The praises of Moses, of Aaron, and of Phinees.
Praises of Moyses, 7. Aaron, 16. and his priestlie progenie. 22. Against whom Chore with his complices rebelling, were destroyed.
1Moses was beloved of God, and men: whose memory is in benediction.Mosè amato da Dio, e dagli uomini: la memoria di lui è in benedizione.MOYSES beloued of God, and men: whose memorie is in benediction.Dilectus Deo et hominibus Moyses, / cujus memoria in benedictione est. 2He made him like the saints in glory, and magnified him in the fear of his enemies, and with his words he made prodigies to cease.Il Signore lo fe' simile a' santi nella gloria, e lo fece grande, e terribile ai nemici; ed egli colla sua parola calmò le piaghe prodigiose.He made him like in the glorie of saintes, and magnified him in the feare of his enemies. And with his wordes he appeased monsters.Similem illum fecit in gloria sanctorum, / et magnificavit eum in timore inimicorum, / et in verbis suis monstra placavit. 3He glorified him in the sight of kings, and gave him commandments in the sight of his people, and shewed him his glory.Lo glorificò nel cospetto dei re, e gli diede i comandamenti da portare al suo popolo, e gli fece veder la sua gloria.He glorified him in the sight of kinges, and gaue him commandment before his people, & shewed him his glorie.Glorificavit illum in conspectu regum, / et jussit illi coram populo suo, / et ostendit illi gloriam suam. 4He sanctified him in his faith, and meekness, and chose him out of all flesh.Santificollo mediante la sua fede, e mansuetudine; e lo elesse tra tutti gli uomini.In his faith and meekenes he made him holie, and chose him of al flesh.In fide et lenitate ipsius sanctum fecit illum, / et elegit eum ex omni carne. 5For he heard him, and his voice, and brought him into a cloud.Onde egli udì lui, e la sua voce, e (Dio) lo fece entrar nella nuvola.For he heard him, and his voice, and brought him into a cloude.Audivit enim eum, et vocem ipsius, / et induxit illum in nubem. 6And he gave him commandments before his face, and a law of life and instruction, that he might teach Jacob his covenant, and Israel his judgments.E testa a testa gli diede i precetti, e la legge di vita, e di scienza, affinchè: a Giacobbe notificasse il suo patto, e i suoi giudizj a Israele.And he gaue him precepts face to face, and a law of life and discipline, to teach Iacob his testament, and Israel his iudgements.Et dedit illi coram præcepta, / et legem vitæ et disciplinæ, / docere Jacob testamentum suum, / et judicia sua Israël. 7He exalted Aaron his brother, and like to himself of the tribe of Levi:Dio sublimò Aronne suo fratello simile a lui della tribù di Levi:He exalted Aaron his brother high, and like to himself of the tribe of Leui.Excelsum fecit Aaron fratrem ejus, / et similem sibi, de tribu Levi.
8He made an everlasting covenant with him, and gave him the priesthood of the nation, and made him blessed in glory,E con lui fermò un patto eterno, e a lui diede il sacerdozio della nazione, e lo fece beato, e glorioso:He established vnto him an euerlasting testament, and gaue him the priesthood of the nation, and made him blessed in glorie,Statuit ei testamentum æternum, / et dedit illi sacerdotium gentis, / et beatificavit illum in gloria: 9And he girded him about with a glorious girdle, and clothed him with a robe of glory, and crowned him with majestic attire.E gli messe a' fianchi cingolo di gloria, e lo abbigliò di vestimenti gloriosi, e lo onorò di maestosi ornamenti,and he girded him about with a girdle, and put vpon him a robe of glorie, and crowned him in furniture of power.et circumcinxit eum zona gloriæ, / et induit eum stolam gloriæ, / et coronavit eum in vasis virtutis. 10He put upon him a garment to the feet, and breeches, and an ephod, and he compassed him with many little bells of gold all round about,E gli diede la veste talare, e le brache, e l'ephod, e gli mise attorno i molti sonagli di oro,Garments to the feete, and breches, and an Ephod he put vpon him, and compassed him with litle belles of gold very manie round about,Circumpedes, et femoralia, et humerale posuit ei: / et cinxit illum tintinnabulis aureis plurimis in gyro: 11That as he went there might be a sound, and a noise made that might be heard in the temple, for a memorial to the children of his people.Perché facesser rumore mentr'ei si moveva, e il rumore si sentisse nel tempio per risvegliar la memoria ne' figliuoli del popol suo.to geue a sound in his going, to make sound heard in the temple for a memorie to the children of his nation.dare sonitum in incessu suo, / auditum facere sonitum in templo / in memoriam filiis gentis suæ. 12He gave him a holy robe of gold, and blue, and purple, a woven work of a wise man, endued with judgment and truth:Il razionale santo, lavoro tessuto di oro, e di jacinto, e di porpora da un uomo saggio dotato di vera prudenza:An holie robe, of gold, and hyacinthe, and purple, a wouen worke, of a wiseman, indued with iudgement and truth:Stolam sanctam auro, et hyacintho, et purpura, / opus textile viri sapientis, judicio et veritate præditi: 13Of twisted scarlet the work of an artist, with precious stones cut and set in gold, and graven by the work of a lapidary for a memorial, according to the number of the tribes of Israel.Opera artificiosa fatta di fila torte di cocco con pietre preziose incastrate in oro scolpite da industre incisore tante in numero, quante erano le tribù, di Israele, e per memoria di esse.Of twisted scarlet the worke of an artificer, with precious stones figured in the closure of gold, and grauen by the worke of a lapidarie for a memorial, according to the number of the tribes of Israel.torto cocco opus artificis / gemmis pretiosis figuratis in ligatura auri, / et opere lapidarii sculptis, / in memoriam secundum numerum tribuum Israël.
14And a crown of gold upon his mitre wherein was engraved Holiness, an ornament of honour: a work of power, and delightful to the eyes for its beauty.Una corona di oro sopra la sua mitra, dove era scolpito il sigillo di santità ornamento di onorificenza, di insigne lavoro, che rapiva gli occhi colla sua bellezza.A crowne of gold vpon his miter grauen with a seale of holines, and the glorie of honour: a worke of power, and the adorned desires of the eies.Corona aurea super mitram ejus / expressa signo sanctitatis, et gloria honoris: / opus virtutis, et desideria oculorum ornata. 15Before him there were none so beautiful, even from the beginning.Cose sì belle non si videro prima di lui dalla fondazione del mondo.There were none such so faire before him, euen from the beginning.Sic pulchra ante ipsum non fuerunt talia / usque ad originem. 16No stranger was ever clothed with them, but only his children alone, and his grandchildren for ever.Nissuno straniero se ne vesti, ma solamente i figliuoli di lui, e i soli nipoti di lui in tutti i tempi.No stranger was clothed with them, but only his children alone, and his nephewes for euer.Non est indutus illa alienigena aliquis, / sed tantum filii ipsius soli, / et nepotes ejus per omne tempus. 17His sacrifices were consumed with fire every day.I suoi sagrifizj furono ogni dì consunti sul fuoco;His sacrifices were consumed with fire euerie day.Sacrificia ipsius / consumpta sunt igne quotidie. 18Moses filled his hands and anointed him with holy oil.Mosè empiè le sue mani, e lo unse con olio santo.Moyses filled his handes, & anoynted him with holie oile.Complevit Moyses manus ejus, / et unxit illum oleo sancto. 19This was made to him for an everlasting testament, and to his seed as the days of heaven, to execute the office of the priesthood, and to have praise, and to glorify his people in his name.Fu eterno come i giorni del cielo il patto fermato con lui, e colla sua stirpe, che esercitasser le funzioni sacerdotali, e cantasser le laudi (di Dio); e benedicessero nel nome di lui il popol suo.It was made vnto him for an euerlasting testament, and to his seede as the daies of heauen, to doe the function of priesthood, and to haue praise and to glorifie his people in his name.Factum est illi in testamentum æternum, / et semini ejus, sicut dies cæli, / fungi sacerdotio, et habere laudem, / et glorificare populum suum in nomine ejus. 20He chose him out of all men living, to offer sacrifice to God, incense, and a good savour, for a memorial to make reconciliation for his people:Lo elesse (Dio) tra tutti i viventi ad offerire i sagrifizj, e gli incensi di odor soave per farlo ricordare del popolo, e renderlo a lui placato:He chose him of al that liued, to offer sacrifice to God, incense, and good odour, for a memorial to pacifie for his people:Ipsum elegit ab omni vivente, / offerre sacrificium Deo, incensum, et bonum odorem, / in memoriam placare pro populo suo:
