The form of the tabernacle with its appurtenances.
The forme of the Tabernacle, with the appertinances, and of vvhat matter number, and qualities al things shal be.
1And thou shalt make the tabernacle in this manner: Thou shalt make ten curtains of fine twisted linen, and violet and purple, and scarlet twice dyed, diversified with embroidery.Il tabernacolo poi lo farai in tal guisa: Farai dieci cortine di bisso torto, e di colore di giacinto, e di porpora, e di cocco tinto due volte, le quali saranno a vario ricamo.AND the tabernacle thou shalt make thus: Tenne curtines shalt thou make of twisted silke, and hyacinth, and purple, and scarlet twise died, varied with imbrodered worke.Tabernaculum vero ita facies: decem cortinas de bysso retorta, et hyacintho, ac purpura, coccoque bis tincto, variatas opere plumario facies. 2The length of one curtain shall be twenty-eight cubits; the breadth shall be four cubits. All the curtains shall be of one measure.La lunghezza d'una cortina sarà di vent'otto cubiti: la larghezza di quattro cubiti. Tutte le cortine saranno della stessa misura.The length of one curtine shal haue twentie eight cubites: the bredth, shal be of foure cubites. Al the curtines shal be of one measure.Longitudo cortinæ unius habebit viginti octo cubitos: latitudo, quatuor cubitorum erit. Unius mensuræ fient universa tentoria. 3Five curtains shall be joined one to another, and the other five shall be coupled together in like manner.Si uniranno insieme cinque cortine, e le altre cinque saranno unite nella stessa guisa.Fiue curtines shal be ioyned one to an other, and the other fiue shal hang together with the connexion.Quinque cortinæ sibi jungentur mutuo, et aliæ quinque nexu simili cohærebunt. 4Thou shalt make loops of violet in the sides and tops of the curtains, that they may be joined one to another.Farai de' legaccioli di iacinto a' lati, e all'estremità delle cortine, affinché queste possano unirsi insieme.Loupes of hyacinth thou shalt make in the sides and toppes of the certines, that they may be compled one to an other.Ansulas hyacinthinas in lateribus ac summitatibus facies cortinarum, ut possint invicem copulari. 5Every curtain shall have fifty loops on both sides, so set on, that one loop may be against another loop, and one may be fitted to the other.Ogni cortina avrà cinquanta legaccioli dall'una parte e dall'altra attaccati in guisa, che un legacciolo risponda all'altro, e possan legarsi l'uno coll'altro.Fiftie loupes shal euerie curtine haue on both sides, so set on, that one loupe may be against another loupe, and one may be sitted to the other.Quinquagenas ansulas cortina habebit in utraque parte, ita insertas ut ansa contra ansam veniat, et altera alteri possit aptari.
6Thou shalt make also fifty rings of gold, wherewith the veils of the curtains are to be joined, that it may be made one tabernacle.Farai ancora cinquanta anelli d'oro, mediante i quali debbono unirsi i veli, affinché se ne formi una sola tenda.Thou shalt make also fiftie circles of gold wherwith the veiles of the curtines are to be ioyned, that it may be made one tabernacle.Facies et quinquaginta circulos aureos quibus cortinarum vela jungenda sunt, ut unum tabernaculum fiat. 7Thou shalt make also eleven curtains of goats’ hair, to cover the top of the tabernacle.Farai ancora undici cortine di pelo di capra per coprire la parte superiore del tabernacolo.Thou shalt make also eleuen curtines of haire, to couer the toppe of the tabernacle.Facies et saga cilicina undecim, ad operiendum tectum tabernaculi. 8The length of one hair-curtain shall be thirty cubits; and the breadth, four: the measure of all the curtains shall be equal.La lunghezza d'ogni cortina sarà di trenta cubiti, e la larghezza di quattro. Tutte le cortine saranno d'egual misura.The length of one haire curtine shal haue thirtie cubites: and the bredth, foure: the measure of al the curtines shal be equal.Longitudo sagi unius habebit triginta cubitos, et latitudo, quatuor: æqua erit mensura sagorum omnium. 9Five of which thou shalt couple by themselves, and the six others thou shalt couple one to another, so as to double the sixth curtain in the front of the roof.Delle quali cinque le congiungerai l'una coll'altra, e le altre sei le unirai insieme in guisa, che la sesta cortina la addoppierai davanti al tetto del tabernacolo.Of the which, fiue thou shalt ioyne apart, and the six thou shalt couple one to an other, so that the sixt curtine in the front of the roofe thou shalt duble.E quibus quinque junges seorsum, et sex sibi mutuo copulabis, ita ut sextum sagum in fronte tecti duplices. 10Thou shalt make also fifty loops in the edge of one curtain, that it may be joined with the other: and fifty loops in the edge of the other curtain, that it may be coupled with its fellow.Metterai ancora cinquanta legaccioli all'orlo d'ogni tendina, affinché possa legarsi coll'altra, e cinquanta legaccioli all'orlo dell'altra, affinché possa unirsi colla prima.Thou shalt make also fiftie loupes in the edge of one curtine, that it may be ioyned with the other: and fiftie loupes in the edge of the other curtine, that it may be coupled with his felow.Facies et quinquaginta ansas in ora sagi unius, ut conjungi cum altero queat, et quinquaginta ansas in ora sagi alterius, ut cum altero copuletur.
11Thou shalt make also fifty buckles of brass, wherewith the loops may be joined, that of all there may be made one covering.Farai ancora cinquanta fibbie di bronzo, per mezzo delle quali si uniscano i legaccioli, affinché di tutte le cortine facciasi una sola coperta.Thou shalt make also fiftie buckles of brasse, wherwith the loups may be ioyned, that of al there may be made one couering.Facies et quinquaginta fibulas æneas quibus jungantur ansæ, ut unum ex omnibus operimentum fiat. 12And that which shall remain of the curtains, that are prepared for the roof, to wit, one curtain that is over and above, with the half thereof thou shalt cover the back parts of the tabernacle.E quello che avanzerà delle cortine fatte per coprire il tabernacolo, vale a dire il telo che è di più, colla metà di esso coprirai la parte di dietro del tabernacolo.And that which shal remaine in the curtines, that are prepared for the roofe, to witte, one curtine that is ouerplus, with the halfe therof thou shalt couer the backeside of the tabernacle.Quod autem superfuerit in sagis quæ parantur tecto, id est unum sagum quod amplius est, ex medietate ejus operies posteriora tabernaculi. 13And there shall hang down a cubit on the one side, and another on the other side, which is over and above in the length of the curtains, fencing both sides of the tabernacle.E ne penderà la lunghezza di un cubito da una parte, e un altro cubito dall'altra parte; e il di più della lunghezza delle cortine coprirà l'uno e l'altro lato del tabernacolo.And there shal hang downe a cubite on the one side, and an other on the other side, which is the ouerplus in the length of the curtines, fensing both sides of the tabernacle.Et cubitus ex una parte pendebit, et alter ex altera qui plus est in sagorum longitudine, utrumque latus tabernaculi protegens. 14Thou shalt make also another cover to the roof of rams’ skins dyed red: and over that again another cover of violet coloured skins.Farai anche di sopra un'altra coperta di pelli di montone tinte di rosso, e sopra questa un'altra coperta di pelli di color celeste.Thou shalt make also an other couer to the roofe of ramnes skinnes died redde: and ouer that againe an other couer of ianthine skinnes.Facies et operimentum aliud tecto de pellibus arietum rubricatis: et super hoc rursum aliud operimentum de janthinis pellibus. 15Thou shalt make also the boards of the tabernacle standing upright of setim wood.Farai ancora di legno di setim le assi, che terran ritto il tabernacolo:Thou shalt make also the bordes of the tabernacle standing vpright of the wood setim,Facies et tabulas stantes tabernaculi de lignis setim,
16Let every one of them be ten cubits in length, and in breadth one cubit and a half.Le quali assi avranno ognuna dieci cubiti di lunghezza, e di larghezza un cubito, e mezzo.of the which let euerie one haue ten cubites in length, and in bredth one and an halfe a peece.quæ singulæ denos cubitos in longitudine habeant, et in latitudine singulos ac semissem. 17In the sides of the boards shall be made two mortises, whereby one board may be joined to another board: and after this manner shall all the boards be prepared.A' lati di ciascun'asse si faranno due incastrature, mediante le quali un'asse si unisca coll'altra: e in tal guisa si prepareranno tutte le assi;In the sides of the borde, shal be made two morteses, wherby one borde may be ioyned to an other borde: and after this maner shal al the bordes be prepared.In lateribus tabulæ, duæ incastraturæ fient, quibus tabula alteri tabulæ connectatur: atque in hunc modum cunctæ tabulæ parabuntur. 18Of which twenty shall be in the south side southward.Delle quali venti saranno al lato meridionale, che guarda l'austro.Of the which twentie shal be in the south side that tendeth Southward.Quarum viginti erunt in latere meridiano quod vergit ad austrum. 19For which thou shalt cast forty sockets of silver, that under every board may be put two sockets at the two corners.Farai di getto quaranta basi d'argento, talmente che due basi reggano ciaschedun'asse a' due angoli.For the which thou shalt cast fourtie feete of siluer, that there may two feete be put vnder euerie borde at the two corners.Quibus quadraginta bases argenteas fundes, ut binæ bases singulis tabulis per duos angulos subjiciantur. 20In the second side also of the tabernacle that looketh to the north, there shall be twenty boards,E dall'altro lato del tabernacolo, che volge a settentrione, vi saranno venti assi,In the second side also of the tabernacle that looketh to the North, there shal be twentie bordes,In latere quoque secundo tabernaculi quod vergit ad aquilonem, viginti tabulæ erunt, 21Having forty sockets of silver, two sockets shall be put under each board.Le quali avranno quaranta basi d'argento: due basi poste al piede di ciascun'asse.hauing fourtie feete of siluer, two feete shal be put vnder euerie borde.quadraginta habentes bases argenteas, binæ bases singulis tabulis supponentur. 22But on the west side of the tabernacle thou shalt make six boards.Nel lato poi occidentale del tabernacolo farai sei assi,But on the west quarter of the tabernacle thou shalt make six bordes,Ad occidentalem vero plagam tabernaculi facies sex tabulas,
