Numbers 6

And strong drink. As wine was made of grapes, so shecar was a liquor made of other fruit, as dates, &c. (see Lev. x. 9.) To which add, that other authors call the juice of dates, as well as grapes, by the name of ivine. Nay, Pliny saith, that prcecipua vina, the choicest wines, were made of those dates called cariotce, which grew about Jericho; though they were iniqua capiti, hurtful to the head, from whence they had their name, (lib. xiii. Nat. Histor. cap. 4.) With great reason, therefore, such intoxicating liquors were forbidden to those who set themselves apart to attend upon God, during the time of their separation. Which justifies, in part, what Maimonides saith, that Nazarites were advanced to the dignity of priests, who might not drink any wine, or strong drink, in the time of their ministration to God in the sanctuary. And shall drink no vinegar of toine, &c] For that had the same effect with wine and strong drink, of which it was made. Neither shall he drink any liquor of grapes.’] i.e. Secondary wine; which was made by maceration of grapes in water, after the juice had been pressed out to make wine. Pliny speaks of various kinds of it, (lib. xiv. Nat. Hist. cap. 10.) Nor eat moist grapes, or dried.] Which might have stirred up their appetite after wine, or heated their blood; and indisposed them for the service of God, to which they had devoted themselves. Vcr. 4. All the days of his separation.] Or Nazariteship, as it is in the margin. Which sort of vow, either was for all their life, or only for a time. Samson and John Baptist were made perpetual Nazarites, by the direction of <?od, from their mother’s womb. But here Moses speaks of such as were made Nazarites by themselves, for a time only. Which the Jews say was at least for thirty days: but it appears by St. Paul it might be for a week only: unto which he limited the time, of his ayvicrfibg, as it is called in Acts xxii. 26, 27. For every one might vow for what time he pleased. Shall he eat nothing that is made of the vine-tree.] No paste, nor sauce, that had any of the juice or infusion of the grapes in’ it. From the kernel even to the husk.] Which might give the smallest tincture to any thing into which they were put. All this caution seems to be intended to instruct those, who give themselves wholly unto God’s service, to be very sober and abstemious in the use of wine and strong drink; the excess of which is the bane of true piety. For " Amat Spiritus Sanctus sicca corda," as Grotius admirably observes upon Luke i. 15. The Holy Ghost delights hi dry souls. guilty during this vow: and a peace-offering, in thankfulness to God, who had given him grace both to make, and to keep, and to fulfil this vow,

Numbers 6:1

JLND the Lordspake unto Moses, saying?. This law very properly follows the foregoing (about women suspected of adultery), as a remedy against all such sins; by abstaining from wine, and all other incitements to lust; and by devoting themselves, for some time, in a peculiar way to the service of God. And there seems to he a plain opposition between a woman professing herself a Nazarite, and forbearing wine, and the care of her hair; and a woman that loved company, and was entangled in the love of other men besides her husband.,

Numbers 6:2

Speak unto the children of Israelii Who were all concerned in this law. Wlien either man or woman. For women as well as men" might make this vow, if they were at their own disposal, and not under the power of their parents, or husbands, by whose authority this vow might be disannulled, (chap. xxx. 4,5,&c.) Shall separate themselves.] The Hebrew word japhli signifies the doing something cxtraordinar) r, beyond the common rate of other men: and therefore Forsterus hath well translated it, when a man or woman shall vow a singular vow. To vow a vow of a Nazarite.] The Hebrew word Nazar, which signifies in general to separate, in the conjugation niphal(&s they call it) signifies to separate from others, by a profession of some special act of religion. Whence Nazir signifies one that, beyond the common prescriptionof the law, dedicates, not his goods, but himself to God in a peculiar kind of sanctimony. So Philo, who calls this fityakri tvxn> ^ e great vow; because he that makes it, devotes not his corn, or beasts, &c. but his own self unto God; KTr)fiar(i)v yap rb plyiGrov avrog rig lariv avTio,for every man is to himself the greatest possession he hath. To separate themselves unto the Lord.] To separate themselves for some time, to a higher measure of purity than other men practised; that they might attend to the service of God. From whence this vow was called, separation unto the Lord. For they who observed it were holy, saith Maimonidcs; yea, were placed, for the present, in the dignity of the high-priest as to sanctity: being forbidden to pollute themselves for their father or mother, as it follows afterward, (More Nev. par. iii. cap. 48.) The Jewish doctors arc wont to be so curious in marking every word, and scrupulously adhering to it, that it is something strange they should allow a father the liberty to separate his child to be a Nazarite, without its consent; when the text expressly speaks of those who separate themselves. But so the Mischna determines in Sota, (cap. 3. sect. 8.) and it allows this liberty to the father, though not to the mother; though we find Hannah vowing Samuel to bo a Nazarito before he was born, 1 Sam. i. 10, 11. (Sec Wagcuseil on that place, annot. 2, 3.)