21And he gave him power in his commandments, in the covenants of his judgments, that he should teach Jacob his testimonies, and give light to Israel in his law.E gli diede autorità intorno a' suoi precetti, e leggi, e i giudizj per insegnare a Giacobbe i comandamenti, e per dare a Israele l'intelligenza della sua legge.and he gaue them power in his preceptes, in the testaments of his iudgementes, to teach Iacob his testimonies, and in his law to geue light to Israel.et dedit illi in præceptis suis potestatem, / in testamentis judiciorum: / docere Jacob testimonia, / et in lege sua lucem dare Israël. 22And strangers stood up against him, and through envy the men that were with Dathan and Abiron, compassed him about in the wilderness, and the congregation of Core in their wrath.Ma essendosi mossi contro di lui uomini estranei, e per astio, e per mal talento essendo andati a investirlo nel deserto quelli, che erano con Dathan, e Abiron, e i fazionari di Core,Because strangers stood against him, and for enuie men compassed him about in the desert, they that were with Dathan and Abiron, and the congregation of Core in anger.Quia contra illum steterunt alieni, / et propter invidiam circumdederunt illum homines in deserto, / qui erant cum Dathan et Abiron, / et congregatio Core in iracundia. 23The Lord God saw and it pleased him not, and they were consumed in his wrathful indignation.Il Signore, veduto ciò ne ebbe dispetto, e coll'impetuoso suo sdegno li distrusse.Our Lord God saw, and it pleased him not, and they were consumed in the violence of wrath.Vidit Dominus Deus, et non placuit illi, / et consumpti sunt in impetu iracundiæ. 24He wrought wonders upon them, and consumed them with a flame of fire.Fece orrendi prodigi contro di loro, e nelle ardenti fiamme li annichilò.He did prodigious thinges vnto them, and consumed them in flame of fire.Fecit illis monstra, / et consumpsit illos in flamma ignis. 25And he added glory to Aaron, and gave him an inheritance, and divided unto him the firstfruits of the increase of the earth.E di nuova gloria ornò Aronne; e gli assegnò l'eredità, e gli diede le primizie de' frutti della terra.And he added glorie to Aaron, and gaue him an inheritance, and diuided vnto him the first fruites of the increase of the earth.Et addidit Aaron gloriam, / et dedit illi hæreditatem, / et primitias frugum terræ divisit illi. 26He prepared them bread in the first place unto fulness: for the sacrifices also of the Lord they shall eat, which he gave to him, and to his seed.Preparò ad essi abbondante sostentamento mediante le primizie, e oltre a ciò eglino mangeranno de' sagrifizj del Signore dati a lui, e alla sua stirpe.He prepared them bread in the first vnto satietie: for the sacrifices also of our Lord they shal eate, which he gaue to him, and to his seede.Panem ipsis in primis paravit in satietatem: / nam et sacrificia Domini edent, / quæ dedit illi et semini ejus.
27But he shall not inherit among the people in the land, and he hath no portion among the people: for he himself is his portion and inheritance.Ma egli non ha possessione nella terra delle genti, e non gli fu data porzione tralla sua gente, perché Dio è sua porzione, e sua eredità.But he shal not inherite the nations in the land, and he hath no part in the nation: for himself is his portion & inheritance.Ceterum in terra gentes non hæreditabit, / et pars non est illi in gente: / ipse est enim pars ejus, et hæreditas. 28Phinees the son of Eleazar is the third in glory, by imitating him in the fear of the Lord:Phinees Figliuolo di Eleazaro è il terzo in tanta gloria, imitatore di Aronne nel timore del Signore:Phinees the sonne of Eleazar is the third in glorie, in imitating him in the feare of our Lord:Phinees, filius Eleazari, tertius in gloria est, / imitando eum in timore Domini, 29And he stood up in the shameful fall of the people: in the goodness and readiness of his soul he appeased God for Israel.E collo star costante nella ignominia della nazione: egli colla bontà, e risoluzione del suo cuore rendette placato Dio a Israele.and to stand in the reuerence of the nation: in the goodnes and alacritie of his soule he pacified God for Israel.et stare in reverentia gentis: / in bonitate et alacritate animæ suæ placuit Deo pro Israël. 30Therefore he made to him a covenant of peace, to be the prince of the sanctuary, and of his people, that the dignity of priesthood should be to him and to his seed for ever.Per questo Dio fece con lui un patto di pace, lo fece principe delle cose sante, e del suo popolo, e che egli, e la sua stirpe possedesse la dignità sacerdotale in eterno.Therefore did he establish vnto him a couenant of peace, to be the prince of the holies, and of his nation, that the dignitie of priesthood should be to him and to his seede for euer.Ideo statuit illi testamentum pacis, / principem sanctorum et gentis suæ, / ut sit illi et semini ejus sacerdotii dignitas in æternum. 31And a covenant to David the king, the son of Jesse of the tribe of Juda, an inheritance to him and to his seed, that he might give wisdom into our heart to judge his people in justice, that their good things might not be abolished, and he made their glory in their nation everlasting.Così fu il patto con David re figliuolo di Jesse della tribù di Giuda, facendo erede del regno lui, e il suo seme, affine e di riempiere di sapienza i nostri cuori, e perché il suo popolo sia governato con giustizia, affinché non si perda la sua felicità. Egli ha renduta eterna la loro gloria presso la loro nazione.And the testament to Dauid king, the sonne of Iesse of the tribe of Iuda, and inheritance to him and to his seede, that he might geue wisdom into our hart to iudge his nation in iustice, that their good thinges might not be abolished, & their glorie in their nation he made euerlasting.Et testamentum David regi filio Jesse de tribu Juda, / hæreditas ipsi et semini ejus: / ut daret sapientiam in cor nostrum, / judicare gentem suam in justitia, / ne abolerentur bona ipsorum: / et gloriam ipsorum in gentem eorum æternam fecit.
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Worthington
Men. Pharao, Jethro, and the whole nation of the Hebrews, whom he governed as a father, being the mildest of men, Numbers 12:23.[3.?] His life was a continued miracle, and he was honoured more than any prophet, (ibid. vi.[Numbers 12:7.?], and Acts vii.; Calmet) seeing God's works more clearly, but not his substance, Exodus xxxiii. (Worthington)
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Saints, patriarchs or angels, as he saw God face to face.
Enemies. The Egyptians, Amalecites, and all who rebelled against God.
Cease. Removing the scourges which he had inflicted. His serpent devoured those of the magicians, who were confounded before him.
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Kings. Pharao, Og, etc.
Glory, when he had passed by, Exodus 33:22.
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Meekness, giving him these necessary qualifications to rule a rebellious people, ver. 1.
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Heard. Greek, "made him hear his voice."
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Face, familiarly.
Calmet
Life, by observing which, the Hebrews might live. Thus the trees of life and of knowledge were a sort of remedy against death and ignorance, Genesis 2:9. (Calmet)
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His. Greek, "holy, like to himself his brother of the," etc. (Haydock) (Psalm 105:16.)
Calmet
He was the interpreter of Moses, and honoured with the high priesthood. Aaron and his posterity were bound to be faithful to the law, ver. 19. (Calmet)
Their priesthood was to last till Christ appeared, a priest forever of the order of Melchisedech.
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Robe. Literally, "stole," (Haydock) which was a long robe, used in the East by both sexes.
Calmet
Crowned. Greek, "confirmed" him in his dignity. (Calmet)
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Calmet
To the. Greek, "enclosing his legs, (Haydock; breeches, Calmet) and the robe hanging down to the feet, (podere) and the garment over the shoulders," (Haydock, ephod) which met at the breast, where the rational was fixed. See Exodus xxviii. (Calmet)
Many. Greek, "spheres, (Haydock; or pomegranates, Exodus 28:23.; Calmet) with many little bells," (Haydock) to admonish the people of his coming.
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Calmet
Man. Beseleel, who made the greatest part. (Calmet)
Haydock
Greek, "of an embroiderer, with the rational of judgment, and the signs (manifestation. Calmet) of truth. (Haydock)
Calmet
Thus the Septuagint commonly describe the Urim and Thummim, Exodus 28:6. (Calmet)
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Haydock
Tribes. Greek, "sons." (Haydock)
Their names were engraven on 12 stones.