23And again other two which shall be erected in the corners at the back of the tabernacle.E di più due altre assi, le quali saranno poste agli angoli dietro del tabernacolo,and againe other two which shal be erected in the corners at the backe of the tabernacle.et rursum alias duas quæ in angulis erigantur post tergum tabernaculi. 24And they shall be joined together from beneath unto the top, and one joint shall hold them all. The like joining shall be observed for the two boards also that are to be put in the corners.E (queste assi) saranno unite insieme da imo a sommo, e incastrate ad un modo l'una nell'altra. E similmente saranno unite le due assi da porsi agli angoli.And they shal be ioyned together from beneth vnto the toppe, and one ioynture shal hold them al. The like ioynture shal be kept for the two bordes also that are to be put in the corners.Eruntque conjunctæ a deorsum usque sursum, et una omnes compago retinebit. Duabus quoque tabulis quæ in angulis ponendæ sunt, similis junctura servabitur. 25And they shall be in all eight boards, and their silver sockets sixteen, reckoning two sockets for each board.E saranno insieme otto assi con sedici basi d'argento, contando due basi per ogni asse.And they shal be in al eight bordes, their siluer feete sixtene, two feete accounted for euerie borde.Et erunt simul tabulæ octo, bases earum argenteæ sedecim, duabus basibus per unam tabulam supputatis. 26Thou shalt make also five bars of setim wood, to hold together the boards on one side of the tabernacle.Farai ancora cinque traverse di legno di setim, che fermeranno insieme le assi di un lato del tabernacolo,Thou shalt make also fiue barres of the wood setim, to hold together the bordes on the one side of the tabernacle,Facies et vectes de lignis setim quinque ad continendas tabulas in uno latere tabernaculi, 27And five others on the other side, and as many at the west side:E altre cinque nell'altro lato, e altrettante nel lato occidentale:and fiue others on the other side, and as manie at the west side:et quinque alios in altero, et ejusdem numeri ad occidentalem plagam: 28And they shall be put along by the midst of the boards, from one end to the other.Le quali passeranno per mezzo alle assi da un'estremità all'altra.which shal be put along by the middes of the bordes from one end to the other.qui mittentur per medias tabulas a summo usque ad summum. 29The boards also themselves thou shalt overlay with gold, and shalt cast rings of gold to be set upon them, for places for the bars to hold together the boardwork: which bars thou shalt cover with plates of gold.Le assi stesse le vestirai di lame d'oro; e farai di getto anelli d'oro, pe' quali passando le traverse terran fermi insieme i tavolati; e queste (traverse) saran coperte con lame d'oro.The bordes also them selues thou shalt plate with gold, and shalt castringes of gold to be sette vpon them, through which the barres may hold together the bordeworke: the which thou shalt couer with plates of gold.Ipsas quoque tabulas deaurabis, et fundes in eis annulos aureos per quos vectes tabulata contineant: quos operies laminis aureis.
30And thou shalt rear up the tabernacle according to the pattern that was shewn thee in the mount.E costruirai il tabernacolo secondo il modello fatto a te vedere sul monte.And thou shalt erect the tabernacle according to the paterne that was shewed thee in the Mount.Et eriges tabernaculum juxta exemplar quod tibi in monte monstratum est. 31Thou shalt make also a veil of violet, and purple, and scarlet twice dyed, and fine twisted linen, wrought with embroidered work and goodly variety:Farai eziandio un velo di giacinto, e di porpora, e di cocco a due tinte, e di bisso torto con lavori di ricamo, e tessuto con bella varietà:Thou shalt make also a veile of hyacinth, and purple, and scarlet twise died, and twisted silke, wrought with imbrodered worke and goodhe varietie:Facies et velum de hyacintho, et purpura, coccoque bis tincto, et bysso retorta, opere plumario et pulchra varietate contextum: 32And thou shalt hang it up before four pillars of setim wood, which themselves also shall be overlaid with gold, and shall have heads of gold, but sockets of silver.E lo sospenderai a quattro colonne di legno di setim, le quali anch'esse saran coperte di lame d'oro, e avranno capitelli d'oro, e basi d'argento.which thou shalt hang before foure pillers of the wood setim, the which themselues also shal be plated with gold, and shal haue foure heades of gold, but ••ete of siluer.quod appendes ante quatuor columnas de lignis setim, quæ ipsæ quidem deauratæ erunt, et habebunt capita aurea, sed bases argenteas. 33And the veil shall be hanged on with rings, and within it thou shalt put the ark of the testimony, and the sanctuary and the holy of the holies shall be divided with it.E il velo sarà sospeso per via di anelli, e starà dinanzi all'arca del testimonio, e dividerà il Santo dal Santo de' Santi.And the veile shal be hanged on with ringes, within the which thou shalt put the arke of testimonie, with the which also the Sanctuarie, and the sanctuaries of the Sanctuarie, shal be diuided.Inseretur autem velum per circulos, intra quod pones arcam testimonii, quo et sanctuarium, et sanctuarii sanctuaria dividentur. 34And thou shalt set the propitiatory upon the ark of the testimony, in the holy of holies.Porrai anche il propiziatorio sopra l'arca del testimonio nel Santo de' Santi.Thou shalt set also the Propitiatorie vpon the arke of testimonie in the Sancta sanctorum:Pones et propitiatorium super arcam testimonii in Sancto sanctorum,
35And the table without the veil, and over against the table the candlestick in the south side of the tabernacle: for the table shall stand in the north side.La mensa poi fuori del velo, e dirimpetto alla mensa il candeliere dalla parte meridionale del tabernacolo: perocché la mensa starà dalla parte di settentrione.and the table without the veile: and ouer against the table the candlesticke in the south side of the tabernacle: for the table shal stand in the north side.mensamque extra velum, et contra mensam candelabrum in latere tabernaculi meridiano: mensa enim stabit in parte aquilonis. 36Thou shalt make also a hanging in the entrance of the tabernacle of violet, and purple, and scarlet twice dyed, and fine twisted linen with embroidered work.Farai ancora all'ingresso del tabernacolo una cortina di giacinto, e di porpora, e di cocco a due tinte, e di bisso torto con lavori di ricamo.Thou shalt make also a hanging in the entring of the tabernacle of hyacinth, and purple, and scarlet twise died and twisted silke, with imbrodered worke.Facies et tentorium in introitu tabernaculi de hyacintho, et purpura, coccoque bis tincto, et bysso retorta, opere plumarii. 37And thou shalt overlay with gold five pillars of setim wood, before which the hanging shall be drawn: their heads shall be of gold, and the sockets of brass.E sospenderai la cortina a cinque colonne di legno di setim coperte di lame d'oro, le quali avranno i capitelli d'oro, e le basi di bronzo.And fiue pillers of the wood setim thou shalt plate with gold, before the which the hanging shal be drawen: whose heades shal be of golde, and feete of brasse.Et quinque columnas deaurabis lignorum setim, ante quas ducetur tentorium: quarum erunt capita aurea, et bases æneæ.
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Du Hamel
Twisted, for greater strength, with double threads. (Du Hamel)
Diversified, etc. Hebrew, "cherubim wrought by a skilful workman." A cherubic work is one extremely diversified, and wonderful; representing birds, flowers, monsters; either in gold, wood, painting, or tapestry. When it is done with a needle, it is styled rokom, "feathers," (plumarium opus.) But when the variety of colours is done with the loom, being more ingenious, the Hebrew call it éssob, "of an inventor." Such were these curtains.
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Calmet
Five curtains, which would cover half the tabernacle, or 20 cubits. (Calmet)
Worthington
Being joined together, they remind us of fraternal charity and union; which ought to adorn the members of the church. (Worthington)
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Rings. Hooks or taches, ver. 11.
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A cubit. As these curtains were two cubits longer, and four broader, than those more precious ones below, they hung down to the ground. Josephus, [Antiquities?] 3:5.
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Skins. These two were probably as large as the last, to keep out rain; (Menochius) though the text only specifies the roof.
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Calmet
Mortises, (incastraturae). Hebrew, "tenons," which corresponded with the former. (Calmet)
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Lyranus
Corners. Hebrew tenons, literally, "hands," which has the same meaning as the Vulgate. Some think, the sockets or bases rested on the ground, and had a point which entered into the boards, to keep them in their places. (Lyranus)
Calmet
The ornaments on the north and south were the same. (Calmet)
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Menochius
Six, at the western end, with two other strong boards, or pillars, to connect the whole, as they were placed at the two corners, and were half a cubit each. (Menochius)
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Bars, 30 cubits long, on two sides, and ten on the western end, to fasten the boards.
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Haydock
A veil, to hang before the entrance of the tabernacle, at the east side, which had no boards. Within was the ark, ver. 33. (Haydock)
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Heads. Chaptrels of setim-wood, overlaid with gold,
Calmet
(Vovim), not little hooks for curtains. (Calmet)
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Challoner
The sanctuary, etc. That part of the tabernacle, which was without the veil, into which the priests daily entered, is here called the sanctuary, or holy place; that part which was within the veil, into which no one but the high priest ever went in, and he but once a year, is called the holy of holies, (literally, the sanctuaries of the sanctuary) as being the most holy of all holy places. (Challoner)
Menochius
It occupied only one-third of the tabernacle. (Menochius)
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Haydock
Hanging, or veil, suspended on five pillars, before the sanctuary. (Haydock)
It was the other veil, which was rent at the death of Christ. Baronius observes, that Christian temples were formerly built in imitation of the Jewish tabernacle. It was a figure of the Catholic church, 1 Timothy 3:15.