Numbers 6:3

lie shall separate himself from wine. In this consisted one part of the special sanctity of Nazaritcs; that, by abstinence from wine, or any thing that was intoxicating, they might the better attend, to the study of the law, or’ other exercises of religion.

Numbers 6:5

There shall no razor come upon his head. Nor was his hair to be cut with scissors, or any other instrument; but he was to let the locks of his hair grow, as it is in the conclusion of this verse. This made such persons look majestically and venerably, without any expense. For, as Agesilaus speaks in Stobaeus, to ko^v twv xovfiwv to aSawavwraTov, to let one’s hair grow long, is the cheapest ornament. Besides, neglect of the hair was proper to those who renounced, for the present, all manner of pleasure (as the Nazarites did), and betook themselves to a severer sort of life. Such persons not only let their, beards and their hair grow, but wore a,hairy garment, which the Hevol. i.- brews called addareth. Such an one John Baptist wore, as Elijah did before him, whose mantle is called by this name, (1 Kings xix. 19.) and who is said himself to have been a hairy man, (2 Kings i. 8.) from whence Grotius concludes, that either he was a Nazarite, or the habit of a prophet and a Nazarite was the same. (See him on Matt. iii. 4.) But Moses himself seems, in the next words, to give the plainest reason of this’matter. Until the days be fulfilled, in the which he separateth himself unto the Lord, he shall be holy.] It was a token he had kept himself pure from all legal defilements: for if he had not, he must have shaved his head, (ver. 9.) as they did who were cleansed from their leprosy, (Levit. xiv. 8, 9.) And shall let the locks of the hair of his head grow.] This law, in which consists the second part of their Nazariteship, some fancy to have been translated from the Egyptians, into the religion of the Hebrews. Which was the opinion of S. Cyril of Alexandria, lib. xvi. de Adorat. where he saith, that Moses, knowing how hard it would be to bring the Israelites from the ill customs they had learnt in Egypt, most wisely instituted the like rites to those that were in use there, to the intent they might not perform such worship any longer to demons, but to the Lord of all. Procopius Gazaeus, upon this place, hath the same notion: " Graecorum liberi, si in nymphas vel montanas vel aquatiles incidissent, comas nutriebant. Lex itaque mala daemonum consuetudine dempta, ad Deum hoc ipsum transfert." The sense of which is, that the Greeks let their hair grow in honour of the nymphs; and therefore the law, to abolish that tvicked custom, transferred that to God which wcis done to demons. To which I should readily subscribe, if there were any proof that this rite of consecrating their hair to demons was so old among the Egyptians and Greeks as the times of Moses. It is far more probable, that the original of this custom among the gentiles was from this law of the Nazarites. So Hen. Lindenbrogius very well observes upon those words of Censorinus, (de Die Natali, cap. 1.) Crinem Deo sacrum pascebant, that they let their hair grow in honour of their gods; particularly of Apollo, who thence was called Kov/»orp<fyoc; of Bacchus, Minerva, and others; yea, this superstition grew so much, that they consecrated it to rivers, in which they thought there was some divinity. But hujus moris origo (saith that learned annotator upon him) videtur fluxisse it Nazarceis Judceorum. TJie original of this custom seems to have flowed from the Jeivish Nazarites. (See more upon ver. 18.) Ver. G. All the days that he separateth himself unto the Lord, he shall come at no dead body.] This was a third part of this religion, not to touch a dead body, nor be in the house where a dead body was, nor accompany it to the grave, (see chap. xix. 11 — 13.) For such defilements by the dead made men unclean seven days, so that they might not approach to the house of God; and therefore, that the Nazarites might always be fit to attend upon his service, he would have them avoid this defilement. Ver. 7 f. He shall not make himself unclean for his father, or for his mother, &c] In this he was superior to the ordinary prjests, who might be defiled for such near kindred, (Levit. xxi.’ 2, &c.) /ind was equalled to the high-priest (as I observed before, ver. 2. out of Maimonides), who might not, (Levit. xxi. 11.) 3U uigiiizea oy iviicroson [chap. VI* Because the consecration of his Godjs upon his head.] Hishair upon his head, which was unshorn, shewed him to be separated (as the word is in the Hebrew) unto God. Which hair also was consecrated to him, when the days of his separation were fulfilled. For in this unshorn hair seems to have consisted the principal part of Nazariteship.

