The manner of consecrating Aaron and other priests; the institution of the daily sacrifice of two lambs, one in the morning, the other at evening.
The maner of consecrating Aaron and other Priests: vvith burnt offerings, 26. and pacifiques, wherof Aaron and his sonnes shal participate. 38. The institution of the daylie sacrifice of tvvo lambes, one in the morning, the other at euen.
1And thou shalt also do this, that they may be consecrated to me in priesthood. Take a calf from the herd, and two rams without blemish,Farai anche questo affine di consacrarli pel mio sacerdozio. Prendi dalla mandra un vitello, e due arieti senza macchia,BVT this also shalt thou doe, that they may be consecrated to me in priesthood. Take a calfe from the heard, and two rammes without spotte,Sed et hoc facies, ut mihi in sacerdotio consecrentur. Tolle vitulum de armento, et arietes duos immaculatos, 2And unleavened bread, and a cake without leaven, tempered with oil, wafers also unleavened, anointed with oil: thou shalt make them all of wheaten flour.E de' pani azzimi, e una stiacciata non fermentata, che sia aspersa d'olio, e delle sfogliate azzime, anch'esse asperse d'olio: tutte queste cose le farai di fiore di farina di grano.and vnleuened bread, and a cake without leuen, tempered with oile, wafers also vnleauened anoynted with oile: of wheaten flowre thou shalt make al.panesque azymos, et crustulam absque fermento, quæ conspersa sit oleo, lagana quoque azyma oleo lita: de simila triticea cuncta facies. 3And thou shalt put them in a basket, and offer them: and the calf and the two rams.E messele in un canestro, le offerirai: e poi il vitello, e i due arieti.And being put in a basket thou shalt offer them: and the calfe and the two rammes.Et posita in canistro offeres: vitulum autem et duos arietes. 4And thou shalt bring Aaron and his sons to the door of the tabernacle of the testimony. And when thou hast washed the father and his sons with water,E Aronne e i suoi figliuoli farai che s'accostino alla porta del tabernacolo della testimonianza. E quando avrai lavato il padre coi suoi figliuoli con acqua,And thou shalt bring Aaron and his sonnes to the doore of the tabernacle of testimonie. And when thou hast washed the father with his sonnes in water,Et Aaron ac filios ejus applicabis ad ostium tabernaculi testimonii. Cumque laveris patrem cum filiis suis aqua, 5Thou shalt clothe Aaron with his vestments, that is, with the linen garment and the tunic, and the ephod and the rational, which thou shalt gird with the girdle.Vestirai Aronne delle sue vestimenta, cioè della veste di lino, della tonaca, dell'Ephod, e dal Razionale, cui tu stringerai col cingolo.thou shalt vest Aaron with his vestments, that is, with the linnen garment and the tunicke, and the Ephod and the Rationale, which thou shalt gird with the baudrike.indues Aaron vestimentis suis, id est, linea et tunica, et superhumerali et rationali, quod constringes balteo.
6And thou shalt put the mitre upon his head, and the holy plate upon the mitre,E gli porrai in testa la tiara, e la lamina santa sopra la tiara,And thou shalt put the mitre vpon his head, and the holie plate vpon the mitre,Et pones tiaram in capite ejus, et laminam sanctam super tiaram, 7And thou shalt pour the oil of unction upon his head: and by this rite shall he be consecrated.E verserai sul capo di lui l'olio della unzione: e con tal rito sarà consacrato.and thou shalt powre the oile of vnction vpon his head: and by this rite shal he be consecrated.et oleum unctionis fundes super caput ejus: atque hoc ritu consecrabitur. 8Thou shalt bring his sons also, and shalt put on them the linen tunics, and gird them with a girdle:Farai anche venire i suoi figliuoli, e li rivestirai colle toniche di lino, e li cingerai colla cintura.His sonnes also thou shalt bring, and shalt inuest them with the linnen tunickes, and gird them with a bawdrike,Filios quoque illius applicabis, et indues tunicis lineis, cingesque balteo, 9To wit, Aaron and his children, and thou shalt put mitres upon them; and they shall be priests to me by a perpetual ordinance. After thou shalt have consecrated their hands,Così farai ad Aronne, e ai suoi figliuoli, e metterai loro le mitre: e saranno miei sacerdoti per un culto perpetuo. Dopo che avrai unte le loro mani,to witte, Aaron and his children, and thou shalt put mitres vpon them: and they shal be priestes to me by a perpetual religion. After that thou shalt haue consecrated their handes,Aaron scilicet et liberos ejus, et impones eis mitras: eruntque sacerdotes mihi religione perpetua. Postquam initiaveris manus eorum, 10Thou shalt present also the calf before the tabernacle of the testimony. And Aaron and his sons shall lay their hands upon his head,Condurrai anche il vitello dinanzi al tabernacolo della testimonianza. E Aronne, e i suoi figliuoli imporranno le mani sul capo di esso.thou shalt present also the calfe before the tabernacle of testimonie. And Aaron and his sonnes shal lay their handes vpon his head,applicabis et vitulum coram tabernaculo testimonii. Imponentque Aaron et filii ejus manus super caput illius, 11And thou shalt kill him in the sight of the Lord, beside the door of the tabernacle of the testimony.E lo immolerai al cospetto del Signore presso la porta del tabernacolo della testimonianza.and thou shalt kil him in the sight of the Lord, beside the doore of the tabernacle of testimonie.et mactabis eum in conspectu Domini, juxta ostium tabernaculi testimonii.
12And taking some of the blood of the calf, thou shalt put it upon the horns of the altar with thy finger, and the rest of the blood thou shalt pour at the bottom thereof.E preso del sangue del vitello, lo spruzzerai col dito su' corni dell'altare; e il rimanente del sangue lo spanderai appiè della base di esso.And that which thou takest of the bloud of the calfe, thou shalt put vpon the hornes of the Altar with thy finger, and the reit of the bloud thou shalt powre at the botome therof.Sumptumque de sanguine vituli, pones supercornua altaris digito tuo, reliquum autem sanguinem fundes juxta basim ejus. 13Thou shalt take also all the fat that covereth the entrails, and the caul of the liver, and the two kidneys, and the fat that is upon them, and shalt offer a burnt offering upon the altar:Prenderai ancora tutto il grasso, che ricuopre gl'intestini, e la rete del fegato, e i due reni, e il grasso, che sta sopra di essi, e gli offerirai a incendersi sopra l'altare:Thou shalt take also the whole fatte that couereth the entralles, and the caule of the liuer, and the two kidneys, and the fatte that is vpon them, and shalt offer a burnt sacrifice vpon the Altar:Sumes et adipem totum qui operit intestina, et reticulum jecoris, ac duos renes, et adipem qui super eos est, et offeres incensum super altare: 14But the flesh of the calf, and the hide and the dung, thou shalt burn abroad, without the camp, because it is for sin.Le carni poi del vitello, e il cuoio, e gli escrementi li brucerai di fuori lungi dagli alloggiamenti, perché è (ostia) per lo peccato.but the flesh of the calfe and the hide and the dung, thou shalt burne abrode without the campe, because it is for sinne.carnes vero vituli et corium et fimum combures foris extra castra, eo quod pro peccato sit. 15Thou shalt take also one ram, upon the head whereof Aaron and his sons shall lay their hands.Prenderai anche un ariete, sul capo del quale porranno le mani Aronne, e i suoi figliuoli.Thou shalt take also one ramme, vpon the head wherof Aaron & his sonnes shal lay their handes.Unum quoque arietem sumes, super cujus caput ponent Aaron et filii ejus manus. 16And when thou hast killed him, thou shalt take of the blood thereof, and pour round about the altar.E dopo averlo immolato prenderai del suo sangue, e lo spargerai intorno all'altare.Which when thou hast killed, thou shalt take of the bloud therof, and powre round about the Altar.Quem cum mactaveris, tolles de sanguine ejus, et fundes circa altare.