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The sanctuary, etc.... That part of the tabernacle, which was without the veil, into which the priests daily entered, is here called the sanctuary, or holy place; that part which was within the veil, into which no one but the high priest ever went, and he but once a year, is called the holy of holies, (literally, the sanctuary of the sanctuaries,) as being the most holy of all holy places.
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Christs members by their vnion & communitie assist ech other, and adorne his tabernacle, the Church.
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The chie••est part of the Tabernacle, called Sancta sanctorum Holie of holies.
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St Irenaeus of Lyons † AD 202 Against Heresies 1.18.2
2. Again, they assert that the sun, the great light-giver, was formed on the fourth day, with a reference to the number of the Tetrad. So also, according to them, the courts
St Irenaeus of Lyons † AD 202 Against Heresies 1.18.3
… Moreover, the servant of Abraham who was sent to Rebekah, and presented her at the well with ten bracelets of gold, and her brethren who detained her for ten days; Jeroboam also, who received the ten sceptres (tribes), and the ten courts
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.3
… What of the candlestick, too, which had seven branches and seven lamps? while, if these had been made according to the type, it ought to have had eight branches and a like number of lamps, after the type of the primary Ogdoad, which shines pre-eminently among the Æons, and illuminates the whole Pleroma. They have carefully enumerated the curtains
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St Irenaeus of Lyons † AD 202 Against Heresies 2.24.3
… They have carefully enumerated the curtains as being ten, declaring these a type of the ten Æons; but they have forgotten to count the coverings of skin, which were eleven in number. Nor, again, have they measured the size of these very curtains, each curtain
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St Irenaeus of Lyons † AD 202 Against Heresies 2.24.3
… They have carefully enumerated the curtains as being ten, declaring these a type of the ten Æons; but they have forgotten to count the coverings of skin, which were eleven
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.4
… Moreover, sin is the transgression of the law. And the transgression of the number ten is expressed suitably in the eleven; whence also we find instructions to have been given to the effect that there should be eleven curtains of haircloth constructed in the tabernacle;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.7
… and the transgression of it is sin. Now when you have passed beyond the ten, you come to eleven. This high mystery was figured out when the tabernacle was commanded to be built. There are many things mentioned there in number, which are a great mystery. Among the rest, curtains of haircloth were ordered to be made not ten, but eleven;
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St Irenaeus of Lyons † AD 202 Against Heresies 1.18.4
… by the case of Samuel, who assigned Saul the chief place among thirty guests; by David, when for thirty days he concealed himself in the field; by those who entered along with him into the cave; also by the fact that the length (height) of the holy tabernacle was thirty cubits;
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St Irenaeus of Lyons † AD 202 Against Heresies 2.24.3
… Nor, again, have they measured the size of these very curtains, each curtain being eight-and-twenty cubits in length. And they set forth the length of the pillars as being ten cubits, with a reference to the Decad of Æons. “But the breadth of each pillar was a cubit and a half;”
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St Irenaeus of Lyons † AD 202 Against Heresies 2.24.3
… And they set forth the length of the pillars as being ten cubits, with a reference to the Decad of Æons. “But the breadth of each pillar was a cubit and a half;” and this they do not explain, any more than they do the entire number of the pillars or of their bars, because that does not suit the argument. But what of the anointing oil,
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
… And then when I looked up, I scarce saw the back parts of God; although I was sheltered by the Rock, the Word that was made flesh for us. And when I looked a little closer, I saw, not the First and unmingled Nature, known to Itself—to the Trinity, I mean; not That which abideth within the first
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.9
… whose preparation for the priesthood has cost them nothing, who have endured no inconvenience for the sake of virtue, who only begin to study religion when appointed to teach it, and undertake the cleansing of others before being cleansed themselves; yesterday sacrilegious, to-day sacerdotal; yesterday excluded from the sanctuary,
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Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 4.23
… whereas the latter is the portion of those only who are superior to their influence, and who during the season of devotion, contemplate that peculiar light of the mind which illumines them. That luminary of the Egyptians, holy Athanasius, assures us ‘that Moses was commanded to place the table on the north
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St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… The human race passes through five ages first infancy, then boyhood, then youth, then maturity, and then old age. Moses delivered the law to the people in five books. Each table which he received from God contained five commandments. The veil covering
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AND THOU SHALT MAKE THE TABERNACLE. — The Tabernacle was made for this purpose, says Josephus, that it might be as it were a mobile and portable temple, walking with the Hebrews through the desert, and it was like a military tent, which could be taken apart piece by piece and packed up, when the camps needed to be moved. The Tabernacle therefore was as it were the house of God, in which the Hebrews worshipped God, and God in turn signified to them by it that He was their shelter and protector, Psalm XXVI, verse 5. TEN CURTAINS OF FINE LINEN TWISTED. — "Twisted," that is, doubled by twisting: namely, two threads are twisted together, and thus doubled; and this was done so that it might be stronger: for this fine linen was the warp of the whole weaving, to which scarlet, purple and hyacinth, as the woof, were to be woven in. VARIED WITH EMBROIDERED WORK THOU SHALT MAKE THEM. — In Hebrew, cherubim with the work of a thinking mind thou shalt make them; "cherubim," that is, figured, and varied with manifold thread and image. Hence the Rabbis think, and from them Pagninus, Ribera and others, that cherubim in Hebrew is the same as painted, figured, just as the Cherubim were painted and depicted above the ark. Whence St. Jerome, or whoever is the author, in the book On Hebrew Names, says that cherubim sometimes signifies nothing other than vermiculated painting. But in the preceding chapter, verse 18, Question V, I have taught from the common consensus of the Doctors that cherubim signifies a multitude of knowledge, art and skill: therefore the work of cherubim is a work of great art, genius and skill, such as are the works of the Phrygians, painters, sculptors, etc. Note: "The work of a thinking mind" in Hebrew is what in Greek is called polymitos, that is, ingenious, of much thought, skill and care: such as what the Hebrews call the work of cherubim, the Greeks call polymitos, that is, of many threads, from many and various threads and colors, which is also called Phrygian from its inventors, and such is it, whether it be painted with a needle, or woven with various insertion, as is done in our tapestries: for the Phrygians among the Gentiles invented this mode and variegation of weaving, and were the first to begin to paint with a needle and to weave garments with gold. Thus indeed in these curtains of the tabernacle, they wove various threads over the fine linen as warp, namely hyacinthine, purple and scarlet threads. The same work is called embroidered, as if painted with feathers, or because it was varied and of diverse colors, as feathers of birds are: although St. Augustine thinks embroidered is called so from feather, that is, from a needle, he says, by which golden threads are inserted into cloth. These therefore are six things that are the same, namely the work machoseb, that is, of a thinking mind, polymitos, cherubim, polymitos, Phrygian or Phrygian work, embroidered, which in Hebrew is called rekem, whence also the Italians call it recamato. And so embroidered work is not topiary work, as some thought; but it is work variously painted or woven with a needle, which namely imitates paintings made from feathers of diverse colors of birds. Thus indeed the Mexicans weave garments, hats, shields, images, etc., most elegantly from the feathers of parrots, and flamingos, and other birds of diverse colors. Thereupon however our Interpreter distinguishes polymitary from embroidered or Phrygian work, and calls polymitary him who weaves; embroidered or Phrygian him who paints and depicts with a varied needle, as is evident in chapter xxxviii, verse 23, and chapter xxxv, verse 35. Prado and Alcazar add, Apocalypse chapter IV, page 318, at the beginning (where he admits no other signification of the word cherubim), that this work is called cherubim, because truly images of Cherubim painted and woven with various colors were in these curtains, as it is evident that the same were painted in the veil and walls of the temple in II Paralipomenon chapter III, verses 7 and 13, and this was done so that they might signify the trophies of victory, which God the bridegroom had obtained from the Egyptian war with Pharaoh drowned, for the liberation of His bride, namely the Synagogue; so that namely the bride might wear them both in the variously painted tunic of the priests, and in the tabernacle, as insignia of his kingdom and priesthood, so that by looking upon them as the insignia of so valiant a leader and so loving a spouse, namely God the best and greatest, his garment and his tabernacle, she might be inflamed with admiration and love. Josephus however says that in these curtains, not images of men or animals, but of herbs, trees and other things were woven.
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TENTS, — that is, curtains stretched in the manner of a tent.