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Calmet
Holiness, or "holy to the Lord," Exodus xxviii. (Calmet)
Haydock
Work. Greek, "works very rich." (Haydock)
Calmet
This regards all his attire. The high priest only used it in the temple, on grand festivals. (Calmet)
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Haydock
His. Complutensian Greek, "their." (Haydock)
Some of the ordinary priests offered the daily holocausts.
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Filled. Consecrated, Leviticus 8:26.
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Calmet
Testament. It prefigured that of Christ, which lasts for ever, Hebrews vii. (Calmet)
Haydock
Execute. Greek, "serve him, both by executing the priestly office, and by blessing the people," etc. (Haydock)
This was one of the high priest's functions, Numbers 6:23. The rest might offer sacrifice and incense, except on the day of expiation, (Leviticus xvi.) and on solemn festivals, though the Scripture is silent on the latter head.
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Law. The most important causes were to be tried before the high priest, who, with his brethren, were the interpreters of the law, Matthew 2:6.
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Fire. Thus consuming 250 men, Numbers 16:30.
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Eat. The skin of holocausts was alone given to the priests.
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Calmet
People. Having only 2,000 cubits round their cities, Numbers xxxv. The priests were thus interested to keep the people to their duty, as their own subsistence depended on the devotion and gifts of the latter. (Calmet)
Worthington
They had no distinct territory, like the rest of the tribes. (Worthington)
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Imitating. Greek, "by shewing a zeal in the fear of the Lord," Numbers 25:11.
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Calmet
That he. Or so he made a covenant with Aaron, that he, etc. (Calmet)
Greek, "and (Grabe puts according to) the covenant made to David....that the king's son successively should alone inherit, the inheritance of Aaron was for his posterity. May he impart wisdom to your heart," etc.
Haydock
He made. Greek, "glory during their age." (Haydock)
Haydock
The sacred writer pours forth this prayer for God's ministers, (Calmet) that their good things and glory may never end, as long as the Jewish dispensation should last. He is equally solicitous for the priesthood as for the sceptre of David. In both the families of Aaron and of David children succeeded to their father's dignity, and God had made a covenant for that purpose. (Haydock)
Worthington
David assisted the priests, and greatly advanced God's service, 1 Paralipomenon 23. (Worthington)
Haydock
His eulogy is given [in] Ecclesiasticus 47.; and he is here only mentioned (Calmet) as a comparison. (Haydock)
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Concordance Exo. 3.
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Concordance Num. 12.
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Moyses saw Gods workes more clerely then other Prophets, yet saw not his substances, as is noted. Exo. 33.
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Aarons priesthood continued so long as Moyses law: that was til Christ. And now the priesthood according to the order of Melchisedech continueth to the end of the world.
Concordance Exo. 28.
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Concordance Leuit. 8.
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Concordance Num. 16.
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The tribe of Leui had not a portion of inheritance separate from the iest, but had tithes, first fruites, and oblations for their temporal prouision
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Concordance Num. 25.
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King Dauid gaue special assistance to the Priestes, and greatly aduanced Gods seruice 1. Paral 23. •• •.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 22.7
… And very truly; for that had communion with devils, but this, with God. Thou hast anointed my head with oil . With oil He anointed thine head upon thy forehead, for the seal which thou hast of God; that thou mayest be made the engraving of the signet, Holiness unto God
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Tropologically, St. Bernard adapts this sentence to the saint, as much by name as in fact, Benedict, in a sermon concerning him: "Beloved indeed of God," he says, "and of men, whose not only presence was in blessing, as are many beloved of God alone, because known to God alone; but also his memory even now is in blessing. For even to this day in a threefold confession of the love of the Lord, with this threefold fruit he feeds the flock of the Lord. He feeds by life, he feeds by doctrine, he feeds by intercession. Through whom constantly aided, bear fruit also you, dearest ones; for in this you are placed, that you go and bear fruit."
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celebrated in the preceding chapter; in Greek ὡμοίωσεν αὐτὸν δόξῃ ἁγίων, that is, he made him like to the glory of the saints. Thus the Complutensian, Roman, and Zurich editions: He equaled this one to the glory of the saints (Vatablus: him with glory to the saints); others: He assimilated him in glory to the saints. This is great praise of Moses, that his glory is so great that it is equaled to the glory and glorious deeds and gifts of the greatest Patriarchs, Abraham, Isaac and Jacob. Second, that "He magnified him in the fear of his enemies," because through Moses performing so many prodigies in Egypt and in the desert, God struck great fear and terror into Pharaoh, the Egyptians, the Amalekites, and the other Canaanites, enemies of the Hebrews. Whence the Zurich edition translates: He made him great by terrifying the enemy; others more properly: He made him great by the terrors of enemies, for in Greek it is in the plural, ἐν φόβοις, that is, in fears or terrors. For the Egyptians and the nations feared Moses as a thunderbolt, and as their own Jupiter thundering and flashing lightning, while he struck Egypt with thunders, lightnings, fires, hail, and other plagues drawn forth from God by prayer. Whence he heard from God: "I have made thee a god to Pharaoh," Exodus vii, 1. Explaining which words, St. Ambrose, in the book On Paradise, chapter ii, gives this moral reason for them: "For indeed," he says, "a victor over all passions, and captivated by no allurements of the world, who had covered over this entire habitation according to the body with the purity of heavenly conversation, ruling the mind, subjecting the flesh, and chastising with a certain royal authority, was called by the name of God, to whose likeness he had formed himself with the abundance of perfect virtue. And therefore we do not read of him as of others; because he did not die failing, but died through the word of God; for God neither suffers defection or diminution, nor admits addition. Whence Scripture also adds: Because no one knows his burial unto this day, so that one might understand a translation rather than a death." Third, that "by his words" (in Greek αὐτοῦ, that is, of him, namely of Moses) God "made prodigies to cease;" in Greek σημεῖα κατέπαυσε, that is, he made signs or portents to rest and cease; because the monstrous and portentous plagues inflicted at the prayers of Moses, God would calm and remove at his prayer, as he calmed the plague of frogs, Exodus viii, 9. The Zurich edition contrarily: By his commands, it says, he designated miracles, so that κατέπαυσε, which others translate as he made cease, corresponds to Hebrew הניח heniach, which can also be translated as he sent down, he removed, unless he dissolved the deceits of Pharaoh's magicians, says Vatablus. For the rod of Moses turned by him into a serpent devoured the rods of the magicians turned by them likewise into serpents, Exodus vii, 12. For heniach means he made rest, he placed, he sent down, he laid down; so that the sense is: Moses made signs, that is, the ten plagues, to rest in Egypt, that is, he sent these plagues into Egypt, so that they would occupy it and rest in it. For thus frogs, gnats, locusts, hail, and darkness at the command of Moses occupied all Egypt. Both are true, both magnificent and glorious for Moses; and which is greater is uncertain; for it was as glorious for Moses to restrain and stop the heavenly plagues at his nod as to evoke and inflict them. Wherefore Moses was "an epilogue of miracles," as the Nazianzen teaches, oration 1. Moreover, Pomponius Laetus: "A prodigy," he says, "is said to be derived from warning, as it were a monestrum, which shows the future and warns the will of the gods; which is also called a portent, as it were predicted; and a portentum, which portends; and an ostentum, which shows" a new thing foretelling the future. Thus also Isidore, book xi of the Origins, chapter iii, except that he interprets "prodigies" as meaning "they speak further," that is, they predict the future. Thus to Xerxes a fox born from a mare portended the dissolution of his kingdom. Thus these plagues of Moses were prodigies, because they portended and showed, indeed they effected the impending destruction of Egypt and Pharaoh.
