398

  Destroyed their lives: for their bodies and garments were not consumed, as it appears from v. 4, 5. Thus the sword is said to devour 2 Sam. 2. 26. Thus lightning many times kills persons, without any hurt to their bodies or gar∣ments.
• f 1.399

  Though the express words be not recorded in Scripture, where onely the heads of Sermons and Discourses are contained, yet it is probable they were uttered by Moses in Gods name. Howsoever, the sence and substance of them is in many places. See Exod. 19. 22. and 29. 43. Levit. 8. 35.
• g 1.400

  This may note, either 1. their duty to sanctifie God, i. e. to demean them∣selves with such care and reverence and watchfulness as be∣comes the holiness of the God whom they serve, and of the worship in which they are engaged: whence he leaves them to gather the justice of the present judgment for their gross neglect herein. Or 2. Gods purpose to sanctifie himself, i. e. to declare and manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgres∣sors how near soever they are to him.
• h 1.401

  (i. e.) Who draw near to me, or to the place where I dwell, and are admitted into the holy place, whence others are shut out. It is a description of the Priests. See Exod. 19. 22. Levit. 21. 17. Ezek. 42. 13, 14.
• i 1.402

  As they have sinned publickly and scandalously so I will vindicate my honour in a publick and exemplary manner, that all men may learn to give me the glory of my soveraignty and holiness by an exact conformity to my laws.
• k 1.403

  Partly through excessive grief, which is sometimes signified by silence, as Isa. 47. 5. Lam. 2. 10. and principally in acknowledgment of Gods justice and submission to it. Compare Psal. 39. 10. Ezek. 24. 17. He murmured not, nor replied against God, nor against Moses, wisely considering that their sin was directly against God, and in that which is most dear and honourable in Gods account, to wit, in his worship; and that Gods honour ought to be dearer to him than his sons; and that this be∣ing the first violation of the law newly given, and commit∣ted by those who should have been the strictest observers and assertors of it, did deserve a very severe punishment.
• l 1.404

  For Aaron and his sons had scarce finished their consecra∣tion-work, and were employed in their holy ministrations, from which they were not to be called for funeral solemnities. See Lev. •…•…1. 1, &c.
• * 1.405

  See Exod. 6. 18. Numb. 3. 19.
• m 1.406

  (i. e.) Kinsmen, as that word is oft used, as Gen. 13. 8. and 24. 27.
• n 1.407

  Where the burying places of the Iews were, that the living might neither be annoyed by the unwholsome sent of the dead, nor defiled by the touch of their graves.
• o 1.408

  In the holy garments wherein they ministred, which might be done either 1. as a testimony of a respect due to them not∣withstanding their present failure, and that God in judgment remembred mercy, and when he took away their lives, spared their souls. Or 2. because being polluted both by their sin and by the touch of their dead bodies, God would not have them any more used in his service.
• * 1.409

  Num. 6. •…•….
• p 1.410

  Either 1. by putting off your Miters and Bonnets, or Or∣naments, and going bare-headed, as mourners sometimes did. See Lev. 13. 45. Ezek. 24. 17, 23. Or 2. by shaving off the hair of your heads and beards, as mourners did. See Iob 1. 20. Ier. 7. 29. and 41. 5. Ezek. 4•…•…. 20. Mich. 1. 16. This latter may seem to be principally intended, 1. because this ce∣remony of uncovering the head being used by the people as well as by the Priests in case of mourning, as the places now al∣ledged shew, and the other ceremony here joyned with it of rending the clothes, being also common to the people, seems to imply that he speaks not of that uncovering the head which was peculiar to the Priests, but to that which was common both to Priests and people, especially seeing that which is here forbidden to these Priests is in the following words allowed to the people, to bewail their death, which as at other times it was, so now probably might be performed by these same cere∣monies. 2. because the High-priest is forbidden to uncover his head in way of mourning for the dead▪ not onely at that time when he was in actual ministration, but at all times, even when he had neither his miter nor any of the holy garments upon him, Lev. 21. 10.
• q 1.411

  Give no signification of your sorrow, mourn not for them, partly lest you should seem to justifie and approve of your brethren and tacitly reflect upon God as too se∣vere in his proceedings with them; and partly least thereby you should be diverted from or disturbed in your present ser∣vice, which God expects should be done chearfully.
• r 1.412

  Not so much in compassion to them against whom I have shewed such great and just indignation, as in sorrow for the tokens of Di∣vine displeasure.
• s 1.413

  Where at this time they were, either because this happened within the 7 days of their consecration: See Lev. 8. 35. or because they were longer detained there about some other holy mini∣strations. Though the former may seem more probable, be∣cause the meat-offering here mentioned, ver. 12. and the sin-of∣fering, ver. 16. were part of the consecration-offerings.
• t 1.414

  You are persons consecrated peculiarly to Gods service, which there∣fore it is just and reasonable you should prefer before all fune∣ral solemnities.
• * 1.415

  Ezek. 44. 21. 1 Tim. 3. 3.
• u 1.416

  This is here added, either because Nadab and Abihu had been led to their errour by drinking too much, which might easily fall out when they were feasting and full of joy for their entrance into so honourable and profitable an employment; or at lest because others might thereby be drawn to commit the same miscarriages, which they might now commit from other causes. Drunkenness is so odious a sin in it self, especially in a Minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the Devil, who is Gods ape in his prescriptions for his worship, required this abstinence from his Priests in their Idolatrous services.
• * 1.417

  Jer. 15. 19. Ezek. 22. 26. and 44. 23.
• x 1.418

  Persons and things, which Nadab and Abihu did not, mista∣king unholy or common fire for that which was sacred and ap∣pointed by God for their use.
• y 1.419

  Be apt to teach aright▪ which dr•…•…nken persons are very unfit to do.
• b 1.420

  Or, taketh away, out of the place where haply it may ly, by which others may be either offended, or polluted.
• c 1.421

  Which word is easily to be understood out of ver. 24. and 25. where it is expressed.
• d 1.422

  Heb. upon his hands; i. e. which hath feet divided into se∣veral parts like fingers, as dogs, cats, apes, bears, &c.
• * 1.423

  Isa. 66. 17.
• * 1.424

  chap. 6. 28.
• e 1.425

  The meaning is, that flesh or herbs or other food which is dressed in water, to wit, in a vessel so polluted, shall be unclean, not so, if it be food which is eaten dry, as bread, fruits, &c. the reason of which difference seems to be this, that the water did sooner receive the pollution in it self, and convey it to the food so dressed.
• † 1.426

  Heb. a gather∣ing together of 〈◊〉〈◊〉.
• f 1.427

  Of which no solid reason can be given, whilest such un∣clean things remained in them, but onely the will of the lawgi∣ver and his merciful condescension to mens necessities, water being scarce in those countries, and for the same reason God would have the ceremonial law of sacrifices to be offered to God give place to the moral law of mercy towards men.
• * 1.428

  ‖ Or, •…•…e that 〈◊〉〈◊〉.
• g 1.429

  Partly because this was necessary provision for man; and partly because such seed would not be used for mans food till it had received many alterations in the earth, whereby such pol∣lution was taken away. See Ioh. 12. 24. 1 Cor. 15. 36.
• h 1.430

  The reason of the difference is, partly because wet seed doth sooner receive and longer retain any pollution; and partly because such seed was not fit to be sown presently, and therefore that necessity which justified the use of the dry seed which was speedily to be sown could not be pretended in this case.
• i 1.431

  Either of it self, or being killed by some wild beast, in which cases the blood was not poured forth, as it was when they were killed by men either for food or sacrifice.
• * 1.432

  chap. 1•…•…. 1•…•…. & 22. 8. Ezek. 4. 14. & 44. 31.
• k 1.433

  To wit, unwittingly, for if he did it knowingly, it was a presumptuous sin against an express law, Deut. 14. 21. and therefore punished with cutting off, Numb. 15. 30.
• l 1.434

  Except those before expresly excepted above, ver. 29, 30.
• m 1.435

  As worms and snakes.
• n 1.436

  As •…•…oads and divers serpents.
• † 1.437

  Heb. doth •…•…∣tiply feet.
• o 1.438

  To wit, more than four, as caterpillars, &c.
• * 1.439

  chap. 20. 〈◊〉〈◊〉
• † 1.440

  Heb. soui•…•….
• * 1.441

  chap. 19. 2. and 20. 7. 〈◊〉〈◊〉 1. 15, 16.
• p 1.442

  By which he gives them to understand, that all these cau∣tions and prohibitions about the eating or touching of these creatures was not for any real uncleanness in them, all being Gods good creatures, but onely that by the diligent observa∣tion of these rules they might learn with greater care to a∣void all moral pollutions, and to keep themselves from all fil∣thiness of flesh and spirit, and particularly from all familiar and intimate converse with notorious sinners.
• † 1.443

  Heb. 〈◊〉〈◊〉 〈◊〉〈◊〉.
• * 1.444

  chap. 15. 〈◊〉〈◊〉
• † 1.445

  Heb. 〈◊〉〈◊〉
• * 1.446

  Luk. 2. 〈◊〉〈◊〉
• a 1.447

  Not for any filthiness which was either in the conception or in bringing forth, but to signifie the universal and deep pollution of mans nature even from the birth and from the conception.
• b 1.448

  For so long or thereabouts nature is employed in the purga∣tion of most women:
• c 1.449

  (i. e.) For her monethly infirmity. And it may note an agreement therewith not onely in the time, Levit. 15. 19. but in the degree of uncleanness, which was such that she defiled every thing she touched, &c.
• * 1.450

  From uncleanness contracted by the touching or eating of external things, he now comes to that uncleanness which aris∣eth from our selves.
• * 1.451

  Gen. 17. 12. Luk. 1. 59. and 2. 21. Joh. 7. 22.
• d 1.452

  Which law is here repeated, because the womans unclean∣ness lasting for 7 days was one though not the onely reason why the childs circumcision was put off till the eighth day.
• e 1.453

  Heb. sit, i. e. abide, as that word is oft used, as Gen. 22. 5. and 34. 10. or tarry at home, not go into the Sanctuary,
• f 1.454

  In her polluted and separated estate: for the word blood or bloods signifies both guilt, as Gen. 4. 10. and uncleanness, as here and elsewhere. See Ezek. 16. 6. And it is called the blood of her purifying, because by the expulsion or purgation of that blood, which is done by degrees, she is purified.
• g 1.455

  She shall not eat any part of the peace-offerings which she or her husband offered, which otherwise she might have done: and, if she be a Priests wife, she shall not eat any of the •…•…ithes or first∣fruits, or part of the hallowed meats, which at other times she together with her husband might eat.
• h 1.456

  The time in both particulars is double to the former, not so much from natural causes, because the purifications in female births are longer and flower, which if it were true, yet doth not extend to any such time as here is mentioned, as for moral reasons; either to be as a blot upon that sex for being the first in mans transgression, 1 Tim. 2. 14. or to put an honour upon the Sacrament of Circumcision, which being administred to the Males did put an end to that pollution sooner than otherwise had been: or to shew the priviledge of the man above the woman, and that the women were to be purified sanctified and saved by one of the other sex, even by the man Christ Jesus without whom they should have still continued in their impurity.
• i 1.457

  For the birth of a son, or of a daughter: but the purification was for her self, as appears from the following verses.
• † 1.458

  Heb. son of his year.
• k 1.459

  Either because of her ceremonial uncleanness which required a ceremonial ex∣piation; or for those particular sins relating to the time and state of child-bearing, of which she is justly presumed to be guilty, which might be many ways.
• l 1.460

  For though there was a difference in the time of her un∣cleanness for the one and for the other, yet both were to be purified one and the same way, to note that though all sins and sinners were not equal, yet all were to be cleansed by the same means, to wit by Christ and by faith. See 1 Cor. 7. 14. Gal. 3. 28.
• * 1.461

  Luk. 2. 24.
• † 1.462

  Heb. her hand find not suffici∣ency of.
• a 1.463

  For there was the seat of the Leprosy.
• ‖ 1.464

  Or, swilling.
• b 1.465

  Shining like the s•…•…ale of •…•… fish, as it is in the beginning of a Leprosy.
• c 1.466

  A di∣stemper most frequent in Egypt, and Syria, &c. known also a∣mong the Greeks, who note that it was not so properly a disease a•…•… a defilement or distemper in the skin, whence Christ is not said to heal, but to clearse the Lepers that came to him. And this distemper is here provided against, not because it was worse than others, but because it was externally and visibly filthy, and because of its infectious nature, that hereby we might be in∣structed to avoid converse with such vitious persons who were likely to infect us.
• * 1.467

  Deut. 17. 8. and 24. 8.
• d 1.468

  Not to the Physitian, because, as was now said, it needed not so much healing, as cleansing, and was rather a ceremonial pollution than a disease, and because it be∣longed to the Priest to cleanse him, and therefore to search and discover whether he was defiled and needed cleansing. The Priest also was •…•…o admit to, or exclude from, the Sanctuary, and therefore to examine who were to be excluded. And the dis∣covery of this distemper was not so difficult that it required the Physitians art, but the Priest by experience and the ob∣servation of those rules might easily make it.
• e 1.469

  (i. e.) The sign or appearance of the plague of leprosy. And it is observable, that the same signs of it are given by Mo∣ses here and by the learned Physitians in their works.
• f 1.470

  And when the Leprosy came to its height, not the hair onely, but also the skin was turned white, as Exod. 4. 6. Numb. 12. 10. And this change of colour was an evidence both of the abun∣dance of excrementitious humours and of the weakness of na∣ture, as we see in old and sick persons.
• g 1.471

  For the Leprosy did consume both the skin and the flesh, as appears from 2 King. 5. 14.
• † 1.472

  Heb. pollu•…•… him.
• h 1.473

  Heb. make him unclean, i. e. ministerially and declara∣tively, in which sense ministers are said to remit si•…•…s, Mat. 16. 19. and to destroy nations, Ier. 1. 10.
• i 1.474

  For greater assurance: to teach Ministers not to be rash nor hasty in their judgments and censures, but diligently to search and examine all things before-hand. The plague is here put for the man that hath the plague, as pride is put for a proud man, Ier. 50. 31. and dreamers, Ier. 27. 9.
• k 1.475

  This translation is justified by the following clause which is added to explain it. Otherwise the words are and may be ren∣dred thus, stand or abide in its own colour, the Hebrew word being used for colour as well as for sight.
• l 1.476

  Which is opposed to the white colour of the leprosy. But the word may be rendred, have contracted it self, or, be restrain∣ed or consined to its former place and bigness, and thus the op∣position seems to be most clear to the spreading of its self men∣tioned both in the foregoing verse, and in the following clause.
• † 1.477

  Heb. cleanse him.
• m 1.478

  Though it was no Leprosy, but a scab onely: to teach us, that no sin was so small which did not need to be washed by the blood of Christ, which was the thing designed by all these washings.
• † 1.479

  Heb. pollute him.
• n 1.480

  To wit, with a preternatural and extraordinary whiteness, as N•…•…. 12. 14.
• o 1.481

  Or rather, o•…•… the •…•…opulative put for the dis-junctive, as hath been noted before: for either of these were signs of a Leprosy, and one of these may seem inconsistent with the other, the former sign of white hair supposing the skin in which the hair was to remain, and the latter of live flesh supposing the skin to be consumed by the Leprosy,
• † 1.482

  Heb the quick∣ning of living f•…•…h.
• p 1.483

  Which shewed that this was not a superficial Leprosy, but one of a deeper and more ma∣lignant nature that had eaten into the very flesh, for which cause it is in the next verse called an old or invet•…•…rate or grown leprosy.
• q 1.484

  (i. e) The sign or appearance of the leprosy: or the scab is called a leprosy, because at first view it seemed to be so to the Priest and to other beholders.
• r 1.485

  When it appeared in some one part it discovered the ill humour which lurked within, and withal the inability of nature to expel it, but when it over∣spread all, it manifested the strength of nature conquering the distemper and purging out the ill humours into the outward parts.
• r 1.486

  Or rather, in it, i. e. in the place where the sign or appear∣ance of leprosy was, when the flesh was partly changed into a whiter colour, and partly kept its natural colour, this variety of colours was an evidence of the leprosy, as one and the same co∣lour continuing was a sign of soundness.
• s 1.487

  This is repeated again and again, because raw or living flesh might rather seem a sign of soundness, and the Priest might easily be deceived by it, and therefore he was more nar∣rowly to look into it and to observe the place and manner and other circumstances in which it appeared.
• t 1.488

  As it is usual with sores, when they begin to be healed, the skin, which is white, coming upon the flesh.
• u 1.489

  (i. e.) White mixed with red, as when blood and milk are mixed together. A late learned writer renders the words thus, white and very bright or light, which indeed is the true colour of leprosy, to wit, when it is in its perfection, as Exod. 4. 6. &c. But here it was onely beginning and arising out of a bile, in which together with the white, which was the colour of the leprosy, there might be some mixture of redness arising from the bile, o•…•… that part of it which was not yet turned into the nature and colour of leprosy.
• ‖ 1.490

  Or, and be contracted▪ of which see ver. 6.
• x 1.491

  Or, the plague, to wit, of Leprosy, of which he is speaking.
• † 1.492

  Heb. a 〈◊〉〈◊〉 ing of fire.
• y 1.493

  Heb. a burning of fire, by the touch of any hot iron, or burning coals, which doth naturally and usually make an ulcer or sore in which the following spot is.
• z 1.494

  (i. e.) Or, onely white, without any mixture of red in it. This clause seems to overthrow that exposition of the Hebrew word adamdam which is given by a learned man, ver. 19. because this colour which is here said to be onely white is distinguished from that which is here called adamdam, which therefore must be some other co∣lour than that of snow, which though very light or bright, yet is onely white.
• a 1.495

  Or, contracted, i. e. not spreading. See on ver. 6.
• b 1.496

  (i. e.) arising from the burning mentioned, ver. 24.
• c 1.497

  The leprosy in the body turned the hair white, in the head or beard it turned it yellow. And if a mans hair was yellow before, this might easily be distinguished from the rest, either by the thinness or smallness of it, which is here noted, or by its peculiar kind of yellow, for there are divers kinds or degrees of the same colour manifestly differing one from another, as in green colours, &c.
• d 1.498

  For had that appeared, it had ended the doubt, the black hair being a sign of soundness and strength of nature, ver. 37. as the yellow hair was a sign of unsoundness.
• e 1.499

  For the more certain discovery of the growth or stay of the plague.
• f 1.500

  He need not search for the hair or any other sign, the spreading or running of it being a sure sign of leprosie, with∣out any other evidence.
• g 1.501

  The truth of the thing, and not the sentence of the priest, made him clean, and if the priest had partially pro∣nounced one clean who was not clean his sentence had been null. And therefore it is a fond and dangerous conceit to think that the Absolution given to any sinner by a priest will stand him in any stead if he do not truly repent.
• d 1.502

  Or, contracted, or consined to the place where they are, and white.
• † 1.503

  Heb. head is •…•…illed.
• i 1.504

  It is a sign that such baldness came not from age, or any accident, but from the leprosie.
• k 1.505

  To wit, in the upper and former parts, which were most visible. This was done partly as a token of sorrow, Ezra 9. 3, 5. Iob 2. 12. because though this was not a sin, yet it was an effect of sin, and a sore punishment, whereby he was cut off both from converse with men, and from the enjoyment of God in his Ordinances; partly as a warning to others to keep at a due distance from him wheresoever he came; and partly, as some adde, that it might conduce to his cure by giving the freer vent to the ill humours. But the exposing of the affect∣ed part to the cold would rather hinder than further evaporati∣on.
• l 1.506

  Another sign of mourning, as appears from Levit. 10. 6. God would have men though not overwhelmed with, yet deeply sensible of, his judgments.
• m 1.507

  Partly as another badge of his sorrow and shame, as Ezek. 24. 17, 22. Mic. 3. 7. and partly for the preservati∣on of others from his infectious breath or touch▪
• n 1.508

  As begging the pity and prayers of others, and confessing his own infirmity, and cautioning those who came near him to keep at a distance from him.
• o 1.509

  Partly for his humiliation; partly to prevent the infection of others; and partly to shew the danger of converse with spi∣ritual lepers, or notorious sinners. This rule excludes the so∣ciety of sound persons, but not of lepers. See 2 King. 15. 5. 2 Chron. 26. 21.
• * 1.510

  Numb. 5. 2. and 12. 14.
• p 1.511

  So Numb. 12. 14. and afterward without Cities and Places of great concourse, whereof we have exam∣ples, 2 King. 7. 3. Luk. 17. 12.
• q 1.512

  Leprosie in garments and houses is unknown in these times and places, which is not strange, there being some diseases or distempers peculiar to some ages and countries, as the learned have noted. And that such a thing was among the Jews can∣not reasonably be doubted, for, if Moses had been a deceiver, as some have impudently affirmed, a man of his wisdom would not have exposed himself to the disbelief and contempt of his people by giving laws about that which their experience shewed to be but a fiction.
• r 1.513

  These two sorts are put by a Synecdoche for any other garments.
• s 1.514

  A learned man renders it, in the outside, or in the inside of it. If the signification of those words be doubtful or unknown now, as some of those of the living creatures and pretious stones are confessed to be, it is not material to us, this law being abo∣lished: it sufficeth that the Jews understood these things by frequent experience.
• † 1.515

  Heb. work of.
• † 1.516

  Heb. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• t 1.517

  If washing doth not take away that vitious colour and re∣store it to its own native colour.
• † 1.518

  〈…〉〈…〉.
• u 1.519

  In the outside of the gar∣ment, which is here called the forehead or foreside, as being most visible, or in the inside of it. Some of the Jewish Do∣ctors understood it thus, whether the garment was made thread∣bare by the leprosie, or by former wearing of it.
• * 1.520

  Mat. 8. 24. Mar. 1. 40, 4. Luk. 5. 12, 14. and 17. 14.
• a 1.521

  Not into the Priests house, but to some place without the camp or City, Levit. 13. 46. which the Priest should ap∣point.
• b 1.522

  To wit, by God. For God alone did heal or cleanse him really, the Priest onely ministerially and declaratively, as Mi∣nisters are said to remit sins, though it be granted that none can truly and properly forgive sins but God, Mark 2. 7.
• ‖ 1.523

  Or, sparrows.
• c 1.524

  The one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justifica∣tion.
• d 1.525

  Allowed for food and for sacrifice.
• * 1.526

  Numb. 19. 6. Psal. 51. 7.
• e 1.527

  A stick of Ce∣dar to which the hyssop and one of the Birds was tied by the scarlet thred. Cedar seems to be chosen to note that the leper was now freed from that putrefaction or corruption, which his leprosie had brought upon him, that kind of wood being in a manner incorruptible.
• f 1.528