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FIVE CURTAINS SHALL BE JOINED TO ONE ANOTHER,—that is to say, Out of ten curtains you shall join five and five either by sewing or in another manner, so that they may be like two great curtains, which again shall be coupled together into one very great curtain by fifty clasps; whereby it shall come to pass that while the length of all the curtains remains the same, namely twenty-eight cubits, the width according to which they are woven shall be forty cubits: for four times ten make forty: for each curtain was four cubits wide and twenty-eight long. From this it is easy to see how these ten curtains were fitted to the tabernacle, and covered the whole of it, except the eastern part, by which the entrance lay open, both above and on the three remaining sides. That you may see this clearly, note first, that the tabernacle (namely the boards of the tabernacle) was thirty cubits long from east to west, and ten cubits wide from south to north; secondly, that the boards of the tabernacle were ten cubits high on every side; thirdly, that these curtains when joined had twenty-eight cubits in length and forty in width, as I have said. I say first: This veil of ten curtains was disposed transversely according to its length, that is, it was extended from the northern side to the southern side, so that it covered and enclosed both these sides, and at the same time the upper part, or opening, by which these boards were separated from one another above in width, like a roof. That this was so is evident: for these two sides, namely the northern and southern, each had ten cubits of height, which joined together made twenty cubits, while the width above, as also below, was ten cubits. Therefore the whole space of these three sides, namely the height of the boards on both sides and the width above, was thirty cubits, which the curtains twenty-eight cubits long covered in such a way that on both sides, or on this side and that, they fell short of the ground by one cubit, which they would have reached to the ground if they had been not twenty-eight but thirty cubits, as was the space of the tabernacle itself. I say secondly: This veil of ten curtains was spread out according to its width from east to west. This is evident: for the length of the tabernacle, which was reckoned from east to west, was thirty cubits; and the height of the western side, as also of the others, was ten cubits, which joined with the thirty cubits of length already mentioned make forty cubits, which number is the width of this veil: for this veil of ten joined curtains was forty cubits wide, as I have said. Thus therefore all the sides of the tabernacle were covered with this veil, except the eastern side, by which the entrance lay open. Thus the Abbot of Alva, Question IV. In a similar manner was disposed the linen curtain of goats' hair, of which verse 7; but because that consisted not of ten but of eleven curtains, each of which had not twenty-eight, as the former, but thirty cubits in length, hence it came to pass that this curtain, on account of these thirty cubits, reached to the ground on both sides; and on account of the eleventh curtain, the width of one curtain in front and the width of another curtain behind was to be folded back in the middle. Tropologically, in the tabernacle, that is the Church, the ten curtains are the ten precepts of charity, or the Decalogue: they are five and five, because they are suited to both the new and the old Testament individually; they are four cubits wide: for charity extends itself to the four cardinal virtues; they are twenty-eight cubits long, which number arises from four multiplied into seven (which is the number of the sabbath), and is a full composite number: for it is composed and made complete from all its first numbers, as it were from its parts, for if you join 1, 2, 3, 4, 5, 6, 7, you make 28, because the charity of the divine law brings forth for us the longest and most perfect eternity; whence also the fifty clasps standing out, being hyacinthine, that is of heavenly colour, signify the hope of heavenly things and of the heavenly jubilee, in which we shall have the fullest freedom and joy; the golden rings signify perpetual brightness and the clear charity of the Saints, or mutual love. See Bede, Book II On the Tabernacle, Chapter II. Otherwise St. Gregory, homily 19 on Ezekiel: "The curtains," he says, "of the tabernacle, are all holy, who from the diverse colors of virtues advance in the ornament of the holy Church. And they both veil the interior and adorn the exterior in every way; because their life, insofar as it is seen, is an ornament, and their intellect hidden within, while they cannot utter the heavenly things which they keep in mind, is in some way veiled in them. But rightly there are ten curtains, because through the study of the Decalogue the hearts of the Saints themselves have advanced. But the blue loops of the curtains were ordered to be made fifty. Hyacinth has the appearance of the sky. The loops therefore of the curtains are heavenly precepts, in which souls are bound, so that lifted from lower things they hang above. Which loops indeed have golden rings, namely intellect shining with true wisdom. Which intellect, because it ought to be circumspect in all things, and armed with such vigilant care, is rightly designated by rings. And it should be noted that the loops, or rings, are ordered to be made in the curtains from the side and from the top, because heavenly precepts, and spiritual intellect, ought not only to suspend us upward in the love of God, but also to join us to our neighbor in charity. In that we love our Creator, as it were through the upper loops we hang in the air; but in that we love our neighbors as ourselves, we have loops and rings from the side, so that the curtains of the tabernacle, that is the souls of the faithful joined through charity, may be united, and not divided through discord."
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AND FIFTY RINGS, — namely circular clasps, so that these two veils of five curtains may be joined through them, and again loosened and separated when it is necessary to depart; whence our Interpreter calls these rings clasps in verse 11, and the Hebrew karse signifies a ring and a circular clasp, from curvature.
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AND THOU SHALT MAKE ELEVEN CURTAINS OF GOATS' HAIR. — In Hebrew, thou shalt make curtains from the hair of goats eleven: for garments woven from the hair of goats were called haircloth, concerning which chapter xxv, verse 4. These curtains or veils were joined in the same manner, and spread throughout the tabernacle, as I said verse 3. Tropologically St. Augustine, sermon 45 on Matthew: Eleven, he says, is the symbol of sin, because it transgresses the ten of the Decalogue, which here is lamented by haircloth, or by a haircloth curtain: this curtain therefore was a symbol of penance. "Penance," says Isidore, book III On the Highest Good, "is a remedy for a wound, the hope of salvation, by which mercy is provoked, which is not weighed by time, but by the depth of mourning and tears, by which all flesh is tormented and mortified." And Hugh of St. Victor, book III On the Mysteries of the Church: "Penance," he says, "is called as it were punishment (or rather holding punishment), in that man himself in repenting punishes what he has done badly. For the three things which are in the striking of the breast, that is the breast, the sound and the hand, signify that penance is for those things in which we have sinned in mind, voice and deed." TO COVER THE ROOF OF THE TABERNACLE, — he calls roof the covering, namely the veil of ten curtains, already mentioned, which covered the tabernacle like a roof. Mystically, these curtains signify holy preachers; whence they have thirty cubits, that is, a perfect number: who nevertheless ought to be humble, and who, as the number eleven, sometimes acknowledge that they transgress the Decalogue, and therefore embrace haircloth and the mournful state of penance, indeed also the habit at times, like St. John the Baptist, so that thus they may move the people to penance. Thus Bede.
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FROM THE MIDDLE THEREOF THOU SHALT COVER THE BACK OF THE TABERNACLE, — as if to say, "Thou shalt cover," that is thou shalt fold back one curtain to the height of two cubits, so that thus there may be a double covering, which may cover the back part of the tabernacle to the height of two cubits. Thus Abulensis.
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A COVERING AND ANOTHER COVERING OVER THE TENT OF RAMS' SKINS DYED RED; AND OVER THAT AGAIN ANOTHER COVERING OF VIOLET SKINS. — The tent here is again called the first covering of the tabernacle, namely the veil of ten curtains, which in Hebrew is called ohel, that is, tabernacle, because it was the outermost covering of the whole tabernacle. Note: There were four coverings or coverings of the tabernacle. The first was the veil of ten curtains made of fine linen, purple, scarlet and violet, of which verse 1. The second was a covering of eleven curtains of hair or goat skins, of which verse 7. The third of rams' skins dyed red. The fourth of violet skins. Whether these two last only covered the roof of the tabernacle, as Bede, Cajetan and Lipomanus wish, or whether they also covered the sides of the tabernacle, is uncertain; for what is said in verse 14 that they covered the tent, does nothing for Bede: for there the tent is the same as the tabernacle: for this was covered on all sides, and the reason for covering the roof properly so called with these two coverings is the same as for the whole tabernacle, namely lest it be damaged by rains, lest the more delicate curtains and gilded boards be soiled or corrupted. Whence also Josephus says the tabernacle was beautiful in such colour, appearance and decoration on the outside, so that those beholding it would marvel, and think it to be heaven, which is especially to be understood of the fourth covering of violet skins surrounding and covering the sides; for the roof of the tabernacle, since it was flat and high, could not be seen. Similarly the ten variegated curtains, since they were the lowest, and were covered on all sides by the hair covering, could not be seen in any part. Thus Abulensis, Question X. Tropologically, the covering of rams' skins dyed red signifies Apostolic men, who covered the Church with their blood, and established its faith against all the storms of infidels rushing in. They therefore are dyed red, because with their blood they purchased the blessed life, both their own and that of the Church. The histories of Rome tell of Gaius Marius, that he set up camp against the Cimbri and Teutons in a dry place, and to a soldier thirsting and asking for water, pointing out the river near the rampart of the enemy: "From there," he said, "drink can be obtained by you at the price of blood"; soon the soldiers begged him to lead them there. Christ said the same to the Martyrs and the Church. The covering of violet skins signifies virgins, who by their heavenly colour, dead to the flesh and the world, carry with them only a mortal skin, their mind fixed in heaven: these excel in the Church, and protect it by their merits and prayers. Whence virgins are said to be as it were distinguished by virtue, and celibates as heavenly dwellers, and blessed by heaven, that is, imitating the life of citizens of heaven on earth, says Bede, lib. II On the Tabernacle, cap. III and IV. "How great," says St. Ambrose, lib. I On Duties, "is the grace of virginity, which merited to be chosen by Christ, so that it would be the bodily temple of God, in which the fullness of divinity dwelt bodily? A virgin gave birth to the salvation of the world, a virgin brought forth the life of all." And St. Gregory: "Virginity is a flower, martyrdom is a flower, good action is a flower. In the garden virginity, in the field martyrdom, good work in the chamber." And St. Cyprian, book On Virginity: "Virginity is the sister of angels, the victory over lusts, the queen of virtues, the possession of all goods; it is a flower of ecclesiastical growth, the glory and ornament of spiritual grace, the more illustrious portion of the flock of Christ." And St. Jerome: "To be an angel is happiness; but to be a virgin is virtue: while this is striven to be obtained by grace, the angel has it by nature."
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THE BOARDS AND THE STANDING BOARDS OF THE TABERNACLE. — These boards were as it were the walls of the tabernacle erected on three of its sides. Secondly, these boards on the southern side were 20, and as many on the northern side, which two sides were the sides of the length of the tabernacle; whence it follows that the tabernacle was long 30 cubits: for each board was a cubit and a half; therefore 20 boards made 30 cubits; the northern boards were distant from the southern ones ten cubits, which was the width of the tabernacle; they were high 10 cubits. Thirdly, to the west there were six whole boards and two half boards, so that all eight joined together made 10 cubits (which again was the width of the tabernacle); for these boards joined the southern side and the northern side of the tabernacle. Fourthly, each of these boards had two bases, as it were two hinges, which were received in two holes of two silver bases, and this so that the boards might rest upon these silver bases, and stand more firmly. Allegorically, these boards signify the spreading of the Gospel through the Apostles, and their successors throughout the whole world; the bases were the oracles of the Prophets, upon which the preaching of the Gospel rested. Thus Bede and Isidore. But Nyssenus understands by the boards and bases the multitude of angels, which guards the Saints and the elect.