17And thou shalt cut the ram in pieces, and having washed his entrails and feet, thou shalt put them upon the flesh that is cut in pieces, and upon his head.Taglierai quindi in pezzi lo stesso ariete, e lavati i suoi intestini, e i piedi, li porrai sopra le carni spezzate, e sul capo di esse.And the ramme it selfe thou shalt cut into peeces, and his entralles and feete being washed, thou shalt put vpon the flesh cut in peeces, and vpon his head.Ipsum autem arietem secabis in frustra: lotaque intestina ejus ac pedes, pones super concissas carnes, et super caput illius. 18And thou shalt offer the whole ram for a burnt offering upon the altar: it is an oblation to the Lord, a most sweet savour of the victim of the Lord.E offerirai tutto l'ariete ad ardere sopra l'altare è un'obblazione al Signore, l'odor soavissimo della vittima del Signore.And thou shalt offer the whole ramme for a burnt sacrifice vpon the Altar: it is an oblation to the Lord a most sweete sauoure of the victime of the Lord.Et offeres totum arietem in incensum super altare: oblatio est Domino, odor suavissimus victimæ Domini. 19Thou shalt take also the other ram, upon whose head Aaron and his sons shall lay their hands.Prenderai anche un altro ariete, sul capo del quale porran le mani Aronne, e i suoi figliuoli.Thou shalt take also the other ramme, vpon whose head Aaron and his sonnes shal lay their handes.Tolles quoque arietem alterum, super cujus caput Aaron et filii ejus ponent manus. 20And when thou hast sacrificed him, thou shalt take of his blood, and put upon the tip of the right ear of Aaron and of his sons, and upon the thumbs and great toes of their right hand and foot, and thou shalt pour the blood upon the altar round about.E quando l'avrai immolato, piglierai del suo sangue, e tingerai l'estremità dell'orecchio destro di Aronne, e de' suoi figliuoli, e i pollici della loro mano destra, e del piè destro, e spargerai il sangue sull'altare intorno.Which when thou hast immolated, thou shalt take of his bloud, and put vpon the tippe of the right eare of Aaron and of his sonnes, and vpon the thumbes and great toes of their right hand and foote, and thou shalt powre the bloud vpon the Altar round about.Quem cum immolaveris, sumes de sanguine ejus, et pones super extremum auriculæ dextræ Aaron et filiorum ejus, et super pollices manus eorum ac pedis dextri, fundesque sanguinem super altare per circuitum. 21And when thou hast taken of the blood that is upon the altar, and of the oil of unction, thou shalt sprinkle Aaron and his vesture, his sons and their vestments. And after they and their vestments are consecrated,E preso del sangue, che è sopra l'altare, e dell'olio dell'unzione, ne aspergerai Aronne, e le di lui vestimenta, e i suoi figliuoli, e le loro vestimenta. E dopo che avrai consacrati ed essi, e le vestimenta,And when thou hast taken of the bloud that is vpon the Altar, and of the oile of vnction, thou shalt sprinkle Aaron and his vesture, his sonnes & their vestmentes. And after they and their vestmentes are consecrated,Cumque tuleris de sanguine qui est super altare, et de oleo unctionis, asperges Aaron et vestes ejus, filios et vestimenta eorum. Consecratisque ipsis et vestibus, 22Thou shalt take the fat of the ram, and the rump, and the fat that covereth the lungs, and the caul of the liver, and the two kidneys, and the fat that is upon them, and the right shoulder, because it is the ram of consecration:Prenderai il grasso dell'ariete, e la coda, e il grasso, che copre le viscere, e la rete del fegato, e i due lombi, e il grasso, che vi sta sopra, e la spalla destra, perché egli è l'ariete della consacrazione.thou shalt take the fatte of the ramme, and the tayle & the talow, that couereth the lunges, and the caule of the liuer, and the two kidneies, and the fatte, that is vpon them, and the right shoulder, because it is the ramme of consecration:tolles adipem de ariete, et caudam et arvinam, quæ operit vitalia, ac reticulum jecoris, et duos tenes, atque adipem, qui super eos est, armumque dextrum, eo quod sit aries consecrationis:
23And one roll of bread, a cake tempered with oil, a wafer out of the basket of unleavened bread, which is set in the sight of the Lord:(E prenderai) un pane tondo, e una stiacciata unta con olio, e una sfogliata dal canestro degli azzimi, che è posto al cospetto del Signore:and a peece of one loafe, a cake tempered with oile, a wafer out of the basket of azymes, which is sette in the sight of the Lord:tortamque panis unius, crustulam conspersam oleo, laganum de canistro azymorum, quod positum est in conspectu Domini: 24And thou shalt put all upon the hands of Aaron and of his sons, and shalt sanctify them elevating before the Lord.E porrai tutte queste cose sulle mani d'Aronne, e de' suoi figliuoli, e li consacrerai alzando queste cose dinanzi al Signore.and thou shalt put al vpon the handes of Aaron and of his sonnes, and shalt sanctifie them eleuating before the Lord.ponesque omnia super manus Aaron et filiorum ejus, et sanctificabis eos elevans coram Domino. 25And thou shalt take all from their hands; and shalt burn them upon the altar for a holocaust, a most sweet savour in the sight of the Lord, because it is his oblation.E ripigliando tutte queste cose dalle loro mani, le arderai in olocausto sopra l'altare in odor soavissimo dinanzi al Signore, perché la sua obblazione.And thou shalt take al from their handes: and shalt burne them vpon the Altar for an holocauste, a most sweete sauour in the sight of the Lord, because it is his oblation.Suscipiesque universa de manibus eorum: et incendes super altare in holocaustum, odorem suavissimum in conspectu Domini, quia oblatio ejus est. 26Thou shalt take also the breast of the ram, wherewith Aaron was consecrated, and elevating it thou shalt sanctify it before the Lord, and it shall fall to thy share.Prenderai ancora il petto dell'ariete immolato per la consacrazione d'Aronne: e lo santificherai alzandolo davanti al Signore, e sarà tua porzione.Thou shalt take also the brest of the ramme, wherwith Aaron was consecrated, and eleuating it thou shalt sanctifie it before the Lord, and it shal fal to thy patt.Sumes quoque pectusculum de ariete, quo initiatus est Aaron, sanctificabisque illud elevatum coram Domino, et cedet in partem tuam. 27And thou shalt sanctify both the consecrated breast, and the shoulder that thou didst separate of the ram,Santificherai ancora il petto consacrato, e la spalla, che separasti dall'ariete.And thou shalt sanctifie both the consecrated brest, and the shoulder that thou didst separate of the ramme,Sanctificabisque et pectusculum consecratum, et armum quem de ariete separasti, 28Wherewith Aaron was consecrated and his sons, and they shall fall to Aaron’s share, and his sons’, by a perpetual right from the children of Israel: because they are the choicest and the beginnings of their peace victims which they offer to the Lord.Immolato per la consacrazione di Aronne, e de' suoi figliuoli: e saranno la porzione d'Aronne, e de' suoi figliuoli per diritto perpetuo tra' figliuoli d'Israele: perché sono primizie separate in primo luogo dalle vittime pacifiche, che offeriscono questi al Signore.wherwith Aaron was consecrated and his sonnes, and they shal fal to Aarons part and his sonnes by a perpetual right from the children of Israel: because they are the primitiues and beginninges of their pacifique victimes which they offer to the Lord.quo initiatus est Aaron et filii ejus, cedentque in partem Aaron et filiorum ejus jure perpetuo a filiis Israël: quia primitiva sunt et initia de victimis eorum pacificis quæ offerunt Domino.
29And the holy vesture, which Aaron shall use, his sons shall have after him, that they may be anointed, and their hands consecrated in it.Le vestimenta sante usate da Aronne, le averanno dopo di lui i suoi figliuoli, e vestiti di esse saranno unti, e saranno consacrate le loro mani.And the holie vesture, which Aaron shal vse, his sonnes shal haue after him, that they may be anoynted, and their handes consecrated in it.Vestem autem sanctam, qua utetur Aaron, habebunt filii ejus post eum, ut ungantur in ea, et consecrantur manus eorum. 30He of his sons that shall be appointed high priest in his stead, and that shall enter into the tabernacle of the testimony to minister in the sanctuary, shall wear it seven days.Il pontefice, che sarà eletto tra' suoi figliuoli in luogo di lui, e il quale entrerà nel tabernacolo della testimonianza per fare le funzioni nel santuario, porterà quelle vesti per sette giorni.He of his sonnes that shal be appoynted high priest in his steede, & that shal enter into the tabernacle of testimonie to minister in the Sanctuarie, shal weare it seuen dayes.Septem diebus utetur illa qui pontifex pro eo fuerit constitutus de filiis ejus, et qui ingredietur tabernaculum testimonii ut ministret in sanctuario. 31And thou shalt take the ram of the consecration, and shalt boil the flesh thereof in the holy place:Prenderai ancora l'ariete della consacrazione, e le carni di lui le cuocerai nel luogo santo:And thou shalt take the ramme of the consecration, and shalt boyle the flesh therof in a holie place;Arietem autem consecrationis tolles, et coques carnes ejus in loco sancto: 32And Aaron and his sons shall eat it. The loaves also, that are in the basket, they shall eat in the entry of the tabernacle of the testimony,E le mangeranno Aronne, e i suoi figliuoli: e mangeranno anche i pani, che sono nel canestro all'ingresso del tabernacolo del testimonio,which Aaron shal eate and his sonnes. The loaues also, that are in the basket, they shal eate in the entrie of the tabernacle of testimonie,quibus vescetur Aaron et filii ejus. Panes quoque, qui sunt in canistro, in vestibulo tabernaculi testimonii comedent, 33That it may be an atoning sacrifice, and the hands of the offerers may be sanctified. A stranger shall not eat of them, because they are holy.Affinché il sacrifizio sia impetratorio, e sieno santificate le mani degli obblatori. Lo straniero non mangerà di tali cose, perché sono sante.that it may be a placable sacrifice, and the handes of the offerers may be sanctified. A stranger shal not eate of them, because they are holie.ut sit placabile sacrificium, et sanctificentur offerentium manus. Alienigena non vescetur ex eis, quia sancti sunt.