Numbers 6:8

All tlte days of his separation he is holy to the Lord. By a peculiar vow, and therefore was not to come near a dead body. Vcr. 9. A7id if any man die very suddenly by him.] Either by violence, or an apoplexy, or any other way. And the case was thq same, if he chanced to light upon a dead body unawares. And he hath defiled the head of his consecration.] Thq consecration of his head; that is, his hair. For though he could not help his being so suddenly surprised, yet he was defiled by being where a dead body was: and consequently the hair of his head, which had been consecrated to God, was defiled also; and therefore could not be offered to him, and burnt in his honour. Then he shall shave his head in the day of his cleansing.’] His Nazariteship was interrupted by this defilement, so that it could not proceed further; but,, after the usual purification, was. to be begun anew; by shaving off.this polluted hair, and letting new hair grow ipstead of it. By this it appears that MoSes here speaks only of such as made this vow for a limited time: for perpetual Nazarites, who were consecrated to God for all their life, were never, shaven, whatsoever defilement they contracted.’. On the seventh day sliall he sliave it,,] For so many days uucleanness by tho dead lasted, (chap. xix. 11.) and the seventh day was the day of cleansing frpra that uncleanness, (ver. 12.) All other legal uneleannesses polluted a- Nazarite so, as to make him stand in need: of such purifications as other men used in thoso cases: but this alone polluted him so as utterly to put him out of that state; which, as it here follows, was to b§ begun again.

Numbers 6:10

And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, &c. The very same, sacrifice which was offered for one that had been, defiled by a running issue, (Levit. xv. 14.)

Numbers 6:11

And the priest shall offer the one for a sinoffering, and the other for a, burnt-offering. As in the forenamed case, (Lev. xv. 15.). j To make an atonement for him.] Which was to be done before the burnt-offering would be accepted. For that he sinned by the dead.] He had not properly sinned; but contracted a legal uncleanness, by touching a dead body, or being where it was. Which, though it was against his will, yet was a defilement in the account of the law; and a kind of sin, because it was a breach of a ceremonial law, and therefore thus to be purged ^ The reason of which, and such-like precepts, Abarbinel observes, (in his preface to the.book of Leviticus, chap, iv.) was only this; to make men very cautious how they contracted any defilement; as the Nazarite might do in the time of his separation, and put himself to much trouble. Which is the foundation of a famous, saying among their wise men:. " Diligence begets caution; and caution purity; and purity, holiness and sanctity." And shall hallow his head the same day.] Consecrate his hair afresh to the Lord, aftcyr his head hath been shaved.