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IN THE SIDES OF THE BOARDS TWO MORTISES SHALL BE MADE, BY WHICH ONE BOARD MAY BE JOINED TO ANOTHER BOARD, — that is to say, Each board shall be hollowed out in two of its parts, so that the neighboring board may enter into them through a part of itself projecting, as it were through a hand, as the Hebrew has it, and thus be joined to it. These mortises, or joints of the boards, signify the humble charity by which the Apostles and the Saints who follow them are joined and bound together to one another. Thus Bede.
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AND FOR THE WESTERN SIDE OF THE TABERNACLE THOU SHALT MAKE SIX BOARDS, AND AGAIN TWO OTHER BOARDS, WHICH SHALL BE ERECTED IN THE CORNERS BEHIND THE BACK OF THE TABERNACLE, — that is to say, The tabernacle toward the West shall have eight boards, as is said in verse 25, yet so that six are complete, namely of a cubit and a half, but the two remaining boards are only half a cubit: for since the width of the tabernacle ought to be ten cubits, and six boards would give only nine cubits, therefore to these six were added two other smaller boards, namely one on each side having half a cubit, so that thus the tenth cubit of the width of the tabernacle might be completed by them; which therefore are said to be erected in the corners, because one touched the southern side, the other the northern side: finally these themselves with the six remaining are said to have been behind the back of the tabernacle, that is on the western side of the tabernacle, which covered the Holy of Holies: for the front and eastern part of the tabernacle had no boards, but lay open, because there was the entrance into the tabernacle. Anagogically, these eight boards behind the Holy of Holies signify the eight beatitudes, which after this life shall succeed and come to those who merit them and pursue them here. Thus Rupertus. Truly St. Augustine in the Sermon on the Apostles Peter and Paul: "Peter," he says, "poor in the world, became rich in Christ, to whom kings and nations serve in the age. But Paul, while he was pressing the saints with swords, received the yoke of faith, and became a teacher of the Gentiles, a form of Martyrs, a terror of demons, a pardoner of crimes, and a fountain of virtues." And St. Chrysostom, homily 4 On the Praise of St. Paul: "Paul both earth and sea, both Greece and Barbary, and every region whatsoever that is under the sun, as if flying he traversed; not with simple labor as if traveling in vain, but at the same time plucking out the thorns of sinners, and everywhere sowing the word of piety, putting to flight errors, restoring truth, making angels out of men, nay rather promoting men themselves as it were from demons into angels." And again: "Paul a citizen of heaven, a pillar of the Churches, an angel on earth, a man of heaven. For as iron cast into fire becomes wholly fire: so Paul inflamed with charity became wholly charity." The same again: "Christ sent the Apostles, as the sun sends forth its rays, as the rose sends forth the sweetness of its odor, as fire sends forth its sparks: for as the sun appears in its rays, as the rose is perceived in its odors, as fire is seen in its sparks, so in their virtues the power of Christ was recognized."
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AND THEY SHALL BE JOINED, — namely the six equal boards, and as it were twin sisters: for concerning the other two smaller boards he speaks a little later. AND ONE COUPLING SHALL HOLD THEM. — In Hebrew, they shall all be perfect, that is altogether equally bound to the head, that is upward to one ring, that is, as if they were held together by one ring; for they were not truly bound by a ring, but by mortises, as I said in verse 17, they were bound together as it were by rings, which our Interpreter clearly translated, "one coupling shall hold them all." and they are kindled to the hope of future reward. Thus Bede, lib. II, cap. VII.
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AND THOU SHALT MAKE BARS OF SETIM WOOD, FIVE TO HOLD THE BOARDS TOGETHER. — Here he speaks of the bars, which from every side, namely from the threefold side were five, so that they might bind and hold the boards together; hence it follows that these bars were universally fifteen: for three times five make fifteen: fifteen, I say, complete and measured to the length or width of the boards; but each complete one was made up of several partial ones, especially on either side of the length of the tabernacle: for since the length was thirty cubits, a single bar ought to have been likewise thirty cubits in length, of which length a bar or timber is scarcely found. One bar therefore here was made up of many partial ones, namely those which were on either side of the length, which was thirty cubits, these individually were made up of six partial ones: for each partial one was five cubits, as Josephus says. These partial ones were therefore joined together and inserted, the head of one into the hollow of the other, as bones in the human body are joined together to one another in the manner of a box, as Josephus says.
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WHICH SHALL BE PUT THROUGH THE MIDST OF THE BOARDS (not through the very thickness of the boards themselves, but through their backs crosswise; for in their backs were rings, through which these bars were inserted) FROM THE TOP EVEN TO THE TOP,—that is, from one end even to the other end. Thus the Hebrew, which has it thus: And each middle bar shall go or pass through the midst of the boards, passing from end to end; which Our author clearly translated, "which shall be put through the midst of the boards from end to end." The Septuagint, the Chaldean, Vatablus and others understand these of another middle bar passing through the very thickness of the boards: from this Our author took it, cap. xxxvi, vers. 33, where in the Hebrew there are almost the same words as here, concerning which I shall speak there. Allegorically, these five bars, made not for carrying, but for holding together and binding the boards, signified the Pentateuch or five books of Moses, by which both the Jews of old and Christians now in the present life are held to faith and virtue,
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THE VEIL.—There is described here the veil dividing the Sanctuary and the Holy of Holies, that is, dividing the Holy Place from the Holy of Holies; this veil was spread before the Holy of Holies, made of fine linen, scarlet, purple and hyacinth, and was hung upon four columns made of acacia wood gilded, which columns had golden capitals and silver bases. Secondly, in what space this veil was placed Scripture here is silent; but if from the temple, which was built in the manner of the tabernacle, it is permitted to conjecture from the veil, the Holy of Holies occupied a third part of the tabernacle, so that this veil separated this third part from the rest; the Holy of Holies therefore was square on all sides: for it had in length what it had in breadth, ten cubits. To this St. John alludes, Apoc. xxi, 16, speaking of the empyrean heaven signified by the Holy of Holies: "That city, he says, is set in a square." Mystically, this veil signified that we, who are here in the court and the Holy Place, that is in the Church militant, through faith and enigmatic knowledge behold God and the future goods, which are in the Holy of Holies, that is in heaven. Whence at the passion of Christ this veil was rent: because Christ by his death opened to us the way to heaven, and clear vision of God. St. Augustine, serm. 18 upon John: "Walk, he says, through faith, that thou mayest arrive at hope; hope will not build in the fatherland him whom faith does not console on the way." The same again: "What is faith, but to believe what thou seest not? Whence and how is the Trinity grasped? thou askest rightly, O man; therefore it is well believed, because it is not quickly grasped: for if it were quickly grasped, there would be no need that it be believed, because it would be seen." This is what the Apostle says, Hebr. xi, 1: "Now faith is the substance of things to be hoped for, the evidence of things that appear not." Hence again St. Augustine, in the book On the Trinity: "Take away, he says, arguments, where faith is sought; in their own gymnasiums let Dialectic now be silent: fishermen are believed, not Dialecticians." And St. Bernard in the Canticles: "What, he says, shall faith not find? it reaches the inaccessible, discovers the unknown, comprehends the immense, grasps the last things, and in some way encloses eternity itself in that vast bosom of its own." Hence again the Apostle Hebr. x, 20, understands by the veil the flesh of Christ, which veiled his divinity, and which like a veil in the passion rent, opened the way to heaven. This veil was made of hyacinth, purple, fine linen, and scarlet twice dyed, with embroidered work, because the flesh of Christ was composed of the purple blood of the Mother of God, by the work of the Holy Ghost with the most beautiful variety of members. Whence Psalm. cxxxviii, 15, which we have: "My substance is in the lower parts of the earth," in Hebrew is, "I am embroidered with a needle," that is, as Pagninus expounds, "I am formed with various members," namely like a Phrygian garment; "in the lower parts of the earth," that is in the womb of my mother, as in a hidden and subterranean place. Campensis expounds, "like a tapestry woven of nerves and veins I am formed in the womb of my mother." The Psalmist speaks of the formation of any man whatsoever, or of an embryo in the mother's womb. If the body of any man is embroidered like a Phrygian garment with a needle, what shall we say of the body of Christ, whose embroiderer was the Holy Ghost? what moreover of his soul? what of his whole humanity? how splendid it shines, woven with the variety of heavenly charisms, like a silken or golden garment! For the supreme artificer painted in it, first, all sciences and truths: for the soul of Christ had threefold knowledge, namely the beatific, the infused and the acquired; secondly, all prudence and wisdom; thirdly, all virtues, natural, supernatural and theological; fourthly, all graces freely given; fifthly, all the variety of glory, and all the gifts of glorious beatitude.
