Selected quad for the lemma: city_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	aaron_n	hand_n	moses_n	57	3	6.4718	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56634	A commentary upon the third book of Moses, called Leviticus by ... Symon Lord Bishop of Ely.	Patrick, Simon, 1626-1707.	1698 (1698)	Wing P776; ESTC R13611	367,228	602

the very same time But I have given some Arguments to prove the contrary upon XL Exod. 17 18. And the meaning of these three Verses 10th 11th 12th of this Chapter may be not that they were Consecrated at the same time but with the same Oil. For first he says Moses took the anointing Oil and shows how it was employed after a different manner upon the Tabernacle and its Utensils upon the Altar and upon Aaron on whose Head it was poured whereas the former had it only put upon them with the finger or were sprinkled with it But though they were not Consecrated together yet their Consecration immediately followed one another For seven days being spent in sanctifying the Tabernacle and the Altar then immediately began the sanctification of Aaron and his Sons during which time Moses may be supposed to have received the foregoing Laws about Sacrifices in which they were to be employed as soon as they were Consecrated And the seven days for the Consecration of Aaron and his Sons immediately succeeding the other seven days which were spent in the Consecration of the Tabernacle and the Altar it may be the reason why they here are succinctly mentioned both together and neither of them mentioned before For if the account we have in the XLth of Exodus concerning these things be well attended to it will appear that nothing is there said of the anointing of the Tabernacle or any thing else but only that he set it up the first day of the Month as he was commanded v. 2 c. and 17 c. And he is commanded in like manner to take the anointing Oil and anoint the Tabernacle and all therein v. 9 c. and then to anoint Aaron and his Sons v. 13 15. but he relates nothing of his doing either of them till now when he executed those commands Ver. 13. Verse 13 And Moses brought Aarons sons and put coats upon them and girded them with girdles c. See XXVIII Exod. 40 41. XXIX 30. XL. 14. As the LORD commanded Moses He commanded him also to anoint them at the same time XXVIII Exod. 41. XL. 15. but it is not here mentioned because they were not anointed as he was by pouring Oil upon their Heads but sprinkling it on their Garments with the Blood of the Sacrifice offered for them And that he did afterward as he had been ordered v. 30. See XXVIII Exod. 41. XXIX 7. Ver. 14. Verse 14 And he brought the bullock See XXIX Exod 1 10 c. For a sin-offering So it was designed to be XXIX Exod. 14. And Aaron and his sons laid their hands upon the head of the bullock for the sin-offering See XXIX Exod 10. I Levit. 4. Ver. 15. Verse 15 And he slew it XXIX Exod. 11. And Moses took the blood and put it upon the horns of the Altar round about with his finger As he had been directed XXIX Exod. 12. And purified the Altar It was purified before but this was a further purification of it that it might be the more fitted to be a place to make reconciliation upon it as it follows in the conclusion of the Verse And poured out the blood at the bottom of the Altar and sanctified it c. The vulgar Latin I think gives the true interpretation of these words rather than translates them in this manner It being expiated and sanctified he poured out the blood at the bottom of the Altar c. Fort. Scacchus hath taken a great deal of pains to prove that this Expiation as the Vulg. Lat. calls it went before the Anointing or Consecration of the Altar in his Myrothec P. II. cap. 34. But his Arguments seem to me of no force to overthrow the Opinion of Abulensis and Philo That these words do not speak of a proper Expiation of the Altar but that it was only hereby more particularly set apart as the word sanctifie signifies to be the place where Sin-offerings might be made that Men who had committed Offences might be expiated by these Sacrifices Ver. 16. Verse 16 And he took all the fat that was upon the inwards and the caul c. See XXIX Exod. 13. Ver. 17. Verse 17 But the bullock and his skin his flesh and his dung he burnt with fire without the camp as the LORD commanded Moses See XXIX Exod. 14. Yet we do not find that the Blood of this Sacrifice was carried into the holy place and therefore it did not fall under the Rule in the VIth Chapter of this Book v. 30. but might have been eaten by the Priests as is there allowed v. 26. Some think it sufficient for the solution of this to say that Aaron and his Sons were not yet compleatly Consecrated and therefore had not a right to eat of the Flesh of this Sin-offering But such Persons do not consider that Moses who now acted as a Priest could not be debarred of that benefit by this reason And therefore it is better to say that no High-Priest whether ordinary or extraordinary such as Moses now was might eat of any Sin-offering offered for the Priests themselves although the Blood of it was not brought into the Sanctuary From whence we may draw this Consequence that although the Sins of the People were taken away by the Priests who by eating of their Sin-offering plainly showed that they bare their sin as the phrase is X. 17. yet the Sins of the Priests themselves could not be taken away by any Sacrifice they could offer for sin of which they might not eat But they were to expect as an excellent Person of our own speaks Dr. Jackson Book IX upon the Creed cap. 26. a better Sacrifice made by a better High-Priest the Son of God But these Legal Sacrifices in the mean time were offered in such a place as prefigured the place where this better Sacrifice should be offered viz. without the Camp as when they came to their rest without the City of Jerusalem where our Saviour's Body was offered for our Redemption Ver. 18. Verse 18 And he brought the Ram for the burnt-offering and Aaron and his sons laid their hands upon the head of the Ram. According to the direction given to Moses when he was with God in Mount Sinai XXIX Exod. 15 16. where all that follows here to the end of the 21st Verse is explained this being nothing else but the execution of what was before ordered Ver. 22. Verse 22 And he brought the other Ram. For he was commanded to bring two v. 2. and XXIX Exod. 1. The Ram of Consecration So it is called XXIX Exod 22 31. for the reason there given Ver. 23 24. Verse 23 24. And he slew it and Moses took of the blood of it c. These two Verses are explained XXIX Exod. 20. where order was given for what was now done I shall only add a Remark of R. Levi ben Gersom upon the order wherein these Sacrifices were offered which was most rational For first there was a Sacrifice