  A thred of wool of a scarlet colour, Heb. 9. 19. to represent both the lepers sinfulness, Isa. 1. 18. and the blood of Christ, and the happy change of the lepers colour and complexion, which before was wan and loathsome, now sprightly and beautiful.
• g 1.529

  Chosen partly for its fragrant smell, which signified the cure of the lepers ill sent, and part∣ly for conveniency in the use of sprinkling. See Exod. 12. 22.
• h 1.530

  To wit, by some other man. The Priest did not kill it himself, because it was not properly a sacrifice, as being killed without the camp, and not in that place to which all sacrifices were confined; and if it had been a sacrifice, that might be killed by another, so long as the sprinkling of the blood of it, which was the most proper and essential act in the sacrifice, was done by the Priest.
• † 1.531

  Heb. living water. Gen. 6. 29.
• i 1.532

  It seems to be a Metathesis or trans∣placing of words for, over-running water put in an earthen vessel. Thus the blood of the bird and the water were mixed together, partly for the conveniency of sprinkling, and partly to signifie Christ who came by water and blood, 1 Iohn 5. 6. The run∣ning water, i. e. spring or river water by its liveliness and mo∣tion did fitly signifie the restoring of liveliness to the leper who was in a manner dead with his leprosie, as was noted be∣fore.
• k 1.533

  To signifie his perfect cleansing and restoration to all his former priviledges. Compare Levit. 4. 17. and 7. 15, 16. 10. 14, 19.
• † 1.534

  Heb. upon the face of the field.
• l 1.535

  The place of its former abode, signifying the taking off that restraint which was laid upon the leper and the liberty which the leper now had to return to his former habita∣tion and conversation with other men.
• m 1.536

  Partly to discover his perfect soundness, partly to preserve him from relapse through any seeds or relicks of it which might remain in his hair or in his clothes; and partly to teach him to put off his old lusts and to become a new man.
• * 1.537

  Numb. 12. 15.
• n 1.538

  Out of his former habitation, in some separate place, least some of his le∣prosie yet lurking in him should break forth to the infection of his family.
• o 1.539

  Which began to grow again since it was first shaved, and now for more caution is shaved again.
• † 1.540

  Heb. 〈◊〉〈◊〉 of her year.
• * 1.541

  chap. 2. 1.
• p 1.542

  Oyl is added here as a fit sign of Gods grace and mercy, and of the lepers healing.
• q 1.543

  A measure for liquid things con∣taining six eggshels full.
• r 1.544

  The healing is ascribed to God, ver. 13. but the ceremoni∣al cleansing or making of him clean and fit for society was an act of the Priest using the rites which God had prescribed, whereby the sinner was cleansed.
• s 1.545

  To teach them, that sin was the cause of leprosie and of all diseases, and that these ceremonial observations had a fur∣ther meaning, even to make them sensible of their spiritual dis∣eases, their sins, and to fly to God in Christ for the cure of them.
• * 1.546

  Exod. 29. 〈◊〉〈◊〉
• * 1.547

  Exod. 29. 11▪ chap. 3. 8. 〈◊〉〈◊〉 4. 4, 24.
• t 1.548

  To wit, in the Court of the Tabernacle. See Levit. 1. 11. and 7. 7.
• * 1.549

  chap. 7. •…•….
• * 1.550

  chap. 2. 3. and 21. 22.
• u 1.551

  Both of them are equally holy, and therefore to be offered in the same place.
• * 1.552

  Exod. 29. 〈◊〉〈◊〉 chap. 8. 23.
• x 1.553

  To signifie, that he was now free to hear Gods word in the appointed places, from which he was before excluded, and to touch any person or thing without defiling it, and to go whi∣ther he pleased.
• x 1.554

  To signifie, that he was now free to hear Gods word in the appointed places, from which he was before excluded, and to touch any person or thing without defiling it, and to go whi∣ther he pleased.
• z 1.555

  As the blood signified Christs blood by which men obtain remission of sins, so the oyl noted the graces of the spirit by which they are regenerated and renewed.
• a 1.556

  (i. e.) Before the second vail which covered the Holy of Holies, where God is oft said to dwell and to be present in a pe∣culiar manner.
• b 1.557

  (i. e.) Upon the place of that blood, as it is expressed, verse 28. or where that blood was put, ver. 14. Or, over and besides the blood, &c. i. e. As the blood was put in those places, so shall the oyl be.
• * 1.558

  chap. 5. 1.
• * 1.559

  chap. 5. 7.
• † 1.560

  Heb. his hand reap not.
• † 1.561

  Heb. for wa∣ving.
• c 1.562

  (i. e.) The possessours of the house.
• ‖ 1.563

  Or, prepare.
• d 1.564

  It is observable here, that neither the people nor the houshold stuffe were pol∣luted till the leprosie was discovered and declared by the Priest, to shew what great difference God makes between sins of igno∣rance and sins against knowledge and conscience.
• e 1.565

  This was an extraordinary judgment of God peculiar to this people, either as a punishment of their sins, which were much more sinful and inexcusable than the sins of other nations, or as a special mean and help to Repentance, which God afforded to them above other people; or as a document of the mischievous nature of sin, typified by leprosie, which did not onely de∣stroy persons, but their habitations also: see Zech. 5. 4.
• f 1.566

  Such as were in the bodies of leprous persons, Levit. 13. 3.
• g 1.567

  Where they used to cast dirt and filthy things.
• h 1.568

  The mortar or other rubbish.
• † 1.569

  Heb▪ in com∣ing in shall come in, &c.
• * 1.570

  chap. 13. 30▪
• i 1.571

  To direct the Priest when to pronounce a person or house clean or unclean. So it was not left to the Priests power or will, but they were tied to plain rules, such as the people might discern no less then the Priest.
• † 1.572

  Heb in the day of the un∣clean, and in the day of the clean:
• * 1.573

  Num. 5. 2.
• † 1.574

  Or, running of the reins.
• a 1.575

  His secret parts, called flesh, Levit. 6. 10. and 12. 3. Ezek. 16. 26. and 23. 20.
• b 1.576

  Or if it have run, and been stopped in great measure, ei∣ther by the grossness of the humour, or by some obstruction in parts that it cannot run freely, as it did, but onely droppeth.
• † 1.577

  Heb. vessel.
• c 1.578

  Heb. vessel, by which the Hebrews understand all sorts of houshold-stuffe.
• d 1.579

  That is, any part of his body: the word flesh being taken o∣therwise here than, v. 2. As the same word is frequently used in Scripture in differing significations in the same chapter, and sometimes in the same verse, as Matth. 8. 22.
• e 1.580

  This may be understood, either, 1. Of the person touch∣ing, if he that hath an issue toucheth another with unwashen hands. Thus most take it. But why then should it be limi∣ted to his hands? for if he had touched him by any other part, as suppose by kissing him, he had defiled him, though his hands had been washed. Or rather 2. Of the person touched, to whom the washing of his hands is prescribed as an easier way of cleansing himself, if speedily used, but if that was neglected or delayed, a more laborious course was enjoyned him. And thus the Syriack interpreter understands it.
• * 1.581

  chap. 6. 28. and 11. 32, 33.
• f 1.582

  When his issue is not onely stopped in part or for a season, but hath wholly ceased.
• * 1.583

  chap. 14. 10.
• g 1.584

  To wit, for the use of the ceremo∣nies prescribed in such cases. See Numb. 19. 11, 12.
• h 1.585

  i. e. Admitted to converse with men and with God in publick ordi∣nances.
• * 1.586

  chap. 14. 2•…•…
• i 1.587

  Not as if this was in it self a sin, but onely a punish∣ment of sin, though oft-times it was sinful as being a fruit of a mans intemperance, and immoderate lust. See Levit. 14. 12.
• * 1.588

  Deut. 23. 〈◊〉〈◊〉
• k 1.589

  Not through weakness of the parts, as that ver. 3. but in his sleep, which is called nightly pollution, which though invo∣luntary, might arise from some lustful dream or imagination. But if it was voluntary and by a mans own procurement when awake, it was esteemed abhominable and a degree of murder. See Gen. 38. 9.
• l 1.590

  Or, The man, to wit, that had such an issue, which is plain∣ly to be understood out of the whole context. For though in some special cases relating to the Worship of God, men were to forbear the use of the marriage-bed, as Exod. 19. 15. and 1 Sam. 21. 4. yet to affirm that the use of it in other cases did generally defile the persons and made them unclean till even is contrary to the whole current of Scripture, which affirm, the marriage-bed to be undefiled, Heb. 13. 4. to the practise of the Jews, which is a good comment upon their own laws, and to the light of nature and reason.
• * 1.591

  chap. 12. •…•….
• m 1.592

  Heb. And a woman when she shall have an issue of blood, (and because that might be at her nose or other parts, he addes) and her issue shall be in her flesh, i. e. in her secret parts, as the word flesh, is taken ver. 2. So it notes her monethly disease.
• † 1.593

  Heb. in her separation.
• n 1.594

  Not out of the camp, as the lepers and some others, but from con∣verse with her▪ husband and others, and from access to the house of God.
• o 1.595

  For sometimes it continues so long, and it was but decent to allow some time for purification after the ceasing of her issue.
• p 1.596

  To wit, of grown persons. For the infant, to whom in that case she might give suck, was exempt∣ed from this pollution by the greater law of necessity, and by that antecedent law which required women to give suck to their own children.
• q 1.597

  If he did this unwittingly; but if the Man and Woman did this knowingly, this was a gross sin, Ezek. 18. 6. and they be∣ing accused and convicted were punished with death, Levit. 20. 18. for as there was a turpitude in the action, so it was very pre∣judicial to the children then begotten, who were commonly weak, or leprous or otherwise disordered, which was also an injury to the Commonwealth of Israel, and redounded to the dishonour of God and of the true Religion, that the professours thereof gave such publick evidence of their intemperance.
• r 1.598

  To wit, the seven dayes mentioned, Levit. 12. 2. as sup∣pose she had the Emerods, &c.
• s 1.599

  From the stopping of her issue, as it is apparent. And this was for trial, whether it was onely a temporary obstructi∣on, or a real cessation.
• t 1.600

  Which they did both ceremonially, by coming into it in their uncleanness, and morally by the gross neglect and con∣tempt of Gods express and positive command to cleanse them∣selves.
• * 1.601

  chap. 10. 2.
• * 1.602

  Exod. 30. 10. Heb. 9. 7.
• a 1.603

  Not whensoever he pleaseth, but onely when I shall appoint him, to wit, to take down the parts and furniture of it upon every removal, and to minister unto me once in the year, Exod. 30. 10.
• ‖ 1.604

  i. e. Into the Most Holy, or the Holy of Holies, as the following words demonstrate, which is sometimes called onely the holy place, as Heb. 9. 2, 3▪ the positive degree put for the comparative, which is not unusual in Scripture.
• b 1.605

  To wit, the second vail. See Levit. 4. 6.
• c 1.606

  For his irreverence and pre∣sumption.
• * 1.607

  Exod. 40. 35. 1 King. 8. 12.
• d 1.608

  Visibly and gloriously: That is as it were my pre∣sence-chamber, whither the Priest shall not dare to come but when I call him.
• e 1.609

  Either in that dark place, for there was no light came into it, and clouds and darkness go together and one may be put for the other: or in a bright and glorious cloud, which used to be over the mercy-seat, or rather in the cloud of incense mentioned afterward, ver. 13.
• f 1.610

  In this manner or upon these terms.
• g 1.611

  (i. e.) with the blood of it, as it is explained ver. 14. So it is a Synecdoche, the whole put for the part. For as for the body of it, that was to be killed and offered without upon the Altar of burnt▪offer∣ings.
• h 1.612

  For his own and families sins, for a goat was offered for the sins of the people.
• * 1.613

  chap. 4. 3.
• * 1.614

  Exod. 28. 39, 4•…•….
• i 1.615

  It is observable that the High-priest did not now use his peculiar and glorious robes, but onely his linnen garments, which were common to him with the ordinary priests. The reason whereof was either because this was not a day of feast∣ing and rejoycing, but of mourning and humiliation, at which times people were to lay aside their ornaments, Exod. 33. 5. Some conceive, that under the linen garments here named are comprehended his more glorious robes also by a Synecdoche. But that doth not appear neither from hence, nor from other places alledged. Had onely his holy garments been mentioned in general, all might have been understood, but when onely the linen apparel is mentioned here and after ver. 23. and when that is so particularly expressed in four several parts of it, and not a word of the other either here or in the rest of the chap∣ter, it seems presumptuous to adde them here without any ground or evidence. Or because it was fit he should not exalt but abase himself, when he was to appear before the divine Majesty, and therefore he was to come in the meanest of his Priestly habits: Or that it might be an evidence of the imper∣fection of this Priesthood, and of the great difference between the Levitical, and the true, High-Priest Christ Jesus, whose pre∣rogative alone it is to go into the true Holy of Holies with his glorious robes, when this must carry thither the characters of his meanness.
• k 1.616

  Because appropriated to an holy and religious use, for which reason other things are called holy. See Exod. 29. 31. and 30. 25. and 2 Chron. 5. 5.
• * 1.617

  Exod▪ 30▪ •…•…0.
• * 1.618

  Heb. 9. 7.
• l 1.619

  (i. e.) His family, as Gen. 7. 1. to wit, the Priests and Le∣vites. See Numb. 1. 49.
• m 1.620

  For the Lords use and service by way of sacrifice. Both this and the other Goat typified Christ, this in his death and passion for us, that in his Resurrection for our deliverance.
• † 1.621

  Heb. Azazel.
• † 1.622

  Heb. went up.
• n 1.623

  So the lot is said to fall, Ionah 1. 7. Act. 1. •…•…6. Heb. went up, to wit, out of the vessel, into which the lots were put, and out of which they were brought up.
• o 1.624

  In manner hereafter expressed, ver. 21. 22.
• p 1.625

  Mentioned in general ver. 6. The ceremonies whereof are here particularly described. This was a differing bullock or heifer from that Numb. 19. as appears by comparing the places.
• q 1.626

  To wit, of burnt-offering, where the fire was alwayes burning, and whence fire was taken for such uses as these.
• r 1.627

  Of which see Exod. 30. 34, 35, 38.
• s 1.628

  (i. e.) Into the Holy of holie•…•…, ver. 2.
• t 1.629

  Which was in the censer, ver. 12.
• u 1.630

  For so gross an er∣rour committed in the highest acts of worship, and that by an High-Priest, whose knowledge and function was a great aggrava∣tion to his sin.
• * 1.631

  Heb. 9. 13. and 10. 4.
• * 1.632

  chap. 4. 6.
• x 1.633

  To teach us, that God is mercifull to sinners onely through and for the blood of Christ.
• y 1.634

  (i. e.) With his face east-ward, or upon the eastern part of it, towards the people, who were in the court which lay east-ward from the Holy of holies, which was the most western part of the Tabernacle. This signified that the High-priest in this act represented the people, and that God accepted it on their behalf.
• z 1.635

  On the ground.
• a 1.636

  Either this was done before he entred into the Holy of ho∣lies, though it be mentioned after, such trans-placings of pas∣sages being not unusual: or rather he went out of the Holy of holies, and killed it, and then returned thither again with its blood, and this agrees best with the text, nor are transpositi∣ons to be allowed without necessity. And whereas the High∣priest is said to be allowed to enter into that place but once in▪a year, that is to be understood, but one day in a year, though there seems to have been occasion of going in and coming out more than once upon that day.
• b 1.637

  Of which see below ver. 19, 20. and Exod. 29. 36. Lev. 8. 15. Heb. 9. 13.
• c 1.638

  For though the people did not enter into that place, yet their sins entred thither, and would hinder the effects of the High-priests mediation on their behalf, if God was not reconciled to them.
• † 1.639

  Heb. dwelleth.
• d 1.640

  Encom∣passed with their sins▪ being in the midst of a sinfull people who defile not themselves onely, but also Gods Sanctuary, as God complains, Ezek. 23. 38, 39.
• * 1.641

  Luk. 1. 10.
• † 1.642

  Heb. of meet∣ing Exod. 29. 42.
• e 1.643

  (i. e.) In the holy place, where the Priests and Levites were at other times. This was commanded for the greater re∣verence to the Divine Maiesty then in a more special manner appearing, and that none of them might cast an eye into the Holy of holies, as the High-priest went in or came out.
• f 1.644

  To wit, the altar of incense, where the blood of sacrifices was to be put, Levit. 4. 4. and particularly the blood of the sin-offerings offered upon this day of atonement, Exod. 30. 10. and which is most truly and properly said to be before the Lord, i. e▪ before the place where God in special manner dwelt, to wit, the Holy of holies. Some understand it of the altar of burnt-offerings, because he is said to go out to it. But that going out relates not to the Tabernacle, but to the Holy of ho∣lie•…•… into which he was said to go in, ver. 17. Add to this, that this 〈◊〉〈◊〉 which is atoned by the High-priest seems to be in that place where he onely might now come, and therefore in the Holy place, called here the Tabernacle, from which all other priests were for this day excluded, whereas the altar of burnt∣offerings was without the Holy place or Tabernacle, to wit at the door of it and in the court of the Priests.
• g 1.645

  To signify its perfect cleansing, seven being a number of perfection, and our perfect reconciliation by the blood of Christ here represented.
• h 1.646

  See on Exod. 29. 10. and Lev. 1. 4.
• i 1.647

  Confession of sin being a duty to accompany the sacrifice offered for it, as we see Lev. 5. 5. Numb. 5. 7.
• k 1.648

  Or, with or according to all their sins: for so the Hebrew particle is oft used. He mentions ini∣quities, transgressions, and sins, to note sins of all sorts, and that a very free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christs death here represented.
• l 1.649

  Charg∣ing all their sins and the punishment due to them upon the goat, which though onely a ceremony, yet being done according to Gods appointment and manifestly pointing at Christ upon whom their iniquities and punishments were laid Isa. 53. 5, 6. it was available for this end. And hence the heathens took their cu∣stom of selecting one beast or man, upon whom they laid all their imprecations and curses, and whom they killed as an ex∣piatory sacrifice for their sins and to prevent their ruine.
• † 1.650

  Heb. a 〈◊〉〈◊〉 opportunity.
• m 1.651

  One that knows the wilderness, and the way to it, and what places in it are most convenient for that use. Heb. a man of time, i. e. of years and discretion, who may be trusted with this work.
• n 1.652

  Which signified the removal of their sins far away both from the people, and out of Gods sight or from the place of his pre∣sence. And here the goat being neglected by all men, and exposed to many hardships and hazards from wild beasts, which were nu∣merous there, might further signify Christs being forsaken both by God and by men▪ even by his own disciples, and the many dangers and sufferings he underwent. The Iews write, that this goat was carried to the mountain called Azazel, whence the goat is so called, ver. 10. and that there he was cast down headlong, and that the red string by which he was led turned white, when God was pleased with the Israelites, otherwise it remained red: and then they mourned all that year. And the antient Hebrews write that 40 years before the destruction of the Temple, which was about the time of Christs death, this red string turned no more white.
• † 1.653

  Heb. of sepe∣ration.
• o 1.654

  Forthwith, not expecting the return of the man who car∣ried the goat away, but securely committing that to Gods pro∣vidence he shall go on in his work.
• p 1.655

  Either in the laver appointed for that purpose. Or, in some other vessel within the holy place, because after he had washed in it he is said to come forth.
• q 1.656

  Not his ordinary Priestly linnen garments, for he was to leave them in the Tabernacle, ver. 23. but the High-priestly garments, called his garments properly and peculiarly, and by way of distinction from the former garments, which are called holy garments, ver. 4. and the linnen garments, ver. 23. but never his garments, as these are. And this change of his garments was not without cause. For the common Priest∣ly garments were more proper and fit for him in the former part of his ministration, both because he was to appear before the Lord in the most holy place to humble himself and make atonement for his own and for the peoples sins, and therefore his humblest and meanest attire was most fit▪ and because he was to lay his hands upon that goat on which all their sins were put, by which touch both he and his garments would be in some sort defiled, and therefore as we read here that he washed himself or his flesh▪ so we may well presume his linnen garments were laid by for the washing, as the cloaths •…•…f him who carried away the scape-goat were washed ver. 26. And the High-priestly garments were most proper for the latter part of his work, which was of another nature.
• * 1.657

  chap. 4. 10.
• r 1.658

  Because he had contracted some degree of ceremonial un∣cleanness by the touch of the goat.
• * 1.659

  chap. 4. 12▪
• * 1.660

  〈◊〉〈◊〉 and 6. 30.
• * 1.661

  〈◊〉〈◊〉▪ 13. 11. Heb. of▪ Heb. of.
• s 1.662

  See on Exod. 12. 14.
• t 1.663

  Answering part to our September and part to our October; when they had gathered in all their fruits, and were most at leasure for Gods service: This time God chose for this and other feasts, herein graciously conde∣scending to mens necessities and conveniencies, being content∣ed with that time which men could best spare.
• * 1.664

  chap. 23. 27. 〈◊〉〈◊〉 29. 7.
• u 1.665

  Obj. It was on the ninth day, Lev. 23. 32. Ans. It began in the evening of the ninth day and continued till the evening of the tenth day, as is there sufficiently implyed.
• x 1.666

  i. e. your selves, as the word soul is frequently used, both your bodies by abstinence from food and other delights, and your minds by anguish and grief for former sins, which though bitter, yet is voluntary in all true penitents, who are therefore here said not to be afflicted, but to afflict themselves, or to be active in the work.
• y 1.667

  Observed as a sabbath day by cessation from all worldly and servile works and diligent attendance upon Gods worship and service.
• z 1.668

  He•…•… i. e. either God, who commanded him to be anointed, as men are oft said to do what others do by their command, or the High-priest, who was to anoint his successour. Or, the third person is here put indefinitely or impersonally, for, who shall be anointed.
• * 1.669

  chap. 4. 3, 5, 6.
• * 1.670

  Heb. fill his •…•…d.
• * 1.671

  Exod▪ 30▪ 10. •…•…b. 9. 7.
• a 1.672

  Not for common use or eating, for such beasts might be killed by any person or in any place, but for sacrifice, as mani∣festly appears both from ver. 4. where that is expressed, and from the reason of this law, which is peculiar to sacrifices, ver. 5. and from Deut. 12. 5, 15. 21.
• b 1.673