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AND A VEIL SHALL BE HUNG, etc., BY WHICH BOTH THE SANCTUARY AND THE HOLY OF HOLIES SHALL BE DIVIDED,—that is to say, This veil shall divide the Holy Place from the Holy of Holies, whose vessels he afterwards describes. The Holy of Holies was an expressed symbol of the empyrean heaven and of eternal life, which Vigilantius most beautifully describes in the Life of Epictetus the Presbyter and Astius the Monk of Martyrs, to Astius's mother, who was still a Gentile. For when the mother said: "What is that region called, to which my most sweet and only Astius has gone?" Vigilantius answered: "The region of the strong, or of mighty men." And the mother: "Are there any men dwelling there?" Vigilantius answered: "Very many and most noble are held there, whose possession is called paradise, whose tabernacles are constructed of light, whose life is God, and whose conversation is immortal; whose garments are sprinkled with blood, and upon their heads are fashioned crowns of most pure gold with various gems. But there is also a King most mighty and to be feared in that same region, whose name is called God of gods and Lord of lords; whose messengers are called Angels of justice, whose garment is one for all, and their touch is like burning fire. But the senate of this Emperor is also held most illustrious; and the middle part is called Prophets, while others are pronounced to be Apostles." Then he describes the city itself thus: "But the city of this King is most glorious, and its name is pronounced among Christians, whose wall is constructed of most pure gold, having twelve gates, and in each of them single pearls hang, and each of the senators sits by each one unceasingly. And the first gate is indeed called Peter's, the second Paul's, the third Andrew's, the fourth John's, the fifth James's, the sixth Philip's, the seventh Bartholomew's, the eighth Thomas's, the ninth Matthew's, the tenth Thaddaeus's, the eleventh Simon's, the twelfth Matthias's." Finally he depicts its temple and Holy of Holies thus: "But there is also a wondrous temple in it, having the Holy of Holies and a golden altar, before whose sight a certain wondrous man stands holding a ten-stringed psaltery, and continually dwelling there he exhorts those present to the praise of that King, saying: Praise ye the Lord from the heavens, praise ye him all his angels; praise ye him all his virtues. The name of this one, therefore, is pronounced David son of Jesse. But the streets of this city are paved with most pure gold; its river emanates eternal life, its fruit-bearing trees render their fruits in each month, and their leaves proceed to the healing of souls; its light is ineffable, and its gates are never closed, because there will never be night there, nor any darkness held; but always joy and perpetual gladness dwell there unceasingly." Wherefore St. Antony rightly exhorted his followers, saying: "Let this be the first commandment in common to all, that no one should grow weary in the vigor of the purpose undertaken, but should always increase what he has begun, as if beginning, especially since the spaces of human life compared to eternity are most brief and small." Thus having begun, he was silent for a little while, and marveling at the excessive liberality of God, he again added, saying: "In this present life exchanges are equal in the commutation of things, nor does he who sells receive greater things from the buyer; but the promise of eternal life is compared at a cheap price. For it is written: The days of our life are seventy years; but if in strength, eighty years: whatever remains is labor and sorrow. When therefore, laboring eighty or a hundred years, at most, in the work of God, we shall have lived, we shall not reign for an equal time in the future; but for the aforesaid years, the kingdoms of all ages shall be given to us. We shall not inherit the earth, but heaven: leaving behind also this corruptible body, we shall receive the same with incorruption. Therefore, little children, let neither weariness weary you, nor the ambition of vain glory delight you. For the sufferings of this time are not worthy to be compared with the glory to come, which shall be revealed in us." St. Mary of Oignies, as witness Cardinal Vitriaco in her Life, when she had lived an angelic life, received a revelation of her salvation and glory, in these words: "Thou shalt go into the Holy of Holies." And when she understood the matter, not the words, inasmuch as they were Latin, she said unceasingly to her handmaid, jubilating: "We shall go into the Holy of Holies, most sweet Clemency" (this was the handmaid's name). "And what are the Holy of Holies?" nor could she say anything else, drunk with joy, night and day, nor eat, nor drink. Hence monasteries formerly, in which monks dwelt, separated from earthly things, living a heavenly life, yearning for heaven, were called Sanctuaries, as is evident from the Life of St. Euphrasia. Thus St. Arsenius had a cloth in his bosom, for wiping away the constant tears which flowed from his eyes on account of his longing for eternal life. Whence St. Jerome, recounting St. Paula, the foundress of five monasteries in Palestine, indeed a nun and leader of nuns, after enumerating her wonderful and heavenly virtues, thus follows her even to heaven: "But she fulfilled her course, kept the faith, and now enjoys the crown of justice, and follows the Lamb whithersoever he goeth. She is satisfied, because she hungered, and joyfully sings: As we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God. O blessed exchange of things! She wept, that she might always laugh. She despised broken lakes, that she might find the fountain of the Lord. She was clothed in sackcloth, that now she might use white garments, and say: Thou hast rent my sackcloth, and girded me with gladness. She ate ashes like bread, and mingled her drink with weeping, saying: My tears have been my bread day and night, that in eternity she might be fed with the bread of angels, and sing: Taste and see that the Lord is sweet, and: My heart hath eructated a good word, I speak my works to the King. Thus St. Euphrasia, in the time of the Emperor Theodosius, sprung from imperial blood, despising the world, embraced the monastic life, and having lived therein with wonderful humility, obedience and holiness, was called at thirty years to these Holy of Holies. For the Abbess saw two men saying to her: "Taking Euphrasia with thee, lead her before the Lord"; and immediately, she says, taking her, I hastened with them. "And when we had come to a certain gate, whose glory I cannot describe, it opened of itself for us. And we entered, and saw there an indescribable heavenly palace, in which is a nuptial throne not made by hand. I indeed could not approach further within; but taking Euphrasia they offered her to the Lord, and falling down she kissed his immaculate feet. I saw there ten thousand angels, and an innumerable multitude of Saints, and all stood looking on: and I saw, and behold the Mother of God taking Euphrasia brought her to the nuptial chamber, in which she was preparing a crown of glory; and I heard a voice saying to Euphrasia: Behold thy reward. Now therefore go, and coming after ten days, enjoy these things for infinite ages; and because today is the ninth day since I saw the vision, tomorrow Euphrasia shall die." Therefore on the following day Euphrasia, having finished life with the Abbess, went into the Holy of Holies. Thus her Life relates. Christ preceded and went before us to this place by the cross, who "by his own blood entered once into the Holy place, having obtained eternal redemption," as St. Paul says to the Hebrews IX, 12.
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AND THOU SHALT MAKE A CURTAIN IN THE ENTRANCE OF THE TABERNACLE. — Here is described the second veil, which was hung before the Holy place, as before, verse 31, it was hung before the Holy of Holies. This veil is called a curtain, because it was spread out like a tapestry and a military tent for the fourth, namely the Eastern part of the tabernacle, or for its entrance, and it was like a door of the tabernacle distinguished by five columns, so that through four passages, intercepted between five columns, entrance might be open. For just as eight boards, verse 22, closed the Western side of the tabernacle, so these five columns with this veil closed the Eastern side, where the entrance was open. Note first: This veil was made as also before, verse 31, of fine linen, scarlet, purple and hyacinth, and was hung upon five columns, made of acacia wood and gilded. Second, this veil which was at the entrance of the tabernacle, as also the veil which was at the entrance of the court, of which chapter xxvii, verse 16, was movable, while the other veils of the court itself were immovable, and were of fine linen only, but this one at the entrance of the tabernacle and of the court were of many colors, as I have already said. Third, Josephus asserts that this veil at the entrance of the tabernacle hung from the top not all the way to the ground, but only to the middle of the columns, and there was sustained and held by rings, and this was so that it might give access and entrance to the priests, entering through it into the tabernacle, and so that the light of the sun might be admitted through this empty and open part into the tabernacle; for in the tabernacle there were no windows: for it was covered all around, both by ten curtains, and by a covering of goat's hair. Fourth, the same Josephus adds that there was another veil almost adjoining this one, equal in size, but woven of linen, hanging by rings from a cord stretched across, which was sometimes drawn, sometimes, especially on feast days, drawn back, so that the people might look into the tabernacle; for then with the veil drawn back the gilded boards of the tabernacle were visible, says Lipomanus in chapter xxxvi. On the other days, and especially when it rained, snowed or hailed, this outer and linen veil by its presence protected the other inner and decorated veil from storms and injuries of the air.
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And thou shalt gild five columns. — That is, thou shalt adorn them with gold, not with plates, but with rings, as is evident from chapter xxxvi, last verse, in the Hebrew.
Machine translation from the Latin, not reviewed.
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v. 4 « Tabernaculum vero tta facies : decem cortinas de bysso retoría » — ita etiam LXX vertit o9; Chald. v significat fila dupliciter contorquere; item Syr. bny — « et hyacintho ac purpura coccoque bis tincto », — verte et verme cocci, uti 95,& — « varia- (as opere plumario facies ». Sed pro variatas omnes textus habent Cherubim, à qua voce novam incipias sententiam. Ergo cortinae erant ex bysso (Ca?.) ; cui intexebantur fili purpurei etc., et quidem ita, ut non solum efficeretur textura diversicolor, sed ut e diversi coloris filis efficerentur formae Cherubim, quod opus erat p/umariorum. In eiusmodi opere Aegyptii imprimis excellebant : cf. Erman p. 59^. v. 2 tuor cubitorum. erit. Unius mensurae fient. universa tentoria » , seu accuratius «universae illae decem cortinae.