Numbers 6:12

- And he shall consecrate unto the Lord the days of his separation. This is a further explication of what was said just before, in the end of the foregoing verse: that from the eighth day he shall begin to compute the time of his Nazariteship, for so many days as ho at first vowed unto tho Lord. And shall bring a lamb of the first year, for a trespassoffering.] Which was to be offered even for ignorant offences, by the law made before, (Levit. v. 15.) But the days that were before] His defilement by tho dead. Shall be lost.] Shall not be reckoned, as the LXX. have it, but, go for nothing (as we speak), though they were so many that he had almost fulfilled his vow. If, for instance, he had vowed, to be a Nazarite for a whole year, and in the twelfth month happened upon a dead carcass, all the foregoing eleven months were lost, and he was to begin his year’s vow again: and this, as often as such an accident happened, if it were before the time that his vow was completed. Which may seem very hard, if we do not seriously consider the intention of it; which was, to Qbliga them to the strictest caro to preserve themselves holy and pure in all things; as they were plainly taught to be, by the watchful diligence they were bound to use, to avoid this legal defilement here mentioned. For none could absolve theni from this vow, till it was fulfilled in* the exactness that is here required. For, as they tell the story in the Talmud, Queen Helen having taken a vow upon her for seven years, by coming into the holy land was engaged for seven years more;* and being defiled tox wards the. latter en^ of them, was obliged for another seven’ years; which was twenty and one years in all. (Seo Dr#* Lightfoot’of the Temple, chap. 18.)* Becaitse his separation was defiled.] His first separation was defiled by a dead body; which made it necessary he should begin a new one. It might happen also that he might die, before he had fulfilled the time ho had vowed to be a Nazarite. In which case, Maimonides saith, any of his sons might go oh where he left, and at the end of the days which’ his father had vowed, offer the sacrifices here appointed, and be shaved in his stead. (So’the Mischna Sotae, cap. 3. sect. 8.) But Maimonides acknowledges there is no foundation for this in Scripture; but it relies wholly upon; tradition. (See Wagenseil on that place, annot. 4.)..

Numbers 6:13

And this is the law of the Nazarite. Of putting an end to. his Nazariteship. Wlieri the days of his separation are fidfilled.] At the end of the time he vowed to continue in this state. He shall be brought.] By the priest. Unto the door of the tabernacle of the congregation.] That the sacrifices here prescribed might be offered for him.. Vcr. 14. And he shall offer his offering unto the Lord.] f. e. The Nazarite was to present these following’oflerings unto the Lord: for the priest’s offering them is not mentioned till ver. 1G. • One he-lamb of the first year without blemish for a burntoffering, and one ewe-lamb, &c] Here are all sorts of offerings, which he was obliged to make in the conclusion of his Nazariteship. A bur tit-offering, as an acknowledgment of God’s sovereign dominion. A sin-offering, imploring pardon for any omissions, of. which he might have been

Numbers 6:15

And a basket of unleavened bread,, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil. Besides the forementioned -sacrifices, here are three oblations more.prescribed to complete his thankfulness: of which see Exod. xxix. 2. And their meat-offering’s, and their drink-offerings.’] This seems to relate to the burnt-offering and peace-offering beforementioncd, (Ver. 14.) which were to have their proper meat-offering and drink-offering; besides the basket of unleavened bread, with the cakes and the wafers’: see Levit. viii 12. Numb. xv. 2, 3, &c. Where these accessory offerings arc ordered to accompany the burnt-offerings and peaceofferings, though, sin-offerings had none. Ver. 1G. And the priest shall bring them before the Lord.] Unto the altar of burnt-offerings; as the Nazarite had already brought them to the door of the tabernacle, (ver. 14.)’ And shall offer his sin-offering, and his burnt-offering.] Though the burnt-offering be first named, (ver. 14.) as the principal sacrifice of all other, yet the sin-offering vf&s first offered; by which his peace being made with God, the two other offerings which followed were acceptable’to him.