34And if there remain of the consecrated flesh, or of the bread, till the morning, thou shalt burn the remainder with fire: they shall not be eaten, because they are sanctified.Che se vi resterà qualche parte delle carni consacrate, ovvero de' pani fino alla mattina dopo, l'abbrucerai: non la mangerai, perché è cosa santificata.And if there remaine of the consecrated flesh, or of the bread til the morning, thou shalt burne the remaynes with fire: they shal not be eaten, because they are sanctified.Quod si remanserit de carnibus consecratis, sive de panibus usque mane, combures reliquias igni: non comedentur, quia sanctificata sunt. 35All that I have commanded thee, thou shalt do unto Aaron and his sons. Seven days shalt thou consecrate their hands:Eseguirai tutto quello che ti ho comandato riguardo ad Aronne, e a' suoi figliuoli. Per sette dì tu consacrerai le loro mani:Al, that I haue commanded thee, thou shalt doe vpon Aaron and his sonnes. Seuen dayes shalt thou consecrate their handes:Omnia, quæ præcepi tibi, facies super Aaron et filiis ejus. Septem diebus consecrabis manus eorum: 36And thou shalt offer a calf for sin every day for expiation. And thou shalt cleanse the altar when thou hast offered the victim of expiation, and shalt anoint it to sanctify it.E offerirai ogni dì un vitello per lo peccato in espiazione, e immolata che avrai l'ostia d'espiazione, purificherai l'altare, e l'ungerai per santificarlo.and thou shalt offer a calfe for sinne euerie day for expiation. And thou shalt cleanse the Altar when thou hast offered the hoste of expiation, and shalt anoynt it vnto sanctification.et vitulum pro peccato offeres per singulos dies ad expiandum. Mundabisque altare cum immolaveris expiationis hostiam, et unges illud in sanctificationem. 37Seven days shalt thou expiate the altar and sanctify it, and it shall be most holy. Every one, that shall touch it, shall be holy.Per sette giorni farai l'espiazione dell'altare, e lo santificherai, e sarà Santo Santissimo: chiunque lo toccherà, sarà santificato.Seuen dayes shalt thou expiate the altar & sanctifie it, and it shal be most Holie. euerie one, that shal touch it, shal be sanctified.Septem diebus expiabis altare, et sanctificabis, et erit Sanctum sanctorum: omnis, qui tetigerit illud, sanctificabitur. 38This is what thou shalt sacrifice upon the altar: Two lambs of a year old every day continually,Ecco quello che offerirai sull'altare: Due agnelli dell'anno ogni giorno in perpetuo,This is it which thou shalt doe vpon the Altar: Two lambes of a yeare old euerie day continually,Hoc est quod facies in altari: agnos anniculos duos per singulos dies jugiter, 39One lamb in the morning, and another in the evening.Un agnello la mattina, un altro la sera.one lambe in the morning, & an other at euen,unum agnum mane, et alterum vespere,
40With one lamb a tenth part of flour tempered with beaten oil, of the fourth part of a hin, and wine for libation of the same measure.Con un agnello (offerirai) la decima parte (d'una epha) di fior di farina aspersa con olio fatto al mortaio, il qual olio sarà a misura la quarta parte di un hin, e un'egual misura di vino per le libagioni.the tenth part of flowre tempered with oile beaten, which shal haue in measure the fourth part of an hin, and wine for libation of the same measure to one lambe.decimam partem similæ conspersæ oleo tuso, quod habeat mensuram quartam partem hin, et vinum ad libandum ejusdem mensuræ in agno uno. 41And the other lamb thou shalt offer in the evening, according to the rite of the morning oblation, and according to what we have said, for a savour of sweetness:Offerirai l'altro agnello alla sera collo stesso rito dell'obblazione della mattina, e secondo quel che abbiam detto, in sacrifizio di soavissimo odore.And the other lambe thou shalt offer at euen, according to the rite of the morning oblation, and according to that which we haue said, for a sauour of sweetnesse:Alterum vero agnum offeres ad vesperam juxta ritum matutinæ oblationis, et juxta ea quæ diximus, in odorem suavitatis: 42It is a sacrifice to the Lord, by perpetual oblation unto your generations, at the door of the tabernacle of the testimony before the Lord, where I will appoint to speak unto thee.Sacrifizio è questo da offerirsi in perpetuo al Signore per tutte le vostre generazioni all'ingresso del tabernacolo della testimonianza davanti al Signore, dove io ti farò venire per parlarti.it is a sacrifice to the Lord, by perpetual oblation vnto your generations, at the doore of the tabernacle of testimonie before the Lord, where I wil appoint to speake vnto thee.sacrificium est Domino, oblatione perpetua in generationes vestras, ad ostium tabernaculi testimonii coram Domino, ubi constituam ut loquar ad te. 43And there will I command the children of Israel, and the altar shall be sanctified by my glory.E dove darò i miei ordini a' figliuoli d'Israele; e l'altare sarà santificato dalla mia maestà.And there wil I command the children of Israel, and the Altar shal be sanctified in mv glorie.Ibique præcipiam filiis Israël, et sanctificabitur altare in gloria mea. 44I will sanctify also the tabernacle of the testimony with the altar, and Aaron with his sons, to do the office of priesthood unto me.Io santificherò anche il tabernacolo della testimonianza insieme coll'altare, e Aronne, e i suoi figliuoli, affinché esercitino il mio sacerdozio.I wil sanctifie also the tabarnacle of testimonie with the Altar, and Aaron with his sonnes, to doe the function of priesthood vnto me.Sanctificabo et tabernaculum testimonii cum altari, et Aaron cum filiis suis, ut sacerdotio fungantur mihi.
45And I will dwell in the midst of the children of Israel, and will be their God:E io abiterò in mezzo a' figliuoli d'Israele, e sarò loro Dio.And I wil dwel in the middes of the children of Israel, and wil be their God,Et habitabo in medio filiorum Israël, eroque eis Deus, 46And they shall know that I am the Lord their God, who have brought them out of the land of Egypt, that I might abide among them, I the Lord their God.E conosceranno, ch'io sono il Signore Dio loro, che li trassi fuora dalla terra di Egitto per abitare tra di loro, io il Signore Dio loro.and they shal know that I am the Lord their God, that haue brought them out of the Land of Aegypt, that I might abide among them, I the Lord their God.et scient quia ego Dominus Deus eorum, qui eduxi eos de terra Ægypti, ut manerem inter illos, ego Dominus Deus ipsorum.
29:2
29:4
Calmet
Washed. The pagans never approached their mysteries, without divers purifications and washing. (St. Clement of Alexandria, strom. 5.) Exterior cleanliness was designed to signify the purity of the heart, with which we must appear before God. (Calmet)
Haydock
It is for this reason we take holy-water, when we go into our chapels, and we wash our fingers before and during Mass. (Haydock)
29:5
Ven. Bede
Vestments. No mention is made of breeches, because they had them on, while they were washing. (Ven. Bede)
Calmet
Belt. Septuagint have read esson, instead of chesheb. "Thou shalt tie the rational to the ephod." (Calmet)
29:7
St. Augustine
Pour, in the form of a cross or T, according to many of the Rabbin, etc. The inferior priests were anointed only on the hands. The Levites were sprinkled with oil, mixed with the blood of the victims. The custom of anointing prophets, priests, and kings, was peculiar to the Jews; as if to foreshow Christ, the great anointed of the Lord. (St. Augustine; Psalm xliv.; Daniel 9:24.)
29:10
Calmet
Head. Confessing that they are sinners, and deserve to die. Thus they shall substitute the victim instead of themselves, and obtain pardon. In the holocaust, (ver. 15,) and the peace-offering, (ver. 19,) they impose their hands, having first washed them) and pronounce some prayer. (Calmet)
29:11
Haydock
Beside. Al, is now wanting in the printed Hebrew and Samaritan, though expressed by the Protestant translators, (who often help their text) and by all the ancient versions. Kennicott mentions one manuscript, which retains it very properly. (Haydock)
Calmet
The victim was offered on the altar of holocausts, before the tabernacle, the seat of God's majesty. (Calmet)
Moses was the priest on this occasion. (Menochius) (Psalm 98:6.)
29:12
29:13
Menochius
Burnt-offering, (incensum.) To evaporate like incense. (Menochius)
Calmet
God requires what is most fat and delicious. (Calmet)
Strabo xv
The Persians never reserved any of the victims for their idols, except the caul. (Strabo xv.)
29:14
Menochius
Sin of the high priest and people. In the other sin-offerings, this was not done. (Menochius)
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Eusebius † AD 339
About, upon the altar, and at the foot of it. So the pagans did. (Eusebius, praep. 4:9.)
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Victim. Hebrew ishe, means a whole burnt-offering.