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Numbers xii. For Moses most faithfully executed the commandments of God among the people. By gentleness understand meekness, concerning which it is said in the same place: "Moses was a man exceeding meek," etc. And, that is, for this reason, namely on account of such great faithfulness and meekness of Moses, God "chose him out of all flesh;" because out of all men He chose him alone, who would be the legate of God to Pharaoh, and the leader and governor of Israel, and would lead him forth in a mighty hand out of Egypt into the promised land. For to these things, namely faithfulness toward God and gentleness toward neighbors, chiefly make a man apt; for thus we ought to be gentle toward our neighbor, yet so that we are faithful to God, nor on account of excessive gentleness should we dissemble His offenses and injuries. Thus in turn we ought to be faithful to God, yet so that we are not overly rigid, but gentle toward our neighbor, so that we gently bear his infirmity, raise up his lapses, strengthen his wavering. Whence the Zurich version translates: "He made him holy by faith and placability, and chose him out of all mortals;" others: "By faith and meekness He sanctified him, and chose him out of all men." Therefore, just as Saul was chosen by God as king, because there was no man better than he in Israel, I Kings x, and just as Peter was chosen as pontiff, because he was of the greatest charity, John, last chapter; so also Moses out of all men was chosen as leader of the people, because there was none holier or more apt than he. Nephew thus defines it: "Meekness, he says, is a disposition of the soul immovable against the assault of anger, a moderated temperament of the soul." Again, the holy gentleness of the faithful is charity, or certainly a companion of charity, according to that of Paul: "Charity is patient, is kind," I Corinthians xiii. Saint Elijah appeared, not in thunder, not in lightning, not in an earthquake, but in a whistling of a thin breeze, III Kings cap. xix, 12. Wherefore Rufinus, Preface to the Lives of the Fathers, speaking of the ancient anchorites and eminent Saints, illustrious in the gift of prophecy and miracles: "For so great, he says, is the faith in them, that they are even able to command mountains to be transferred. They are therefore adorned with morals, quiet, gentle, tranquil, and bound together by the bond of charity as it were by a certain kinship." Thus St. Bernard, sermon On St. Malachy, teaches that he flew to sanctity on these two wings, faith in prosperous times, gentleness in bearing adversities: "In faith, he says, and in his gentleness He made him holy. By faith he trampled the world, as John attests, who says: This is the victory that overcometh the world, our faith, I John v. For in the spirit of gentleness he bore with equanimity whatever was hard and adverse. Hence indeed after Christ by faith he trampled the seas, lest he be taken by allurements; thence in his patience he possessed his soul, lest he be broken by troubles. Of these two things you have in Psalm xc, a thousand shall fall at thy side, and ten thousand at thy right hand, because far more the deceits of prosperity than the scourges of adversity cast down." The same, in the Vigil of the Nativity, sermon 5: "Be ye sanctified today, and be ye prepared: be ye sanctified, he says, more and more advancing from virtue to virtue, and be ye prepared by persevering. In what things, however, shall we be sanctified? I read of someone to whom Scripture says: Because in faith and in his gentleness He made him holy; for neither is it possible to please men without gentleness, no more than God without faith." Most excellently St. Chrysostom, homily 6 on Acts: "Not so quickly, he says, does a physician by his care free a fever-stricken man from fevers, as a longsuffering man will cool down an angry man and one burning with rage, seized upon by the spirit of his own words. And why do I speak of physicians? Neither does red-hot iron dipped in water so quickly lose its heat, as when an angry man falls upon a meek soul." And soon after: "For the meek man is indeed sweet to himself and useful to others; the angry man, however, is both unpleasant to himself and harmful to others." The same, sermon On Meekness, vol. v, teaches that the meek man in the home, in the Church, in the city is what nerves are in the body, that he is an imitator of Christ and like unto God. was Moses, whose gentleness and meekness are the more admirable the greater his eminence. Wherefore Marcus Antoninus the Emperor, in Lampridius, Spartianus and others, celebrating clemency, says: "This, he says, made Caesar a god, this consecrated Augustus, this adorned your father (addressing his wife Faustina) with the name of Pius." And Pliny, in the Panegyric of Trajan: "Since, he says, arms are provoked by arms, and fear and terror are weak bonds of charity." And again: "Power experiences its strength badly through the insults of others, conciliation is badly acquired through terror, and love is far more powerful for obtaining what you wish than fear; and therefore faith protects the prince better than iron, and it is more fitting for Caesar to be loved than feared." For this reason St. Ambrose, book I of the Duties, chapter xxii, thus ordains: "Let discussion be without anger, gentleness without bitterness, admonition without harshness, exhortation without offense." See the same, book II of the Duties, chapter vii, where he sets Moses as an example of meekness. I have recited his words, chapter iii, 19; and St. Augustine, On the Holy Virgin, chapter xxxv: "The measure, he says, of humility is given to each according to the measure of his own greatness." Thus also Origen interprets this passage, tract. 24, on chapter xxii of Matthew, and approves it by the example of Christ: "For as much as he was great, so much did he humble himself." William Paradinus brings a similar example in On the Institution of Princes: "For the sun, he says, when it is raised highest in the Zodiac, then moves most slowly: so the higher fortune has raised you, the more you ought to be of a gentler and less fierce spirit." Wherefore Chilon, in Laertius, book I, chapter iv, said that gentleness should be joined to power: "So that a prince, he says, may not so much extort fear from his subjects as command reverence; reverence is accompanied by love, fear by hatred: but to be loved is not only more honorable, but also safer." Extend the same to men excellent in wisdom and virtue: for if they are companions and humble, they will be far more excellent, more pleasing to God and men, and more formidable to the devil. For, as St. Chrysostom says, on that passage of Isaiah, vi: I saw the Lord, homily 4: "As sailors who have an empty ship do not fear the assault of pirates, but those who have a laden one; for pirates hasten to where there is gold, where there is silver, where there are precious stones: so the devil does not easily pursue the sinner, but the just man, where there are many riches; the greater you are, the more humble yourself."\n\nSt. Philastrius, Bishop of Brescia, was similar to Moses in gentleness, as much as in zeal, a contemporary of St. Ambrose and St. Augustine, who praises him, in his letter to Quodvultdeus. Whence St. Gaudentius, the successor of St. Philastrius in the episcopate, published this encomium of him: "Philastrius, traversing the whole circuit of the Roman world, as another Paul, sows the Lord's word, so that with it implanted in the hearts of peoples, all would most willingly endure every kind of martyrdom for Christ. And when he had preached against Gentiles, Jews and heretics, having recalled many to the worship of the orthodox faith, affected by the blows of certain infidels, not long after, as if stigmatized by the Lord's passion, he more happily restored his soul to God. Wherefore let us remember how much gentleness in holy morals that vehement ardor of our father Philastrius possessed, how sublime that loftiness of knowledge was in humility, how ignorant of earthly things was that knowledge of divine things. For he was ignorant of human glory, a keen exactor of divine honor, seeking not what was his own, but what was Jesus Christ's; despising the friendships of the world and worldly offices, he constantly adhered to the service of God. The same Saint was quick to anger briefly, easy in indulgence, surpassing in patience, conquering in humanity, strict in correcting, absolute in releasing, free in acting, common to every age and condition and sex with wonderful benignity, joined with the most humble of all."
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If, however, you prefer to refer all these past tenses to the same person, namely to God; the sense will be, as if to say God chose Moses from all flesh, as is evident from the effect. For on account of this election and love of Moses by God, God heard him, that is his voice, when he himself praying for the whole people, already condemned to destruction on account of the adoration of the golden calf by God, obtained pardon for them by his prayers and merits, Exodus xxxii. The former sense seems more apt, both to the Greeks and to what follows; which the Zurich version expressing thus translates: He made his voice to be heard by this one, and brought him into the cloud. men of eminent holiness and contemplation, so that in it they might see and hear God dwelling through shadow. Concerning this darkness see St. Dionysius, On the Divine Names. Hence learn this: "You will deserve God if you flee men." Most excellently St. Gregory of Nazianzus, oration 1: "Nothing," he says, "seemed to me so desirable for anyone as that with senses closed, and placed outside the world and flesh, and collected into himself, touching nothing of human affairs except as necessity requires, and conversing with himself and with God, he should live a life superior to things that fall under sight, and should always carry within himself pure divine forms, mixed with no earthly and wandering shapes; and should be a pure mirror altogether of God and of divine things, and should become so day by day, and assume light through light, namely a clearer through a dimmer; and should now perceive the good of the future age, and converse with angels, and though on earth should abandon earth, and be placed on high by the Spirit."