Numbers 6:17

And he shall offer the ram for a sacrifice: oj -peaceofferings unto the Lord, with the basket ofunleavenecl’bread.* And’ the cakes and wafers, which accompanied the peacecffenng, that nothing might be wanting to complete the feast which was to be toade upon them. The priest shall offer also his meat-offering, and his drinkoffering.] By this it appears, that these were’distinct from the basket of unleavened bread, &c. as I observed, ver. 15..

Numbers 6:18

And the Nazarite shall shave the head of his separation. i. e. The hair of his head, which was consecrated to God, shall be shaved off, that it maybe presented unto him. For having now fulfilled his vow, this hair was holy; it not having been defiled as that hair was which he shaved off before, (ver. 9.) At the door of the tabernacle of the congregation.] That it might be publicly known he had ended his vow., And shall take tht hair of the head of his separation.] His hair which was consecrated to the Lord. And put it in the fire.] Where it was burnt. Which is under the sacrifice of the peace-offerings.] In the court of the women, (as they tell us in Middoth, cap. 2. sect. 5.) where there were four rooms; and that in the north-cast corner was the room of theNazarites; in which they boiled their peace-offerings, and, having polled their hair, put it under the pot whero the sacrifice was boiling: which, as I/Empereur there observes out of Abarbinel, wag offered out of joy, that their vow was fulfilled; and therefore they put their hair to be there burnt, as a testimony that their Nazariteship was at an end, and that they had no further obligation to let their hair grow, in observance of this law. And according to this accoiint, that question is resolved which many have made:‘whether the Nazarite’s hair was to be burnt with holy fire, (viz. that on the altar) or with common: for it was burnt with that which was under the pot, or caldron, in which the peace-offerings were boiled, which was common fire. And, indeed, it had been unseemly to burn hair upon the altar, it being God’s" table, where his meat was set before him; for it would not have been grateful at one of our feasts. Tet the fire under the peace-offerings may, in some sort, be called holy, as it was employed to boil holy meat; and in that regard, more sacred.than other vulgar fire. There are those who think no account can be given of such ordinances as these; but only this; tliat it was so general a custom, and so very ancient among mankind; to let their hair grow on purpose, and to plait it in locks, that they might, at a certain time, cut it off, aud devote it to some of their gods; that, in all likelihood, the Israelites would have followed their superstition, if God, to prevent it, had not instituted a way of doing \Vhat the rest of the world did, without their idolatry. For the directions wliich God here gives about it, are manifestly opposite to the way of the gentiles. For the Naiarites arc here directed to cut their liair(when the time of their separation was completed) at the door of the tabernacle, where it was also to be burnt; whereas the gentiles’hung their hair, when they had cut it, upon trees; or consecrated it to rivers, (as I observed, ver. 5.) or laid it up in their temples, there to be preserved. The Hebrew Nazarites also are required to offer various sorts of sacrifices,- when they cut their hair; of which we rarely read any thing among the gentiles: and all the time of their separation were to drink no wine, nor eat grapes, &c. which was not known among the heathen. From whence it is, one may think, that they are so often put in mind of the Lord, in this law of theNazarites; who are said to be separated unto the Lord, (ver.l. 5,6.) and the consecration of his God is said to be upon his head, (ver. 7.) and all the days of his separation he was holy to the Lord, (ver. 8.) unto whom he consecrated the days of his separation; (vex. 12.) to put them in mind, that, though they used this rite, which was common to other nations, yet it w r as in honour of the Lord only, whom they acknowledged to be the author of health, and strength, and growth: for the devil also had his Nazarites, as appears from Hosea ix. 10. All this is said, and much more, with a specious show of truth, by a most ingenious and learned friend of mine, now with God, in his excellent book, De Legibus Hcbrseorum Ritualibus,&c. lib. iii. Dissert. 1. cap. 6. But there are two things wanting to make, this opinion probable. First, none can tell how the world came by such a custom of letting their hair grow for sacred uses, unless they had it from Moses; who tells us whence he derived it, viz. from God; who appointed this rite for such reasons, as then were plain, but now, perhaps, do not appear’ to us. Besides, secondly, there is not the’least evidence that this custom was so old as Moses’s’time; which to me seems not likely, but rather that it was derived, among the gentiles, from an imperfect knowledge of what is here ordained by Moses. For the chief part of this Nazariteship consisting in letting their hair grow, and consecrating it unto God, the gentiles took it to be a piece of great devotion, My awotcitpuv rwv waidiov rag ico/>v0ae,.&c. as Theodorct speaks, Qusest. xxviii. in Levit. not to cut off their children’s hair ^ but let it grow, and, after a certain time, dedicate it e (o tMir demons. Many authors have.written much of this custom; for which there was a certain day appointed at Athens, viz. the third day of the feast called’‘ATrarovpta, which day was called Kovpzung, because then the fiair of their grown children was shorn off, and sacrificed to Diana. (See Petr. Castellanus, in his Syntagma oy Microsoft® 3U2 [chap. VI. do Fcstis Graccorum; where he quotes a passage out of Hcsychius, (p. 23.) who says, that before* they cut off their hair, they brought a measure of wine, which they offered to Hercules, and then all that were present drunk of it: which is some imitation of the drink-offering here mentioned by Moses, which was offered at the completion of their Nazaritcship. And Grotius and Huetius have made it so plain, that the Attic laws were derived from Moses, that I cannot doubt but this custom also flowed from the same fountain. And, if we must give an account of the reason of this institution among the Hebrews, I think that of Maimonides is better than this, against which I have excepted; viz. that this law about their hair was made in opposition to the. opinion of the ancient idolaters, called Zabii, w T ho held all things which were separated from the body to be impure; as the hair, the nails, and the blood. From whence all barbers among them w T cre accounted impure persons, because they cut men’s hair, and let blood: and whosoever suffered a razor to pass upon his flesh, was required to wash himself in pure fountain-water; as he shews, More Nevochim, par. iii. cap. 47. \