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Philo
Tip, or "softer part," Septuagint. This ceremony insinuated, that the priests ought to be all attentive, and perform their office with diligence. (Philo, Vit. Mos. 3)
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Calmet
Rump, or tail, for which the sheep of Arabia were famed; some having tails three yards long, others a yard thick. (Herodotus, 3:113.) They weighed from 12 to 30 pounds, and were almost all fat. (Calmet)
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Haydock
Roll. (torta) Hebrew kikkar, "a loaf." Septuagint, "a loaf or cake of oil." (Haydock)
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R. Solomon
Elevating, and then letting them descend towards the earth. After which, Moses lifted the victims towards the east and west, and from north to south, to shew that God is the Sovereign of the world. (R. Solomon)
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Menochius
Israel. As these parts have been offered by Aaron to the Lord, so the Israelites shall present them to him and his sons, when they offer sacrifice. (Menochius)
Du Hamel
All the different kinds of victims were immolated on this occasion, because the priests were consecrated to offer them all. (Du Hamel)
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Calmet
Vesture. A new one was not made for every high priest. (Calmet)
Menochius
One of the other priests had to perform the ceremony of consecration. (Menochius)
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Days. During which he could not leave the sanctuary, Leviticus 8:33. On each day, the aforesaid ceremonies were to be repeated, ver. 35.
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Holy place. The court of the tabernacle, where a constant fire was kept, to prepare the food of the priests, and sometimes of others, who wished to eat their share of the victims in the presence of the Lord.
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Stranger. The Levites themselves could not partake of these things.
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Calmet
Seven. This number is frequently prescribed in Scripture. Balaam required seven altars, (Numbers xxiii.) and the Egyptians never spent less than seven days in their expiations. (Porphyrius, Abstin. 4.) (Calmet)
Calmet
Shall be holy, consecrated according to this rite, (Menochius) or defiled; for sacred things purify those who approach in a proper manner, while they defile, or increase the guilt of the unworthy. (Calmet)
Du Hamel
By the unleavened bread, (ver. 23,) we are reminded of the blessed eucharist; and by oil, of the grace of the spirit. (Du Hamel)
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Morning. About sun-rise.
Philo
Evening, or between the two vespers, Exodus 12:6. The lambs were provided by the people; flour, wine, and oil, by the priests. (Philo)
Haydock
The wine was poured at the foot of the altar, the flour and oil were burnt upon it, and not placed on the head of the victim, as was customary among the pagans, frontique invergit vina sacerdos. (Virgil, vi.; Maimonides) By these sacrifices, God was to be adored as the author both of day and night; (Menochius) and we are admonished of our duty of praying to him, particularly at those times. (Haydock)
Worthington
All the sacrifices prefigured that of Christ, (St. Augustine, contra advers. 1:18,) but none more than these of lambs. (Origen in Jo.) (Worthington)
29:40
Part of an epha, half of which was used in each sacrifice.
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Calmet
Glory, or presence, or by the flame which shall come down from heaven to consume the victim, Leviticus 9:24. (Calmet)
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Special preparation before Bishops and Priests be consecrated.
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The first preparation in the p〈…〉 to b•••••e ••a••d is cl••••ng from 〈…〉. then to •e adorned with the vertues aboue mentioned pag. 234.
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Diuers things were offered at diuers times, and al signified Christs Sacrifice in his Church s. Aug li. 1. c. 18. co• aduers. leg. & prophet. yet none daylie but a lambe: more particularly signifiing the daylie offering of the lambe of God and perpetual effect therof. Origen. •n. Ioan. 1.
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St Cyprian of Carthage † AD 258 An Address to Demetrianus 6
6. In fine, listen to Himself speaking; Himself with a divine voice at once instructing and warning us: “Thou shalt worship the Lord thy God,” says He, “and Him only shalt thou serve.” And again, “Thou shalt have none other gods but me.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.72
… “Moses and Aaron among His priests.” Truly was Moses great, who inflicted the plagues upon Egypt, and delivered the people among many signs and wonders, and entered within the cloud, and sanctioned the double law, outward in the letter, and inward in the Spirit. Aaron was Moses’ brother,
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.14.7
… I mean, Aaron was not born a high-priest, but a man; and in process of time, when God willed, he became a high-priest; yet became so, not simply, nor as betokened by his ordinary garments, but putting over them the ephod, the breastplate
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.3
… that he may covet no prosperity of the present life, and fear no adversity; that, having regard to the fear within him, he may despise the charm of the world, but considering the charm of inward sweetness, may despise its terrors. Wherefore by command of the supernal voice (
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.6
… He is also himself a ruler and a ruler of more dignity than the other. For the sacred laws take and place under his hands even the royal head. And when there is need of any good thing from above, the Emperor is accustomed to fly to the priest: but not the priest to the Emperor. He too hath his breast-plate, that of right eousness.
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Tertullian † AD 220 On Baptism 7
After this, when we have issued from the font, we are thoroughly anointed with a blessed unction,—(a practice derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses.
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St John Chrysostom † AD 407 Homilies on Ephesians 11
… Is then the ordination of clergy past and done away? And what is the advantage of other things, if this be not strictly observed? For as we must needs contend for the faith; so must we for this also. For if it is lawful for any one, according to the phrase of them of old, “to fill his hands,”
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… Moses alone, who saw God, had his tabernacle without the camp when he talked with God; and the blood indeed of the victims which were offered for sin, was brought to the altar, but the bodies were burnt without the camp;
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Arnobius † AD 327 The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 7.17
… when the asses put hay upon your altars, and poured out libations of chaff; when the dogs placed bones, and burned human excrements
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.3
… Hence under the divine law the priest receives the shoulder for sacrifice, and this the right one and separate (
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Origen † AD 254 Origen's Commentary on the Gospel of John 6.32
… in Jesus Christ (a truth greater than human nature can comprehend)—to do this belongs to no other than the perfect man, who, by reason of use, has his senses exercised to discern good and evil, and who is able to say, from a truth-loving disposition, “We speak wisdom among them that are perfect.” Of these things truly and things like these, we can say,
Origen † AD 254 Origen's Commentary on the Gospel of John 6.33
Now we find the lamb offered in the continual (daily) sacrifice. Thus it is written,
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… Nevertheless, in a contrite heart and an humble spirit let us be accepted.” ( Song of 3 Ch. 15, 16 .) And observe how great the exactness wherewith he useth each word. For he does not say, offer ( ποιήσατε
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2. A cake,—a loaf, a cake, or a bread; for this is the Hebrew חלות challot. Which is sprinkled with oil.—In Hebrew, which is mixed with oil, namely, when the flour was kneaded, it was worked with oil, and this was to signify the anointing of Aaron; for this is what the Greek πεφυραμένους means, in the Septuagint. Also thin cakes anointed with oil.—"Thin cakes" are thin loaves; for this is what the Hebrew רקיקי rekike signifies. These thin cakes were mixed with water when they were kneaded; but when they were offered, they were fried in oil: for this is what the Hebrew משיחי שמן meschiche schemen signifies, that is, anointed or anointed with oil, namely, so that they be fried in it. Thus Abulensis and Oleaster.
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3. And a calf and two rams,—namely, you shall offer, that is, present and apply to the tabernacle, so that afterwards, verse 10, they be immolated. In the calf or bull, says Lipomanus, the neck of pride is noted; in the ram the leadership of flocks is signified. Priests therefore, who are to be the rulers of the people, are commanded to immolate a bull and a ram, so that by this they may be symbolically admonished to kill whatever was swollen with proud leadership; and to be sanctified for seven days, so that they may be admonished to persist in sanctity throughout their whole life.
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5. You shall clothe Aaron, etc. A linen tunic (which in Hebrew is called ketonet) and a tunic,—namely, a hyacinthine one. No mention is made here of breeches, because Aaron and his sons had already put them on, so that they might wash decently. Thus Bede. Which you shall gird with a girdle.—In Hebrew, you shall gird it with the ingenious weaving of the ephod itself. Note here: A girdle is called the weaving, or ingenious work of the ephod itself, because this girdle bound the ephod itself, and was of the same material as the ephod. Thus Vatablus.
29:6
6. And the holy plate.—Hebrew, the crown of holiness. Thus is called the golden plate, on which was inscribed Holy to the Lord; for this encircled and adorned the forehead like a crown.
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7. And the oil of unction (oil with which one is anointed, is a pleonasm) you shall pour upon his head.—This oil, says Cyprian, in the tract On the Unction of Chrism, signified first, that spiritual richness is present in sacred mysteries. Second, that, just as oil floats above all liquids, so the excellence of priestly dignity transcends all states and degrees, and holds the governance and protection both of the active and contemplative life. Third, this oil of the consecration of priests was a type of the sacrament of Orders, in which the richness of the spirit is given to those ordained.