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Third, he calls the law a "testament," that is, a covenant; because the law is the condition of the covenant made between God and men. For God had made a pact with Abraham, Isaac, Jacob, Moses and the Hebrews that he would be their God, that is, their father, guardian and provider, on this condition, if they themselves kept his laws and showed themselves faithful servants to him. Fourth, he calls the law "judgments," because the law establishes and prescribes what is equitable and just, and according to it all judges ought to judge in judicial matters; wherefore when there were disputes among the Hebrews, all these were to be judged and settled according to the law and by means of the law. Whence the Zurich Bible translates: To him he gave his precepts before, the law of life and knowledge, that he might teach his covenant to Jacob, and his judgments to Israel. Therefore the covenant is the same as the law or judgment; just as Jacob is the same as Israel: for the Hebrews are called now Jacob, now Israel, from their Patriarch, who was called Jacob and Israel: therefore the latter hemistich explains the former in the Hebrew manner. This is the ninth encomium of Moses, that he was a divine legislator: for the law which he gave to the Hebrews, he received from the mouth of God. Most excellently St. Gregory of Nazianzus, oration 6: "Who among legislators is most illustrious?" he says, "Moses; who among priests is most holy? Aaron: brothers not less in piety than in body; or rather he indeed was the God of Pharaoh, and the high priest and legislator of the Israelites, and one who entered the cloud, and a spectator of divine mysteries, and a leader, and the true builder of that tabernacle, which was constructed by God, not by man: but both equally were priests, Psalm 98: For Moses, he says, and Aaron among his priests. He was the prince of princes, and the priest of priests, using Aaron as his tongue, and in turn rendering service to him in those matters which pertained to God: he was immediately second to him, but surpassed all others far in dignity and nearness to God. Both vexing Egypt, dividing the sea, leading Israel across, drowning enemies, drawing bread from above, in the desert partly drawing forth and partly sweetening water that surpassed human faith. Both by the holy stretching forth of hands, and the figure of a more sublime mystery, oppressing the Amalekites. Both presenting themselves as guides of the way to the promised land, and hastening. What can be thought of more notable or more clear than this image?" Therefore Moses was the author of divine laws, and as it were the vicar of divinity; he was the prince of priests, and the priest of princes; he was the commander of the sea and winds; he was the regulator of fountains, rivers, clouds, fire, and heaven; he was the master of nature, and the maker of all miracles: he was the subduer of tyrants, and the God of Pharaoh. I have said more about Moses in the Proem to the Pentateuch.
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In Greek it is not ὕψωσε, that is, he exalted simply, but in compound form, ἀνύψωσεν, that is, he exalted upward, he superexalted, he raised on high. The Syriac: And he exalted him as that holy Aaron of the tribe of Levi. For in the divine commonwealth, and therefore the priesthood holds the highest dignity: for the priest conducts the affairs of the commonwealth with God, and is as it were an intermediary between God and the people, so that he may reconcile both God to the people and the people to God. Wherefore St. Ambrose, On the Dignity of the Priesthood, chapter iii, asserts "there is nothing in this age more excellent than priests, nothing more sublime than Bishops to be found." The same, in Leviticus, chapter x, to Simplicianus: "In the matter of prophecy," he says, "Moses is preferred as a Prophet: but where the matter and duty and office of the priesthood is concerned, Aaron is preferred as a priest." Hence Aaron bore the type of Christ the Pontiff, as the same author says, book II On Faith to Gratian at the beginning. Again, "holy," that is, consecrated to God and a holy priest: for thus every priest, because dedicated and consecrated to God, is called "holy," even if on account of a wicked life he be wicked. Yet this title should continually remind him that, as in office, so also in life he should be holy. Whence St. Ambrose, On the Dignity of the Priesthood, chapter iii: "Worthily," he says, "let us know what we are: and what we are by profession, let us demonstrate rather by action than by name: so that the name may accord with the action, the action may correspond to the name; lest the name be empty and the crime be monstrous; lest the honor be sublime and the life be deformed; lest the profession be divine and the action be unlawful; lest the garment be religious and the conduct be irreligious; lest we simulate the speech of doves and have the mind of dogs; lest we show the profession of sheep and have the ferocity of wolves."
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dealt with it: thus also he communicated the same to his brother Aaron, when he commanded him to ascend with Moses to the summit of Mount Sinai, where God exhibited his glory to be seen, Exod. cap. xix, vers. 24. But for glory, in Greek it is εὐκοσμία, that is, ornament and composed dress, neat and elegant. "Glory" therefore he calls the ornament of the priestly and pontifical vestments, which made Aaron glorious and as it were blessed. The sense therefore is, as if to say, God made Aaron as it were happy and blessed by so glorious a priesthood, and by his garment and ornament so splendid and magnificent. Whence explaining this he adds: AND HE CROWNED HIM IN VESSELS OF VIRTUE, — that is, in excellent instruments of vestments, by which his "virtue," that is, power, strength and pontifical authority, might be declared, on account of which all honored, revered and feared him. In Greek it is, ἐστερέωσεν αὐτὸν ἐν σκεύεσι δόξης, he strengthened him in vessels of glory; others: he strengthened him in garments of strength; the Syrian: he honored him in garments of strength. Note, "Vessels" the Hebrews call any instruments whatsoever, and namely garments, apparatus, ornaments. Thus, Deut. xxii, 5, it is said: "A woman shall not be clothed with man's apparel," in Hebrew כלי איש kele isch, that is, in vessels of a man. Xenophon, lib. iv of the Pædia of Cyrus, τὰ τῶν ἵππων σκεύη calls the ornaments and trappings of horses. Indeed σκεῦος in the feminine is the same as habit, dress, adornment, ornament, garment; and σκευάζω is the same as to prepare, to arrange, to clothe, to adorn, to make neat, to put on, to equip. Again, to virtutis (in Hebrew חיל chail) that is, of strength, of power, of majesty, of authority; likewise of wealth, of riches: for riches make a man powerful. Whence the Zurich Bible translates: He equipped him with splendid apparatus; Vatable, with excellent: for the vestments of the priest were interwoven with gold and gems, and therefore precious and splendid, and full of majesty and magnificence, all of which the Hebrew chail signifies, that is, virtue. For the priest by this magnificent ornament represented the magnificence and majesty of God, whose vicar and representative he was on earth. Palacius adds thirdly from Galatinus, that the vestments of the priest are called "of virtue," that is, of strength, because the priest clothed in them gave oracles, which is a work of great virtue and power: indeed, bearing on a golden plate the ineffable name Jehova, he thereupon performed miracles. Thus Jaddus the priest, clothed in these pontifical vestments, meeting Alexander the Great, who was hostile to the Jews, struck him with such sacred awe, that he made him a suppliant to himself and benevolent to the Jews, as testified by Josephus, lib. xii Antiquities, cap. viii, and concerning the vestments of the priest it is said, Wisdom xviii, 25: "But by these the destroyer ceased, and these he feared." Fourthly, "virtue" can be taken for valor, art, skill, so that a work of virtue is a work skillfully made, and elaborated with great art: by which phrase Italians and French call a distinguished craftsman un vaillant homme. Mystically, Rabanus: "The vestments," he says, "of the priest are none other than the works of virtues, and the doctrine of wisdom: which truly adorn good priests, when they are found to dwell in these rightly. Whence also here it is said: He crowned him in vessels of virtue: but the wise of heart, whom God filled with the spirit of prudence to make these same vestments, these are the Prophets and Apostles, and other teachers of truth, who show us most clearly how priests and ministers of the altar ought to live, and how they ought to teach, whether by the example of their action, or by the word of exhortation they show."