Numbers 6:19

And the priest shall take tlie sodden shoulder of the ram. The left shoulder, which he was to take out of the pot as it was boiling; for the right shoulder (which is called the heave-shoulder in the next verse) was the priest’s portion, by a law made before this, (Lev. vii. 32, 33.) And one unleavened cake out of the basket, and one unleavened wafer.] The basket of unleavened bread was ordered to be offered before, (ver. 17.) and now he orders one of the cakes and one of the wafers (mentioned with the bread, ver. 15.) to be put into the hands of the Nazarite; the rest being burnt, I suppose, upon the altar. And shall put them into the hands of the Nazarite.] That he might give them to the priest, in token of his thankfulness to him for his pains. After the hair of his separation is shaved.] And his vow, in a manner, completed; as it was immediately alter these things were presented unto God.

Numbers 6:20

And the priest shall wave them. Both the sodden shoulder and the cake and wafer. For’a wave-offering before the Lord.] See Lev. vii. 30, 31. This is holy for the priest, with, the wave-breast, and heave-shoulder.] These two were the priest’s portion out of all peace-offerings, as I observed before, from Lev. vii. 34. but in this peace-offering he had, moreover, the other shoulder, as a special token of the Nazarite’s gratitude for his cleansing. And after that the Nazarite may drink wine.] He was restored to his former freedom, to live as other men did.

Numbers 6:21

This is the law of the Nazarite, who hath vowed, and of his offering to the Lord for his separation. All these things he was bound to perform, before he could be freed from his vow, though he was never so poor. Besides that that his hand slvall get.] Besides which he might add, if he pleased, according to his ability. According to the vow which he vowed, so must he do after the law of his separation.] There was a necessity that he should perform what his vow obliged him unto, according to the law of Nazariteship; though he might voluntarily offer what he thought good, over and above his oblatiou, now that he was executing his vow. His friends also might Digitized by /I/ join with him in the expense he w T as at for so many sacrifices as he was enjoined to offer; or in providing voluntary offerings, beyond his oblation. Thus we read, in Acts xxi. 23, 24. that St. Paul, by the advice of St. James, and the ciders at Jerusalem, was at charges with certain men that had this vow upon them, and purified himself with them: which was agreeable to the custom among the Jews, as Pctitus and others have observed out of Maimonides; who says, others might help the Nazarites to fulfil their vow, and partake with them in it, by abstaining from wine, &c. for some time, as they did.