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9. After thou shalt have initiated (in Hebrew, after thou shalt have filled with oil, that is anointed, and by anointing consecrated) their hands. — By hands is signified the power of consecrating other things, which the newly ordained priests receive by this anointing of hands. Thus St. Augustine, Questions CXXV. For with their hands they ought to handle victims and other things, to offer them to God and to consecrate them. Hence morally let the priest know that he ought to have holy hands, that is, chaste and pure, both from lust, and from blood, and from avarice. Hear Philo, in the book On Victims: "God demands, he says, from the one sacrificing first a good mind, holy, and exercised in piety. Next a life adorned with good deeds (especially almsgiving), so that when he lays on hands, he may be able to say with a free conscience: These hands have not been corrupted by women, nor polluted with innocent blood; they have brought harm, injury, wound, or violence to no one; they have rendered service to nothing base, but to things honest and useful, which are approved by just, honest and wise men." Therefore the hands of all priests were anointed; but it was peculiar to the high priest that his head also was anointed, verse 7, to signify that from him as from a head the power of offering and consecrating was derived to others; this moreover mystically prefigured the pontifical office of the new law. Thus St. Thomas, II-II, Question CII, article 5, to 8. Hence it is said in Psalm CXXXII, verse 2: "Like the ointment on the head, that descended upon the beard, the beard of Aaron." The Hebrews note that God especially demands for his sacrifice those animals and members which are subject to lusts: he requires the kidneys, which are the first workshop of concupiscence; he wishes to have the liver, which strengthens lust; and the fat, which makes concupiscence unbridled, according to that: "Israel grew fat, and kicked." All these things the Lord wishes to have in his sacrifice, not because the kidneys delight him, but because these signify that our members must be mortified upon the earth, and this must be done both by everyone, and especially by the priest, the prelate and the prince, concerning which again verse 22. Alphonsus, king of Aragon, used to say, "nothing is more unseemly than if someone commands others, who cannot command his own affections;" for how will he restrain others, who is conquered by his own and indulges them? Demosthenes used to say that it is the part of the wise never to connive at the mind, nor to indulge affections in any way too freely, lest the unbridled passions abandon the rule of reason. Thales, when asked "who was happy?" said, "He who is healthy in body and chaste in mind." For lust and concupiscence are diseases of the mind. Cato, according to Plutarch, used to say that the best commander is he who can command his own affections. Cicero in the oration for Sulla: "It is royal, he says, to live so that you serve neither man, nor any lust: to despise all lusts; to need neither gold, nor silver, nor other things; to consult the utility of the people rather than your will; to yield to no one, to resist many."
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10. And Aaron and his sons shall lay their hands upon his head. — By this rite they testify that they are sinners, and impose their sins upon the calf, and offer it as a victim for their sins, so that thus cleansed they may be made worthy to intercede and sacrifice for the sins of others. Concerning this rite I shall say more at Leviticus chapter 1, verse 4.
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11. And thou shalt slay it in the sight of the Lord. — "Thou shalt slay," namely you, O Moses. Moses therefore performed here the office of priest, and thus consecrated the priests and the high priest himself as it were as a hierarch. Whence Gregory of Nazianzus, oration 22, calls Moses the priest of priests; thus also St. Augustine, Question XX in Leviticus: whence it is said in Psalm XCVIII, verse 6: "Moses and Aaron among his priests." See Leviticus chapter VIII. Moses therefore was first both high priest and leader and prince of the people. But after Moses committed the priesthood to Aaron and his descendants, thereafter the descendants of Moses were not numbered among the priests, but among the Levites, as is clear from I Paralipomenon chapter XXIII, verse 14.
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13. Thou shalt take also the fat and the two kidneys, etc., and thou shalt offer incense upon the altar, — that is to say, Thou shalt burn all these things like frankincense and consume them, so that they may evaporate into smoke and be burned in honor of God: the fat therefore and the kidneys are here called incense, that is, a victim burned, which is clear from the Hebrew.
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14. But the flesh of the calf, and the hide, and the dung thou shalt burn without the camp, because it is for sin. — "Without the camp," to signify the magnitude of the sin of priests (inasmuch as they ought to be most holy, and to sanctify others by word, example and sacrifices); for its abhorrence, therefore, the flesh of their victim was burned without the camp. Similarly, for the sins of priests alone, a calf was immolated; but for the sins of princes and common people, smaller animals were immolated, namely goats, rams or birds. Third, for the same reason the dung of the calf was burned; in other victims, even for sin, this was not done, except the red heifer, which was offered for the sins of all the whole people, Num. cap. XIX. See more on these things Levit. cap. IV and V, and seq. Hence Christ suffered without the camp, that is outside Jerusalem. See the things said to the Hebrews cap. XIII, vers. 11.
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16. When thou hast slain him, thou shalt take of his blood, and pour it round about the altar, — that it may be signified that God, who is represented by the altar, accepts this blood of the beast for the sin of man, and is thereby appeased.
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18. An oblation to the Lord. — In Hebrew עולה ola, that is a holocaust to the Lord; a holocaust is called ola, that is an ascent, because in it the whole victim ascends to God through fire and smoke. A most sweet odour of the victim of the Lord. — In Hebrew it is, an odour of rest, in which namely most sweetly and pleasantly the sense of smell reposes; which is attributed to God here metaphorically, because this sacrifice rendered God appeased (whence the Chaldean translator renders it, that it may be accepted with good pleasure), and expiated sins through faith in Christ; whose sacrifice this one, with its victims, namely the calf and the ram, foreshadowed. This sacrifice was therefore pleasing and agreeable to God, not from the work wrought, as is the sacrifice of the new law, but from the work of the one working; for it was an act of worship and obedience. Victims of the Lord. — In Hebrew, a burning, that is an offering burned, is to the Lord, namely it is a holocaust, in which all things are burned and consumed. Note: In this consecration of Aaron and his sons as priests, every kind of sacrifice was offered, namely a holocaust, a peace offering, and for sin: for they were ordained and consecrated to offer those. For one ram was primarily offered as a holocaust, although it was also concomitantly offered for sins; the other ram was offered as a peace victim; the calf finally was offered for sin. By a similar reasoning in the new law, in the ordination and consecration of priests and pontiffs, the sacrifice of the Mass is celebrated and offered, as the act and oblation to which priests are ordained. Allegorically Radulphus in Levit. cap. IX: Moses, he says, signifies the law, the calf signifies Christ, Aaron and his sons signify the doctors and evangelical preachers. Moses therefore, that is the law, before Aaron and his sons, slays the calf for sin, when he instructs the knowledge of the doctors concerning Christ's passion. He offers second, a ram as a holocaust, because he teaches them to offer themselves as a holocaust of perfect conversation, that they may be guides to others in faith and good works. He offers third, a ram as a peace victim, because he teaches them to set forth the life of Christ to the faithful everywhere to be imitated.
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19. Thou shalt take also the other ram. — This is the third victim in order. For the first was for sin, namely the calf. The second was a holocaust, namely the ram. The third here is the other ram, which is offered as a peace victim, so that namely the newly ordained priests might receive the priesthood prosperously, and that it might be to them and the people peaceful, that is auspicious and fortunate.
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20. Whom when thou shalt have immolated, — whom when thou shalt have slain in sacrifice to God. For afterwards this ram was to be burned for the complete consummation of the sacrifice. And thou shalt put (the blood of the ram) upon the tip of the right ear of Aaron and of his sons, and upon the thumbs of their right hands, and of their right feet. — As Isaiah, when about to prophesy in chapter VI, had his mouth cleansed by the touch of a burning coal by an angel, as if thereafter he were to speak most purely and most holily with the Holy Ghost assisting: so here the priests' ears, hands and feet are tinged with blood, that it may be signified that these ought to be most pure in them, and well composed, and that they ought to seek grace from God calling them to this, and obtain it through prayers and sacrifices. Furthermore, the tip of the right ear is tinged with blood, that they may have tender ears, and the most ready obedience to the law and doctrine (both the old, and the new and Evangelical, which offers to us the blood of Christ, as it were a lustral water) to be heard and fulfilled. Again, that it may be signified that this obedience ought to be perpetual, and ought to extend to the end. For this is what the extremity signifies, says St. Cyril, book XI On Adoration in Spirit and Truth, folio 229. But the thumb of the right hand (for that alone was sprinkled with blood for each one) is tinged with blood for the firm execution of obedience to the law; likewise also the thumb of the right foot, for the swift movement of executing it, and of walking in it, says Radulphus in chapter VIII of Leviticus. But the right ear and thumb are anointed, not the left: both because the right is more excellent than the left; and that by this symbol it may be tacitly requested, that this unction, and all things to them, may be right, auspicious and fortunate. And thou shalt pour the blood upon the altar round about, — namely, upon the walls of the altar round about, from all four of its sides; therefore the blood was not poured here upon the horns of the altar above, because this was done in none of the peace offerings, as is evident from Leviticus chapter III; nor also upon the pavement beside the altar; but upon its four walls: for this peace offering had this peculiar feature, that by this sacrifice it might be signified that contact with the altar would be prosperous and salutary for these new priests.