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that is by putting on, it is said. Thus Josephus, in the fifteenth book of Antiquities, final chapter, calls the priestly robe the vestment of the high priest, concerning the custody of which he asserts that there was contention among kings and governors. Note: the glory is here repeated three times, so that it might signify a threefold, that is, a full and complete glory, as if to say: The vestment of the high priest three and four times over, that is in every way and from every direction, was glorious: for the high priest derived no less dignity from it than the blessed derive from glorious gifts, indeed the glory of the high priest was a specimen and image of the glory of the Blessed, so much so that those who saw the high priest in this glorious attire seemed to themselves to behold not so much a man as a blessed one or an angel fallen from heaven, or rather some divine being; as happened to Alexander the Great, when the high priest Jaddus met him, as Josephus testifies, in the eleventh book of Antiquities, chapter eight. In Greek it is, ἐνέδυσεν αὐτὸν συντέλειαν καυχήματος, that is, as the Complutensian edition has it: he clothed him with the consummation of glorying; the Zurich edition: He adorned him with perfect magnificence; others: He clothed him with consummated glorying. Whence explaining this he adds:
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For "ephod" in Greek it is ἐπωμίς, by which name the Septuagint, Exodus xxv, 7, render the Hebrew אפוד ephod, which was a small cloak covering the shoulders down to the loins, woven from threads of gold, hyacinthine, scarlet, purple and fine linen, and therefore by its own brightness dazzling the eyes like caracallas, as St. Jerome says, in his letter to Fabiola. In the middle of this ephod before the breast there was an opening, which was filled by the Rational, a square ornament woven with wonderful beauty, in which were twelve precious stones, engraved with the names of the twelve tribes, concerning which I have treated at length in Exodus xxviii. Tropologically, briefly St. Gregory, in the second part of the Pastoral Rule, chapter three, adapts each of these things to the morals of the priest: "In the vestment of the priest," he says, "gold shines forth, so that in him the understanding of wisdom may chiefly shine: to which hyacinth is added, so that through all that it penetrates by understanding, it may not rise to the lowest favors, but to the love of heavenly things. Purple is mixed in, so that the priestly heart may restrain within itself the suggestions of vices, and contradict them as if from royal power. Twice-dyed scarlet is added, so that all the good of virtues may be adorned with charity: which, because it loves God and neighbor, shines forth as if from a double dye. But what is designated by fine linen except the shining whiteness of the beauty of chastity? Which fine linen, twisted, is woven into the beauty of the ephod; because then chastity is led to the perfect whiteness of purity, when through abstinence the flesh is wearied." He adds bells, which hung from the hem of the hyacinthine tunic in the number of seventy-two, as St. Jerome says to Fabiola, and they were of gold, mixed with as many pomegranates (which are therefore added here in the Greek) woven from scarlet, purple, hyacinth and fine linen, so that alternately there was a bell and a pomegranate. He adds the reason: "For a memorial to the children of his people," that is so that they might be mindful of the law given on Sinai with the trumpet sounding. Or rather, as if to say: So that the people by this sound might remember the divine majesty, and revere it in the high priest entering the temple to perform the sacred rites of God. See what is said in Exodus xxviii, 35. The Zurich edition translates less correctly: For the commendation of the children of his people; for μνημόσυνον indeed signifies a memorial and memory, not commendation.
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Stola, although properly it is a garment reaching down to the ankles, especially a woman's garment, nevertheless absolutely signifies any garment whatsoever, from στέλλω, that is, I clothe, I put on. Here therefore it signifies the Breastplate. For it alludes to Exodus xxviii, 4, where the Septuagint, reviewing στολάς, that is, the holy vestments of the priest, place first περιστήθιον, that is, the pectoral, or the Breastplate. This therefore is called "stola," that is, a holy garment, because among all it was the most precious to use, as being made from twelve gems, so also it was the most sacred. For in the Breastplate God dwelt as it were: for in it He was consulted, and through it He gave responses. Whence it was called λόγιον, that is, an oracle. The sense therefore is, as if to say, God clothed Aaron as it were as a priest with a holy stola, that is, a holy Breastplate, which was a woven work made from golden threads, hyacinthine and purple threads woven together, by a wise man "in judgment and truth," that is, true prudence and skill in weaving and adorning it, namely by Beseleel, concerning whom God says, Exodus xxxi, 3: "I have filled him with the spirit of God, with wisdom, and understanding, and knowledge in all manner of work, to devise whatsoever can be artificially made of gold," etc. The Greek texts now have it otherwise, namely, λογίῳ κρίσεως δηλώσεσιν ἀληθείας, that is, with the Breastplate of judgment with signs or manifestations of truth; the Zurich Bible: with the pectoral of judgment (Vatablus: with the ritual pectoral; because, he says, by that rite God was commanded to be consulted) with doctrine and truth. By which are signified the Urim and Thummim: for the Septuagint translate these: δήλωσιν καὶ ἀλήθειαν, that is, manifestation and truth, because God through them would manifest truth to the priest consulting Him concerning a future or doubtful matter. What these were I have disputed at length, Exodus xxviii, 30.
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He continues here to describe the Breastplate's making, use and purpose, namely that it was made "of twisted scarlet," that is, from twisted scarlet threads, with twelve gems bound in gold, and marked with the names of the 12 tribes inscribed, and this, "in remembrance according to the number of the children of Israel," that is, so that the priest, wearing the names of the twelve tribes of Israel on his breast, might be mindful that he ought to embrace those tribes most lovingly in his bosom and breast, and to pursue them with all charity, and to pray to God continually for them. Again "in remembrance," namely of God, so that God, seeing the priest clothed in the Breastplate, might be reminded as it were of the children of Israel by the presentation of the Breastplate, in which he saw their names engraved, and might help them in all things according to the promises made to the fathers.
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"Expressed with the sign of holiness," namely because on this plate, as it were on a sign, that is on a seal, was engraved קדש לאדני kodes ladonai, that is holiness to the Lord, so that indeed the most holy pontiff of God might profess himself, whom all should revere, and in him should venerate God; and that by this title he should be admonished that he ought to express the holiness of his God both in speech and in life and in morals. Just as the Seraphim ministering and standing before God continually adore him crying out: "Holy, holy, holy, Lord God of hosts," Isa. vi. Whence the Wise man, Wis. xviii, 24, says that the magnificence of God was written on the diadem of the head of the pontiff. For in place of Adonai, as is commonly read, the name "Jehova" the tetragrammaton was engraved on the plate, which was so holy to the Jews that it was ἄρρητον, καὶ ἀνεκφώνητον, that is ineffable: whence whenever it occurred, for the sake of reverence it being suppressed, in its place they pronounced "Adonai;" which custom of his people even Christ and the Apostles followed. Hence it is called "a work of virtue," that is of glory and majesty, as I said verse 9. Palacius adds that it is said "a work of virtue," that is of strength and power, because the name "Jehova" engraved on the plate wrought miracles. In Greek it is ἐκτύπωμα σφραγῖδος ἁγιάσματος, which Sirach borrowed after the manner from the Septuagint, Exod. xxviii, 36, for which Our [translator] there renders: Thou shalt engrave with the work of an engraver, Holy to the Lord (which the Complutensian renders as sculpture; the Roman, as formation) of the seal of holiness; the Zurich [Bible], in the manner of a seal holily engraved; others: expressed in the figure of a sacred seal. He adds thirdly that this crown, namely the plate, was to the pontiff "glory of honor, and a work of virtue," that is it was an ornament to him glorious and honorific in an extraordinary, august and reverend work, which demonstrated his supreme virtue, that is power and authority, wrought with skill; so much so that it itself was "the desires of eyes adorned," namely that the eyes and desires of those beholding it were seized by its ornament and elegance and wonderfully delighted; and this for the reason that in this way the pontiff might allure all to his love, and much more to the love, desire, worship and veneration of God. Whence the Wise man, cap. xviii, 24: "In the robe of the ephod, he says, the whole world was, and the great deeds of the fathers in four rows of stones were engraved, and thy magnificence was engraved in the diadem of his head." Moreover the Greek Complutensian elegantly and forcefully thus express this whole sentence: A golden crown upon the mitre, a sculpture of the seal of holiness, a glorying of honor, works (in the plural: for in Greek it is ἔργα) of virtue, the desires of eyes, adorned, beautiful; the Zurich [Bible]: A golden crown above the mitre (clothed Aaron) in the manner of a seal, holily engraved, with an honorific ornament, and an extraordinary work, and a comely and pleasing spectacle of eyes; others: A golden crown placed on the cidaris, expressed in the figure of a sacred seal, with an honorific glorying, with a mighty work, with the desires of eyes, with beautiful ornaments. Moreover in this order and rite the pontiff put on all these vestments. First, he put on the breeches, over these he cast a linen tunic, and he girded it with a girdle: over this he put on a hyacinthine tunic, over which he girded the ephod with the Rational with a second girdle: on his head he placed a tiara, to which was affixed a golden plate with this inscription: Holy to the Lord. Eight therefore were his vestments, namely the breeches, the linen tunic, the hyacinthine tunic, the ephod, the Rational, the girdle, the tiara, the golden plate; which signified eight gifts and virtues necessary to a priest and pontiff: "Because in the Rational, says Rabanus, the fullness of knowledge is expressed; in the shoulder-piece the acts of good works; in the hyacinthine tunic heavenly conversation; in the bells the preaching of the sacred word; in the linen tunic, which is also here called the circumpedes, because it reached to the ankles, the consummation of chastity is signified; in the girdle continence; in the cidaris, which covered the head, the custody of all the senses; in the breeches moreover the chastity of the body against lust; the crown however above the mitre, in which expressed was the sign of holiness (thus the codex has it; but for holiness I think holiness should be read: for thus Sirach has it), that is the name of almighty God, signifies the honor of divine majesty, which in the citadel of our state, and above all things we ought to establish. So that in all our acts, words and conversation God may be honored through Jesus Christ our Lord, who is the head of the body of the Church, and savior of all, especially of the faithful." And St. Thomas, I II, Question cii, article 5, to 10, at the end: "There are," he says, "four things necessary for all priests, namely chastity, which is signified by the breeches; purity of life, which is signified by the linen tunic; moderation of discretion, which is signified by the girdle; and rectitude of intention, which is signified by the mitre protecting the head. But beyond these, high priests ought to have four things. First indeed, constant remembrance of God in contemplation; and this is signified by the golden plate having the name of God on the forehead. Second, that they bear the infirmities of the people; which is signified by the ephod. Third, that they have the people in their heart and in their bowels, through the solicitude of charity; which is signified by the rational. Fourth, that they have a heavenly conversation through works of perfection; which is signified by the hyacinthine tunic. Whence also to the hyacinthine tunic are added at the extremity golden bells, by which is signified the doctrine of divine things, which ought to be joined to the heavenly conversation of the high priest. There are also added pomegranates, by which is signified the unity of faith, and concord in good morals; because thus joined ought his doctrine to be, so that through it the unity of faith and peace may not be broken."
