and marching towards another ever fo peaceably em ployed themselves in this manner. The first thing they would naturally fet about would be to prepare themfelves for war, and procure the means of fubfiftence; and this would more especially have been the cafe with the Ifraelites, who had a view to afettlement in a country already occupied by very warlike nations, far more numerous than themfelves. But inflead of attacking them fuddenly, while they would in fome measure have been unprepared for fuch an invafion, they gave them all the time they could wish to prepare for their de fence.

15. This was the confecration not of Aaron and his fons only, but of the family to future ages. For after this only the highprieft was anointed, not the other priefts; and that in a much lefs folemn manner, and with fewer ceremonies, than thofe that are here defcribed.

17-18. The erection of the tabernacle, and the confecration of Aaron and his fons muft have taken up fourteen days, feven for each.

25. Mofes himself feems to have done all this, acting as a priest, or in a fimilar character ftill higher than that, tho' probably for the last time; Aaron, according to appointment, doing every thing of this kind afterwards.

29. Before the door. SAM.

35. The appearance of this cloud, the fymbol of the divine prefence, was a fufficient indication of the divine approbation of what had been done. It was like

poffeffion of the house that had been provided for

him.

38. This fupernatural appearance feems to have remained upon the tabernacle all the time they were in the wilderness; and their journeyings were directed by it in the manner that is here defcribed.

4

NOTES

LEVITICUS.

THIS

HIS book has its title from the subject of it, relating chiefly to the Levites; containing rules concerning facrifices, and other things in which they were principally concerned.

Ch. 1. 1. Thefe directions were given to Mofes not in the mount, where he received the general laws contained in the preceding book, and the description of the tabernacle and its utenfils, but from the mercy feat upon the ark, the place purpofely prepared for God's peculiar prefence, and where he was to be attended upon, as the God and governor of his people.

2. The tabernacle being now erected, and confecrated, particular directions are given about every thing that was to be done in it. Every thing that was brought as an offering, or facrifice, was fuch as was proper for the food of man; and in this the original idea of a facrifice was adhered to; being betides a present, in token of homage, an entertainment, of which the offerer in many cafes partook, as a token of peace and friendthip between God and man. From this natural idea

the heathens, for various reafons, often departed, as when they facrificed horfes to the fun, wolves to Mars, dogs to Hecate, affes to Priapus, &c.

All the facrifices, and every other rite of the He. brew religion, were performed by men, and in the day time; whereas many of the heathen rites were performed by women, and foine of them in the night.

3. Sacrifices were principally of three kinds. 1ft, Whole burnt offerings which were entirely consumed except the fkin. Of thefe even the priests did not partake. 2d. Sin offerings. Of thefe part was burned, and the rest was the portion of the priests. 3d, Peace offerings. Of thefe part was burned, part belonged to the priest, and the reft was eaten by the offerer and his friends.

The Egyptians facrificed only males, and in the Mofaic inftitutions thefe appear to have been confidered as of moft value; but in many cafes females were accepted, from which, as well as from many other circumstances it is evident that Mofes did not borrow his ritual from the Egyptians. And. in many things the rites of the Hebrew religion were the very reverse of those of all the heathens. According to Strabo, the Indians offered to their gods only animals that were ftrangled, and they ate of the facrifice, as feafting with their gods. Spencer, p. 604.

4. The act of laying the hand on the head of the beast by the person who brought it was, in all cafes, a neceffary part of the ceremonial previous to the facrificing of it. It was the folemn presentation of it.

5. The killing of the facrifice might be done by the perfon who brought it, but it was generally done by the priests or Levites, who were, of course, best acquainted with the proper manner of doing it.

8. The fat of the inwards not connected with the flesh, which we generally denominate suet or tallow, was always burned on the altar, and ferved to feed the fire.

11. All the greater facrifices, fuch as the burnt of ferings, fin offerings, and trefspafs offerings, were to be killed in this place; but peace offerings and others might be killed in any other place. The reason of this difference does not appear.

17. Whether the facrifice was of more or lefs va lue, which depended upon the ability of the offerers, it was equally acceptable to God.

Ch. II.1. That which in our common verfion is call. ed a meat offering did not confift of any flesh meat, but only of flour, oil, and frankincence; but it always accompanied the facrifice of an animal.

3. The things that are called most holy were in general the part of God only, and were wholly confumed on the altar; tho' fome that are so called were in part eaten by the priests; whereas all those that are only called holy were in part eaten by the offerers.

4. Befides offerings of flour, cakes ready baked were Jikewife prefented; but they were not burned on the altar, but given to the priests. The word rendered pan was probably a thin plate of metal,on which cakes might be baked very quickly.