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21. Of the oil of unction (concerning whose composition it will be said in chapter XXX, verse 23) thou shalt sprinkle Aaron and his garments. — Therefore with blood and oil, either separately by each of them, or, which is more probable, mixed together, both the priests and their garments were lustrated, and thus as it were consecrated, that they might be suited to their functions, and to the expiation of sins; just as also now the vestments of priests are blessed by the Bishop. This oil therefore was sprinkled upon the garments with blood, and thus a light stain was sprinkled upon the garments, that it might be signified that the priest clothed in these garments would cleanse and purge the filth and sins of the people. The same unction was to be applied, when other new priestly vestments, these old ones being worn out, were afterwards made.
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22. Thou shalt take the fat of the ram and the tail. — For these are the fattest and most delicate parts in the animal. God therefore wills that all the fat, and whatever covers the vital organs, be burned to Him as the most worthy and best. Tropologically St. Gregory, book I of the Morals, chapter XL: "The tail," he says, "is commanded to be burned to God, that all the good which we begin, we may also complete with the end of perseverance." Again, fat signifies gluttony, the kidneys signify lust, the membrane of the liver signifies bile and the irascible power, joined to the liver in the body. All these ought to die, and be consecrated to God through mortification by the priest. Thus Theodoret and St. Basil, in the book On True Virginity. Frequent meditation on death greatly helps in this. "The flesh," says St. Gregory, chapter XVIII of the Morals, "when it is desired, let it be weighed what it is when lifeless, it will be understood what is loved. For nothing is so effective in taming the appetite of carnal desires, as that each one should consider what that which he loves living, is when dead." Thus in the Lives of the Fathers, book V, chapter 1, number 7, Abba John says: "In the morning think of every virtue, and of mortifying every vice, enclosing thyself in a sepulchre, as if already dead, that death may seem to thee to be near every day." Likewise, chapter X, number 63, when Abba Moses was asked, "What kind of man mortifies himself?" he said: "Unless a man has placed in his heart that he has three years in the sepulchre, he does not attain to this word." Because it is a ram of consecration, — namely offered in the consecration of priests, for their prosperity, as if to say: In peace offerings the right shoulder, as also the breast, falls to the priest: that therefore this victim of the consecration of priests may have something peculiar before others, I will that besides the tail, the shoulder also be burned to Me, but the breast alone shall fall to thee, O Moses, as a priest and consecrator, that thou mayest eat it with thy family; but the rest of the flesh shall fall to Aaron offering it, as is customary in the offering of a peace offering. Thus Hugo.
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23. Which is set in the sight of the Lord, — namely before the altar of holocausts.
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24. And thou shalt put all upon the hands of Aaron and of his sons, and shalt sanctify them by lifting them up before the Lord. — This therefore sanctification of the priests was nothing other than the lifting up of their hands with the gifts, made by Moses: by which lifting up or oblation it was signified that those gifts belonged to God, and that thereafter things similar to God were to be sanctified and offered through the hands of the priests. For when Moses here offered the hands of the priests to God, he consequently also offered to God those things which they themselves held in their hands. Hence again the priest was held to be more holy, and to belong to the family and possession of God, who is holiness itself, as one dedicated and offered to Him. Note: To sanctify throughout here is the same as to offer, concerning which again in verse 27. In Hebrew it is, thou shalt put all upon the hands of Aaron and of his sons, and thou shalt lift them up with a lifting up before the Lord. For the Hebrew נוף nuph signifies to lift up or to wave; whence תנופה tenupha is called a lifting up; and from this the oblation itself, from this rite of lifting, is called tenupha. Rabbi Solomon and the Hebrews transmit that there was a certain ceremony and rite of this lifting up and oblation tenupha, namely that Moses placed his hands under the hands of the young priests, and lifted them upward, and then pressed them downward; then from East to West, and finally from South to North he moved them; and thus he expressed the form of a cross, as if to indicate that God to whom he sacrificed is Lord of all heaven and earth (hence also נוף noph, from which tenupha is descended, signifies the regions and climates of the world), and at the same time prefigured the sacrifice of the cross of Christ. That the same ceremony tenupha and rite of lifting up the victim was used in the sacrifice of jealousy is evident from Numbers, chapter V, verse 25, and in the sacrifice of the Nazarite, Numbers, chapter VI, verse 20, and in any other victim of peace offerings, Leviticus, chapter VII, verse 30, where our Interpreter translates, when both have been offered to God and consecrated; in Hebrew it is, when both have been lifted up to God; indeed the Hebrews themselves call the oblation teruma or tenupha, concerning which verse 27. Finally St. Jerome to Fabiola, tenupha, that is a lifting up, also refers to the thing sacrificed, as if to say: Thou shalt offer to God a thing lifted up, eminent, excellent, first and principal, which therefore deservedly ought to be lifted up and offered to God by solemn rite.
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26. By which Aaron was initiated, — that is to say, which ram, namely, was immolated for the happy consecration of Aaron. The Hebrew and Septuagint have, which is Aaron's, as if to say: Which henceforth in sacrificing shall pass into the right of Aaron.
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27. And thou shalt sanctify the breast,—That is, thou shalt offer the breast to God. For all things which are offered to God are not physically, but morally holy, and by being offered are sanctified, because they are dedicated to God, and wholly set apart for Him. And thou shalt sanctify both the breast that is consecrated, and the arm which thou didst separate from the ram.—A general law is here established concerning the sacrifice of peace, not because what is offered here is for the consecration of priests, but concerning all that the children of Israel were about to offer in the future: namely, that from it they should give the breast and arm to the priests, just as the priests themselves in this sacrifice of theirs gave both to God. "Thou shalt sanctify," therefore, that is, thou shalt set apart, and shalt dedicate to me and to my ministers the breast of the victim, and therefore it shall be holy, and sanctified by this oblation made to the priests. In Hebrew it is, thou shalt sanctify, or consecrate to me the breast תנופה tenupha, and the arm תרומה teruma, which has been waved, and which has been lifted up on high for Aaron and his sons. Note here: An oblation or victim tenupha is that which by a certain rite was elevated to God by the waving of hands towards all the quarters of the world, as I said the Hebrews hand down in verse 24. But an oblation teruma is distinguished by some from tenupha in this way, that teruma is an oblation descending and waved from above downwards; tenupha, however, is an oblation towards the four quarters of the world. But St. Jerome does not distinguish these two, and always translates teruma as separation, namely that by which the victim was separated from profane uses and offered to God. Thus also the Septuagint translate teruma as aphairema, and the Chaldean as אפרשותא aphrashuta, that is, separation, from the root פרש parash; that is, he separated, although literally teruma is the same as elevation, from the root rum, that is, he lifted up; for hence teruma is said, as if you were to say an oblation, or something to be lifted, which is lifted, taken up and offered to God. The sense therefore is, the breast of elevation, and the arm of elevation, which thou hast lifted up to me by solemn rite and offered, the same (not in number, but in kind) thou shalt receive from the children of Israel, when they by themselves offer their peace sacrifices to me. Tropologically, St. Gregory, in the second part of the Pastoral, chapter 4, says: The priest receives from the people the breast and the right arm, so that he may remember that he owes to God and must render his breast, so that he thinks nothing but what is right; and the arm, that is, the right arm, so that most strongly despising all things prosperous and adverse, he may generously execute those things which are God's, so that in him that saying of Julius Caesar may be true, which is found in Sallust's Catiline: "In the greatest fortune, there is the least license." Thus did among others St. Charles Borromaeus, who spared himself no labour, no austerity, no danger, for promoting the glory of God and the salvation of his people; and so much did he desire to die in such labours, counting such a death as gain. Whence to the Archbishop of Valencia, who was warning him to spare himself, and not to shorten his life by excessive labours and penances, he answered thus: "But if indeed, while labouring for the Church, for which Christ endured the most bitter death, the loss of strength which must be weakened, of life which must perish, be incurred, this truly ought to be reckoned as the greatest gain and profit. It is the part of a man too delicate, much less of a Bishop, to be hindered from the administration and care of his office, than which none is greater, none more excellent, either by concern for health, or to be deterred by fear of death." The author of his Life, book VIII, chapter xxi, is witness to this. St. Silverius, Pontiff and Martyr, cast out by the Empress Eutychiana through Belisarius into the island of Pontia, thus writes to Amator, a Bishop: "I am sustained by the bread of tribulation, and the water of anguish, and yet I have not left off, nor do I leave off my office." Whence thereupon, having convened a Council, he condemned Eutyches, and worn out by hardships, he fell as a martyr. St. John Chrysostom, driven into exile for his freedom in rebuking vices, when he suffered both the discomforts of night journeys, and the incursions of the Isaurians, and a severe fever, vomiting, headaches, loathing of food and other most dreadful things, thus writes, epistle 130: "Neither by siege, nor by the incursions of robbers, nor by the solitude of the place, nor by the crowd of six hundred adversities, am I cast down or troubled, but I enjoy great security and peace." Again, a layman ought to offer to a priest, his superior, the breast, that is, a will full of humility and obedience; and the arm, or shoulder, most ready to bear the burdens imposed by him. Obedience therefore is owed both in breast and in arm, nor is one sufficient without the other, because not the will alone, nor the execution alone of the work enjoined, but both must be offered, namely a ready will running and leaping to the commanded work.