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19. IT WAS MADE FOR HIM AN EVERLASTING COVENANT, AND FOR HIS SEED AS THE DAYS OF HEAVEN, TO EXERCISE THE PRIESTHOOD, AND TO HAVE PRAISE, AND TO GLORIFY HIS PEOPLE IN HIS NAME, — that is to say, God gave and sealed to Aaron "and to his seed," that is to his posterity, the priesthood as an everlasting covenant, so that in his line it may endure and last as long as the days of heaven last; he gave, I say, to him "to exercise the priesthood and to have praise," that is to have the office of praising God through hymns, psalms, sacrifices and other sacred functions: for in Greek it is λειτουργεῖν αὐτῷ ἅμα καὶ ἱερατεύειν, that is to minister the liturgy, that is the sacred ministry and priesthood: "And to glorify his people," in Greek εὐλογεῖν, that is, as the Syriac, to bless the people, "in his name," namely in his pontifical right and authority, according to the rite and holy form from God, Numbers vi, 24. For his in Greek is αὐτοῦ, which others translate his, namely of God. Otherwise Palacius, "to glorify the people," he says, is to obtain for the people glory and happiness through his intercessions: for the high priest ought to be so holy, that through his intervention God may glorify the people.
45:19
This is the fourth commendation, and likewise the duty of a priest, namely to praise God and to pray well for the people. From this learn that, just as it is the perpetual office of the angels to praise God in heaven, so it is the duty of priests to praise Him continually on earth: for which reason the Church has established the ecclesiastical Office, and has distributed it throughout the hours, so that priests may recite it and sing praises to God at each hour. Whence St. Ignatius, Martyr and Bishop of Antioch, seeing in a rapture the Angels ἀντιφώνως, that is, praising God in alternating voices and choirs, introduced this same rite and manner of singing psalms into the Church. The Zurich version translates: "By an everlasting covenant it was granted to him and to his descendants, to minister to God throughout the days of heaven, and likewise to offer sacrifice, and to pray for good fortune to his people in his name." From this passage was taken the Chapter which we read in the ecclesiastical Office of a Confessor Pontiff, at None: "To exercise the priesthood, and to have praise in his name (for the Greek αὐτοῦ can be translated both as 'his,' namely of God or of the people, as well as 'his own,' as our translator renders it here), and to offer him incense worthy of a sweet odor." For if such was the "glory" of Aaron, far greater is the glory of the Pontiff and priests of the New Testament, as the Apostle teaches, II Corinthians iii. For they do not immolate the flesh of bulls and goats, but Christ Himself the Son of God, Hebrews ix: how great therefore ought to be their purity, holiness, reverence, and devotion? Our Thomas, the learned theologian, speaks candidly, but truly and forcefully, in the Imitation of Christ, book iv, chapter v: "When a priest," he says, "celebrates devoutly, he honors God, gladdens the angels, builds up the Church, helps the living, grants rest to the dead, and makes himself a partaker of all good things." See St. Gregory, part II of the Pastoral, chapter iii, and book I of the Register, epistle 24, St. Chrysostom in the six excellent books which he wrote On the Priesthood, St. Ambrose, On the Dignity of the Priesthood.
45:20
The sense therefore is, as if to say: God by His singular grace, not so much by making it pleasing as by giving it freely, out of so many thousands of Hebrews chose one, Aaron, as priest and pontiff, who either by himself or through his sons the priests would offer to God a fleshly sacrifice at the altar of holocausts, and sweet-smelling incense at the altar of incense: and this first, in honor of God, so that namely men would offer to God the best things they have: otherwise, just as God does not feed on flesh, so neither does He delight in good odors in themselves, indeed He does not even have a sense of smell or nostrils by which to smell them. Second, "in remembrance," so that namely He would make God mindful, as it were, of His people, "and to make atonement," that is, to appease Him, so that namely God being angry would be reconciled to the people, or not being angry would become more inclined and favorable to the people, not that the victims of the old law would accomplish this by themselves and from the work worked (ex opere operato), as the sacrifice and Sacrament of the new law does; but that they would accomplish it from the work of the one working (ex opere operantis), namely from the devotion of the priests sacrificing the victims, and of the laity offering them.
45:21
Whence, explaining this power, he adds, "to teach," that is for teaching, "Jacob," that is the Israelites, "his testimonies," that is the commandments of God: "And to give light to Israel in his law," that is to illustrate and explain the law of God to Israel. For since the law is light, surely he who teaches the law gives light. Whence the Zurich version translates: To him he gave his commandments (for in place of ἐν ἐντολαῖς, that is in commandments, as our text reads, the Zurich version with the Complutensian reads ἐντολάς, that is commandments, mandates) and according to the prescriptions of justice power, so that what he had testified he would teach to Jacob, and would illustrate his law to Israel. Otherwise Palacius: God gave, he says, to the pontiff "power in the covenants of his judgments," that is, so that through covenants, that is commandments, he would judge his people, as indeed all pontiffs up to Samuel judged the people; but in the time of Samuel the secular judgment was transferred to Saul and the other kings. For David and Solomon judged these secular matters, as is evident from II Kings xii and III Kings iii, but there always remained in the pontiff the power of judging very doubtful and difficult cases, Deut. xvii, 8. Thus he himself. But these things are to be examined elsewhere. It is true that by "covenants of his judgments" here are properly understood not any commandments, but judicial and ceremonial ones, in which often a doubt of law occurred in judgments, which was to be resolved and defined by the pontiff. For it clearly alludes to Deut. xvii, 8: "If thou perceive that the judgment is difficult and ambiguous with thee between blood and blood, cause and cause, leprosy and leprosy: and thou seest that the words of the judges within thy gates do vary, etc., thou shalt come to the priests of the Levitical race, and to the judge," namely the pontiff. See the things said there. Thus Lyra and Dionysius: "In the covenants of his judgments," he says, "that is in the dispositions and pacts of judicial commandments he gave them authority to discern what was to be thought and observed in any cases, even the most difficult: because the more difficult causes and disputes were referred to the judgment of the pontiff." This is the fifth eulogy of Aaron.
45:22
Whence the Zurich Bible: He wrought miracles upon them, when he consumed them with his flaming fire; others: He made wonders for them, consuming them with flaming fire. Otherwise Palacius: Portents, he says, were the specters of demons. For when the earth opened itself, demons were seen, and a flame burst forth, which consumed the rebels. But Scripture has nothing concerning these specters of demons, Num. xvi. To this pertains what the Rabbis write and hand down in Pirke Avoth, and elsewhere, saying: Ten prodigies were shown to our fathers in the house of the sanctuary: "No woman miscarried on account of the odor of the sacrifices: the flesh of the holocaust emitted no odor or foul smell: not even the smallest fly was seen in the place of the slaying of victims: on the day of expiation nothing of pollution befell the high priest: no rain, however great in quantity, was able to extinguish the fire of the altar, nor did the wind scatter with its whirlwind and force the column of smoke from the fire tending straight upward: no defect was noted in the omer, which is a measure of barley, which the priest was accustomed to fill on the second day of Passover, nor in the two loaves, but neither in the loaves of proposition, or in the bread of faces, which was changed in single weeks, and was placed upon the golden table of the sanctuary. And when the Hebrews, who had gathered to celebrate Passover, were pressed together standing from the multitude of the confluence of people; nevertheless when they came to adoration, they marveled at themselves positioned loosely, and without any compression from the rushing crowd. But the serpent and scorpion, which were without stings or venom, harmed no one on that day, and no one said to his neighbor: I am straitened by those surrounding me in the place where I dwell in Jerusalem." But let the credibility of these things rest with them; for they smack of something cabalistic, not to say Jewish and fabulous.