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v. 3 « Quinque cortinae sibi iungentur mutuo, et aliae quinque nezu simili cohaerebunt » ; ita ut, quando iunctae fuerint , habeantur tapeta duo, quorum unumquodque longitudinis habeat cubitos viginti octo, latitudinis vero quinquies quatuor, 1. e. viginti. Quod v. 4 sq. traditur de cortinis invicem iungendis ope ansularum et eireulorum, dubitari potest an ad quinas cortinas inter se iungendas referatur, an ad duo quinarum cortinarum tapeta referatur. Hoc alterum indubie evincit v. 33 iubens velum, quod in aditu erat sancti sanctorum, collocari « infra circulos » : ergo ibi nec alibi erant illi circuli. Ergo tapetum unum operiebat sanctum sanctorum , tapetum alterum eiusdem magnitudinis operiebatsanctum; duae illae sanctuarii partes simul sumptae longitudinis erant quadraginta cubitorum , imo paulo maioris, crediderim quippe duo tapeta per ansulas et circulos non fuisse ita arcte coniuncta, sed aliquo interiecto intervallo. Quomodo vero quinae invicem, quae in tapeta coalescebant, iungerentur cortinae, non edocemur; id non videtur effectum esse ansulis et circulis; fortasse permanentiori ratione, v. g. nendo (Tost.). v. « Ansulas hyacinthinas in. lateribus [ac summatatibus] facies: cortinarum, [ut possint invicem copulari] ». Textum nonnihil obscurum Her. liberius vertens difficiliorem reddidit. Quid ipse senserit, ex eius versione satis apparet. Ansulas seu laqueolos non in solis lateribus, sed etiam in summitatibus adstruxit. Videtur supposuisse, duo j tapeta in « summitatem » sanctuarii conspirasse atque ibi fuisse jun- — genda; videtur praeterea sensisse, singulas cortinas « in lateribus » : fuisse 1ungendas inter se ansulis et circulis. Sed illud zn summtitatibus j non est in textu. Hebr. ita habet : Faciesque ansulas hyacinthinas su- | per labium cortinae. unius, in. extremitate, in. loco contunctionis ; | emque facies in labio cortinae extremae, in loco coniunctionis se- : cundo. Quinis inter se iunctis cortinis, iam non habentur nisi duo tapeta aut, ut verbis textus hebraei loquamur, duae cortinae maiores : cortina una, et cortina extrema seu remotior. Ansulae igitur faciendae sunt in cortzna una, et quidem in /aói0 seu longitudinis latere, et quidem 7n extremtate seu in extremo eo latere : is enim proprius est eiusmodi ansularum locus. Eadem vero extremitas ab usu, cui iam adhibetur, vocatur /ocus contunctionis, eique in altero tapeto seu in cortina remotiore correspondet /ocus coniunctionis secundus. Pro npo Sam. nxpz. — man et n?3n3 non sunt nomina (Dillm.) tapeti unius et alterius, e quinis compaetorum cortinis. Voces sunt incertae lectionis. Sam. h. 1. bis habet n'?3775; idemque habent Sam. Hebr. 36,11, qui textus verbotenus ceteroqui nostro textui consonat; 36,17 Sam. Hebr. priore loco habent r33912, posteriore nan. Nullum igitur earum vocum defendi potest discrimen; primitus fortasse una eademque ubique legebatur vox.
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v. 5 « Quinquagenas ansulas cortina habebit in utraque parte |a insertas], «t ansa contra ansam veniat, [et altera alteri possit. aplari] ». Hebr. : Quinquaginta ansulas facies in cortina una, et quinquaginta ansulas facies in extremitate cortinae , quae est in contunctione secunda : oppositas ansulas unam ad. alteram. Culvis ansulae in coniunctione prima correspondebit ansula in coniunctione secunda.
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v. 6 « Facies et quinquaginta circulos aureos » , seu exactius uncinulos, qui singuli uni ansulae unius coniunctionis et uni ansulae alterius coniunctionis insinuarentur, « quibus cortinarum [vela] iungenda sunt , ut unum tabernaculum fiat ». Hebr. : Fatiesque quinquaginta uncinulos aureos, et 3unges cortinam unam alteri unctinulis, ut. fiat habitaculum unum. Arg. — Illud habitaculo superminebat. Cortinae e pilis caprarum 3 quinque et sex in duo disparia iungebantur tapeta, quae ansulis aeneisque uncinis iungebantur et super tapeta byssina partim dependebant. v.'"5« Facies et saga cilicina undecim », dum v. 1 decem tantum cortinae byssinae mandabantur, « ad operiendum tectum tabernaculi » — Hebr. : in tabernaculum supra habitaculum. Futurum enim erat tabernaculum tentorium quoddam super habitaeulum eminens. v. 8 - . « Longitudo sagi unius habebit triginta, cubitos , et latitudo quatuor : | aequa erit mensura sagorum omnium ». Quae duobus cubitis excedebant longitudinem cortinarum byssinarum. v. 9 « E quibus quinque tunges seorsum, et sex sibi mutuo copulabis , ita ut sextum saqum in fronte tecti » — Hebr. tabernaculi — « duplices ». v. 10 « Facies et quinquaginta ansas in ora sagi unius , ut contungti cum altero queat ; et quinquaginta ansas in ora sagi alterius , ut cum altero copuletur ». T v. 41 «, Facies et quinquaginta. fibulas aeneas » — circulos vel un- | cinulos, — « quibus dungantur ansae,wut unum ez omnibus operi- [ mentum » — Hebr. tabernaculum — « fiat ». v. 19 « Quod autem su- : perfuerit in sagis, [quae parantur| tecto, [?. e.] unum sagum, quod amplius est, ez medietate etus operies posteriora tabernaculi ». Hebr. : Quod autem. dependet superfluitatis sagorum tabernaculi : est praefatio aliqua ad reliquum v. 12 et ad v. 13 — dimidium sag? superfhui dependebit super posteriora habitaculi. Nota vocum 5ns et zw: constans discrimen. v. 13 « Et cubitus ex una parte pendebit, et alter ex altera, qui plus est tn sagorum longitudine, utrumque latus tabernaculi protegens ». Hebr. : Et cubitus hic et cubitus ibi de eo , quod est | superfluum in. longitudine tabernaculi, erit extensus super latera habitaculi hinc et llinc, ad ea tegenda. Secundum ea, quae v. 1-6 explicata sunt, sat facile haec intelliguntur exceptis iis, quae h. l. de superftuitate sagorum adduntur. Sc. saga ambitu nonnihil excede- fronte tabernaculi replicari, instar « fastieii et porticus », ut non inepte suggerit Ios. Vides igitur, ansulas ef uncinulos, quibus sagorum tapeta iungebantur, non esse accurate superposita ansulis et uncinulis, quae tapeta byssina continebant, sed duorum cubitorum intervallo ab iis distitisse : nulla illis intervallis in sanctuarium immittebatur lux.
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v. 154 « Facies et operimentum [aliud] tecto » — Hebr. tabernaculo, hine non a/zud, cum hoc sit primum tabernaculi, ut ab habitaculo distinguitur, operimentum — « de pellibus arietum rubricatis ; et super hoc rursum aliud operimentum de ianthinis pellibus ». Cf. 25,5. Putat Cai., haec duo operimenta solum tabernaculi tectum texisse et a pluviis defendisse, non latera; et, dum tectum esset planum, haec operimenta sursum in angulum conspirasse, quo facilius pluviae defluerent. Haec gratuito adstruuntur. Illud vero indubium videtur, his operimentis omnino contecta esse tabernaculi posteriora, quae cortinis byssinis nequaquam, sagis vero nonnisi ex parte tegebantur.
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v. 15 « Facies et tabulas » seu trabes « stantes »,1. e. erectas (Tost.), quarum una sit altitudo et longitudo, « /abernaculi, de lignis setim ». Sed pro tabernaculi, Hebr. habitaculi : ad hoc quippe redit oratio, et constabat habitaculum parietibus ligneis cum superpositis cortinis byssinis. LX X cxiXovc , columnas , Ya vertentes avv27 et ignorantes vocem z'pópn.
Arg. — Constabant parietes tabulis de lignis setim, quae habebant bases etf capitella argentea et continebantur vectibus per annulos aureos transmissis.
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v. 16 « Quae singulae denos cubitos tn longitudine habeant, et in latitudine singulos ac semissem ». v. A1 « In |lateribus| tabulae duae incastraturae fient, quibus [tabula] alter |tabulae| connectatur ; atque zn hunc modum cunctae tabulae parabuntur ». Gratuito latera in textum introduxit Hier.; hinc devenit in 2ncastraturas seu compages, quae habentur, quando in unius trabis latere secundum totam longitudinem exscinditur pars aliqua prominens, quae in partem cavam in latere alterius trabis impingitur. Tamen v. 19 vertit angulos, secutus sane LXX v. V cepiotexouc. Neque illud affirmat textus, per illas « incastraturas » tabulam tabulae esse connexam. Hebr. : Duae manus erunt tabulae uni, parallelae invicem. Nomine manus venire potest, quidquid protruditur et alteri prehendendo iuservit. Hae manus teste v. 19 erant « in extremitate inferiore tabularum » (Vat.), et in bases intrabant. Probabiliter igitur vertit Symm. xzzoystc, manubria; Chald. Syr. car- dines. naSwm LXX vertunt &vcv tcov ec (Évegog «GO &xégo); Syr. vx" rectae; CAa/d. va»w'2, quae vox significationem habet « parallelus » (Levy). Quae significatio reapse optime quadrat.
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v. 48 « Quarum viginti erunt in. latere meridiano , quod vergit ad austrum ». Hebr. per modum generalis introductionis ad omnia sequentia repetit priora v. 15 verba : E£facies tabulas pro habitaculo. Dein absolute pergit: viginti tabulas ad latus australe, meridiem versus. yo" fortasse erat antiquius meridiei nomen : habetur tantum v. 35; 27,9 et tamquam nomen venti australis .in loeis poeticis Ps. 77 (18), 26; Cant. 4,16. Potuit posterior aliquis 332 adscribere, quod ignorant LXX; et cf. etiam Chald. Syr.