  In Canaan the city answered to the camp, and so it forbids any mans doing this either in the city or in the country.
• b 1.674

  In Canaan the city answered to the camp, and so it forbids any mans doing this either in the city or in the country.
• c 1.675

  This was appointed, partly in opposition to the hea∣thens, who sacrificed in all places; partly to cut off occasions of Idolatry; partly to prevent the peoples usurpation of the Priests office; and partly to signify, that God would accept of no sacrifices but through Christ and in the Church; (of both which the Tabernacle was a type. See Heb. 9. 11.) and accord∣ing to his own prescript. But though men were tyed to this law, God was free to dispense with his own law, which he did sometimes to the Prophets, as 1 Sam. 7. 9. and 11. 15. &c. and afterwards more fully and generally in the days of the Mes∣siah, Mal. 1. 11. Ioh. 4. 21, 24.
• d 1.676

  He shall be esteemed and punished as a murderer both by God and by men, See Isa. 66. 3. The reason is, because he sned that blood which though not mans blood, yet was as pretious, being sacred and appro∣priated to God, and typically the price by which mens lives were ransomed.
• e 1.677

  By death, either by the hand of God, in case men do not know it or neglect to punish it, or by men, if the fact was publick and evident.
• f 1.678

  Either 1. the Egyptians and other idolatrous nations, which commonly sacrificed to Idols or Devils in fields or any places: who are not here named but may be designed by the particle they, in way of contempt, as if they were not worthy to be named, as that particle is used, Luk. 14. 24. and 19. 27. Ioh. 7. 11. and 8. 10. Or rather, 2. the Israelites now mentioned, and plainly understood in the following they, who before the building of the Tabernacle, took the same liberty herein which the Gentiles did▪ from which they are now restrained.
• g 1.679

  He nameth these not exclusively to others, as appears from the rea∣son of the law, and from ver. 8, 9. but especially, because in these the temptation was more common in regard of their fre∣quency, and more powerful, because part of these belonged to the offerer, and the pretence was more plausible, because their sanctity was something of a lower degree than others, these be∣ing onely called holy, and allowed in part to the people, when the other are called most holy, and were wholly appropriated either to God, or to the Priests.
• h 1.680

  This verse contains a reason of the foregoing law, because of Gods propriety in the blood and fat, wherewith also God was well pleased, and the people reconciled. And these two parts onely are mentioned, as the most eminent, and peculiar, though other parts also were reserved for God.
• * 1.681

  Exod. 29. 18. chap. 4. 31.
• i 1.682

  So they did not directly or intentionally, but by constructi∣on and consequence, because the Devil is the author of idola∣try, and is eminently served, pleased and honoured by it. And as the Egyptians were notorious for their Idolatry, as appears by the testimony of Scripture, and of all antient writers, so the Israelites were infected with their leaven, Ios. 24. 14. Ezek. 20. 7. and 23. 2, 3. And the name of Devils is commonly gi∣ven in Scripture to Idols, yea even to those which seemed most innocent▪ as to Ieroboams Calves, 2 Chron. 11. 15. by which he and the people designed and professed to worship the true God, as is manifest from the nature of the thing, and from many places of Scripture, and the worshippers of Idols are esteemed and called worshippers of Devils. See Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9. 20. The Hebrew word rendred Devils signifies goats, either because goats were eminently worshipped by the Egyptians, as Herodotus, Strabo, and others note, and diverse of the Idols of the Heathens were of that or a like form, or because the Devil did oft ap∣pear to the Heathens in that shape, as their own authours note.
• k 1.683

  For Idolatry, especially in Gods people, is com∣monly called 〈◊〉〈◊〉▪ as Ezek. 16. 16, 26. & 23. 8, 19, 21, &c. and that justly, because it is a violation of that covenant by which they were peculiarly betrothed or married to God. See Hos. 2. 19, 18, 19.
• * 1.684

  Gen. 9. 4. chap. 7. 26. & 19. 26. Deut. 12. 16▪ & 15. 23. 1 Sam. 14. 33. Ezek. 44. 7.
• * 1.685

  Jer. 44. 11.
• l 1.686

  (i. e.) I will be an enemy to him, and execute vengeance upon him immediately, because such persons probably would do this in private so as the Magistrate could not know nor punish it. See this or the like phrase, Lev. 20. 3. and 26. 17. Ier. 3. 12. Ezek. 14. 8.
• † 1.687

  Heb. soul.
• m 1.688

  (i. e.) Of living creatures.
• n 1.689

  (i. e.) It depends upon the blood, is preserved and nourished by it, and is extinguish∣ed when the blood is gone. And this law was given to the Iews, an hard-hearted people, as they are oft said to be, that by this restraint from the blood of brute creatures they might be wrought to the greater abhorrency of taking away the life of a man.
• o 1.690

  Typically, and in respect of the blood of Christ which it represented, by which the atonement is really made, Heb. 9. 12. So the reason is double; 1 because this was the eating up of the price or ransom of their own lives, which in construction was the destroying of themselves. 2 because this was ingratitude and irreverence towards that sacred blood of Christ which they ought to have in continual ve∣nerution.
• † 1.691

  Heb. that hunt∣eth any hunting.
• * 1.692

  chap. 7. 26.
• p 1.693

  He instanceth in this kind, either because persons much given to that exercise are commonly too licentious, and being in haste might easily transgress, or because some might think the former prohibition did reach onely to the blood of such creatures as were offered to God in sacrifice.
• q 1.694

  Partly to beget an honourable respect unto the blood even of beasts, and much more of men; partly least the beasts should lick it up, and by tasting the sweetness of it be made more fierce and cruel to de∣vour and destroy others; and partly as a license from God up∣on this condition giving them a right to kill and eat such crea∣tures, without any fear of the blood being imputed to them; for as the not▪ covering of the blood portends the punishment which the sin of blood-shedding calls for, Iob 16. 18. Ezek. 24. •…•…, 8. so covering it notes impunity.
• * 1.695

  Gen. 9. 4.
• † 1.696

  Heb. soul.
• † 1.697

  Heb. soul.
• † 1.698

  Heb. soul.
• * 1.699

  Exod. 22. 3•…•… Ezek. 44. 31.
• r 1.700

  To wit, through ignorance or inadverrency, as appears by the sleightness of the punishment, for if it was done knowing∣ly, it was a presumptuous sin against an express law here and Deut. 14. 21. and therefore more severely punished.
• † 1.701

  Heb. a 〈◊〉〈◊〉▪
• * 1.702

  chap. 22. 8.
• s 1.703

  Under∣stand of the Proselytes, either of the Proselytes of the gate, who were obliged to observe the precepts of Noah, whereof this was one, or of the Proselytes of righteousness, or converts to the Jewish Religion: for other strangers were allowed to eat such things, Deut. 14. 21.
• t 1.704

  (i. e.) The punishment of it, and therefore must offer a sacrifice for it. See Levit. 5. 1, 2, &c. and 7. 18.
• a 1.705

  Your Soveraign, and Lawgiver, This is oft repeated here, because the things here forbidden were practised and allowed by the Gentiles, to whose custom he here opposeth Divine authority and their obligation to obey his commands.
• b 1.706

  These two nations he mentions, because their habitation and conversation among them made their evil example in the following matters more dangerous. But under them he in∣cludes all other nations, as he elsewhere expresseth it.
• b 1.707

  These two nations he mentions, because their habitation and conversation among them made their evil example in the following matters more dangerous. But under them he in∣cludes all other nations, as he elsewhere expresseth it.
• c 1.708

  Or statutes, either because their laws did indeed allow such things, or because prevailing customes have the force of laws,
• d 1.709

  Mine universally, Deut. 27. 26. Gal. 3. 10. for though the words be indefinite, the matter is necessary, and mine solely, Deut. 6. 13. compared with Mat. 4. 10. and therefore those that here follow, though you do not see the particular reason of some of them, and though they be contrary to the laws and usages of the nations.
• d 1.710

  Mine universally, Deut. 27. 26. Gal. 3. 10. for though the words be indefinite, the matter is necessary, and mine solely, Deut. 6. 13. compared with Mat. 4. 10. and therefore those that here follow, though you do not see the particular reason of some of them, and though they be contrary to the laws and usages of the nations.
• * 1.711

  Ezek. 20▪ 11, 13. Luk. 10▪ 2•…•…. Rom. 10. 5. Gal. 3. 12.
• e 1.712

  Not onely happily here, but also eternally hereafter, as it is expounded, Mat. 19. 17. Rom. 10. 5. This is added as a powerful argument why they should follow Gods commands ra∣ther than mens examples, because their life and happiness de∣pends upon the one▪ not the other. And though in strictness and according to the law or covenant of works they could not challenge life •…•…or doing, except their obedience was universal, perfect, constant and perpetual, and therefore no man since the fall could be justified by the law, as the Apostle affirms and proves, Rom. 4. and Gal. 3. yet by the covenant of grace this life is promised to all that obey Gods commands sincerely, though not perfectly, 1 Tim. 4. 8.
• f 1.713

  Heb. No man. For though the women also be bound by this law, yet the men alone are mentioned▪ both because they are most active in the choice of their Yoke-fellows▪ and there∣fore most likely to transgress these laws, and because they having authority over the women could have the greater influence upon them by their power, counsel, or example to oblige them either to the observation or violation, of them.
• g 1.714

  This word signifies the conjugal act here, as it doth Gen. 20. 4. Isa. 8. 3. but because it is ambiguous in it self it is so limited and explained in the end of the verse.
• † 1.715

  Heb. 〈◊〉〈◊〉▪ der of his 〈◊〉〈◊〉.
• h 1.716

  This is the general rule, which is particularly expounded and applied in the following instances. And these laws are so just and reasonable, that although the barbarous nations did allow of such incestuous marriages, yet wiser and civil heathens by the meer light of nature condemned them, as may be seen in Suetonius, Tacitus, Catullus▪ and others.
• i 1.717

  (i. e.) Their secret parts, so called to put us in mind of the fall of our first Parents, whose first sence and shame of their nakedness had its rise from thence. This phrase notes the same thing with knowing, Gen. 4. 1. and with discovering ones skirt, Deut. 22. 30. and 27. 20.
• k 1.718

  Heb and, put for that is, or to wit, as it is oft used. Here it notes, that the nakedness of the father, and the nakedness of the mo∣ther are one and the same thing, because they two are one flesh, and therefore her nakedness is his also. Which further appears because the mother onely is mentioned in the following words, which contain the reason of the law.
• l 1.719

  And therefore even na∣ture teacheth thee to abhor such incest. Yet the Persians used to marry their mother, therein worse than the very Camels, whom no force will drive to that act with their dams.
• * 1.720

  chap. •…•…. 11. Deut. 22. 30. and 27. 20. Amos 2. •…•….
• m 1.721

  (i. e.) Thy Step-mother. Examples of this are Gen. 35. 22. and 49. 4. 1 Cor. 5. 1.
• n 1.722

  By interest and relation, that which he onely may uncover.
• * 1.723

  chap. 20. 17. 2 Sam. 13. 12. Ezek. 22. 11.
• o 1.724

  By both parents.
• p 1.725

  Thy sister by either of thy parents.
• p 1.726

  Thy sister by either of thy parents.
• q 1.727

  To wit of thy father by another wife, whom he hath taken into his house.
• r 1.728

  Either of thy mother, by another, whether a former, or a second, husband in another house and family: or, of thy father by some strange woman: for there might be some doubt in these cases.
• s 1.729

  And consequently of all thy children and childrens chil∣dren and all downwards.
• t 1.730

  They are a part of thy self as com∣ing out of thy loins, and out of thy wife, whose nakedness is thine own.
• u 1.731

  Or, being akin to thy father. He seems to speak of the daugh∣ter of the fathers brother by his wife, whom the father here spoken of, being brother to the deceased person, married by vertue of that law, Deut. 25. 5. by which marriage there was a near kindred contracted between the two families, so that the son of the one could not marry the daughter of the other. Thus this law is differing from that ver. 9. And that seems more probable, than that in so brief a table of laws the same thing should be forbidden both there and here. Obj. The word being the same here and ver. 9. must be understood in the same sence, and therefore here must be rendred begotten or born, as it is there. Ans. It may be rendred there as well as here, akin, as some render the words there, of domestick, or of another, a forreign, kindred: and if the word had been participially put for begotten or born, it is likely the preposition Mem or Lamed would have been prefixed to the Hebrew word, abicha, as is common in those cases.
• * 1.732

  chap. 20. 19.
• x 1.733

  Thy Aunt by the fathers side, as the next verse speaks of the Aunt by the mothers side. If Amrams example be alledg∣ed to the contrary, see on Exod. 6. 20.
• † 1.734

  Heb. flesh. Gen. 37. 27.
• y 1.735

  Heb. thy fathers flesh, a member and product of the same flesh from which thy father came. z (i. e.) of his wife, as the next words explain it. And as a man may not marry his aunt, so neither may a woman marry her Uncle, there being altogether the same di∣stance in kindred, and the self-same reason of the law. And for the examples of Abraham, Amram, Othoniel, &c. to the contrary, they were before the publication of this law, by which it pleas∣ed God to restrain the liberty allowed formerly when the holy seed was in a narrower compass, and fewer persons, which al∣tered the case. For in that regard there was a time when God allowed brethren and sisters to marry, to wit, when there were no other in the World, which was the case of Adams immedi∣ate children. We learn from hence, that the same degrees are forbidden in consanguinity or kindred by blood, and in affinity or kindred by marriage.
• † 1.736

  Heb. flesh.
• * 1.737

  •…•…hap▪ •…•…▪ 〈◊〉〈◊〉▪
• z 1.738

  Some infer from hence, that it is unlawful for cou∣sin-germans, or the children of brethren and sisters to marry. But there is not the same reason, nor the same degree of distance, for my uncle or aunt are nearer akin to me th•…•…▪•…•… their children are. Yet because it seems doubtful to many, and may hereafter prove occasion of grievous perplexities of mind, especially to tender and scrupulous consciences, Christian pru∣dence directs us to chuse the safest way, there being so great a la∣titude of unquestionable persons.
• * 1.739

  chap. 2•…•…. 12. Ezek. 22. 11.
• * 1.740

  chap. 20. 21. Matth. 14. 4.
• a 1.741

  Neither in his life time, nor after his death, and therefore a woman might not marry her husbands brother, nor might a man marry his wives sister, either before or after his wives death, for so all the prohibitions are to be understood: which will give light to ver. 18. But God, who can undoubtedly dispense with his own laws, did afterwards make one exception to this rule, of which see Deut. 25. 5.
• * 1.742

  chap. 20. 14.
• b 1.743

  To wit, her step-daughter, and so her step-sons daughter, &c.
• c 1.744

  Because they are very near to thy wife by consanguini∣ty, as coming directly from her, and therefore they are as near to thee by affinity, which binds as much as consanguinity, the wife, who is onely related by affinity▪ being nearer to a man than any other by consanguinity, they two being made one flesh, and therefore the same distance is to be observed in both of them.
• ‖ 1.745

  Or, one wife to another.
• d 1.746

  The word sister is here understood either 1. properly, so some: whence others infer, that it is lawful to marry ones wives sister after the wives death. Or 2. improperly for any other woman, as not onely persons, but things, of the same kind are oft called, Gsters and brethren, of which see plain examples, Exod. 32. 27, 29. Ezek. 16. 45, 48, 49. So the sence is, thou shalt not take one woman to another. And this sence may seem more probable, 1. because else here were a tautology, the marriage of a man with his wives sister being sufficiently forbidden ver. 16. where marriage with his brothers wife is forbidden, as also ver. 9. and 11. where he forbids the marriage of ones own sister, and consequently the marriage of ones wives sister, it being manifest and confessed that affinity and consanguinity are of the same consideration and obligation in these matters. Nor can this be added for explication, for then the comment would be dark∣er than the text, nay it would destroy the Text, for then what was simply and absolutely and universally forbidden before, is here forbidden doubtfully and restrainedly, and might at least seem to be allowed after the wives death; which is reiected by those who own the former interpretation. 2. Because the reason of this prohibition, which is least he should vex her thereby, is much more proper and effectual against marrying any other woman than against marrying the wives sister, so near and dear a relation being most commonly and probably a means to induce them rather to love and please and serve, than to vex, one another in such a relation. And therefore to take her natu∣ral sister to vex her would seem a course unsuitable to his end or design. 3. Some add another reason, that Polygamy, which Christ condemns Mat. 19. 5. is either forbidden here or no where in the law. But this may admit of great dispute. And it is observable that Christ confutes Polygamy and divorces nor by any of Moses his laws (which probably he would not have omitted, if they had been to his purpose) but by the first in∣stitution of marriage, Gen. 2. 2•…•…. whence also 〈◊〉〈◊〉 seems to fetch his argument chap. 2. 14, 15. And that law Deut. 21. 15, 16. may seem to intimate that God did then, in conside∣ration of the hard-heartedness of the Iewi•…•…h Nation, dispense with that first and primitive law▪ especially if we consider the practise of divers holy men amongst the Iews, not onely before the law, as Abraham and Iacob, but also after it, as Ella•…•…, and David, who would never have lived in the violation of a known law, or, if they had, would have been blamed for it, whereas on the contrary God mentions it as one of his favours vouch•…•…▪ ed to David, that he 〈◊〉〈◊〉 him his 〈◊〉〈◊〉 〈◊〉〈◊〉 into his 〈◊〉〈◊〉, 2 Sam. 12. 8. and a•…•…rms, that 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈…〉〈…〉 matter of Ur•…•…ah, 1 King. 1•…•…. •…•…. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 deserve some consideration which a learned •…•…n in part suggests, that this Text doth not simply forbid the taking of one wife to another, but the doing of it in such a manner or for such an end, that he may vex or punish or revenge himself of the former, which probably was a common motive amongst that hard-heart∣ed people to do so, and therefore the forbidding hereof might give a great check to the practise of Polygamy amongst them.
• e 1.747

  This clause is added to signifie Gods allowance to Marry one Wife after another, when she is dead, and thereby to intimate how the word Sister is to be understood.
• * 1.748

  chap. 20. 18. Ezek. 22. 11.
• f 1.749

  No not to thy own Wife. See chap. 12. 2. and 15. 24, 25▪ This was not onely a ceremonial pollution, but an immorality also, whence it is put amongst gross sins, Ezek. 18. 6. There is also a natural turpitude in this action. And therefore it is now unlawful under the Gospel.
• * 1.750

  Exod. 20. 14. chap. 20. 10.
• * 1.751

  chap. 20. 2. 2 King. 2•…•…▪ 10▪
• g 1.752

  This was done two ways, either 1. By burning them in the fire, of which see 2 King. 3. 27. 2 Chron. 28. 3. Psal. 106. 37, 38. Esa. 57. 1. Or 2. By making them pass between two great fires, which was a kind of lustration or consecration of them to that God. Which latter seems to be here meant. See on Deut. 18. 10. where the word fire, here understood, is ex∣pressed.
• * 1.753

  called Act. 7. 43. Moloch.
• h 1.754

  Or, Moloch, called also Milcom, an Idol chiefly of the Ammonites, as appears from 1 King. 11. 7. 2 King. 23. 13. Ier. 49. 1, 3. This seems to be the Saturn of the Heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this Idolatry, and therefore they are particularly cautio∣ned against it, though under this one instance all other Idols and acts or kinds of Idolatry are manifestly comprehended and forbidden.
• i 1.755

  Either by joyning him with, or by forsaking him for, such a base and bloody Idol, whereby the name, ho∣nour, and service of God would be horribly defiled, and ex∣posed to the scorn of the Heathen, as if he were but one of the same kind with their mungrel-deities.
• * 1.756

  1 Cor. 6. 9. 1 Tim. 1. 10.
• k 1.757

  See L•…•…vit. 20. 13. 1 King. 14. 24.
• * 1.758

  chap. 20. 15. and 22. 19.
• l 1.759

  An horrible confusion of the natures which God hath di∣stinguished, and of the order which God hath appointed, and an overthrow of all bounds of Religion, Honesty, Sobriety and Modesty.
• m 1.760

  To wit, above mentioned sins. Whence it is apparent, that the several incests here prohibited are not onely against the positive and particular Law given by God to the Jews, but al∣so against the general Law and Light of nature. And there∣fore the Law about these things was one of the seven Precepts of Noah. And the sober Heathens condemned such incestuous Marriages. The Roman Historians observe, that when Claudius the Emperour had married his Neece, (which is one of the lowest kinds of incest here mentioned) and the Senate in com∣plaisance with him had made it lawful for any to do so, yet there was but one, and he too an obscure person, that follow∣ed his example.
• m 1.761

  I am now visiting, or about to visit▪ i. e. to punish. See Es•…•…. 2•…•…. 21.
• n 1.762

  As no less burdens to the Earth than corrupt∣ed •…•…ood is to the stomack. See Ier. 9. 19. Mich. 2. 10.
• * 1.763

  chap. 20. 22.
• o 1.764

  In Nation or Religion, of what kind soever. For though they might not force them to submit to their Religion, yet they might restrain them from the publick contempt of the Jewish Laws, and from the violation of natural Laws, which, besides the offence against God and nature, were matters of evil example and consequence to the Israelites themselves.
• * 1.765

  Jer. 9. 19. Ezek. 36. 13, 17.
• p 1.766

  To wit, by death to be inflicted by the Magistrates, as it is apparent in case of Idolatry with Moloch or other false Gods; and, in case of the Magistrates neglect, by God himself. This phrase therefore of cutting off, is to be understood variously, as many other phrases are, either of Ecclesiastical, or Civil and Corporal punishment, according to the differing natures of the offences for which it is inflicted.
• * 1.767

  chap. 11. 4•…•…. and 20. 7. 1 Pet. 1. 16.
• a 1.768

  Separated from all the forementioned defilements, and in∣tirely consecrated to God and obedient to all his Laws and Statutes.
• b 1.769

  Both in my essence, and in all my Laws, which are holy and •…•…ust and good, and in all my actions: Whereas the Gods of the Heathens are unholy both in their Laws and Institutions, whereby they allow and require filthy and abo∣minable actions, and in their practices, some of them having given wicked examples to their Worshippers.
• * 1.770

  Exod. 20. 1•…•…▪
• c 1.771

  The mother is put first, partly because the practise of this duty begins there, mothers, by perpetual converse being more and sooner known to their children then their fathers, and partly because this duty is most commonly neglected to the mother, upon whom children have not so much dependance as they have upon their Father. And this fear includes the two great duties of reverence and obedience.
• * 1.772