45:27
Let the priests and Prelates of the new law hear these things, and let them think them said to them by God much more than to Aaron and the Aaronites: "In the land you shall possess nothing, nor shall you have a part among the people. I am your part and your inheritance." To you, O priest, God is the richest, heavenly and divine inheritance: why do you seek an earthly, vile and perishable one? why do you prefer earth to heaven, ground to ground, gold to God? You show yourself a Jewish priest, not a Christian, indeed a baser and worse one: for the Jewish priest possessed nothing in the land: you possess much, and desire to possess more; you accumulate fields to fields, riches to riches, benefices to benefices insatiably, as if you were going to live here forever, as if you were going to dwell here in paradise and beatitude. Where is your faith? where is your hope? where is your heart? where is your soul? surely in the air, not in the ether: "O souls bent toward the earth, and empty of heavenly things!" See the words of Num. cap. xviii, vers. 20.
45:28
Note secondly: For "in imitating him," in Greek it is ἐν τῷ ζηλῶσαι αὐτόν. Which first can be translated "in imitating him," namely when Phinees imitated him, that is Aaron, his grandfather, in the fear of God, because namely equally as Aaron feared, that is revered, worshipped and loved God. Or "him," namely Moses, of whom there was discourse at the beginning of the chapter, by whom Phinees was third in glory. For Phinees emulated the zeal of Moses, when he killed the prince, just as Moses with the Levites killed the Israelites adoring the golden calf, Exodus xxxii, 28. Thus Palacius. Secondly, it can be translated "in being zealous for him," namely when Phinees was zealous "in the fear of the Lord," that is for the fear, honor and worship of God, zealously killed the prince of the tribe of Simeon with a Midianite woman fornicating and committing idolatry. Thus the Arabic and Syriac. The history is narrated at length in Numbers, chapter xxv, where I have explained it. Whence the Zurich Bible translates: "Moreover Phinees, the son of Eleazar, is third in glory among these, because he was inflamed with the study of religion"; Vatablus, "because he conducted himself courageously for religion." For the fear of God signifies the worship and religion of God. Hence St. Gregory of Nazianzus, oration 19, thinks Phinees was named from zeal; for praising "the zeal of Phinees," he adds: "From which also he obtains his name." But Phinees, or, as the Hebrews say, Pinchas (for the Septuagint is accustomed to soften the letter chet, as being guttural and of harsher pronunciation, and to translate it by e; whence for Korah they translate Core, for Terah, Thare, for Passover, Phase; thus also for Pinchas they translate Phinees) cannot signify zeal, but mouth or face, of one sparing or covering, trusting or protecting, from פי pi, that is mouth, or פנים panim, that is face, and חס chas, that is to spare, or to cover, to trust. Thus Pagninus in the Hebrew Names. Perhaps Nazianzus alludes to the opinion of the Hebrews, who thought Phinees was the same as Elijah, and therefore still lives. For the life and zeal of each was similar: for Elijah's cognomen and epithet was zealot. See what is said in Numbers xxv, 13. Note thirdly, "standing in the shame of the nation," that is standing, or when Phinees stood faithful and constant "in shame," that is in disgrace, reproach and ignominy, in which his nation, namely the Jews, rushed into the embraces of the daughters of Midian fornicating with them, and worshipping Beelphegor or Priapus, Numbers xxv. The Interpreter reads by systole ἐντροπῇ, that is shame, disgrace; already by diastole they read ἐν τροπῇ, that is in conversion, or defection and apostasy, namely when the Jews apostatized from God and worshipped Beelphegor. Whence the Zurich Bible translates: "Because he resisted the people departing with the best alacrity of his soul"; others: "Because he stood in the defection of the people," others: "Because he stationed himself in the defection of the people," namely as God's defender, or stationed himself as a wall and rampart of the people, lest it all rush into harlotry and idols: for στῆναι is both active and neuter; and signifies both to station and to stand. The sense therefore is, as if to say, In the priestly tribe of Levi after Moses and Aaron, third in glory of illustrious deeds was Phinees, because he himself imitated the zeal of Moses in fear, that is in the worship of the true God, protecting and defending, while "in the shame," that is in the public ignominy of the fornication and idolatry of the Hebrews, he himself boldly and eagerly leapt upon the guilty one, and killed him, and thus restrained the remaining crowd from crime; by which heroic deed he wonderfully "pleased God for Israel," in Greek ἐξιλάσατο περὶ τοῦ Ἰσραήλ, that is, as the Complutensian and Roman editions, he placated (God) for Israel; the Zurich Bible, he expiated Israel. For thus did this zeal of Phinees please God, that it placated and entreated Him who wished to destroy that idolatrous people, and stayed His vengeance and plague, Numbers xxv. Wherefore R. Hillel, in Pirke Avoth: "Be," he says, "and show yourselves as sons and disciples of Aaron, who sought peace with all care, and was a lover of men, whom he brought to the observance of the law." Likewise: "He who seeks honor more eagerly loses honor. He who does not devote what he has to the study of the law, he will finally perish miserably. He who neglects the law is worthy of death; and he who abuses the crown of the law, he also from then on is cut off."
45:31
Moreover, in the praise of Phinehas mention is made of David, because "David," says Rabanus, "in the distribution of the ministers of the Lord (by which he divided them into twenty-four lots, that they might minister in their turns before the Lord), did not diminish the glory of Phinehas, but even increased it. Whence in Paralipomenon, where the Korahites over the works of the ministry, keepers of the vestibules of the tabernacle, and their families by turns guarding the entrance of the camp of the Lord are mentioned, thus it is subjoined: But Phinehas the son of Eleazar was their chief before the Lord; from this the Hebrews hand down that the same Phinehas still lived at that time, and arranged the turns of those ministering in the tabernacle." But in this the Hebrews are deceived; for Phinehas could not have lived until the times of David. Wherefore that Phinehas already cited from I Paralipomenon ix, 20, was another from this our Phinehas: for that one was a Levite only, but this our one was a High Priest, that one was after the Babylonian captivity, this one shortly after Moses. Thus Lyra, in I Paralipomenon ix. The Greek here is obscure, and they render the latter part optatively in this manner: And the covenant of David the son (one ancient codex adds of Jesse) from the tribe of Judah, the inheritance of the king the son, from the son alone, the inheritance of Aaron and to his seed. May He give you wisdom in your heart, to judge His people in justice, lest their good things be abolished, and their glory in their generations. Thus the corrected Roman codices read. Vatablus thus illustrates and explains these obscure things: Moreover, what was covenanted to David the son of Jesse from the tribe of Judah, the hereditary fruit of the king the son, from the only son (that is, the only grandson, namely Christ, says Vatablus), the hereditary fruit likewise covenanted to Aaron and his progeny, may wisdom imbue our hearts, by which His people may be justly governed, lest His good things be abolished, or His glory in their ages.
Machine translation from the Latin, not reviewed.
45:7
Aaron (Heb. 'Ahărān, of uncertain etymology)
A. was "very great and like unto Moses" (Ecclus. 45:7): less zealous and energetic than his brother, like him he devoted himself to his people, was patient and pious; with Moses he was docile and faithful (except at Hazeroth, where with …
45:10
… In Ex. 28:15-30 there is a detailed description (cf. Sir. 45:10-11), which emphasizes its symbolic meaning.
45:18
… The divine punishment was terrible: D. and Abiram were swallowed up by the earth with their families: Num. 16:1, 12, 24-27; cf. 26:9; Deut. 11:6; Ps. 105 (Heb. 106):17; Ecclus. 45:18 ff.
45:22
… In the ideological struggle God intervened directly in favor of Moses, causing the earth to open and swallow the rebels (Num. 16:25-34). The episode remained famous in Jewish tradition (besides the detailed account of Num. 16:1-50, cf. Ps. 105:17; Deut. 11:6; Ecclus. 45:22; Wis. 18:20-25; Jude 11).
… 9). Such a precursor, of whom Elijah (v.) is the type, "will turn the heart of the fathers toward the children" and vice versa (Mal. 4, 5 f. = Lk. 1, 16 f.; Mt. 11, 10; 17, 10-13). There is no lack of allusions to the messianic hope in Sir. 36, 6-22; 45, 22, etc.; and in Wis. 18, 4; 14, 11-14.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.