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v. 19 « Quibus quadraginta bases argenteas fundes, ut binae bases singulis tabulis per duos angulos subzcitantur ». Clarius Hebr. : Quadraginta bases argenteas facies subter viginti tabulas , duas bases subter tabulam unam pro duabus manibus, et duas bases subter tabulam unam pro duabus manibus. Cardines singuli in singulas bases immittebantur. S1 adstruas bases fuisse oblongas et recto angulo ad tabulas dispositas, perspicies eas ad tabulas erectas sustinendas plurimum contulisse. Tamen haec analogiam in aedificiis gentium, maxime Aegyptiorum, non habent potestque res aliter, et fortasse melius concipl. v. 32 columnis tribuuntur solae 2238, quas óases Vulg. vertit, cum tamen eas columnas capitella etiam habuisse vix fas sit dubitare. nnn non solum subter significat, sed etiam pro. Coniecerim ergo VN significare coronam (gall. cornice), quae tam in imo quam in summo pariete habetur; in columna significare tam 6asin quam capitellum (Aug.). lae coronae erant tam latae atque 1psae tabulae. Cardines vero v. 17, secundum hanc interpretationem, non erant paralleli ex ima trabe prominentes, sed eandem directionem habebant (n35w1), unus eminens ex ima, alter e summa trabe.
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v. 20 « [n latere quoque secundo tabernaculi », — Hebr. habitaculi — « quod vergit ad aqguilonem, viginti tabulae erunt »,
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v. 91 « quadraginta habentes bases argenteas : binae bases singulis tabulis supponentur ».
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v. 22 « Ad occtdentalem vero plagam tabernaculi » — Hebr. habitacult — « facies sez tabulas »,
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v. 23 « et rursum alias duas, quae in anqulis |erigantur| post tergum tabernaculi » — Hebr. habitaculi.
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v. 2& « Eruntque coniunctae a, deorsum usque sursum , et una omnes compago retinebtt ». Quae videtur Her. ad omnes omnino tabulas retulisse; sequentibus vero redit ad duas tabulas angulares : « [Duabus quoque tabulis], quae tn anqulis ponendae sunt, similis tunctura servabitur ». Verte ita : Eruntque geminae ab àmo, et simul erunt geminae usque ad summum tn coniunctionem unam; ita erit quoad ambas ipsas, erunt in duas tabulas angulares. Agitur de duabus v. 24 tabulis angularibus. BàYoNn — Q"2n .: sed bis eandem vocem legebant Sam. (awawn), Vulg. (coniunctae), LXX (&E to0v-isot) , Chald. (p212:3). Neque bis legebant n»n, quae vox est numeri singularis : erro Q'2Nn vel Bv2un. DONn significat « geminos parere » (Cant. 4,2; 6,6); Aq. Symm. Theod. h. 1. óibutedovtec, i. e. habentes geminos. Tabula angularis, quae angulum circumplectebatur, e trabibus constabat duabus seu geminis ab imo ad summum, per totam decem cubitorum v. 16 longitudinem. Pergit Hebr. nnn nyavcn ON, usque ad ammulum (ct. |. v. 29) unum seu primum. Idem legebant Sam. Chald. Syr. : sed additum caret sensu. Aliter legebant Vulg. compago, et LXX. eig oóu6Anotv ulav : fortasse DN nón 5N, in coniunctionem unam. Quanta fuerit ea angularis tabula, non docemur. Fuit utique decem cubitos longa, et etiam unum ac semissem lata in plaga occidentali, cum in ea plaga simpliciter numerentur v. 25 tabulae octo et bases sedecim. Videtur fuisse minus lata in altera plaga, in qua nullae ei conceduntur bases.
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v. 95 « Et erunt simul tabulae octo, bases earum argenteae sedecim, duabus basibus per unam tabulam supputatis ».
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v. 96 « Factes et vectes de lignis setim quinque ad [continendas| tabulas in uno latere tabernaculi », — Hebr. habitaculi —
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v. 91 « et quinque alios in altero , et eiusdem numeri ad occidentalem plagam »,
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v. 28 « qui mittentur per medias tabulas a summo usque ad summum ». Sed reliqui textus id nequaquam de-omnibus vectibus praedicant : Et vectis medius per medias tabulas, transibit ab una extremitate ad. alteram, per lotam latitudinem parietis ignei. Erant praeterea infra et supra vectem medium alii bini, sed non debebant totam latitudinem aequare. Duo ab una, et duo alii ab altera extremitate profecti, ad medium fortasse iantum parietem pertingebant; singulae tabulae trinis vectibus sustentabantur..
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v. 29 « Ipsas quoque tabulas deaurabis, et fundes in eis annulos aureos, per quos vectes |tabulata| contineant » : ergo trinos singulis tabulis annulos. « Quos operies laminis aureis ».
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v. 30 « Et eriges tabernaculum » — Hebr. habitaculum — « iuxta exemplar, quod tibi in monte monstratum est ». Cf. 25,80. Arg. — Sunt ea velum (n2*£), quo separatur sanctum sanctorum a sancto, et velum (42:2) claudens ingressum sancti. Illud e quatuor, hoe e quinque columnis dependebat.
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v. 94 « Facies et velum de hyacintho et purpura coccoque bis tincto », — et verme cocci, cf. 95,& — « et bysso retorta » (cf. 26,1), « opere plumario [et pulchra varietate] contextum » Cherubim; nam etiam h. l. haec vox additur. Nomen n27*5 huie solo velo adhibetur.
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v. 32 « Quod appendes ante » (5v) « quatuor columnas de lignis setim, quae ipsae quidem deauratae erunt, et habebunt capita aurea, sed bases argenteas ». ^ non est caput seu capitellum (LXX Syr.), sed est hamus, a quo velum dependebat. Tamen adfuisse etiam capitella, et quidem argentea, collige ex iis, quae ad v. 19 dicebamus.
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v. 33 « Inseretur autem velum per circulos » (cf. v. 6), — Hebr. : pones infra circulos — « intra quod pones arcam. testimonii , quo et sanctuarium et sanctuarii sanctuaria dividentur ». Etiam in hoc simile erat sanctuarium Hebraeorum templis Aegyptiorum : cà 83 d8oxa xexovuA pévotg éxiaaa Gexot éxAets (Clem. Aler. Paedag. III. 2; M. 8. 560). Quae fuerit sancti et sancti sanctorum longitudo, non edocemur : quae si extrinsecus mensurabantur, habebant simul longitudinem triginta, latitudinem duodecim cubitorum (v. 16 sqq.). Salomo sancto sanctorum 3 Reg. 6,20 cubi formam tribuens merito censetur servasse proportiones a Moyse traditas. Ergo cum adyti latitudo fuerit duodecim cubitorum (8 X, 3): tribuenda eidem erit etiam duodecim cubitorum longitudo, manebuntque pro sancto longitudinis cubiti octodecim. Dices, neque sic haberi cubum, cum parietibus v. 10 non duodecim, sed decem cubitorum altitudo tribuatur. Sed adverte, altitudini addi oportere bases seu coronas tabulis et subterpositas et impositas; subtrahendam vero esse tam a longitudine quam a latitudine tabularum erassitudinem. Quae si attendas omnia, nulla ope eubum demonstrabis. Habebis etiam illud, uti in templo Salomonis, ita in sanctuario Moysis longitudinem saneti duplara fuisse longitudinis saneti sanctorum. Cum porro sanctuarii et latitudo extrinsecus mensurata et altitudo fuerint duodecim cubitorum, et tapetorum tam byssi quam sagorum longitudo fuerit viginti octo et triginta cubitorum, patet tapeta byssina solas altitudinis duas tertias partes, i. e. octo utrimque cubitos operuisse, tapeta sagorum tres quartas partes, cubitos utrimque novem, sola e pellibus operimenta ad humum usque se demisisse.
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v. 3&4 « Pones et propitiatortum super arcam testimonii in sancto sanctorum »,
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v. 35 « mensamque extra velum , et contra mensam candelabrum in latere tabernaculi meridiano; mensa enim stabit in parte aquilonis ».
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V. 96 « Facies et tentorium », seu potius velum, « 2n ?ntroitu tabernaculi » — nw, ergo sancti — « de hyacintho et purpura coccoque bis tincto et bysso retorta, opere plumarii ». Non additur Cherubim, neque artifex vocatur 2vn (v. 1. 31), sed ap^: quae vox censetur eum designare, qui varii coloris filos contexat, non tamen texendo animalia aut alias res effingat.
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v. 31 « Et quinque columnas deaurabis lignorum setim, ante quas ducetur tentorium , quarwun erunt capita aurea et bases aeneae ». Hebr. : Etfacies velo quinque columnas setim , quas deaurabis , et hamos aureos; et fundes eis quinque bases aeneas ». Dices, si quinque tantum fuere 2278, ergo non erant capitella, quod est monstri simile. Sed capitella, quae h. 1. desiderantur, habes 36,38, erantque illa deaurata. — Plura post v. 35 inserit Sa. e 29,1-11 transumpta. i Arg. — Altare cornutum faciendum praecipitur cum vasis suis et crate aenea media altitudine altari inserenda, cui ligna et victimae imponantur; ferendum vectibus per annulos aereos transmittendis. Cap. XXVII. Atrium tabernaculi et ea, quae in 1pso erant, descripturus auctor a describendo altari initium facit.
26:22
… Among the Hebrews the tabernacle with the holy of holies is oriented to the east and has its rear to the west (Ex. 26, 22). In ancient India too the o. to the east was the principal one: of the three fires, two had to be lit in the open air for the sacrifice; the one oriented to the east was the principal one.
26:34
Propitiatory (Heb. Happōreth, Septuagint Ἐναστήρων)
… Of unspecified thickness, it measured two and a half cubits (= approx. 1.31 m) in length and one and a half (= 0.78 m) in width (Ex. 25:17; cf. 26:34; 30:6; 31:7; 37:6).
26:35
Candelabrum with Seven Branches
CANDELABRUM WITH SEVEN BRANCHES. - A candlestick of purest gold, of a single piece, placed on the southern side (Ex. 26:35) of the sanctuary (Vulg.: Sancta) of the Mosaic tabernacle and then of the temple of Jerusalem, in front of the table of the bread of the Presence.
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.