Mr. Selden L. III. de Synedr cap. 11. n. 6. where he likewise observes that Chiskuni is of opinion that such of the Family of the Priests as were both excluded from their Ministry in the Sanctuary and from wearing the holy Garments by reason of some defect in their Bodies were permitted to perform this Office of carrying away the Ashes And carry forth the Ashes without the Camp into a clean place See IV. 12. The fore-mentioned Rasi will have it that they needed not to take away all the Ashes every day but only a shovel full which they laid beside the Altar And when the hollow place of the Altar was so full that there was no room to lay on the Wood they were bound to empty it and carry all the Ashes away Ver. 12. Verse 12 And the fire upon the Altar shall be burning in it it shall not be put out This Precept is repeated again in the next Verse as it was mentioned once before v. 9. For which there is a just reason as Abarbanel makes account For in the ninth Verse he requires that the Wood for the Evening Sacrifice should be so ordered and attended that the fire might be kept in till the Morning And then here in this Verse he requires there should such care be used in taking away the Ashes that the fire might still remain and not be extinguished After which speaking of the Morning Sacrifice in the latter part of this Verse he requires in the next v. 13. that such a quantity of Wood should be laid on the Altar when they offered it that the fire might be kept in till the Evening Sacrifice or that if there were any extraordinary Sacrifices brought besides the daily Burnt-offering the Priests should still add more Wood that the fire might not be put out by that means but be able to devour them And the Priest shall burn wood on it every morning c. The Hebrew word for Wood being in the Plural Number R. Levi of Barcelona concludes there were more bundles than one brought in every day And from this place and I. 7. he gathers there were three The first of which he calls the great heap with which the daily Sacrifice and the rest for which there was occasion were offered of which he thinks Moses speaks in the ninth Verse of this Chapter The second was lesser which was laid at the side of the other that they might have Coals for the burning Incense and this he thinks intended here And the third was meerly to keep in the fire perpetually of which he thinks Moses speaks in the next Verse The Misna also tells us that there being seven Gates to the great Court of the Sanctuary three on the North and as many on the South and one at the East the first on the South-side was called the Gate of burning because at that Gate they brought in the Wood which was to preserve the fire perpetually on the Altar See Codex Middoth cap. 1. sect 4. And he shall burn thereon the fat of the peace-offerings This fat of the Peace-offerings was to be burnt together with the Burnt-offering and not separate from it by which means the Burnt-offering was the sooner consumed and more room was made for other occasional Sacrifices Ver. 13. Verse 13 And the fire shall be ever burning upon the Altar This fire was not kindled by the Priests but by God himself who sent it from Heaven to consume the first Sacrifice that was offered by Aaron IX ult From which time they were bound to take care that it never went out that so their Sacrifices might be constantly offered by Celestial fire because it was the continuation of that fire which came from Heaven by a continual addition of Fewel whereby it was preserved And so it continued as the Jews affirm till the Captivity of Babylon and after it as some of them would have us believe who fancy it was preserved in a Pit by the care of some religious Priests till their return though against the common Tradition among them which is That there was no sacred fire in the second Temple for they reckon this among the five things which were wanting there and had been in the first And as for the constant continuance of this fire there was care taken that wood should be laid up in the Temple for the maintenance of it so in order thereunto there was a certain set time when the People were obliged to carry wood thither which made a kind of Festival called by Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. II. de Bello Judaico cap. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. it being the Feast of the Wood-carrying when it was the custom for all to bring up Wood for the Altar that there might be no want of Fewel for the fire which was never to go out It shall never go out This was a thing so famous that it was imitated among the Gentiles who thought it ominous to have their Sacred fire go out and therefore appointed Persons on purpose to watch it and keep it perpetually burning as appears by the Vestal Virgins at Rome whose great business it was to look after the Eternal fire as they called it imagining the extinction of it purported 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the destruction of the City as Dionysius Halicarn speaks This Institution is ascribed both by him and by Plutarch unto Romulus into whose History many things were translated by the ancient Pagans out of these Sacred Records of Moses as the Learned Huetius hath made probable in his Demonstratio Evangel Propos IV. cap. 9. n. 8. The Greeks also preserved such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inextinguishable fire at Delph and the Persians in like manner and many other People as Bochartus hath shown in his Hierozoicon P. I. L. II. cap. 35. and Dilheirus before him in a special Dissertation as he calls it de Catozelia Gentilium cap. 11. where he hath heaped up a great deal to this purpose and among other things hath this conjecture that the Grecian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Roman Vesta had their Names from the Hebrew word Esch or the Chaldean Escha which signifie fire The conjecture of David Chytraeus also is no less ingenious who derives those Names from Eschgal the fire of the LORD Ver. 14. Verse 14 And this is the law of the meat-offering He doth not speak of the Offerings which accompanied the daily Burnt-offerings but of those which were offered alone mentioned in the second Chapter Where directions are given of what they should consist and also how much the Priest should have for his portion but here are some things added concerning the place where they should be eaten by the Priests and concerning those Meat-offerings which were peculiarly to be offered for themselves The sons of Aaron shall offer it before the LORD before the Altar Or rather upon the Altar for so the Hebrew phrase on the face of the Altar signifies Or else