  Exod. 20. 8. and 31. 13.
• d 1.773

  This is here add∣ed, to shew, that, whereas it is enjoyned to Parents that they should take care that the Sabbath be observed both by them∣selves and by their children, it is the duty of children to fear and obey their Parents in this matter, and moreover, that, if Parents should neglect their duty herein, or by their command, counsel, or example draw them to pollute the Sabbath, yet the Children in that ca•…•…e must keep the Sabbath, and in all such cases prefer the command of God before the commands of their Parents or Superiours.
• * 1.774

  Exod. 20. •…•…▪
• e 1.775

  Turn not your hearts and faces from me, whom alone you pretend to respect, unto them. He intimates, that their turn∣ing to Idols is a turning from God, and that they could not serve both God and Idols.
• f 1.776

  The word signifies such as are no Gods, or nothings, as they are called 1 Cor. 8. 4. many Idols having no being, but onely in the fancy of their Worshippers, and all of them having no vertue or power to do good or evil, Esa. 41. 23.
• * 1.777

  Exod. 34. •…•…▪ Deut. 27. 15.
• g 1.778

  Nor graven Gods neither, as appears from Ex∣od. 20. whereby we learn, that such expressions are generally to be understood Synecdochically.
• h 1.779

  Or, according to your own good pleasure, what you think fit: For though this in the general was required, yet it was left to their choice to determine the particulars. See Levit. 7. 16. Or rather, to your acceptation, i. e. in such manner as it may be accepted by God on your behalf, which is explained in the next verse, and not in such manner as to lose the end you aim at▪ to wit, Gods acceptance: for if ve do otherwise than God hath prescribed, it shall not be accepted, as he addes ver. 7. but on the contrary severely punished, ver. 8.
• i 1.780

  By which clause it appears that he speaks here onely of that sort of peace-offerings, which were offered either by vow or freely for the obtaining of some mercy desired; for the other sort, which was by way of gratitude for mercies received were to be eaten the same day. Levit. 7. 15.
• k 1.781

  (i. e.) The punishment of his iniquity, instead of accepta∣tion he shall receive punishment.
• * 1.782

  chap. 23. 22. Deut. 24. 19. Ruth 2. 15, 16.
• l 1.783

  Who gave you all these things with a reservation of my authority over you and right in them, and with a charge of giv∣ing part of them to the poor.
• * 1.784

  Exod. 20. 15▪ & 22. 1, 7, 10. chap. 6. 2.
• m 1.785

  Or, one against another to the defrauding of him of any of his goods, to which kind of lying the words foregoing and following seem here to restrain it, though it be true, that all sorts of lying are unlawful.
• * 1.786

  Exod. 20. 7. ch•…•…. 6. 3. Deut. 5. 11. Matth 5. 34. Jam. 5. 12.
• n 1.787

  This is here added, to shew, how one sin draws on another, and that when men will lye for their own advantage they will easily be induced to perjury.
• o 1.788

  By any unholy use of it. So it is an additional precept, thou shalt not abuse my holy name by swearing either falsly or rashly. Or this may be a reason of the former prohibition, because in so doing thou wilt prophane the name of thy God.
• * 1.789

  Deut. 24. 14, 15. Mal. 3. 5. James 5. 4.
• p 1.790

  Heb. The work, put for the wages, as Deut. 24. 15. Iob 7. 2. Ier. 22. 13.
• q 1.791

  Because his urgent necessities require it for present subsistence.
• * 1.792

  Deut. 27. 18.
• r 1.793

  To make them fall. Under these two particulars are ma∣nifestly and especially forbidden all iniuries done to such as are unable to right or defend themselves; of whom God here takes the more care, because they are not able to secure themselves.
• s 1.794

  Who both discerns the iniuries you do them and can avenge them, though the blind and deaf cannot.
• * 1.795

  Exod. 23. 3. Deut. 1. 17. and 16. 19. Prov. 24. 23. Jam. 2. 9.
• t 1.796

  So as through pity to him to give an unrighteous sentence. Compare Deut. 1. 17. and 10. 17. Prov. 24. 23.
• * 1.797

  Exod. 23. 1.
• u 1.798

  Who makes it his business to go up and down from one to another, and divulge evil and false reports concerning others, which though many times it proceeds onely from levity and talkativeness, yet apparently tends to the great injury of our neighbour. See Prov. 11. 13. Ier. 6. 28. and 9. 4.
• x 1.799

  To wit, in judgement as a false accuser or false witness: For ac∣cusers and witness use to stand, whilst the Judges sate, in Courts of Judicature.
• * 1.800

  1 Joh. 2. 11.
• y 1.801

  To prevent murder, last spoken of, he forbids hatred, which is the common cause, and a degree, of murder, 1 Iob. 3. 15.
• z 1.802

  The same with neighbour, as it follows, i. e. every man, Matth. 5. 44. for it is manifest, that Gods Law com∣manded them to love strangers no less than Israelites.
• * 1.803

  Mat. 18. 15.
• a 1.804

  If thy brother hath done thee or others any injury, thou shalt neither divulge it to others as a tale-bearer, nor hate him, and smother that hatred by sullen silence, as 2 Sam 13. 22 nor justi∣fie and flatter and encourage him therein, but shalt freely and in love not with hatred tell him of his fault.
• ‖ 1.805

  Or, that thou be•…•…r not sin for him.
• b 1.806

  (i. e.) Not suffer him to lye under the guilt of any sin, which thou by rebuking of him, and the•…•…by bringing him to true Repen∣tance couldst in some sort free him from. But the phrase of suffering sin upon him seems imperfect and unusual in Scripture, and I doubt whether the Hebrew verb Nasa be ever used for permitting or suffering. The words may be rendred thus, And (or so) thou shalt not bear sin for him. or for his sake, thou shalt not make thy self guilty of his sin, as thou wilst assuredly do, if thou dost not perform thy duty of rebuking him for his sin, which is a likely way, and a course appointed by God to re∣move the gu•…•…lt of his sin from him, and consequently, as it was his fault that he sinned and contracted guilt, so it is thy fault, that his guilt continues upon him. Many things favour this sence. 1. This is the proper and usual signification of the word, Nasa, 2. The same words are used in this sense, Levit. 22. 9. Numb. 18. 32. 3. The preposition al is oft used thus, as Gen. 37. 8, 34. Iudg. 9. •…•…. 1 Kin•…•… 16. 7. 4. This phrase of bearing sin or iniquity is constantly used in this book for being guilty and lyable to punishment. And so the sense is here full and compleat, and a very weighty reason here given to enforce the foregoing precept.
• c 1.807

  Heb. nor keep, either 1, The injury here supposed, in thy memory: So it is opposed to those who say they will forgive, but not forget, an injury. Or 2. Anger or ha•…•…ed, in thy heart. So this verb is used, Ier. 3. 12. Na•…•…. 1. 2.
• * 1.808

  Mat. 5. 43. and 22. 39. Rom. 13. 9. Gal. 5. 14. Jam. 2. 8.
• d 1.809

  By which he understands not the Israelites onely, as some would perswade us, but every other man with whom we converse, as plainly appears 1. By comparing this place with verse 34. where this very law is applied to strangers. 2. Because the word neighbour is explained by another man, Levit. 20. 10. Rom. 13. 8. See more on Exod. 20. 18.
• e 1.810

  Either 1. My Laws. So this is fitly promised, because o∣therwise some of the following commands might seem tri•…•…ing and obedience to them unnecessary: Or 2. My Ordinances, to wit, of nature, or the order which I have appointed in crea∣tures, as the word is used Iob 26. 10. and 38. 33. Psal. 148. 6. Prov. 8. 29. and therefore they shall not confound those things that I have distinguished, which were in some sort to reproach and correct my works, and which may seem to be done in some of the following instances.
• g 1.811

  This was prohibited, partly to re∣strain the curiosity and boldness of men, who might attempt to amend or change the works of God: Partly that by the restraints here laid even upon brute-creatures men might be taught to abhorre all unnatural and unlawful lusts: Partly to teach the Israelites to avoid mixtures with other Nations either in Mar∣riage or in Religion: Which also may be signified by the fol∣lowing prohibitions.
• h 1.812

  See of this and the next Deut. 22. 9, 10, 11.
• ‖ 1.813

  Or, abused by a•…•…y.
• † 1.814

  Heb. reproach∣edly, or, for man.
• † 1.815

  Or, reproached or despised, and therefore forsaken, of her husband. For as his continuance with her in his and her masters family and service is mentioned as an evidence that he loved her, Exod. 21. 5, 6. So on the contrary his forsaking of her was a reproach to her and a sign of contempt.
• ‖ 1.816

  Or. th•…•….
• † 1.817

  Heb. there shall be a 〈◊〉〈◊〉.
• i 1.818

  Heb. There shall be a scourging, which may belong, either 1. To her alone, as the Jews understand it, for the mans punishment follows, ver. 21, 22. Or, 2. To both of them, for 1. Both were guilty. 2. It follows, they shall not be punished with death, which may seem to imply that they were to be punished by some other common and considerable punishment, which scourging indeed was, but the paying of a ram was a small penalty and very un∣suitable to the greatness of the offence. And the offering of the ram as a trespass-offering for the sin against God is not in∣consistent with making satisfaction other wayes for the injury done to men, as we may see Livit. 6. 4, 5, 6. but onely ad∣ded here as a further punishment to the man, either because he onely could do this, and not the Woman, who being a bond∣woman had nothing of her own to offer: Or because his Sex and his freedom aggravated his sin.
• k 1.819

  Which they should have been, had she been free, Deut. 22. 23, 24.
• l 1.820

  The reason of this difference is not from any respect which God leaves to persons, for bond and free are alike to him, but because bond∣women were scarce Wives, and their Marriages were scarce true marriages, being neither made by their choice, but by their ma∣sters authority, nor continued beyond the year of release, but at her Masters or Husbands pleasure: Of which see Exod. 21. 4, &c.
• * 1.821

  chap. 5. 15.
• m 1.822

  (i. e.) As unclean, not to be eaten but cast away, and counted abhominable, as the foreskins are.
• n 1.823

  This precept was serviceable, 1. To the trees themselves, which grew the better and faster being early stript of those fruits, which otherwise would have derived to themselves and drawn away much more of the strength from the root and tree. 2. To men, both be∣cause the fruit then was waterish, indigested and unwholesome, and because hereby men were taught to bridle their appetites, a lesson of great use and absolute necessity in a godly life. 3. To God, who required and deserved the first-fruits, which must be also of the best, and so they could not be in this time.
• † 1.824

  Heb. holiness of praise to the LORD. chap. 23. 20. Numb. 5. 8. Josh. 6. 19.
• o 1.825

  Consecrated to the Lord, as the first-fruits and tithes were, and therefore given to the Priests and Levites, Numb. 18. 12, 13. Deut. 18. 4. yet so that part of them were communicated to the poor Widows and Fatherless and Strangers. See Deut. 14. 28.
• p 1.826

  To bless the Lord by whose power and goodness the trees bring forth fruit to perfection.
• q 1.827

  That God may be pleased to give his blessing, which alone can make them fruitful.
• * 1.828

  chap. 17. 10. &c.
• r 1.829

  (i. e.) Any flesh out of which the blood is not first pour∣ed. See 1 Sam. 14. 32. The Jews write, that the Egyptians and other Nations, when they offered sacrifices to the Devils, did eat part of the sacrifices beside the blood which was kept in basins for that end, which also they believed to be as it were the special food of the Devils.
• s 1.830

  To wit, superstitiously, by the observation of the clouds, or stars, or otherwise, by esteeming some days lucky, others unlucky. See Deut. 18. 10, 11. Esth. 3. 7.
• * 1.831

  chap. 21. 5.
• t 1.832

  (i. e.) Your Temples: Ye shall not cut off the hair of your heads round about your Temples. This the Gentiles did, either for the worship of the Devils or Idols, to whom young men used to consecrate their hair being cut off from their heads, as Homer, Plutarch, and many others write; or in funerals or immoderate mournings, as appears from Isa. 15. 2. Ier. 48. 37. And the like is to be thought concerning the beard or the hair in the corner, (i. e.) corners, of the beard. The reason then of this prohibition is because God would not have his people agree with Idolaters neither in their Ido∣latries nor in their excessive sorrowing, no nor so much as in the appearances and outward significations or expressions there∣of.
• * 1.833

  Deut. 14. 1.
• u 1.834

  Which the Gentiles commonly did both in the worship of their Idols, and in their solemn mournings, Ier. 16. 6.
• x 1.835

  Heb. for a soul, i. e. either 1 improperly, for a dead body, as that word is sometimes used, as Lev. 19. 28. and 21. 1. Numb. 6. 6•…•… or 2. properly, for the soul, ye shall not cut your flesh or your bodies, for your souls, or upon pretence of doing your souls any good, either in way of mortification, or in the wor∣ship of God, as they did 1 King. 18. 28. in like manner as o∣thers were willing to give to God the fruit of their body for the sin of their soul Mic. 6. 7.
• † 1.836

  Heb▪ 〈◊〉〈◊〉
• y 1.837

  As the Gentiles frequently did for the honour of some of their Idols, to whom diverse women were consecrated and pub∣lickly prostituted.
• * 1.838

  chap. 26. 2.
• z 1.839

  Not presuming to approach it with irreverence, or with any kind of uncleanness upon you.
• * 1.840

  Isa. 8. 19. Acts 16. 16.
• a 1.841

  That have entred into covenant with the Devil, by whose help they foretell many things to come, and acquaint men with secret things. See Lev▪ 20. 27. Deut. 18. 11. 1 Sam. 28. 3, 7, 9. 2 King. 21. 6.
• b 1.842

  Another name expressing the same thing for substance, to wit, persons in league with the Devil, with some difference onely in the manner of their operation.
• c 1.843

  To do them reverence when they pass by, for which end they were obliged, as the Iews say, presently to sit down again when they were past, that it might be manifest they arose out of respect to them.
• d 1.844

  A reason of the former precept, both because old men in some respect do most resemble God, who is stiled the ancient of days, Dan. 7. 9, 22. and because this respect is due to 〈◊〉〈◊〉 〈◊〉〈◊〉 for themselves, who may be unworthy or contemptible▪ yet for Gods sake who requires this reverence, and whose singular 〈◊〉〈◊〉 old age is.
• * 1.845

  Exod. 22. 21. and 23. 9.
• ‖ 1.846

  Or, oppress.
• e 1.847

  Either with opprobrious expressions, or grievous exacti∣ons.
• * 1.848

  Exod. 12. 49.
• f 1.849

  Either 1, as to the matters of common right, as it here follows: so it reacheth to all strangers. Or 2. as to Church∣priviledges: so it concerns onely those who were proselytes of righteousness.
• * 1.850

  Deut. 10. 19.
• g 1.851

  And therefore are sensible of the fears, di∣stresses, and miseries of such, which call for your pity, and you ought to do to them, as you would that others should do to you when you were such.
• h 1.852

  In the measuring of lands, or any dry and continued things, as cloth, ribband. &c.
• i 1.853

  In the measuring of liquid or such dry things as are not continued or contiguous, as of corn or wine, &c. Or, the former may note greater, the latter less, measures.
• * 1.854

  Deut. 2•…•…. 1•…•…. Prov. 11. 1. and 16. 11. and 2•…•…. 1•…•….
• † 1.855

  Heb. 〈◊〉〈◊〉
• i 1.856

  These two measures are named as most common, the former for dry, the latter for moist things: but under them he mani∣festly comprehends all other measures.
• k 1.857

  Because my blessings and deliverances are not indulgences to sin, but greater obligations to all duties to God and men. So that if religion and righteousness were utterly lost in the world, they ought in all reason to be found among you as my peculiar people and freed men.
• * 1.858

  chap. 18. 21.
• a 1.859

  Here follow the punishments of the crimes forbidden in the former chapters.
• * 1.860

  Deut. 18. 10. 2 Kin. 17. 17. and 23. 10. Jer. 32. 35.
• b 1.861

  Not onely such as were Proselytes, but all others, these being gross immoralities▪ and such as the precepts of Noah reached to, and such as the laws of nature and nations obliged them to. And therefore the toleration of such actions was not onely against reason of state and the interest of the com∣monwealth of Israel, and dangerous to the infection and destru∣ction of the Israelites by the imitation of such examples, but also against the light of nature and laws of humanity.
• c 1.862

  Or to any other Idol, for the reason of the law equally concerns all. See Levit. 18. 21.
• d 1.863

  (i. e.) Deal with him as an enemy, and make him a mo∣nument of my justice▪ either by punishing him immediately and eminently, when the Magistrate cannot or will not do it, or by adding to his corporal punishments my curse upon his soul and name. See Lev. 17. 10.
• e 1.864

  From the number of his people, of what nation or kindred soever he was, or, from the land of the living.
• f 1.865

  Which was done by this wickedness, either be∣cause such persons did, for the cover of their Idolatry, come into Gods Sanctuary, as the rest did: See Lev. 15. 31. or be∣cause the Sanctuary was and was said to be defiled by gross abominations committed in that city or land where Gods Sanctuary was: or because by these actions they did pro∣nounce and declare to all men that they esteemed the san∣ctuary and service of God abominable and vile, by preferring such odious and pernicious Idolatry before it.
• g 1.866

  Partly by de∣spising it themselves, and partly by disgracing it to others and giving them occasion to blaspheme it, and to abhor the true religion, because they saw it deserted and condemned by those that best knew it and once embraced it.
• h 1.867

  (i. e.) Wink at his fault, and forbear to accuse and punish him. Compare Act. 17. 30.
• * 1.868

  Exod. 20. 5.
• i 1.869

  (i. e.) Either 1. his posterity, whom God threatned to punish for their fathers Idolatry, Exod. 20. Or 2. his people, as that word is used, Ier. 8. 3. Mic. 2. 3. to wit, the people of that land, who by their connivance make themselves guilty of his sin, ver. 4. Or 3. his disciples and followers, who are oft called the sons or children of their masters. And so it may be seem to be explained in the following words, all that go a whoring after him, as the first clause which concerns the head or chief person himself, I will set my face against that man, is ex∣plained by these words, I will cut him off.
• * 1.870

  chap. 19. 31.
• k 1.871

  To seek knowledge or counsel or help from them.
• * 1.872

  chap. 11. 44. & 19. 2. 1 Pet, 1. 16.
• l 1.873

  (i. e.) Who separated you from all nations and from their impurities and Idolatries to be a peculiar people to my self, and therefore I will not suffer you to follow their examples. Or, who really sanctify you, and give you my grace to do what I require, i. e. to keep my statutes. Or the argument is this, Those idols and Idolatries will defile you and make you worse, but I onely and my service will sanctify you and make you better.
• * 1.874

  Exod. 21. 1•…•…. Deut. 2•…•…. 16. Prov. 20. 20. Mat. 15. 4,
• m 1.875

  Or, surely, as that praticle, chi, is oft used, as Iob 8. 6. and 20. 20. So there needs no dispute about the con∣nexion, or what this is a reason of.
• n 1.876

  Which is not meant of every perverse expression, but of bitter reproaches or imprecations.
• o 1.877

  Heb. and put for or, as hath been noted be∣fore.
• p 1.878

  He is guilty of his own death: he deserves to die for so unnatural a crime.
• * 1.879

  Deut. 22. 22. Joh. 8. 4▪ 5.
• * 1.880

  chap. 18. 8.
• * 1.881

  chap. 18. 15. Deut. 27. 23.
• q 1.882

  By perverting the order which God hath appointed, and mixing the blood which God would have separated, and mak∣ing the same off-spring both his own immediate child and his grandchild.
• * 1.883

  chap. 18. 22.
• r 1.884

  Except the one party was forced by the other. See Deut. 22. 25.
• * 1.885

  chap. 18. 17;
• s 1.886

  (i. e.) Abominable and extraordinary wickedness, as the singularity of the punishment sheweth.
• t 1.887

  Either, or both or all of them, if they consented to it.
• * 1.888

  chap. 18. 23. Deut. 27. 21.
• u 1.889

  Partly for the prevention of monstrous Births, partly to blot out the memory of so loathsome a crime, and partly that by so severe a punishment of that creature which was onely a passive instrument to mans sin, men might be assured that a more dreadful punishment than corporal death was reserved for them, if they repented not.
• * 1.890

  chap. 18. 9; Deut. 27. 23.
• x 1.891

  Seeing is here understood, either 1. properly, and so God would cut off the occasions of further filthiness. Or rather 2. improperly for touching her or lying with her; for 1. the sence of seeing is o•…•…t put for other sences, as for hearing, Ger▪ 42. 1. compared with Act. 7. 12. Exod. 2•…•…. 18. Rev. 1. 12. and for touching, as Ioh. 2•…•…. 25, 29. 2. that act is expressed by words parallel to this of seeing, as by 〈◊〉〈◊〉 or discovering, and by knowing, Gen. 4. 1. 3. so it is directly explained▪ in the following words, 〈◊〉〈◊〉 〈◊〉〈◊〉 uncovered 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉▪ which manifestly signifies lying with her. •…•…. it is not probable that an equal punishment 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 dest sight, and to the highest act of filthiness. 5. nor seems there to be any reason why this crime should be restrained to this rather than to any other relations, when it was as great yea a greater crime in some other relations.
• y 1.892

  (i. e.) Publickly, for the terrour and caution of others.
• * 1.893

  chap. 18. 19. See ch. 15. 24.
• z 1.894

  Wittingly and willingly. See on Lev. 15. 24. and 18. 19.
• a 1.895

  (i. e.) her monethly infirmity.
• † 1.896

  Heb. made na∣ked.
• b 1.897

  Or her issue. Thus the fountain of blood in Mark 5. 29. is the issue of blood, Luk. 8. 44. the fountain put for the stream, the cause for the effect, which is common.
• * 1.898

  ch. 18. 12, 13.
• * 1.899

  chap. 18. 14.
• c 1.900

  (i. e.) Either shall be speedily cut off ere they can have a child by that incestuous conjunction, that the remembrance of the fact may be blotted out: or, if this seem a less crime than most of the former incestuous mixtures, because the relation is more remote, and therefore the Magistrate shall forbear to punish it with death, yet they shall either have no children from such an unlawful bed, or their children shall die before them, Hos. 9. 11, 12. or shall not be reputed their genuine children, but bastards, and therefore excluded from the congregation of the Lord, Deut. 23. 2.
• * 1.901

  chap. 18. 16.
• d 1.902

  Except in the case allowed by God, Deut. 25. 5.
• † 1.903

  Heb. a separa∣tion.
• e 1.904

  An abominable thing, like the uncleanness of a menstruous woman, which is oft expressed by this word: Heb▪ a separation, or re∣moving, i. e. a thing deserving separation or exclusion from so∣ciety with others, or a thing to be removed out of sight or out of the world.
• † 1.905

  chap. 18. 26.
• * 1.906

  chap. 18. 25.
• * 1.907

  Deut. 9. 5.
• f 1.908

  By my special grace and favour vouchsafed to you above all people in glorious and miraculous works wrought for you and a∣mong you, and in ordinances and other singular priviledges and blessings imparted to you, all which calls for your special love and service.
• * 1.909

  chap. 11. 2. Deut. 14. 4.
• ‖ 1.910

  Or, moveth.
• g 1.911

  (i. e.) As things which by my sentence I have made un∣clean, and which you must avoid as such.
• * 1.912