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28. And they shall fall to the portion of Aaron and of his sons, because they are the firstfruits and the beginnings of their peace offerings, which they offer to the Lord. — That is to say: From the peace offering, in the first place the breast and the right shoulder shall fall to the priest, because these are the first parts, which at the beginning are separated from the peace offering to God, and are offered in God's name to the priest; and therefore these parts are most noble. For their nobility and dignity is very great, in that they are first separated to God, and in God's stead offered to the priest; then, secondly, he who from the people offers the peace offering shall receive the remaining portion from it.
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29. And the holy garment wherewith Aaron is vested, his sons shall have after him, that they may be anointed therein, and their hands consecrated. — That is to say: The garments of the pontiff appointed for holy uses, when the father the pontiff is dead, shall be received by the elder son, who shall succeed his father in the pontificate, that clothed in them he may be anointed and consecrated pontiff, lest anyone think that the pontiff, when he dies, should be buried in his pontificals, and new pontifical garments should be made for his successor son. Thus clothed in the garments of Aaron, after his death, his son Eleazar was clothed, Num. xx, verses 26 and 28. Note: This anointing and consecration of the new pontiff after the death of Moses was done by some one of the lesser priests; for there was no one greater who could consecrate him. Thus among us the Roman pontiff is consecrated by the Bishop of Ostia. Thus Abulensis.
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30. Seven days shall he use it (the sacred garment) who shall be appointed pontiff in his stead. — By the number seven, as being complete, the consecration of the priest was accomplished; for on those seven days daily anointings were made, likewise oblations and expiations of the altar, as ceremonies of consecration, as appears from verse 35 and following; nor could the priest to be consecrated depart from the tabernacle during those seven days, Levit. viii, 33. All these things were done to this end, that the authority and sanctity of the priesthood might be more illustrious.
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31 and 32. And thou shalt take the ram of the consecration, and shalt boil the flesh thereof in a holy place, of which Aaron and his sons shall eat. — That is to say: Of this peace offering, namely the ram offered in the consecration of priests, thou shalt boil the remaining flesh (for its shoulder was incensed to God and burned, but the breast God had commanded to be given to Moses as the consecrator) in a holy place, not on the altar, but near it in the holy court, which was before the tabernacle, where the flesh of the peace offering was wont to be cooked with fire taken from the altar. Thus Cajetan. 32. The loaves also that are in the basket, in the entry of the tabernacle they shall eat. — That is to say: These same new priests shall eat the loaves and cakes which remain in the basket; for the wafers with the loaves and cakes, which were placed in the hands of the priests, had already been burned in verse 25. And so not all the loaves which were in the basket were placed in the hands of the priests, but there remained in it a portion of those offering, which is now commanded to be eaten by the same.
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33. That it may be a placable sacrifice. — In Hebrew: by which, namely by the loaves, it is made propitious, that is, by which Aaron is expiated, and the divine will is appeased. Our translator looked to the end of the sacrifice, which is understood in the Hebrew: therefore the new priests, who here are the offerers, are commanded to eat the flesh of the peace offering, by which it is made propitious, so that it may be a placable sacrifice, or so that God may show himself appeased by this sacrifice, since he admits them so benignly invited to his table, namely to his victims. And let the hands of the offerers be sanctified. — Namely, so that from the contact of this holy food, and from this ceremony and holy banquet, their hands may in some manner be more consecrated and sanctified. A stranger (who is not of the stock of Aaron, even if he be of the stock of Levi) shall not eat of them, because they are holy. — Because namely these loaves offered to God are for the consecration, not of Levites, but of priests.
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34. And if there remain of the flesh of the consecrated offerings, or of the breads until morning, thou shalt burn the remnants with fire; they shall not be eaten, because they are sanctified. — God here gives the reason why by this ceremonial law He ordains that those things which are sanctified to Him, that is, offered to Him, shall not be eaten on the second day, as if to say: Holy things, in order that they may be distinguished from profane things, require a peculiar ceremony; and in order that I may designate and define this distinction by some fitting observance, I will and ordain that the holy flesh and breads, on the same day on which they are offered to God by the priests, and by those priests alone, shall be eaten; if anything remains on the second day, it shall not be eaten, but shall be burned with fire: for it is not fitting that they be given to dogs or to profane men; nor is it consistent with my dignity, or with the dignity of the holy flesh, if those, being already withered on the second day, are set before the priests, who on the preceding day used them fresh, with some nausea, or certainly with less reverence. It was otherwise ordained in the sacrifices of the common people; for their flesh could be eaten on the second day, but not on the third, Leviticus VII, 16. But because these flesh of the priests were held to be more holy, and in order to commend the greater sanctity of the priests, therefore God does not even permit them to eat of it on the second day. A similar thing was said concerning the paschal lamb, chapter XII, verse 10. Anagogically, St. Cyril in book XI of On Worship in Spirit, folio 230: From the sacrifices, he says, nothing is kept for the second day, because in the future age we shall have another mode of offering ourselves and uniting ourselves to God than through sacrifices, when Christ shall be with us, and that which is in part shall be done away; for then God shall be all in all.
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35. Seven days thou shalt consecrate their hands, etc. — It is here commanded that in the consecration of priests, for seven days, these four things shall be done daily: first, the hands of the priests shall be anointed; second, a bullock shall be immolated; third, the altar shall be cleansed; fourth, the altar shall be anointed. God ordained these things both to complete the consecration of the priests and also to initiate and as it were to consecrate the new altar of burnt offerings. Josephus adds that during these seven days repeated sprinklings were made of the vestments of the priests, and likewise of the tabernacle and the sacred vessels, with oil and with the blood of bulls and rams, which were slain on alternate days. But this does not sufficiently accord with Scripture here, which prescribes that on each day a bullock alone, and not on alternate days a bull and a ram, shall be immolated.
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36. Thou shalt anoint it in sanctification. — Thou shalt anoint it so that it may be holy and consecrated to God.
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37. And it shall be Holy of Holies. — It shall be most holy. Every one that toucheth it shall be sanctified. — That is, he ought to be sanctified, lest a profane person touch things so holy. For what some say, that the altar sanctified those things which touched it, is universally false; on the contrary, a polluted thing, if it touched a holy thing, polluted it; but not conversely, a holy thing touching a polluted thing, sanctified it by its contact. See Numbers XIX, verses 13, 14 and 22, where the water of lustration from the ashes of the red heifer is prescribed, by which the unclean ought to expiate and sanctify themselves before they touched or handled sacred things.