Numbers 6:22

And the Lord spake unto Moses, saying. The tabernacle having been lately erected, to which the people were all to resort, they are invited to it by the directions here given, how they should be dismissed, when they came to worship: which was in such a manner, that they might not doubt (as R. Menachem glosses) but the Divine benediction would come down upon them from his celestial habitation, when they devoutly frequented his house here * on earth.

Numbers 6:23

Speak unto Aaron, and unto his sons, saying. Whose proper office it was to bless the people; as it was to offer their sacrifices, and burn incense, (Dcut. xxi. 5.) On this wise ye shall bless the children of Israel, saying unto them.] Standing so that they might be seen with their hands lifted up and spread; speaking with a loud voice, with their faces towards the people: (sec Lev. ix. 22.)’

Numbers 6:24

fhe Lord bless thee, and keep thee. Give thee all good things, and preserve thee from all evil.

Numbers 6:25

The Lord make his face to shine upon thee, and be gracious unto thee. Be favourable unto thee, and pardon all thy sins. Ver. 2G. The Lord lift up his countenance upon thee, and give thee peace.] Be always with thee to protect and defend thee, and give thee perfect happiness. When this benediction was said in the sanctuary (if we may believe the Jews), it was but one,* and pronounced without any pause; the people keeping a profound silence: but out of the sanctuary (in their synagogues) they made three of it, the priest pausing at the end of every verse, and..the people sayings Amen to each of them. In the sanctuary also they pronounced the name Jehovah, which is here thrice repeated; but in their synagogues they used some other name instead of it. So the Mischna Sota, (cap. 7. sect. 6.) The repetition of this name three times, in these three verses, and that with a different accent in each of them (as It. Menachem observes), hath made the Jews themselves think there is some mystery in it: which we understand, though they do not. For it may well be looked upon by us, as having respect to the three persons in the blessed Trinity; who are one God, from whom all blessings flow unto us, (2 Cor. xiii. 14.) This mystery, as Luther wisely expresses it, (upon Psal. v.) is here occulte insinuation, secretly insinuated, though not plainly revealed. And it is not hard to shew, if this were a place for it, how properly God the Father may be said to bless and keep us; and God the Son to be graciousunto us; and God the Holy Ghost to give us peace.

Numbers 6:27

And they shall put my name upon the children of Israel. To put God’s name upon them, was to commend them to his almighty goodness; or, to bless them, by calllicrosoft ® CHAP. VII.] UPON -NUMBERS. ing upon the Lord, and beseeching him to bestow all that they desired upon them. And I will bless them.’] The Jews from hence observe, that God’s blessing, in some sort, depends upon the blessing of the priest: which they thought so necessary, that shcIipriests as were admitted to no other service might perform this; for fear the people should at any time want it. So Chaskuni, (upon Deut. xxi. 5.) and Jalkut, (as Wagenseil observes upon the Gemara Sotae, cap. 7. sect. 26.) whose words are these, " The blessing pronounced by a priest, who hath some blemish in his body, ought to be accounted legitimate." Jonathan here paraphrases these words in this manner, I will bless (hem in my Word, or by my Word: which is the apostolical doctrine, that God the Father hath blessed vs with all spiritual blessings in, or by Christ, (Ephes. i. 3.). who, with the Holy Ghost, is most high in the glory of God the Father. And it is observable, that the Jews think itutterly unlawful to add a fourth benediction to these three, though they find one in Deut i. 2. " The Lord God of your fathers make you a thousand times so many more than you arc; and bless you as he hath promised you."