  Verse 7. chap. 19. 2. Pe•…•…▪ 1. 1•…•…. 1
• * 1.913

  Deut. 1•…•…. 10, 11. 1 Sam▪ 28. 7▪ 8.
• * 1.914

  Ezek. 44. 25.
• a 1.915

  To wit, by touching of the dead body, or abiding in the same house with it, or assisting at his funerals, or eating of the funeral feast. The reason of this law is evident, because by such pollution they were excluded from converse with men to whom by their function they were to be serviceable upon all occasions, and from the handling of holy things, Num. 6. 6. and 19. 11, 14, 16. Deut. 26. 14. Hos. 9. 4. And God would hereby teach them, and in them all successive Ministers of holy things, that they ought so entirely to give themselves to the service of God that they ought to renounce all expressi∣ons of natural affections, and all worldly employments so far as they are impediments to the discharge of their holy services. See Lev. 10. 3, 7. Deut. 33. 9. Mat. 8. 22. Hereby also God would beget in the people a greater reverence to the Priest∣ly function, and oblige the Priests to a greater degree of strict∣ness and purity than other men.
• b 1.916

  Under which general expression his wife seems to be compre∣hended, though she be not expressed in the following instances, because from the mention of others more remote it was easie to gather that so near a relation was not excluded. And hence it is noted as a peculiar and extraordinary case, that Ezekiel, who was a Priest, was forbidden to mourn for his wife, Ezek. 24. 16. &c. These exceptions God here makes in condescen∣sion to humane infirmity, because in such cases it was very hard to restrain the affections. But this allowance concerns onely the inferiour Priest, not the High-priest, as we shall see.
• c 1.917

  Obj. E∣leazar and Ithamar are forbidden to mourn for their brethren, Nadab and Abihu. Ans. 1. That case was singular, both be∣cause such a mourning might seem to be a censure of Gods seve∣rity upon them, and because they were then in the actual exe∣cution of their office and in their initiation to it, and they were the onely persons, besides Aaron, that could perform that work, and therefore their attendance upon it was more necessary then it would be in after times and other cases. 2. The latter law can either limit or enlarge the former at the pleasure of the lawgiver. And this law may seem to be added least that prohi∣bition Lev. 10. should be taken for a general rule.
• d 1.918

  Either by father, or mother.
• e 1.919

  (i. e.) By nearness not of relation, (for that might seem a needless addition) but of habi∣tation, i. e. one not yet cut off from the family, as it follows.
• f 1.920

  For if she was married, she was now of another family, and under her husbands special care in those matters.
• ‖ 1.921

  Or, being •…•… husband among his people he shall not defile himself for his wife, &c.
• g 1.922

  Or, seeing he is a chief man, &c. or ruler, &c. for such not onely the High-Priest▪ but others also of the inferiour Priests were. And therefore though he might defile himself for the persons now named, yet he, above all others, must take heed so to do it that he do not profane himself by doing as follows. Or, for a chief man, &c. the preposition Lamed being easily un∣derstood from the former verse, where it is oft used, such sup∣plements being not unusual in the Hebrew tongue. So the sence is, He shall not defile himself for any other person whatsoever who is not thus near of kin to him, no not for a prince or chief ruler among his people, who might seem to challenge this duty from him, to joyn with all others in their res•…•…ntment of the publick loss, much less shall he defile himself for any other. And so the last word, to profane himself, may be added as a reason why he should not defile himself for the prince or any other, except the persons named, because such defilement for the dead did profane him or make him as a common person and unclean, and consequently unfit to manage his sacred employment, which was an impediment to the service of God, and a publick in∣convenience to the people whose concerns with God he nego∣tiated. And it was not meet such great and important affairs should give place to the ceremonies of a funeral, for a stran∣ger.
• * 1.923

  chap. 19. 2•…•…▪ 28. Ezek. 44. 20.
• h 1.924

  To wit, in funerals, as the heathens did: q. d. Though I allow them to defile themselves for some of the dead, yet in no case shall they use these superstitious and heathenish rites, which also the people are forbidden to do Lev. 19. 27. Deut. 14. 1. but the Priests in a more peculiar manner, because they are by word and example to teach the people their duty not to sorrow for the dead as persons without hope.
• i 1.925

  Devoted to Gods service and always prepared and fit for it, and therefore shall keep themselves, as far as they can from all defilement, which makes them unmeet for their masters use.
• k 1.926

  Which they especially bear: they shall not disparage the ser∣vice of God by making it give place to such sleight occasions.
• l 1.927

  (i. e.) the shew-bread: or rather, all the other offerings, be∣sides burnt-offerings: which are called bread, either because bread is commonly put for all food, as below ver. 17, 21. or, because God is satisfied and refreshed with these offerings, as a man is with his bread: or rather, because they or part of them are the bread or food of the Priests, and are here called bread of their God, either objectively because they were offered to God, or efficiently, because they were given by God to the Priests. And these are called bread in opposition to the burnt-offerings, which being wholly consumed gave no food to the Priests. Or, the offerings made by fire are here put Synecdochically for all the rest▪ the most eminent kind for all, which are here called bread, because devoured by fire to the honour of God. For the par∣ticle and is not in the Hebrew, and may be omitted.
• † 1.928

  Heb. holiness.
• * 1.929

  Ezek. 44. 22.
• m 1.930

  Or, defiled, or defloured, though it were done secretly, or by accident, or by force: because the Priest must take care that all the members of his family be free not onely from gross wic∣kedness, but from all suspitions of evil and occasions of reproach or contempt, because this would reflect upon himself and up∣on his God and religion also. The word may note one deflou∣red by any person, though it were by her husband, or a widow, because not onely the High-priest was obliged to marry a virgin, ver. 13. but also the inferiour Priests, as appears from Ezek. 44. 22. and that is either signified by this word or by none other here. It is true, a widow, and a profane person are distinguish∣ed, ver. 14. but the same word may be and oft is taken in dif∣fering sences, both more largely and more strictly, in the same chapter. And there was some reason why it should be more expresly and distinctly set down there, a widow, or one pro∣fane or defloured otherwise, because there was the more need of caution in the High-priest, and therefore the widow is particu∣larly mentioned, which in the former case might be sufficiently comprehended under a general title.
• n 1.931

  Though not for adul∣tery but for light causes and by the husbands fault, because though the woman might be wholly innocent and free, yet it would leave some blemish upon her.
• o 1.932

  Thou, O Moses, and whosoever shall succeed in thy place, to whom it belongs to see those and other of my laws observ∣ed shall take care that the Priest be holy and do not defile him∣self by any of these forbidden marriages, though he would do it.
• p 1.933

  Either, 1. in thy esteem, and therefore shall not give thee cause to think meanly and irreverently of him by his de∣filing or debasing of himself with irregular mixtures: or, 2. to thy use or service, in whose name he is to act with God, and therefore shall preserve himself in a state of holiness and accep∣tation with God.
• q 1.934

  And therefore my Ministers must be such also.
• r 1.935

  And by analogy his son also, and his wife, because the reason of the law here added concerns all. And nothing is more common than to name one kind for the rest of the same nature, as also is done Levit. 18.
• s 1.936

  (i. e.) Exposeth his person and office and consequently religion, one of whose prime ministers he is, to contempt.
• t 1.937

  Which was the severest of all the kinds of punishments among the Iews. Whereby God would shew, both the greatness of their sins who stand in nearer relation to God than others, and how far God is from allowing sin in those who are nearest to him.
• * 1.938

  Exod. 3•…•…. 30.
• u 1.939

  Levit. 8. 11. Which was onely sprinkled upon inferiour Priests, blood also being mixed with it, Lev. 8. 30.
• * 1.940

  Exod. 28. 2. chap. 16. 32.
• x 1.941

  To wit, those holy garments, which were peculiar to him as well as those common to others.
• * 1.942

  chap. 10. 6.
• y 1.943

  This being then the posture of mourners, Lev. 10. 6. though afterwards the custom was changed and mourners covered their heads, 2 Sam. 15. 30. E•…•…. 6. 12. Or i•…•… this custom was now in use, the meaning may be he shall not put off the Priestly covering or miter, which was necessary for him to do if he had put on the mourners covering upon his head, otherwise the holy covering had been defiled, but he shall continue in the exercise of his office, which is signified by keeping on his Priestly garments.
• a 1.944

  To wit, into the chamber or house where they ly. This and divers other rites here prescribed were from hence translat∣ed by the Heathens into their use, whose Priests were put under the same obligations.
• b 1.945

  Because upon his fathers death he was actually High-priest, having been consecrated to this office in his Fathers life-time.
• c 1.946

  To wit, to attend the funerals of any person: for upon o∣ther occasions he might and did commonly go out.
• d 1.947

  Either by making the service thereof give place to the discharge of his passions or the performance of a civility, or by entring into the Sanctuary before the seven days allotted for his cleansing, Numb. 19. 11. were expired.
• * 1.948

  Exod. 28. 36.
• ‖ 1.949

  Or, consecrati∣on, or separation, Numb. 6. 7.
• e 1.950

  (i. e.) The anointing oil, which to him was in stead of a crown, by which he was advanced not onely above the rest of his brethren, but even above all the people, whose chief Governour he was in the things of God, though subject and accountable to the civil Magistrate, by which also he was made an eminent type of Christ who was to be King and Priest. Or, the crown, to wit, the golden plate, which is called the holy crown, Exod. 29. 6. and the anointing oyl of his God are upon him. So there is onely an Ellipsis of the conjunction, and, which is frequent, as Psal. 33. 2. and 144. 9. Isa. 63. 11. Hab. 3. 11. &c. And these two things, being most eminent, are put for the rest, and the sign is put for the thing signified, q. d. for he is Gods High-priest. Or, the consecration (for so n•…•…zer signifies) of the anointing oil, which by an Hypallage may be put for the anointing oil of the consecration, i. e. whereby he is consecrated, is upon him, i. e. though that action be past, yet the vertue of it remains still upon him, he is a sacred person in the highest degree and therefore not to defile himself in any kind.
• f 1.951

  Or, a Virgin, partly for the decency of the type, because as he was a type of Christ, so his wife was a type of the Church, which is compared to a Virgin, 2 Cor. 11. 2. Rev. 14. 4. and partly for greater caution and assurance that his wife was not a defiled or defloured person. This and the following rule be∣long not to all the Priests, for then this were a gross tautology, these same things or most of them being expresly forbidden to them ver. 7. but onely to the High-priest, to shew that he also and he especially is obliged to the same cautions.
• g 1.952

  Except she were the widow of his predecessour, which some gather from Ezek. 44. 22. But that place speaks onely of the common Priest, not of the High-priest.
• h 1.953

  (i. e.) Either 1. of his own tribe, which is confuted by the examples of holy men. See 2 Chron. 22. 11. Or 2. of the seed of Israel, as it is explained Ezek. 44. 22.
• i 1.954

  By mixing it with forbidden kinds, whereby the children would be disparaged and rendred unfit for their Priestly functi∣on.
• k 1.955

  (i. e.) have separated him from all other sorts of men for my especial and immediate service, and therefore will not have that race corrupted.
• l 1.956

  Whether the High-Priest, or the inferiour ones.
• m 1.957

  In all successive ages, as long as your Priesthood and policy indures.
• n 1.958

  i. e. Any defect or excess of parts, any notorious deformity or imperfection in his body. The reason hereof is partly typical, that he might more fully represent Christ, the great High-priest, who was typified both by the priest and sacrifice, and therefore both were to be without blemish; partly moral to teach all Christians, and especially Ministers of holy things, what purity and perfection of heart and life they should labour after, and that notorious blemishes in the mind or conversation render a man unfit for the Ministery of the Gospel, and partly prudenti∣al, because such blemishes were apt to breed contempt of the person, and consequently, of his function, and of the holy things wherein he ministred. For which reason, some conceive, that still such persons as have notorious defects or deformities which render them contemptible are not fit for the Ministery. Which may be true in the general, except where there are emi∣nent gifts and graces, which are sufficient to vindicate a man from the contemptibleness of his bodily presence. The particu∣lar defects here mentioned, I shall not enlarge upon, because some of the Hebrew words are diversly interpreted, and be∣cause the use of these things being abolished, the knowledge of them is not very necessary.
• ‖ 1.959

  Or▪ 〈◊〉〈◊〉
• o 1.960

  Either the shew-bread, one eminent part being named for the whole: or the food, i. e. all the oblations. See before on ver. 8.
• p 1.961

  Unto God, or to serve him in his sanctuary.
• q 1.962

  Most re∣strain this word to the nose, and to some great deformity re∣lating to it, either the want of it wholly or in part, or the short∣ness, flatness, or crookedness of it. But according to others, it signifies more generally, a person that wants some mem∣ber or members, because the next word, to which it is oppo∣sed, signifies one that hath more members than he should.
• * 1.963

  chap. 22. 23.
• ‖ 1.964

  Or, too sle•…•…∣der.
• r 1.965

  Any notorious blemish whereby he is disfigured, though not here mentioned.
• s 1.966

  Which a Priest having any uncleanness upon him might not do. Whereby God would shew the great difference be∣tween natural infirmities sent upon a man by God, and moral defilements which a man brought upon himself. What was holy, and what most holy was declared before. See Levit. 2. 3. and 6. 17. and 7. 1. and 14. 13. and 22. 10.
• t 1.967

  (i. e.) To the second vail which was between the Holy and the most Holy place, Exod. 26. 13, 36. to burn incense, to order the shew-bread, and to dress the lamps, which were nigh unto that vail though without.
• u 1.968

  (i. e.) The altar of burnt-offering, which was without the sanctuary. The sense is, He shall not execute the priests office, which was to be done in those two places.
• x 1.969

  Heb. my sanctuaries, in the plural number, as it is also, Levit. 26. 31. Ier. 51. 51. Ezek. 28. 18. For though the Sanctuary was but one, yet there were divers parts, to wit, the Court, the Holy place, and the most holy, each of which was in a large sense a Sanctuary, or an holy place set apart for Gods Worship.
• y 1.970

  (i. e.) Do set them apart for high and holy uses, to manifest my presence and grace and to receive my Worship and service in them. And therefore I will not have them polluted or disparaged by the admission of defiled or deformed priests to Minister therein.
• a 1.971

  To wit, when any uncleanness is upon them, as it appears from ver. 3, 4.
• b 1.972

  (i. e.) from eating of those parts of the offerings, which belong to them. Onely of the tithes they might eat in that case.
• c 1.973

  Either the children of Israel, or the Priests: For both of them did in their kinds hallow, consecrate or offer them to God. But the former seems more probable, both because they are mentioned here, and ver. 3. where they are said to hallow, &c. and because this makes the argument stronger, it ill became the Priests to profane or pollute what the people did hallow.
• d 1.974

  To eat them, or to touch them, for if the touch of one of the people having his uncleanness upon him defiled the thing he touched, much more was it so in the Priest.
• e 1.975

  Either, from the place of my presence and from my ordinances by ex∣communication: He shall be excluded both from the admini∣stration and from the participation of them. Or, from the people among whom I am present, which commonly is expressed by cutting off from his people. Or, from the land of the living.
• f 1.976

  (i. e.) Or woman, of Aarons seed: for they were under the same law.
• * 1.977

  chap. 15. 2.
• † 1.978

  Heb. 〈◊〉〈◊〉 of the reins.
• * 1.979

  chap. 14. 2. and 15. 13.
• * 1.980

  Num. 19. 11.
• * 1.981

  chap. 15. 1•…•…
• * 1.982

  chap. 11. 〈◊〉〈◊〉
• * 1.983

  chap. 15. 〈◊〉〈◊〉 19.
• g 1.984

  (i. e.) His portion, the means of his subsistence. This may be added, to signifie why there was no greater nor longer a penalty put upon the Priests than upon the people in the same case, Levit. 11. and. 15. because his necessity craved some mi∣tigation: Though otherwise the Priests being more sacred per∣sons, and obliged to greater care and exemplariness deserved a greater punishment.
• * 1.985

  Exod. 22. 31. chap. 17. 1•…•…. Ezek. 44. 31.
• h 1.986

  Either this ordinance here treated of concerning abstain∣ing from holy things when they are unclean: Or more gene∣rally, that great ordinance whereby I have made them the Guardians of holy places and things to keep them from all de∣filement by themselves or others. Heb. my watch, (i. e.) the watch or guard which I have commanded them to keep.
• i 1.987

  (i. e.) Incur guilt and punishment.
• k 1.988

  (i. e.) For the neg∣lect or violation of it.
• l 1.989

  (i. e.) Their charge, or Gods ordi∣nance about it.
• * 1.990

  See I S•…•… 21. 6.
• m 1.991

  (i. e.) Of a strange family, who is not a priest, as ver. 12. compare Matth. 12. 4. But there is an exception to this rule ver. 11.
• n 1.992

  One that comes to his house and abides there for a season, and eats at his table.
• o 1.993

  Of these parts of the of∣ferings, which fell to the priests share, as the breast and shoul∣der.
• † 1.994

  Heb. with the 〈◊〉〈◊〉 of his 〈◊〉〈◊〉.
• p 1.995

  Because they were wholly his, and as such they were cir∣cumcised, Gen. 17. Exod. 12.
• † 1.996

  Heb. a man a stranger.
• q 1.997

  (i. e.) To one of another family, who is no priest. Yet the priests wife, though of another family, might eat. The reason of which difference is, because the wife passeth into the name, state and priviledges of her husband, from whom the fa∣mily is denominated and esteemed.
• * 1.998

  chap. 10. 14.
• r 1.999

  Over and above the principal, and besides the ram to be offered to God, Levit. 5. 15.
• s 1.1000

  Or, and shall give unto the Priest the holy thing, i. e. the worth of it, which the Priest was either to take to himself or to offer to God, as the nature of the thing was.
• t 1.1001

  Either 1. The people shall not prophane them, by eating them: Or 2. The Priests shall not profane them, i. e. suffer the people to prophane them, without censure and punishment. Both come to the same thing: The people shall not do it, nor the Priests suffer it.
• ‖ 1.1002

  Or, lade them∣selves with the iniquity of tres∣pass in their eating.
• u 1.1003

  (i. e.) T•…•…ey i. e. the Priests, shall not (the negative parti∣cle being understood out of the foregoing clause, as Psal. 1. 5. and 9. 18.) suffer them, i. e. the people, to bear the iniquity of trespass, i. e. the punishment of their sin, which they might ex∣pect from God, and for the prevention whereof the priest was to see restitution made, &c. The words may be rendred thus, But (so the Hebrew vau is oft translated) they i. e. the Priests, shall make them, i. e. the people, to bear the iniquity, or punish∣ment of their trespass or sin, i. e. they shall require from them reparations in manner here expressed.
• * 1.1004

  chap. 1. 2, 3. 10.
• x 1.1005

  Such as were Proselytes.
• y 1.1006

  See on Levit. 7. 16.
• z 1.1007

  For a burnt-offering, which was always of that kind: but the females were accepted in peace-offerings, Levit. 3. 1. and sin-offerings, Levit. 4. 32. and 5. 6.
• * 1.1008

  Deut. 15. 21. and 17. 1. Mal. 1. 8.
• * 1.1009

  chap. 3. 1.
• ‖ 1.1010

  Or, goats.
• a 1.1011

  To wit, none of the blemishes mentioned ver. 22, 24. for some blemishes did not hinder the acceptance of a free-will∣offering, but onely of a vow, ver. 23.
• * 1.1012

  verse 20.
• ‖ 1.1013

  Or, kid.
• * 1.1014

  chap. 21. 18.
• b 1.1015

  Either 1. To the Priest, who might, according to the rules given by God, either convert it to his own use, or sell it, and lay out the price of it upon the Temple or Sacrifices. But in this sense any of the other kinds, as blind, or broken, &c. might be offered, which yet are forbidden to be offered, ver. 22. or rather 2. To the Lord, as is expressed, ver. 22. and 24. this being put down by way of opposition to those defects ver. 22. and by way of exception from the general rule, ver. 21.
• c 1.1016

  To wit, from Proselytes, from whom less might seem to be expected, and in whom God might bear with some things, which he would not bear with in his own people: Yet even from those such should not be accepted, much less from the Israelites.
• d 1.1017

  (i. e.) The sacrifices. See on Levit. 21. 8.
• e 1.1018

  (i. e.) So corrupted or defective. Which clause limits the sense and kinds of offerings, and cuts off another more general interpre∣tation received by many, to wit, that he forbids the receiving of any offering, whether blemished or perfect, from the hands of a stranger remaining in Heathenism.
• f 1.1019

  (i. e.) They are corrupt, vitious and unlawful sacrifices.
• g 1.1020

  Or, from you, O Priest, to whom it belongs to offer. You shall bear the blame of it, for the strangers might do so through ignorance of Gods Law.
• * 1.1021

  Exod. 34. 26. Deut. 14. 21.
• h 1.1022

  See on Exod. 22. 30. and 23. 19.
• ‖ 1.1023

  Or, she-goat.
• * 1.1024

  Deut. 12. 6.
• i 1.1025

  Because it savoured of cruelty. See on Deut. 22. 6.
• k 1.1026

  (i. e.) What and when you please, so the rules be ob∣served: Or, for your acceptance, as Levit. 1. 3. i. e. in such manner that God may accept it, i. e. regularly, chearfully, &c.
• * 1.1027

  chap. 7. 15.
• l 1.1028

  Either by despising me and my commands your selves, or by giving others occasion to profane it.
• * 1.1029

  chap. 10. 3.
• m 1.1030

  Or, sanctified, either by you in keeping my holy commands, or upon you in execu∣ting my holy and righteous judgments, Levit. 10. 3. Isa. 26. 15. I will manifest my self to be an holy God that will not bear the transgression of my laws.
• n 1.1031

  By separating you from all the world unto my self and service, by giving you holy laws, and my holy spirit to enable and in•…•…line •…•…ou to keep them, and therefore you have the more reason to hallow me and keep my commands, and are the more inexcusable if you transgress them.
• a 1.1032

  (i. e.) Cause to be proclaimed, by the Priests. See Numb. 10. 8, 9, 10.
• b 1.1033

  Days for your assembling together to my wor∣ship and service in a special manner.
• c 1.1034

  Which I have appointed, and the right observation whereof I will accept.
• * 1.1035

  Exod. 20. 9. and 23. 12. and 31. 13. and 34. 21. chap. 19. 3. Deut. 5. 13. Luk. 13. 14.
• d 1.1036

  So it runs in the general for the sabbath day, and for the day of expiation, ver. 28. excluding all works about earthly occasions or employments whether of profit or of pleasure; but upon other feast dayes he forbids onely servile works, as ver. 7, 21, 36. for surely this manifest difference in the expressions used by the wise God must needs imply a difference in the things.
• e 1.1037

  This is added to distinguish the sabbath from other feasts, which were to be kept before the Lord in Ierusalem one∣ly, whither all the males were to come for that end, but the Sabbath was to be kept in all places where they were, both in Synagogues, which were erected for that end, and in their pri∣vate houses.
• f 1.1038

  In their appointed and proper times, as the word is used, Gen. 1. 14. Psal. 104. 19.
• * 1.1039

  Exod. 12. 18. and 13. 3. and 23. 15. and 34. 18. Numb. 9. 2. and 28. 16. Deut. 16. 1.
• g 1.1040

  The matter and manner whereof see Numb. 28. 18, &c.
• * 1.1041

  Exod. 23. 16. Num. 28. 26.
• h 1.1042

  Therefore this obliged them not in the desert, where they reaped no harvest, &c.
• i 1.1043

  (i. e.) begin to reap, as it is expound∣ed Deut. 16. 9. So he beg•…•…t, i. e. began to beget, Gen. 5. 32. and 11. 26. and he built, 1 King. 6. 1. i. e. he began to build, as it is explained, 2 Chro•…•…. 3. 1.
• k 1.1044

  To wit, barly harvest, which was before wheat harvest. See Exod. 9. 31, 32. and 34. 22. Ruth 2. 23.
• ‖ 1.1045

  Or, handful.
• † 1.1046

  Heb. an Omer.
• l 1.1047

  Heb. An omer, which is the tenth part of an Ephah. It seems here to note the measure of corn which was to be o•…•…ered. For it is to be considered, that they did not offer this Corn in the ear or by a sheaf or handful, but, as Io∣sephus 3. 10. affirms, and may be gathered from Levit. 2. 14, 15, 16. purged from the chaff, and dryed, and beaten out, and, some adde, ground into meal and sifted into fine flour; though this may be doubted of, because the meat-offering attending up∣on this was of fine flour, ver. 13. and because this offering is said to be of green ears of Cor•…•… dried, &c. Levit. 2. 14.
• m 1.1048

  That God may accept of you and bless you in the rest of your harvest.
• n 1.1049

  (i. e.) After the first day of the feast of un∣leavened bread, which was a Sabbath or day of rest as appears from ver. 7. or upon the sixteenth day of the moneth. And this was the first of those fifty days, in the close whereof was the feast of Pentecost or Whitsuntide.
• o 1.1050

  Besides the daily morning and evening sacrifice, which it was needless to mention here, and besides one of those sacri∣fices to be offered every day of the seven, ver. 8.
• p 1.1051

  Or, parts, to wit, of an Ephah, i. e. two Omers, whereas in other sacrifices of Lambs there was but one tenth deal pre∣scribed. Numb. 15. 4. The reason of which disproportion may be this, that one of the tenth deals was a necessary attendant upon the Lamb, and the other was peculiar to this feast and occasion, and was an attendant upon that of the sheaf or Corn, and was offered with it in thanksgiving to God for the fruits of the Earth.
• q 1.1052

  Drink-offerings▪ were added to all burnt-offerings, as we may see Numb. 15. 5.
• r 1.1053

  The measure appointed for every Lamb, Numb. 15. 5. This also probably would have been dou∣bled, for the reason now mentioned, had this been a thank∣offering for the vintage as it was for the Harvest.
• s 1.1054

  Made of new wheat, as the nature and reason of the Law sheweth.
• t 1.1055

  Which were usual not onely for offerings to God, as Levit. 2. 14. but also for mans food. See Iosh. 5. 11. Ruth 2. 14. 1 Sam. 17. 17. Matth. 12. 1.
• u 1.1056

  Good reason God should be first served and owned as the supream Landlord.
• * 1.1057

  Deut. 16. 9.
• x 1.1058

  (i. e.) From the sixteenth day of the moneth, and the se∣cond day of the feast of unleavened bread inclusively. See on ver. 11.
• † 1.1059

  Or, seven w•…•…
• y 1.1060

  (i. e.) weeks, which are so called, by a Synecdo∣che, from the chief day of it, both here and Luk. 18. 12. Acts 20. 7. 1 Cor. 16. 2.
• z 1.1061

  (i. e.) After seven weeks or forty nine dayes, the morrow after which was the fiftieth day, called also Pe•…•…ecost.
• a 1.1062

  To wit, of new Corn made into loaves, as it follows.
• b 1.1063

  (i. e.) Out of the Corn of your own land, for which and for the fruits of it you are now to offer praises unto God. And this also, as well as the former sacrifice, was brought out of the common charge, and in the name of the whole nation, whence it is said to be brought out of their habitations in the plural num∣ber. Some conceive two several loaves were brought from eve∣ry family, or, as others, from every City or Town. But this is easily con•…•…uted from ver. 18. where we read that with the br•…•…ad, to wit, the two loaves, were to be offered seven Lambs, one bullock, &c. which doubtless was a common oblation and in the name of all.
• c 1.1064

  In double proportion, as before ver. 13.
• d 1.1065

  Because these were not offered to God, but wholly given to the Priests for food. See on Levit. 2. 11. and 7. 13.
• * 1.1066

  Exod. 23. 16, 19. and 34. 26. Num. 15. 20. and 28. 26. Deut. 26. 2.
• e 1.1067

  In N•…•…b. 28. 11, 19. it is two young bullocks and one ram. Ei∣ther therefore it was left to their liberty to chuse which they would offer, or one of the bullocks there, and one of the rams here, were the peculiar sacrifices of the feast-day, and the other were attendants upon the two loaves, which were the principal and most proper offering at this time. And the one may be mentioned there, and the other here, to teach us, that the ad∣dition of a new sacrifice did not destroy the former, but both were to be offered, as the extraordinary sacrifices of every feast did not hinder the oblation of the daily sacrifice.
• * 1.1068

  chap. 4. 23. 28.
• f 1.1069

  In Levit. 4. 14. the sin-offering for the sin of the people is a bullock, but here a kid, &c. the reason of the difference may be this, because that was for some particular sin of the people, but this onely in general for all their sins. If it be said, then this should have been the better sacrifice, as being for far more and possibly greater offences, it may be replyed, that this is not the onely instance wherein the greater sins are expiated by smaller sacrifices, and the smaller sins by greater sa∣crifices, which was to instruct us, that sins were not expiated by the sacrifices for any worth in them, but onely in respect of Christ, and that, though all sins are not equal, yet they are all expiated by one and the same price, even by the blood of Christ.
• f 1.1070

  In Levit. 4. 14. the sin-offering for the sin of the people is a bullock, but here a kid, &c. the reason of the difference may be this, because that was for some particular sin of the people, but this onely in general for all their sins. If it be said, then this should have been the better sacrifice, as being for far more and possibly greater offences, it may be replyed, that this is not the onely instance wherein the greater sins are expiated by smaller sacrifices, and the smaller sins by greater sa∣crifices, which was to instruct us, that sins were not expiated by the sacrifices for any worth in them, but onely in respect of Christ, and that, though all sins are not equal, yet they are all expiated by one and the same price, even by the blood of Christ.
• * 1.1071

  chap. 3. 1.
• g 1.1072

  (i. e.) Some part of them in the name of the whole, and so for the two lambs, otherwise they had been too big and too heavy to be waved. So it is a synecdochical expression.
• * 1.1073

  Num. 18. 12 Deut. 18. 4.
• † 1.1074

  Heb. •…•…o.
• h 1.1075

  Who had to themselves not onely the breast and shoulder, as in others, which belonged to the Priest; but also the rest which be∣longed to the offerer, because the whole Congregation being the offerer here, it could neither be distributed to them all, nor given to some without offence or injury to the rest.
• i 1.1076

  A Sabbath or day of rest, called Pentecost, which was in∣stituted, partly in remembrance of the consummation of their deliverance out of Egypt by bringing them thence to the mount of God, or Si•…•…i, as God had promised, and of that ad∣mirable blessing of giving the Law to them at that time, and forming them into a Commonwealth under his own immedi∣ate Government, and partly in gratitude for the further pro∣gress of their harvest, as in the Passeover they offered a thank∣offering to God for the beginning of their harvest.
• * 1.1077

  chap. 19. 9.
• k 1.1078

  From the plural, ye, he comes to the singular, thou, be∣cause he would press this duty upon every person who hath an harvest to reap, that none might plead exemption from it. And it is observable, that though the present business is onely concerning the Worship of God, yet he makes a kind of ex∣cursion to repeat a former Law of providing for the poor, to shew that our piety and devotion to God is little esteemed by him if it be not accompanied with acts of Charity to men.
• * 1.1079

  Deut. 24. 19. &c.
• * 1.1080

  Numb. 29. 1.
• l 1.1081

  (i. e.) Solemnized with the blowing of trumpets by the Priests, not in a common way, as they did every first day of every moneth, Numb. 10. 10. but in an extraordinary manner, not onely in Ierusalem, but in all the Cities of Israel. This seems to have been instituted, 1. To solemnize the beginning of the new year, whereof as to civil matters, and particularly as to the Jubilee, this was the first day; concerning which it was fit the people should be admonished, both to excite their thankful∣ness for Gods blessings in the last year, and to direct them in the management of their civil affairs. 2. To put a special honour upon this moneth. For as the seventh day was the Sabbath, and the seventh year was a Sabbatical year, so God would have the seventh moneth to be a kind of Sabbatical moneth, for the many Sabbaths and solemn feasts which were observed in this more than in any other moneth. And by this sounding of the trumpets in its beginning God would quicken and prepare them for the following Sabbaths, as well that of atonement and hu∣miliation for their sins, as those of thanksgiving for Gods mercies.
• m 1.1082

  What that was see Numb. 29. 2, &c.
• * 1.1083

  chap. 16. 30. Num. 29. 7.
• n 1.1084

  With fasting, and bitter repentance for all, especially their national sins, among which no doubt▪ God would have them remember their sin of the golden Calf. For as God had threatn∣ed to remember it in after times to punish them for it, Exod. 32. 34. so there was great reason why they should remember it to humble themselves for it.
• o 1.1085

  Either of the Jewish Nation or Religion. Hereby God would signifie the absolute necessity which every man had of Repentance and Forgiveness of sin, and the desperate conditi∣on of all impenitent persons.
• * 1.1086

  Gen. 17. 1•…•….
• † 1.1087

  Heb. rest.
• p 1.1088

  This clause seems to be added to answer an objection, how this day of atonement could be both on the tenth day, ver. 27. and on the ninth day here. The answer is, it began at the even∣ing or close of the ninth day, and continued till the evening or close of the tenth day, and so both were true, especially if you consider, that the Jews did take in some part of the sixth days evening by way of preparation for the Sabbath, and therefore would much more take in a part of the ninth day to prepare and begin the great and solemn work of their yearly atonement. And this clause may be understood either, 1. Of this particular Sabbath called here your Sabbath in the singular number, possibly to note the difference between this and other Sabbaths: for the weekly Sabbath is oft called the Sabbath of the Lord, because that was in a special manner ap∣pointed for the praising, honouring and serving of God and celebrating his glorious works, as also the other Sabbaths here mentioned were, whereas this was principally ordained for their need and for their good, even to seek and obtain the par∣don of their sins. Or 2. Of all their Sabbaths, and consequent∣ly of this. The Jews are supposed to begin every day, and consequently their Sabbaths, at the evening, in remembrance of the creation, Gen. 1. 5. as Christians generally begin their days and Sabbaths with the morning in memory of Christs Resur∣rection.
• * 1.1089

  Num. 29. 12.
• q 1.1090

  (i. e.) Of Tents or Booths or Arbours. This feast was ap∣pointed principally to remind them of that time when they had no other dwellings in the Wilderness, as it is expressed, ver. 43. and to stir them up to bless God aswell for the graci∣ous conduct and protection then afforded them, as for their more commodio•…•… and secure habitations now given them; and secondarily to excite them to gratitude for all the fruits of the year newly ended, which were now compleatly brought in, as may be gathered from •…•…. 39. & E•…•…od. 23. 16. Deut. 16. 13, 14. See •…•…n ins•…•…nce of this f•…•…st, 〈◊〉〈◊〉. 8. 1•…•….
• r 1.1091

  A several offering each day, which is particularly describ∣ed Numb. 29. 13, &c.
• * 1.1092

  Ioh. 7. 37. & 2 chron. 7. 9.
• s 1.1093

  Which though it was not one of the days of this feast strictly taken, nor is it here affirmed to be so, but on the contrary is expresly said to consist of seven days, ver. 34, 39. nor did they dwell longer in Tabernacles, yet in a larger sence it belonged to this feast, and is called the great day of the feast, Io•…•…. 7. 37. And so indeed it was, as for other rea∣sons, so because, by their removal from their Tabernacles into more fixed and comfortable habitations, it represented that happy time wherein their 40 years tedious march in the wil∣derness was ended with their introduction into and settlement in the land of Canaan, which it was most fit and just they should acknowledge with such a solemn day of thanksgiving as this was.
• † 1.1094

  Heb. day of restraint.
• t 1.1095

  Heb. a day of conclusion, because it was the end of the feast, Ioh. 7: 37. or, of restraint, because they were re∣strained from servile work, and obliged to attendance upon Gods worship; or, of detention, because they were yet detained before the Lord, and kept together for his service, and not suf∣fered to return to their tents, till this was over.
• u 1.1096

  (i. e.) Another sacrifice, to wit, for a sin-offering, as we shall find it, Numb. 29. 16, 19, 22, &c. called by the gene∣ral name, a sacrifice, because it was designed for that which was the principal end of all sacrifices, to wit, for the expiation of sin.
• x 1.1097

  (i. e.) The offerings of the weekly sabbaths, by a Meto∣nymy, as the day is sometimes put for the actions done in it, as Prov. 27. 1. 1 Cor. 3. 13. God will not have any sab∣bath sacrifice diminished because of the addition of others proper to any other feast. And it is here to be noted that though other festival days are sometimes called sabbaths, as here ver. 39. yet these are here called the sabbaths of the Lord, in way of contradistinction to other days of rest to shew that this was more eminently such than other feast-days, which also sufficiently appears from the fourth Commandement.
• y 1.1098

  Which, being here distinguished from free-will-offerings made to the Lord, may seem to note what they freely gave to the Priests over and above their first-fruits and tithes or other things which they were enjoyned to give.
• z 1.1099

  Or, rather surely, as this particle is oft used: For this is no addition of a new, but onely a repetition of the former, in∣junction, with a more particular explication both of the man∣ner and reason of the feast.
• a 1.1100

  Not the corn, which was ga∣thered long before, but of their trees, as vines, olives, and o∣ther fruit-trees: which compleated the harvest, whence this is called the feast of in-gathering, Exod. 23. 16.
• † 1.1101

  Heb▪ fruit.
• b 1.1102

  Heb. the fruit, i. e. fruit-bearing boughs or branches with the fruit on them, as the word fruit seems to be taken, 2 King. 19. 30. Ezek. 19. 12.
• c 1.1103

  To wit, the olive, myrtle and pine, as they are mentioned Nehem. 8. 15, 16. which were most plentiful there, and which would best preserve their greenness or freshness.
• d 1.1104

  Fit for shade and shelter.
• e 1.1105

  Which might do well to mix with the other, and in some sort to bind them to∣gether. And as they made their booths of these materials, as is apparent from Nehem. 8. so it seems they did also carry some of these boughs in their hands, as is affirmed by Iewish and o∣ther antient writers.
• f 1.1106

  Which joy they testified by feasting, thanksgiving, &c.
• g 1.1107

  Which were erected in their cities or towns, either in their streets, or gardens, or the tops of their houses Nehem. 8. 16. which were made flat, and therefore were proper and fit for that use.
• a 1.1108

  At their common charge, because it was for their common good and service. This command was given before, Exod. 27. 20.
• † 1.1109

  Heb. to 〈◊〉〈◊〉 to ascend.
• b 1.1110

  (i. e.) Which was before the Ark of the Testimony.
• c 1.1111

  Either by himself, or by his sons, Exod. 25. 37.
• * 1.1112

  Exod. 31▪
• d 1.1113

  So called, partly because it was made of pure gold, part∣ly because it was to be oft dressed and always kept clean.
• e 1.1114

  By the Priests or Levites, whose work it was to prepare them, 1 Chron. 9. 32.
• * 1.1115

  Exod. 〈◊〉〈◊〉▪
• f 1.1116

  Representing the twelve tribes.
• g 1.1117

  (i. e.) Two Omers. See Levit. 23. 13.
• h 1.1118

  Not one above another, but one besides another, as the frankincense put upon each ver. 7. shews.
• i 1.1119

  So called because it was covered with pure Gold, Exod. 25. 24. and because it was always to be kept very pure and clean by the care of the Priests.
• k 1.1120

  Unmixed and uncorrupted, or of the best sort.
• l 1.1121

  Or, to the bread, or for the bread, to wit, to be burnt before the Lord instead of the bread which could not conveniently be offered to God in that manner. And this was done every time that the bread was changed.
• m 1.1122

  For that part which properly belonged to God, whereas the rest belonged to the Priests. See on Levit. 2. 2.
• n 1.1123

  When it was called the shew-bread, Heb. the bread of faces or of presence, i. e. the bread which was put upon the Table in the Lords presence.
• o 1.1124

  Such supplements are not unusual. Thus in the floor, 1 King. 22. 10. is put for sitting in the floor, 2 Chron. 18. 9. and burdens, 2 Chron. 2. 18. for carrying bur∣dens, 1 King. 5. 15. And these cakes are said to be received from or offered by the children of Israel, because they were bought with the mony which they contributed, as may be seen Nehem. 10. 32, 33. as Iudas is said to purchase the field, Act. 1. 18. which was purchased by his money, Ma•…•…. 27. 7.
• p 1.1125

  By vertue of that compact made between me and them, by which they are obliged to keep this amongst other commands, and, they so doing, I am obliged to be their God and to bless them. And this may be here called an everlasting covenant, not onely because it was to endure as long as the Iewish religion and policy stood, but also because this was to stand there everlastingly, or con∣tinually as is here said, and therefore the new cake; were first brought before the old were taken away.
• * 1.1126

  Exod. 29. 33. chap. 8. 31. 1 Sam. 21. 6. Mat. 12. 4.
• q 1.1127

  (i. e.) The old bread now to be taken away.
• r 1.1128

  Or, as one or being one of the offerings, &c. in regard of the incense which was offered by fire, and that for or in stead of the bread, as was said on ver. 7. and therefore the bread was reputed as if it had been so offered.
• s 1.1129

  This circumstance seems noted, partly to shew the danger of marriages with persons of wicked principles or practises, wherein the children, as one wittily and truly observes, like the conclusion, do commonly follow the worse part, and are more easily taught by word or example to do ten things agree∣able to their corrupt natures, than one thing contrary to it; and partly by this severity against him who was a stranger by the father, and an Israelite by the mother, to shew that God would not have this sin to go unpunished amongst his people, whatso∣ever he was that committed it.
• t 1.1130

  To wit, out of Egypt, being one of that mixed multitude, which came out with the Israelites, Exod. 12. 38. It is probable, this was done when the Israelites were near Sinai.
• u 1.1131

  This is added to shew, that provocation to sin is no justification of sin.
• † 1.1132

  Or, named. Numb. 1. 17
• x 1.1133

  The words of the Lord, or of Iehovah, are here conveniently supplied out of v. 16. where they are expressed, but here they are omitted for the aggravation of his crime, he blasphemed the name so called by way of eminency, that name which is above every name, that name which a man should in some sort tremble to mention, which is not to be named without cause and without reverence. For which reason the godly Iews did many times rather under∣stand than express the name of God, as Mark 14. 62. the right hand of power, for of the power of God, as it is Luk. 22. 69▪ and the blessed for the blessed God, Mat. 26. 63. Mark 14. 61.
• y 1.1134

  Not the Israelite onely, but his God also, as appears from ver. 15, 16.
• z 1.1135

  Either the people who heard him, or the inferiour Ma∣gistrate, to whom he was first brought.
• a 1.1136

  According to the order settled by Iethro's advice, Exod. 18. 26.
• * 1.1137

  Numb. 15. 34.
• † 1.1138

  Heb. to ex∣•…•…und unto them according to the •…•…uth of the LORD.
• b 1.1139

  For God had onely said in general, that he would not hold such guiltless, i. e. he would punish them, but had not declared how he would have them punished by men.
• * 1.1140

  Deut. 13. 9. •…•…nd 17. 7.
• c 1.1141

  Whereby they gave publick testimony that they heard this person speak such words, and did in their own and in all the peoples names desire and demand justice to be executed upon him, that by this sacrifice God might be appeased and his judg∣ments turned away from the people, upon whom they would certainly fall if he were unpunished.
• d 1.1142

  The same punishment which was before appointed for those who cursed their parents, whereas it deserved a far more grievous death. Thus God in this life mixeth mercy with judgment and punisheth men less than their iniquities deserve.
• e 1.1143

  (i. e.) Speaketh of him reproachfully and with contempt. They therefore are greatly mistaken that understand this of the heathen Gods, whom their worshippers are forbidden to re∣proach or curse. But Moses is not here giving laws to Heathens, but to the Israelites, nor would he concern himself so much to vindicate the honour of Idols, nor doth this agree either with the design of the holy Scriptures, which is to beget a contempt and detestation of all Idols and Idolatry; or with the practise of the holy Prophets, who used oft to vilify them. See 1 •…•…ing. 18. 27. Ier. 10. 11.
• f 1.1144

  (i. e.) The punishment of it▪ shall not go unpunished. Some say he was to be beaten with stripes: other say, with death, which is described ver. 16.
• † 1.1145

  Or. •…•…e that 〈◊〉〈◊〉.
• g 1.1146

  This some make a distinct sin from 〈◊〉〈◊〉 his God menti∣oned ver. 15. but the difference they make seems arbitrary and without evidence from reason or the use of the words. And therefore this may be a repetition of the same sin in other words, which is common. And as this law is laid down in more general terms ver. 15. so both the sin and the punishment are more particularly expressed ver. 16. Or the first part of ver. 16. may be an application of the former rule to the pre∣sent case. And as for him that blasphemeth, &c. or, is blaspheming, &c. in the present tense, which is fitly used concerning words just now uttered and scarce yet out of their ears, he shall, &c. And so the following words, as well the stranger, &c. may be a repetition and amplificatio•…•… of the former law.
• h 1.1147

  To shew their zeal for God, and to beget in them the greater dread and abhorrency of blasphemy.
• † 1.1148

  Or, 〈◊〉〈◊〉.
• * 1.1149

  Exod. 21. 12. Num. 35. 31. Deut. 10. 21.
• † 1.1150

  Heb. 〈◊〉〈◊〉 〈◊〉〈◊〉 of a 〈◊〉〈◊〉.
• i 1.1151

  This law is repeated here, either to justifie this sentence of putting blasphemers to death, from the same severity exe∣cuted for a less crime: or, to prevent the mischievous effects of mens striving or contending together, which as here it caused blasphemy, so it might in others lead to murder.
• † 1.1152

  Heb. s•…•…l for s•…•…l.
• * 1.1153

  Exod. 21. 24. Deut. 19. 21. Mat. 5. 38.
• * 1.1154

  Exod. 21. 33, 34.
• * 1.1155

  Exod. 12. 49.
• k 1.1156

  To wit, in matters of common right, but not as to Church priviledges.
• a 1.1157

  (i. e.) Near mount Sinai. So the Hebrew particle beth is sometimes used, as Gen. 37. 13. Ios. 5. 13. Iudg. 8. 5. 2 Chron. 33. 20. compared with 2 King. 21. 18. So there is no need to disturb the order of the I•…•…story in this place.
• b 1.1158

  So as to be settled in it, for the time of the wars was not to be accounted, nor the time before Ioshua's distribution of the land among them, Ios. 14. 7, 10.
• † 1.1159

  Heb. rest.
• * 1.1160

  Exod. 23. 11. See ch. 26. 34.
• c 1.1161

  (i. e.) Enjoy rest and freedom from plowing, tilling, &c.
• d 1.1162

  (i. e.) In obedience and unto the honour of God. This was instituted partly for the assertion of Gods soveraign right to the land, in which the Is∣raelites were but tenants at Gods will, partly for the trial and exercise of their obedience, partly for the demonstration of his providence aswell in the general towards men, as more especi∣ally towards his own people, of which see below ver. 20, 21, 22. partly to wean them from inordinate love and pursuit of or trust to worldly advantages and to inure them to depend upon God alone and upon Gods blessing for their subsistence, partly to put them in mind of that blessed and eternal rest pro∣vided for all good men wherein they should be perfectly freed from all worldly labours and troubles and wholly devoted to the service and enjoyment of God. See on Exod. 23. 11. and lastly, that by their own straits in that year they might learn more compassion to the poor who were under the same straits every year.
• * 1.1163

  •…•… King. 19. 29.
• e 1.1164

  From the grains that fell out of the ears the last reaping time.
• f 1.1165

  (i. e.) As thy own peculiarly, but onely so as others may reap it with thee, for present food.
• † 1.1166

  Heb. of thy separation.
• g 1.1167

  Heb. the grapes of thy separation, i. e. The Grapes which thou hast separated or set apart to the honour of God and to the ends and uses ap∣pointed by God or, the grapes of that year, which are in this like the Nazarites hair, not cut off by thee, but suffered to grow to the use of the poor.
• h 1.1168

  (i. e.) The growth of the Sabbath, or that fruit which groweth in the Sabbatical year. See on Levit▪ 23. 38. where the word, Sabbath, is taken in the like sense.
• i 1.1169

  For all pro∣miscuously, to take food from thence as they need it.
• † 1.1170

  Or, weeks.
• † 1.1171

  Heb. loud of sound.
• k 1.1172

  Which signified the true liberty from our spiritual debts and slaveries to be purchased by Christ and to be published to the World by the sound of the Gospel.
• l 1.1173

  Which was the first month of the year for civil and worldly affairs, which were mainly concerned in the Jubilee. And therefore it began in that moneth, and, as it seems, upon this very tenth day, when the trumpet sounded, as other feasts generally began when the trumpet sounded.
• * 1.1174

  chap. 23. 27.
• m 1.1175

  A very fit time, that when they fasted and prayed for Gods mercy to them in the pardon of their sins, then they might exercise their Charity and kindness to men in forgiving their debts, which is the true fast, as is noted, Isa. 58. 6. and to teach us, that the foundation of all solid comfort and joy must be laid in bitter Repentance and atonement for our sins through Christ.
• n 1.1176

  By which it seems most probable, that the year of Jubilee was not the forty and ninth year, as some learned men think, but precisely the fiftieth year. Which may appear, 1. Because the Jews account it so, which is confessed by the adversaries of this opinion, who say, that the Iews erre in the computation of the Iubilee, as they do in Christ, the great end and antitype of the Iubilee. But it is not probable that the Jews should universally erre in a matter of constant practise among themselves, especially when there was nothing of interest or prejudice in the case, as there was in reference to Christ. 2. Because it is expresly called the fiftieth year here, and ver. 11. that fiftieth year, which was not true, if it was but the nine and fortieth year. It is said, it is called so popularly, and it was so, if you take in the forego∣ing Jubilee. But it must be remembred, that there was not yet any foregoing Jubilee, but the very first of the kind is expresly called the fiftieth year, which in truth it was not, if the Jubilee was ended ere the fiftieth year began. 3. From the common course of computation. The old weekly Sabbath is called the seventh day, because it truly was so being next after the six days of the week and distinct from them all: and the year of release is called the seventh year, ver. 4. as immediately following the six years, ver. 3. and distinct from them all. And therefore in like manner the Jubilee must needs be called the fiftieth year, because it comes next after seven times seven or forty nine years, ver. 8. and is distinct from them all. From ver. 11, 12. where it is said, ye shall not sow, nor reap, &c. For it is the Iubilee, &c. which looks like a vain and useless repetition, if this year were but one of the seven years, for this very command was given concerning every seventh year, ver. 4. but if this year of Jubi∣lee was, as indeed it was, a year distinct from and coming after the seven sevens of years, then this repetition and applica∣tion of that command to it was highly necessary, because other∣wise it might seem hard and unreasonable that they should for∣bear sowing and reaping two years together, which hereby they are commanded to do. Two things are objected against this 1. That the Jubilee was onely a revolution of forty nine years. But that seems a great mistake, for it is most expresly distin∣guished from them all, and by way of distinction called the fiftieth year, therefore surely none of the forty nine. 2. The difficulty pro∣pounded v. 20. concerns onely the 7th. year, whereas it had been a greater difficulty, if it had been extended to the Jubilee, and the Jubilee had been another vacant year coming next after the se∣venth year. But though the difficulty was greater for the Jubi∣lee, yet it was more frequent for the seventh year: and the re∣solution of the one made the way plain for the satisfaction of the other. For as God promised so to bless every sixth year, that it should bring forth fruit for three years, ver. 21. so when the case was extraordinary, as in the Jubilee, it was but reasonable to expect an extraordinary blessing from God upon that sixth year which went next before the last of the seventh years or the forty ninth year that it should then bring forth fruit for four years.
• o 1.1177

  Understand such as were Israelites; prin∣cipally to all servants, even to such as would not and did not go out at the seventh year, and to the poor, who now were ac∣quitted from all their debts, and restored to their possessions.
• p 1.1178

  So called either from the Hebrew word Iobel which signifies first a ram, and then a rams horn, by the sound whereof it was proclaimed; or from Iubal, the inventour of Musical instru∣ments, Gen. 4. 21. because it was celebrated with Musick and all expressions of joy.
• q 1.1179

  Which had been sold or otherwise alienated from him. This Law was not at all unjust because all buyers and sellers had an eye to this condition in their bar∣gains, but it was necessary and expedient in many regards, as 1. To mind them that God alone was the Lord and owner and proprietor both of them and of their lands, and they onely his Tenants and Farmers, a point which they were very apt to forget: 2. That hereby Inheritances, Families, and Tribes, might be kept entire and clear until the coming of the Messias, who was to be known as by other things, so by the Tribe and Family out of which he was to come. And this accordingly was done by the singular providence of God until the Lord Jesus did come. Since which time those characters are miserably confounded: Which is no small argument that the Messias is come. 3. To set bounds both to the insati∣able avarice of some, and the foolish prodigality of others, that the former might not wholly and finally swallow up the inheritances of their brethren, and the latter might not be able to undo themselves and their posterity for ever, which was a sin∣gular priviledge of this Law and People.
• r 1.1180

  From whom he was gone being sold to some other Family either by himself or by his Father.
• s 1.1181

  Though it come immediately after a seventh year, where∣in also this was forbidden to you.
• t 1.1182

  So it was, because it was sequestred in great part from worldly employments and dedicated to God, and to the exercise of holy joy and thankfulness; and because it was a type of that holy and happy Jubilee which they were to expect and enjoy by and under the Messias.
• u 1.1183

  Such things as it produced of it self: For the year before nothing was sowed.
• x 1.1184

  Whence they in common with others might take it as they needed it; but must not put it into barns. See ver. 5. and Exod. 23. 11.
• y 1.1185

  Neither the seller by requiring more, nor the buyer by taking the advantage from his brothers necessities to give him less than the worth of it.
• z 1.1186

  Or, Of years of fruits, or, of fruitful years; for there were some unfruitful years, to wit, such wherein they were not al∣lowed to sow or reap, &c.
• a 1.1187

  Or, For the number of the fruits. The meaning is, he selleth not the land, but onely the fruits thereof, and that for a cer∣tain time.
• b 1.1188

  A like objection. See Exod. 34. 23, 24.
• † 1.1189

  (i. e.) Give. Commanding is oft used in Scripture either for the performance of promised blessings, as Deut. 28. 8. Psal. 111. 9. and 133. 3. or for the execution of threatned judgements, as Isa. 5. 6. Amos. 9. 4. both being acts of Gods providential will as the command is of his legislative will.
• c 1.1190

  Not compleatly, but in great part, to wit, for that part of the sixth year which was between the beginning of harvest and the be∣ginning of the seventh year, for the whole seventh year, and for that part of the eighth year which was before the harvest, which reached almost until the beginning of the ninth year. And by this expression we may understand the meaning of that eminent passage of Christs being three days and three nights in the grave, to wit, one whole day and part of two days: Of which more, if God please, in its proper place. This is added to shew the equity of this command. As God would hereby try their Faith and exercise Obedience, so he gave them an eminent proof of his own exact providence and tender care over them in ma∣king provisions suitable to their necessities. Albeit it be also probable, that divers of them, especially such as were more so∣licitous or distrustful of Gods providence, did lay up something of the fruits of former years against this time.
• d 1.1191

  Of the sixth year principally, if not solely.
• e 1.1192

  (i. e.) The fruits of the eighth year.
• ‖ 1.1193

  Or, to be quite cut off.
• † 1.1194

  Heb. for cut∣ting off.
• f 1.1195

  Or, absolutely and properly, so as to become the propriety of the buyer: Or to the extermination or utter cutting off, to wit, of the seller from all hopes and possibility of Redemption.
• g 1.1196

  Pro∣cured for you by my power, given to you by my meer grace and bounty, and the right of propriety reserved by me and to be disposed of by you onely to such persons and in such man∣ner as I shall have ordained.
• * 1.1197

  Psal. 119. 19. 1 Pet. 2. 11.
• h 1.1198

  (i. e.) In my land or houses thus he is said to sojourn with another that dwells in his house. Thus the poor decayed Israelites and the strangers are said to live with them i. e. with the other Israelites, to wit, in the land or houses, here ver. 35, 36, 40, 45. Or, before me, in my sight, or in my account. Howsoever in your own or other mens opinions you pass for Lords and Proprietors, yet in truth, according to which my judgment always is, you are but strangers, and sojourners not to possess the land for ever but onely for a season, and to leave it to such as I have appointed for it.
• i 1.1199

  (i. e.) A right of redemption in the time and manner following.
• k 1.1200

  To wit, in the fields, but not in cities, ver. 29.
• l 1.1201

  Or, If the redeemer come being near akin to him, to whom the right of Redemption belonged, Ruth 3. 2, 9, 12. Ier. 32. 7. who in this act was an eminent Type of Christ, who was made near a∣kin to us by taking our flesh that he might perform the work of Redemption for us.
• † 1.1202

  Heb. his 〈◊〉〈◊〉 hath attained and found suffi∣ciency.
• m 1.1203

  (i. e.) From the time of the sale to the Jubilee. See above ver. 15, 16.
• n 1.1204

  (i. e.) A convenient price for the years from this Redemption to the Jubilee.
• o 1.1205

  (i. e.) Out of the buyers hand, without any Redemption mony.
• † 1.1206

  Heb. dayes. 1 Sam. 1. 3 and 27. 7.
• p 1.1207

  The reason is from the great difference between such houses and lands. The reasons before alledged for lands do not hold in such Houses, there was no danger of confusion in Tribes or Families by the alienation of Houses. The seller also had a greater propriety in Houses than in Lands, as not coming to him by Gods meer gift, but being commonly built by the owners cost and diligence, and therefore had a fuller power to dispose of them. Besides, God would hereby encourage persons to buy and possess Houses in such places which frequency and ful∣ness of Inhabitants in Cities was a great strength, honour and advantage to the whole Land.
• q 1.1208

  Because they belonged to and were necessary or very con∣venient for the management of the lands.
• † 1.1209

  Heb. 〈◊〉〈◊〉 belongeth unto it.
• ‖ 1.1210

  Or, one of the Levites redeem them.
• r 1.1211

  Or thus, But he that shall redeem it shall be or must be of the Levites, i. e. No person of another Tribe, though by Marriage near akin to the selling Levite, shall redeem it, but Levites one∣ly, and any of them shall have the same power to redeem it, which in other Tribes onely the nearest kindred have: and, in case none of them redeem it, yet the house that was sold, and the City of his possession, i. e. his share or interest in the City of his possession, shall go out and return to the Levites without any re∣demption.
• s 1.1212

  Of which see on Numb. 35. 5.
• t 1.1213

  Not sold at all, partly, because it was of absolute necessity for them for the keeping of their Cattle, and partly because these were no enclosures, but common fields, in which all the Levites that lived in such a Ci∣ty had an interest, and therefore no particular Levite could dis∣pose of his part in it. Some conceive, that this Law was al∣tered in ensuing ages, which they gather from Ier. 32. 7, 8. &c. and Act. •…•…. 36, 37. But those examples do not prove it. That sale of Ieremiahs was made by a particular dispensation and command of God, and that in a time when the Levites, as well as the people, were to be destroyed or dispersed and carried into captivity, and therefore could receive no considerable in∣jury by it: and besides this sale was onely made formally and for signification, as it is explained, ver. 14, 15. And for the land sold by Barnabas a Levite Act. 4. as it was at a time when the Jewish Church was dissolved, and their state upon the brinks of utter ruine, so it is not evident that it was such Suburb land, which would have yielded but a small price, but it might be other land, either such as he might have in right of his wife, or such as he might have purchased. For though the Levites in general had no other share of land beside this, allotted them by God, yet it is conceived that particular Levites might pur∣chase lands to themselves.
• † 1.1214

  Heb. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉.
• u 1.1215

  Heb. his hand 〈◊〉〈◊〉 or faileth or is decayed, so that he hath not power to get or keep wealth, as the phrase is, Deut. 8. 18. as on the contrary, when a man is able, his hand is said to attain and find sufficiency, as here above, ver. 26.
• † 1.1216

  Heb. 〈◊〉〈◊〉▪
• x 1.1217

  Heb. strengthen him, comfort his Heart, and strengthen his Hand.
• y 1.1218

  Understand it of Proselytes onely, for of other strangers they were permitted to take usury, Deut. 23. 20.
• * 1.1219

  Exod. 22. 25. Deut. 23. 19. Prov. 28. 8. Ezek. 18. 8. and 22. 12.
• z 1.1220

  (i. e.) Of thy brother, whether he be Israelite, or Proselyte.
• a 1.1221

  This some conceive relates to the fruits of the earth, food, &c. as 〈◊〉〈◊〉 doth to mony. But here may rather feem to be two words expressing the same thing, to meet with the subtil eva∣sions of crafty and covetous men who make gain of their poor brethren (for of such onely he speaks here, as is evident from ver. 36.) by the lending of mony or other things, and that they may quiet their consciences, and palliate their sin they dis∣guise it under other names, and to shew that all kinds of usury are in this case forbidden, whether of mony, or of victuals, or of anything that is commonly lent by one man to another upon usury, or upon condition of receiving the thing lent with advan∣tage and overplus, as it is said Deut. 23. 19.
• * 1.1222

  Nehem. 5. 9.
• * 1.1223

  Exod. 21. 2. Deut. 15. 12. Jer. 34. 14.
• † 1.1224

  Heb. 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 of him with the service, &c.
• b 1.1225

  Neither for the time for ever, nor for the manner, with the hardest and vilest kinds of service rigorously and severely exacted from him.
• c 1.1226

  Thou shalt not suffer him or his to abide longer in thy service, as thou mightest do in the year of release, Exod. 21. 2, 6.
• d 1.1227

  They, no less than you are members of my Church and People, such as I have chosen out of all the world to serve me here, and to enjoy me hereafter, and therefore are not to be oppressed or abused, neither are you absolute Lords over them to deal with them as you please.
• † 1.1228

  Heb. with the sale of a bond∣man.
• * 1.1229

  Eph. 6. 9. Col. 4. 1.
• e 1.1230

  Though thou dost not fear them who are in thy power and unable to right themselves, yet fear that God who hath com∣manded thee to use them kindly, and who can and will avenge their cause, if thou dost oppresse them.
• † 1.1231

  Heb. 〈◊〉〈◊〉 〈◊〉〈◊〉 your 〈◊〉〈◊〉 of 〈◊〉〈◊〉.
• f 1.1232

  Heb. root, i. e. one of the root or stock. So the word ro•…•…t is elsewhere used for the branch or progeny growing from it, as Numb. 13. 28. 2 Chron. 22. 10. He seems to note one of a forreign race and countrey transplanted into the land of Israel, and there having taken root amongst the people of God, yet even such an one though he hath some priviledge by it, yet he shall not have power to keep an Hebrew servant from the bene∣fit of Redemption.
• g 1.1233

  Allowance shall be made for the time wherein he hath served proportionable to that which is given to an hired ser∣vant for so long service, because his condition is in this like theirs, that it is not properly his person, but his work and la∣bour that was sold.
• h 1.1234

  Thou shalt not suffer this to be done, but whether thou art a Magistrate, or a private person, thou shalt take care ac∣cording to thy capacity to get it remedied.
• ‖ 1.1235

  Or, by 〈◊〉〈◊〉 means.
• * 1.1236

  Exod. 20. 4. Deut. 5. 8. and 16. 12. and 27. 15. Psal. 77. 7.
• ‖ 1.1237

  Or, pillar.
• a 1.1238

  Or, pillar, to wit, to worship it, or bow down to it, as it follows. Otherwise this was not simply prohibited being pra∣ctised by holy men both before and after this Law. Compare Exod. 23. 24. Deut. 16. 22. So Exod. 20. 4. They are for∣bidden to make images, not simply or for any use, but for worship.
• ‖ 1.1239

  Or fig•…•… stone.
• † 1.1240

  Heb. 〈◊〉〈◊〉 〈◊〉〈◊〉 of picture.
• * 1.1241

  chap. 19. 3•…•….
• b 1.1242

  By purging and preserving it from all uncleanness, by ap∣proaching to it and managing all the services of it with reve∣rence and in such manner onely as God hath appointed.
• * 1.1243

  Deut. 23. 1▪
• c 1.1244

  Therefore God placed them not in a land where there were such rivers as Nilus, to water it and make it fruitful, but in a land which depended wholly upon the rain of heaven, the key whereof God kept in his own hand, that so he might the more effectually oblige them to obedience, in which their happiness consisted.
• * 1.1245

  Amos. 9. 13.
• d 1.1246

  (i. e.) You shall have so plentiful an harvest, that you shall not be able to thresh out your corn in a little time, but that work will last till the vintage.
• * 1.1247

  Job 11. 18.
• * 1.1248

  Job. 11. 19. Isa. 35. 9. Ezek. 34. 25.
• † 1.1249

  Heb. cause to 〈◊〉〈◊〉.
• e 1.1250

  (i. e.) War, as the sword is oft taken, as Numb. 14. 3. 2 Sam. 12. 10. Otherwise there is the sword of justice.
• f 1.1251

  (i. e.) It shall not enter into it nor have passage through it, much less shall your land be made the seat of war.
• * 1.1252

  Deut. 32. 30. Josh. 23. 10.
• g 1.1253

  (i. e.) A small number, a certain number for an uncer∣tain.
• * 1.1254

  h (i. e.) Actually perform all that I have promised you in my covenant made with you.
• i 1.1255

  Or, cast out, throw them away as having no occasion to spend them, or give them to the poor, or even to your cattel, that you may make way for the new corn, which also is so plen∣tiful, that of it self it will fill up your •…•…arns.
• * 1.1256

  Ezek. 37. 26.
• k 1.1257

  As I have placed it, so I will continue it among you, and not remove it from you, as once I did upon your miscarriage, Exod. 33. 7.
• * 1.1258

  2 Cor. 6. 16.
• l 1.1259

  As I have hitherto done both by my pillar of cloud and fire and by my Tabernacle, which have walked or gone along with you in all your journeys, and staid among you in all your stations, to protect, conduct, instruct and comfort you.
• m 1.1260

  I will own you for that peculiar people which I have singled out of the mass of mankind to bless you here and to save you hereafter.
• n 1.1261

  With heads lifted up, not pressed down with a yoke. It notes their liberty, security, confidence and glory. See Exod. 14. 8. Numb. 33. 3.
• * 1.1262

  Deut. 28. 15. Mal. 2. 2.
• o 1.1263

  (i. e.) Break your part or conditions of that covenant made between me and you, and thereby discharge me from the bles∣sings promised on my part.
• † 1.1264

  Heb. upon you.
• p 1.1265

  I will give them power over you that you shall not be a∣ble to avoid or resist them.
• q 1.1266

  By the decay of spirits and afflu∣ence of ill humours.
• * 1.1267

  •…•…ob 31. 8. Jer. •…•…. 1•…•…. and 12. 1•…•….
• * 1.1268

  chap. 17. 1•…•….
• * 1.1269

  Psal. •…•…3. •…•…. Prov. 28. 1.
• q 1.1270

  (i. e.) Your strength of which you are proud, your nu∣merous and united forces, your kingdom, yea your Ark and Sanctuary.
• r 1.1271

  The heavens shall yield you no rain, nor the earth fruits.
• s 1.1272

  Spent in plowing and sowing and tilling the ground.
• ‖ 1.1273

  Or, •…•…t all ad∣vent•…•…s with 〈◊〉〈◊〉▪ and so v. 24.
• t 1.1274

  Or, carelesly or heedlesly with me or before me, i. e. so as to be careless and unconcerned whether you please me or offend me. This is opposed to exact and circumspect walking with God, as Abraham did, Gen. 17. 1. and all are to do, Eph•…•…. 5. 15.
• * 1.1275

  Deut. 32. 24. Ezek. 5. 17.
• * 1.1276

  Judg. 5. 6. 2 Chro. 15. 5. Isa. 33. 8. Lam. 1. 4.
• u 1.1277

  By reason of the fewness of Travellers and people and the terrour of wild beasts growing more numerous thereby.
• * 1.1278

  2 Sam. 22. 27. Psal. 18. 26.
• x 1.1279

  Or, carelesly with you or towards you, i. e. I will put you out of my care and protection.
• y 1.1280

  (i. e.) My quarrel with you for your breach of your saith and covenant made with me.
• z 1.1281

  Because those few that shall be left of the pestilence will be unable to defend you in your cities or strong-holds.
• * 1.1282

  Isa. 3. 1. Ezek. 5. 16. and 14. 13.
• a 1.1283

  Either 1. by taking away that power and vertue of nou∣rishing which I have put into bread or food, which when I withdraw, it will be unable to nourish. Or rather 2. by send∣ing a famine or scarcity of bread, which is the staffe and sup∣port of mans present life, Psal. 104. 15. for so this phrase is commonly used and elsewhere explained, as Psal. 105. 16. Ezek. 4. 16. and so the following words expound it here.
• b 1.1284

  (i. e.) Ten or many families, for the women took care for the bread and food of all the family.
• c 1.1285

  This is a sign and con∣sequence both of a famine, and of the baking of the bread of several families together in one oven, wherein each family took care to weigh their bread and to receive the same proportion which they put in. Compare Ezek. 4. 1•…•….
• * 1.1286

  Micah 6. 14. H•…•…g. 1. 6.
• d 1.1287

  Or, in fury of rashness or carelesness with you or among you, like a raging lion breaking into a multitude of people and destroying all he meets with promiscuously or without any distinction, both righteous and wicked together, as is threatned, Ezek. 21. 3. Or, in fury of contrariety or meeting with you or against you, like a man that meets his enemy in the fury of battel.
• * 1.1288

  Deut. 28. 53. Ezek. 5. 10.
• e 1.1289

  Through extreme hunger. See Lam. 4. 10.
• f 1.1290

  In which you will sacrifice after the manner of the Hea∣thens. See Levit. 19. 26. Numb. 33. 52.
• * 1.1291

  2 Chro. 34. 7. Ezek. 6. 4, 5, 13.
• g 1.1292

  Or, Your images of the Sun, made for the honour and worshipping of the sun, and having some resemblance to it. See 2 Chron. 34. 7. Under this one kind of Idolatry famous and frequent in those times and places he contains all the rest.
• h 1.1293

  So he calls them, either to signifie that their Idols how specious soever or glorious in their eyes were in truth but lifeless and contemptible carcases, having eyes but see not, &c. Psal. 115. 5. or to shew that their Idols should be so far from helping them that they should be thrown down and broken with them and both should lie together in a forlorn and loathsome state.
• * 1.1294

  Lam. 1. 10. Ezek. 9. 6. and 21. 7.
• i 1.1295

  Either 1. Gods Sanctuary, called Sanctuaries here, as also Psal. 73. 17. and 74. 7. Ier. 51. 51. Ezek. 28. 18. because there were divers appartiments in it, each of which was a San∣ctuary or, which is all one, an holy place, as they are severally called. And your emphatically, not mine, for I disown and ab∣hor it and all the services you do in it, because you have defiled it. Or 2. The Temples built by you to Idols, therefore called their Sanctuaries, in opposition to Gods. Or 3. Your Synagogues. But the first is most probable, because he speaks of the place where they used to offer their sweet odours here following.
• k 1.1296

  (i. e.) Not own or accept them. See Gen. 8. 21. Isa. 1. 11, &c.
• l 1.1297

  Either of the incense, or of your other sacrifices, which, when offered with faith and obedience are very sweet and acceptable to me.
• m 1.1298

  Having driven you out and possessed your places.
• n 1.1299

  See Lam. 5. 12.
• * 1.1300

  Deut. 4. 27. and 28. 62, 64.
• o 1.1301

  The sword shall follow you into strange lands, and you shall have no rest there.
• * 1.1302

  2 Chron. 36. 21.
• ‖ 1.1303

  Or, accomplish. See Job. 14. 6.
• p 1.1304

  Either 1. because it shall be rid of you who were the un∣profitable and heavy burdens thereof, under whom it in a man∣ner groaned. Or rather 2. because it shall now enjoy those Sabbatical years of rest from tillage, which you through covet∣ousness oft-times would not give it, as the next verse informs us, though God commanded it, Levit. 25. 4.
• q 1.1305

  The word notes a tenderness and softness of mind whereby they are disenabled from bearing the present miseries and are in continual dread of further and sorer miseries.
• * 1.1306

  Prov. 28. 1.
• † 1.1307

  Heb. driven.
• * 1.1308

  Isa. 10. 4.
• r 1.1309

  As souldiers use to do when their ranks are broken and they forced to flee away hastily from their pursuers.
• s 1.1310

  Your guilt and fear causing you to imagine that they do pursue you when indeed they do not.
• * 1.1311

  Ezek. 4. 17. & 6. 9. & 20. 44. & 24. 23. & 33. 10. & 36. 31. Hos. 5. 15.
• t 1.1312

  Be consumed and melt away by degrees through diseases, oppressions, griefs and manifold miseries.
• u 1.1313

  Heb. And they shall confess, where our translation and many others understand the particle if, which is also wanting and un∣derstood. Exod. 4. 23. Mal. 1. 2. and 3. 8. So here, And if they shall confess, &c. But there seems no necessity of any such sup∣plement, but these and the following words may be taken as they lye in their plain and proper signification, to this pur∣pose, ver. 40. And through the heaviness and extraordinari∣ness of their affliction their consciences will force them to confess their iniquity, and the iniquity of their fathers, with their trespass which they have trespassed against me, i. e. with their pre∣varication with me and defection from me to Idolatry, which by way of eminency he calls their trespass: and that also they have walked contrary to me, v. 41. and that I also have walked con∣trary unto them, and have brought them into the land of their enemies: i. e. that they are not come into these calamities by chance, nor by the misfortune of war, but by my just judgment up∣on them. All which confession is no more than Pharaoh made in his distresses, and than hypocrites in their affliction use to make. And therefore he addes, if then their uncircumcised, i. e. impure, carnal, profane, and impenitent, hearts be humbled, i. e. subdued, purged, reformed: if to this confession they adde sincere humiliation and reformation, I will do what follows.
• * 1.1314

  Jer. 6. 10. Rom. 2. 29. Col. 2. 11.
• x 1.1315

  The Hebrew word avon commonly signifies iniquity, but it is oft used for the punishment of iniquity, as here and 1 Sam. 28. 10. Psal. 31. 10. Isa. 53. 6, 11. The meaning is, if they sin∣cerely acknowledge the righteousness of God and their own wickedness, and patiently submit to his correcting hand, and would rather be in their present suffering condition, than in their former sinful, though prosperous, estate; if with David, they are ready to say, it is good for them that they are afflict∣ed, that they may learn Gods statutes, and obedience to them for the future, which is a good evidence of true repentance.
• y 1.1316

  To wit, so as to perform it and make good all that I have promised in it. For words of knowledge or remem∣brance in Scripture do most commonly connote affection and kindness: of which there are many instances some given be∣fore, and more hereafter.
• z 1.1317

  Which now seems to be for∣gotten and neglected and despised, as if I had never chosen it to be the peculiar place of my presence and blessing.
• * 1.1318

  Deut. 4. 31. Rom. 11. 26.
• † 1.1319

  Neither the desperateness of their condition, nor the great∣ness of their sins shall make me wholly make void my cove∣nant with them and their ancestours, but I will in due time remember them for good, and for my covenants sake return to them in mercy. From this place the Iews take great comfort and assure themselves of deliverance out of their present servi∣tude and misery. And from this and such other places St. Paul concludes, that the Israelitish nation, though then rejected and ruined, should be gathered again and restored.
• ‖ 1.1320

  Or rather, to or for them, i. e. for their good or benefit, for surely, if one considers what is said before concerning the wic∣kedness of this people, he cannot say this deliverance was given them for their sakes, but must rather say with the Prophet, Ezek. 36. 22, 32. not for your sake, O house of Israel, &c.
• a 1.1321

  Or, an eminent or hard or wonderful vow, not concerning things, which was not strange, but customary, but concerning persons as it here follows which he vowed or by vow devoted unto the Lord, which indeed was unusual and difficult: yet there want not instances of such vows, and of persons which devoted either themselves or their children to the service of God, and that either more strictly and particularly, as the Nazarites, and the Levites, 1 Sam. 1. 11. and for these there was no redemption admitted but they were in person to perform the service to which they were devoted: or more largely and generally, as some who were not Levites nor intended them∣selves or their children should be Nazarites, might yet through zeal to God and his service, or to obtain Gods help in giving them some mercy which they wanted and desired or in freeing them from some evil felt or feared, devoted themselves or their children to the service of God and of the Sanctuary, though not in such a way as the Levites, which they were forbidden to do, yet in some kind of subserviency to them. And because there might be too great a number of persons thus dedicated, which might be burdensome and chargeable to the Sanctuary, there∣fore an exchange is allowed, and the Priests are directed to impose and require a tax for their redemption.
• b 1.1322

  (i. e.) De∣dicated to the Lord, and consequently to the Priest.
• c 1.1323

  By whose estimation? Ans. Either 1. thine, O Priest, to whom the valuation of things belonged, and here is ascribed, ver. 12. Or rather 2. thine, O man that vowest, as appears from ver. 8. where his estimation is opposed to the Priests valuation. Nor was there any fear of his partiality in his own cause, for the price is particularly limited. But where the price is undeter∣mined, there, to avoid that inconvenience the Priest is to value it, as ver. 8, 12.
• d 1.1324

  Which is the best time for strength and service, and there∣fore is prized at the highest rate.
• e 1.1325

  Less than the mans price, because she is inferiour to him both in strength and serviceableness.
• f 1.1326

  At what age they might be vowed by their parents, as ap∣pears from 1 Sam. 1. though not by themselves; and the chil∣dren were obliged by their parents vow, which is not strange considering the parents power and right to dispose of their chil∣dren so far as is not contrary to the mind of God.
• g 1.1327

  If after his vow he be decayed and impoverished and not able to pay the price which thou, according to the rules here given, requirest of him.
• h 1.1328

  Which God also considered in o∣ther cases, as Levit, 12. 8. Compare 2 Cor. 8. 12.
• i 1.1329

  To wit, usually and according to Gods appointment.
• k 1.1330

  (i. e.) Voweth to give.
• l 1.1331

  (i. e.) Consecrated to God, either to be sacrificed, or to be given to the Priest according to the manner of the vow, and the intention of him that voweth.
• m 1.1332

  Two words expressing the same thing more emphatically, q. d. He shall in no wise change it, neither for one of the same, nor of another, kind.
• n 1.1333

  Partly because God would preserve the sanctity and reverence of consecrated things and therefore would not have them alienated, and partly to prevent abuses of them who on this pretence might exchange it for the worse, as reserving the judgement to himself.
• o 1.1334

  (i. e.) both the thing first vowed and thing offered or given in exchange. This was inflicted upon him as a just penalty for his rashness and levity in such weighty matters.
• p 1.1335

  Either for the kind or for the quality of it, if it were such an one as might not be offered. The dog onely may seem to be excepted, for his price might not be offered. See Deut. 23. 18.
• † 1.1336

  Heb. accord∣ing to thy estima∣tion, O Priest, &c.
• q 1.1337

  To wit, by a vow, for of that way and manner of sanctifi∣cation he speaks in this whole chapter.
• r 1.1338

  In which case the be∣nefit of it redounded either to the Priests for their maintenance, Num. 18. 14. or to the Sanctuary for its reparations or expences.
• s 1.1339

  Supposing that the Priests estimation doth not notoriously swerve from the rules of valuation prescribed by God. For if the Priest determined most unrighteously & unreasonably, as suppose an hundred times more than the true value of it, I presume no man is so void of sence as to say they were all bound to stand to the Priests determination in that case. Even as in case a mans leprosy was notorious and unquestionable, if a Priest should through partiality pronounce him clean, this did not make him clean. And therefore all those passages of Scripture which leave things to▪ and command men to acqu•…•…esce in, the determination of the Priest or Priests, are to be understood with this exception, that their determinations be not evidently contrary to the revealed will of God to whom Priests are subject and accountable. Other∣wise if the Priests had commanded men to pro•…•…ane the sabbath this would have acquitted them from the obligation of Gods command of keeping it holy, which is impiou•…•… and absurd to af∣firm. And this consideration will give light to many Scriptures.
• t 1.1340

  Which he might the better do, because the Priests did usu∣ally put a moderate rare upon it.
• u 1.1341

  (i. e.) Which is his by inheritance, because particular di∣rection is given about purchased lands, ver. 22 And he saith part of it, because it was unlawful to vow away all his possessi∣ons, because thereby he had disenabled himself from the per∣formance of divers duties by way of sacrifice, almesgiving, &c. and made himself burdensome to his brethren.
• x 1.1342

  (i. e.) According to the quantity and quality of the land, which is known by the quantity of seed which it can receive and return.
• ‖ 1.1343

  Or, the land of an homer, &c.
• y 1.1344

  Not to be paid yearly, till the year of Jubilee, as some would have it, but once for all, as is most probable, 1. because here is no mention of any yearly payment, but onely of one payment, and we must not add to the text. 2. because it is most probable that lands and all things were favourably and moderately valued, so that men might be rather encouraged to make such vows upon just occasions than to be deterred from them by excessive impositions. But if this were yearly rent, it was an excessive rate and much more than the land ordinarily yielded. For an Omer is but the tenth part of an Ephah, Exod. 16. 36. and therefore not above a pottle of our measure, which quantity of seed would not extend very far, and in some lands would yield but an inconsiderable crop, espe∣cially in barley, which was cheaper than wheat, and which for that reason, among others, may seem to be here mentioned ra∣ther than wheat.
• z 1.1345

  (i. e.) Immediately after the year of Jubilee is past.
• a 1.1346

  Now mentioned, to wit, of 50 shekels for an homer of barley seed.
• b 1.1347

  (i. e.) That price shall be paid without diminution.
• c 1.1348

  (i. e.) Some considerable time after the Jubilee, as appears from the following words.
• d 1.1349

  The defalcation from the full price of fifty shekels being to be more or less as the years are more or fewer. See Levit. 25. 15, 16, 17.
• e 1.1350

  To wit, when the Priest shall set a price upon it, and offer it to him in the first place to redeem it.
• f 1.1351

  He, who? Either 1. the man that vowed it, if he, after such a vow made shall neglect to pay his vow, and shall sacrilegiously sell the same land to another man: or, if he sell it, i. e. suffer it to be sold to another, and will not prevent that by redeeming it to himself. Or rather 2. the Priest, or some in his name, who though not expressed is sufficiently understood out of the foregoing clause, If he will not redeem or buy again the field, to wit, of the Priest, who is now the seller of it, or, or rather and, for this seems to be added by way of accumulation, if he, i. e. the Priest, of whom he might have redeemed it, upon his refusal, offers it to sale, and have sold the field to another man. Add to this, that none but the Priest could sell this land, after it was once vowed and declared to be so, and offered by the Priest to him again to redeem it, which is apparently the present case.
• g 1.1352

  (i. e) He shall for ever lose the benefit of redemption.
• h 1.1353

  (i. e.) Out of the possession of the other man to whom the Priest sold it.
• i 1.1354

  For their maintenance. Nor is this repug∣nant to that law, that the Priests should have no inheritance in the land, Numb. 18. 20. for that is onely spoken of them and the whole Tribe of Levi in general and in reference to the first di∣vision of the land, wherein the Levites were not to have a di∣stinct part of land, as other tribes had, but this doth not hinder but some particular lands might be vowed and given to the Priests either for their own benefit or for the service of the Sanctuary.
• k 1.1355

  Which is not his patrimony or inheritance.
• l 1.1356

  (i. e.) The price or summe at which thou, O Priest, shalt reckon it. So it is onely a change of the person, which is fre∣quent: or, the price which thou, O Moses, by my direction hast set in such cases.
• m 1.1357

  (i. e.) As much as it is worth, for that space of time between the making of the vow and the year of Jubilee: for he had no right to it for any longer time, as the next verse tells us.
• n 1.1358

  Without the addition of the fifth part, which he was to pay for his lands of inheritance, ver. 19. as being of a better and more durable tenure than purchased lands which were his onely till the Jubile.
• o 1.1359

  As that which is to be consecrated to God in stead of the land redeemed by it.
• p 1.1360

  By original right, which no other person by vow or other∣wise could give away from him.
• * 1.1361

  Exod. 30. 13. Numb. 3. 4▪ Ezek. 45. 1•…•….
• † 1.1362

  Heb. first▪ 〈◊〉〈◊〉 &c.
• * 1.1363

  Exod. 13. •…•… 12.
• q 1.1364

  To wit, by vow; because it is not his own, but the Lords already, and therefore to vow such a thing to God is a tacit derogation from, and an usurpation of the Lords right, and a mocking of God by pretending to give him what we cannot withhold from him.
• r 1.1365

  Under these two eminent kinds he com∣prehends all other beasts which might be sacrificed to God, the firstlings whereof could not be redeemed but were to be sacrificed, whereas the firstlings of men were to be redeemed and therefore were capable of being vowed, as we see 1 Sam. 1. 11.
• r 1.1366

  (i. e.) If it be the first-born of an unclean beast, as ap∣pears from ver. 26. which could not be vowed, because it was a first-born, nor offered, because it was unclean, and therefore is here commanded to be redeemed or sold. Others under∣stand it of all unclean beasts in general, and not of the first-born of them, because the first-born of such were to be redeemed by a sheep, Exod. 13. 13. without the addition of any such fifth part as is here enjoyned. Which is true of the first redemp∣tion of them, but then as after they were redeemed they might be again vowed unto God, so when the owners would redeem them a second time, it was but reasonable they should pay a better price for them. And if this were meant of unclean beasts in general, this were the very same law which is mentioned before ver. 11, 12, 13. which, it is not probable, would after a few verses be unnecessarily repeated again like a distinct law.
• s 1.1367

  And the price thereof was given to the Priests, or brought into the Lords treasury.
• * 1.1368

  Josh▪ 6. 1•…•…
• t 1.1369

  (i. e.) Nothing which is absolutely devoted to God with a curse upon themselves or others if they disposed not of it ac∣cording to their vow; as the Hebrew word implies.
• u 1.1370

  To wit, in his power or possession.
• x 1.1371

  (i. e.) Onely to be touched or employed by the Priests, and by no other persons, no not by their own families, for that was the state of the most holy things.
• y 1.1372

  Not by men, as some would elude it, but of men, for it i•…•… manifest both from this and the foregoing verses that men here are not the persons devoting, but devoted. Quest. Was it then lawful for any man or men thus to devote another person to the Lord and in pursuance of such vow to put him to death? Ans. This was unquestionably lawful and a duty in some cases, when persons have been devoted to destruction either by Gods sentence, as Idolaters Exod. 22. 20. Deut. 23. 15. the Ca∣naanites, Deut. 20. 1•…•…. the Amalekites, Deut. 25. 19. & 1 Sam. 15. 3, 26. Benhadad, 1 King. 20. 42. or by men, in pur∣suance of such a sentence of God, as Numb. 21. 2, 3. and 31. 17. or for any crime of an high nature, as Iudg. 21. 5. Ios. 7. 15. But this is not to be generally understood, as some have taken it, as if a Iew might by vertue of this Text devote his child or his servant to the Lord, and thereby oblige himself to put them to death, which peradventure was Iepthe's errour. For this is expresly limited to all that a man hath, or which is his, i. e. which he hath a power over. But the Iews had no power over the lives of their children or servants, but were di∣rectly forbidden to take them away by that great command, thou shalt do no murder. And seeing he that killed his servant ca∣sually by a blow with a rod was surely to be punished, as is said Exod. 21. 20. it could not be lawful wilfully and intentionally to take away his life upon pretence of any such vow as this. But for the Canaanites, Amalekites, &c. God the undoubted Lord of all mens lives, gave to the Israelites a power over their per∣sons and lives, and a command to put them to death. And this verse may have a special respect to them or such as them. And although the general subject of this and the former verse be one and the same, yet there are two remarkable differences to this purpose. The verb is active ver. 28. and the agent there expressed, that a man shall devote, but it is passive ver. 29, and the agent undetermined, which shall be devoted, to wit, by God, or men in conformity to Gods revealed will. 2. The devored person or thing is onely to be sold or redeemed, and said to be most holy, ver. 28. but here it is to be put to death, and this belongs onely to men, and those such as either were or should be devoted in manner now expressed.
• * 1.1373

  Gen. 28. 22. Num. 18. 21, 24. Mal. 3. 8. 10.
• z 1.1374

  There are divers sorts of Tithes, but this seems to be un∣derstood onely of the ordinary and yearly tithes belonging to the Levites, &c. as the very expression intimates, and the addi∣tion of the fifth part in case of redemption thereof implies.
• ‖ 1.1375

  Either 1. the tithers rod, it being the manner of the Iews in tithing to cause all their cattel to pass through some gate or narrow passage, where the tenth was marked by a person ap∣pointed for that purpose and reserved for the Priest. Or 2. the shepherds rod, under which the herds and flocks passed, and by which they were governed and numbred. See Ier. 33. 13. Ezek. 20. 37.