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38. This is what thou shalt do on the altar. — That is to say, I wish this altar of holocausts to be erected especially for this use, so that thou mayest do on it, that is, immolate (for this is what the Hebrew עשה asa signifies, as also the Latin facio sometimes does) a perpetual and continual sacrifice, or holocaust of two lambs daily, namely one in the morning and the other in the evening: whence from the more worthy and more frequent this sacrifice, the altar was called the altar of holocausts, although other victims also, both of peace-offerings and for sin, were immolated on it. There is described here therefore the sacrifice which the Hebrews immolated daily, namely a lamb in the morning and a lamb in the evening, of which Numbers xxviii, 3, so that both morning and evening they might worship God with this victim, and offer to Him both the first-fruits and the end of the day; and from this the sacrifice is called the morning and evening sacrifice, which the Psalmist and the Prophets often mention. Note first: This lamb ought to be similar to the paschal lamb, namely to be a yearling and without blemish, as is evident from Numbers xxviii, 3. Secondly, with the lamb there was offered a tenth part of an ephah of fine flour sprinkled with oil, which oil ought to be a fourth part of a hin measure: the same measure of wine, namely a fourth part of a hin, was to be poured out with the lamb, that is, poured forth in honour of God. For this was a kind of continual and daily banquet of God consisting of the flesh of the lamb, bread from fine flour, and wine; for in a banquet both drink and food are required. Thirdly, this continual sacrifice was offered at public expense, as Josephus says, book III of the Antiquities, x. Fourthly, it was not omitted on any day, even if on that day some feast, such as the new moon, the sabbath, the passover, etc., fell, on which account other victims were to be immolated according to the nature of the feast, as is evident from Numbers chapter xxviii, verse 9. Where note: Every day the continual morning sacrifice was immolated first; after it indeed other sacrifices were immolated. But the continual evening sacrifice was immolated last after all others; whence it was burned throughout the whole night on the altar, as God ordains, Leviticus vi, 9. Allegorically, the continual sacrifice signified the continual sacrifice of Christ in the Eucharist, which is offered on all days and will be offered until the Antichrist, who will take it away, at least so that it is not done publicly in the kingdoms subject to him, as is evident from Daniel xi, 31. First therefore, Christ is this continual lamb, but He who taketh away the sins of the world, which the continual and legal lamb could not do. Hence Christ is called a lamb by Isaiah, Jeremiah and other Prophets. "The lamb is chosen," says St. Augustine, "that simplicity and innocence may be designated; a male is sought, that virtue may be approved; without blemish, that without crime." Secondly, Christ is the lamb who in the morning of the world, that is from the very origin of the world, was slain for the sins of the ancient fathers; and who in the evening, namely from the advent of Christ until the end of the age is immolated, as it were in sacrifice, for the sons of the New Testament. Thirdly, with the lamb there was offered fine flour and wine, because Christ not only wished to be slain for us; but also in the very sacrifice left us the Sacrament of His body and blood under the species of bread and wine, by which our souls are wonderfully nourished, strengthened and refreshed. This fine flour was mixed with oil, because Christ instituted this sacrament of the Eucharist from the sweetest charity and mercy; the measure of oil and wine was equal, because so great is the mercy of Christ as is the power of His blood poured out for us. St. Bernard, sermon 2 and 4 On the Purification, understands by the morning lamb Christ the infant presented and offered in the temple on the feast of the Purification; but by the evening lamb he understands Christ now a man, immolated at the end of His life on the cross. Thus St. Cyprian, book II, epistle 3 to Caecilian, teaches that the evening lamb prefigured not only the death of Christ on the cross, but also the time of death; for Christ died in the evening. Tropologically, the continual sacrifice is the morning and evening prayer, which every faithful person ought to offer to God daily: likewise the sacrifice of the Mass, which those who are able ought to hear daily, so that in it they may offer Christ, the true lamb, immolated to God the Father. Thus St. Clement, book II of the Apostolic Constitutions, chapter xxxvi, admonishes Christians that they go to the church to pray both morning and evening. "Be not absent from the church of Christ; rising to it in the morning before thou undertakest any work, and again go to it in the evening, that thou mayest give thanks to God for those things on account of which He has granted thee life." This even now the more religious Christians observe, who in the morning as soon as they have risen, before they undertake any work, go to the church, and if they are able hear Mass. The same St. Monica did daily, as her Life taken from St. Augustine has it. Our Toletus assigns five fruits of this matter in a few words, lib. VI of the Summa, cap. x: "The first," he says, "is the increase of grace; for he who is in grace, by hearing the sacred Mass obtains an increase of grace, both because he offers, and because the sacred Mass is also offered for him. Second, he obtains the remission of temporal punishment owed for sins. Third, what he asks for, he more easily obtains: for he offers to God the Father an acceptable oblation, namely Christ. Fourth, the acts of virtues are exercised, and especially of three, which are of great merit, namely Faith, Charity and Religion. Fifth, man is placed in the presence of Christ; and in the way he can, namely through faith, he sees Christ present, and has and obtains what he would obtain if he saw, if he asks in the due manner, as the blind man obtained." Our Suarez treats the same things more fully, tome III, in III part., disp. LXXIX, sect. viii, § 4, who moreover piously and probably holds the opinion that those assisting at Mass (whom he also considers to be offerers) obtain from the work worked their own proper fruit, even if the priest by his intention applies no such fruit to them. For these reasons St. Anselm, Archbishop of Canterbury, when on account of old age he could not celebrate Mass, being carried into the oratory daily heard Mass, as Eadmer says in his Life, lib. II. St. Thomas Aquinas even in his greatest studies daily celebrated Mass, and heard another, and often ministered to it. In the Chronicles of Spain the celebrated captain Paschasius Vivas is famous, who at the time of battle against the Moorish king of Cordoba, while he heard Masses in the temple of St. Martin, was seen to fight strongly in the battle, and to kill the standard-bearer, and to be the cause of victory, although he had not taken part in the battle, an angel fighting under his form. Our Pinellus collected many who were freed from dangers, from death, from poverty, because they heard Mass daily, lib. De Fruct. Miss. Is it any wonder! the angels themselves assist at Mass and minister. Whence in the Canon the priest prays: "Command these to be borne by the hands of thy holy angel." St. Chrysostom saw, as testified by his disciple B. Nilus, angels bringing aid and strength to priests distributing the Eucharist. Cyril writes in the Life of St. Euthymius, that a terrible multitude of angels was often seen by him ministering with him to God, and handling the sacred things. Whence St. Bonaventure: "To Masses," he says, "willingly minister, because this is the office of angels; for they themselves minister to their God most devoutly." And St. Ephrem: "The pure angels," he says, "minister with trembling, and covering their faces do not dare to look." St. Ambrose in cap. 1 of Luke: "Do not doubt," he says, "that an angel is present, when Christ is immolated." St. Chrysostom, lib. VI De Sacerdot., says the altar is full of choirs of angels, who raise up cries, while Christ is immolated.
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40. The tenth part (of an ephah, as is added in Numbers xxviii, 5) of fine flour mingled with oil beaten, which shall have the measure of the fourth part of a hin, and wine for a libation of the same measure in (that is with) one lamb. — Thou shalt repeat the offering, that is, thou shalt offer and sacrifice. The tenth part of an ephah is a gomor, as I said cap. xvi, vers. ult., which in the wheat of Palestine was eight pounds, but in flour about four pounds. Second, this fine flour ought to be mingled, that is, kneaded, with oil in place of water, or together with water, with which flour is usually kneaded. Third, this oil ought not to be expressed by the friction of the mill, which is less pure, but well beaten with a pestle, or certainly flowing of its own accord, which is purer and clearer. Fourth, the measure hin, says Josephus, contains two Attic choas; two choas make twelve sextarii. The Hebrews say the fourth part of a hin is the measure of eighteen eggs, so that a hin contains seventy-two eggs, or twelve logs: for a log is a measure of six eggs, namely of Palestine, which are larger than ours; therefore the fourth part of a hin was about three pounds of oil.
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41. And the other lamb thou shalt offer in the evening. — In Hebrew, between the two evenings, namely one of the setting of the sun, the other of darkness and night after the setting of the sun, at which time also the paschal lamb was to be immolated, as I said cap. xii, 6.
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42. At the door of the tabernacle of the testimony. — Namely upon the altar of holocausts, which was before the door of the tabernacle, and near it, on its northern side. Thus Abulensis. Before the Lord. — On the altar of the Lord, or before the tabernacle of the Lord, where it seems to be as it were the house of God. Thus Abulensis. Where I will appoint to speak to thee. — Hence it is clear that God not only answered from the mercy seat, which was in the Holy of Holies, but also at the door of the tabernacle, as if to say, It is fitting that where I exhibit myself present, and where I speak, there a continual sacrifice be offered to me, so that there I may as it were assign the fruit of the sacrifice, my presence and conversation. Thus before the oracle and the Holy of Holies, God commanded incense to be burned continually, namely once in the morning, and once in the evening, and this daily, because in the Holy of Holies he seemed to be present, and to dwell upon the ark, and from there gave oracles. Thus Cajetan.
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43. And there I will command the children of Israel. — Namely through you as my intermediary. For "I will command," in Hebrew it is the same word which our Interpreter a little before translated "I will establish," namely יעד iaad, which signifies first, to meet together, and to establish a place or time for meeting; secondly, to testify and to command. Hence it is clear that the tabernacle, which in Hebrew is called moed (from the root iaad), which our Interpreter translates "of testimony," alludes both to the meeting of God with men, and to the testimony and law, which in the tabernacle, namely in the public assembly of the people, was read and set forth. The tabernacle is therefore called first, ohel edut, that is "of testimony," because in it was the testimony, that is the law, and the tables of the law, as is evident from Exodus chapter xxv, 21. Secondly, מועד moed, that is "of assembly," to which namely the people assembled on appointed feasts and solemnities, as it were to pray to God and to celebrate, and to hear the law of God. Or moed, that is "of testimony," that is of law, as I have already said. Again, "of testimony," because God's presence and oracles, as it were confirmed and established by testimony, were there. For in the tabernacle, and especially in the Holy of Holies, or in the oracle, God showed and testified that He was present, the president and protector of His Church, and of His people, hearing and granting his vows, protecting him, instructing him, both inwardly and outwardly through the voice of priests, and through His voice from the oracle, etc. Thus Alcazar in the Apocalypse xv, 5. Where however he wrongly rejects the former interpretation of "testimony," that is of law, and attempts to establish only this latter one, when Scripture expressly teaches that the testimony, that is the law, or the tables of the law, was placed in the tabernacle and the ark; whence the ark is called the ark of testimony. Exodus xxv, 21 and 22, and chapter xxxi, 18, calls the tables of the law the tables of testimony. And it is clear that the ark of the covenant (equally as of testimony) or of the covenant is called so, not from the assembly of the people, but because it contained the tables of the law, which were the condition of the covenant made between God and the people. And the altar shall be sanctified in my glory. — That is, the altar shall be declared holy, when my glory shall appear around it, and especially when I shall send fire from heaven upon it on the eighth day of the consecration of the priests, to consume my sacrifices, Leviticus ix, 24. Thus "to cleanse," for to declare clean; and "to defile" or "to pollute," for to judge defiled and polluted, is often taken in Leviticus, as Leviticus xiii, verses 6, 11, 20, 25, 27, 34, 59.
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44. And I will sanctify the tabernacle. — I will declare it holy, and as it were will protect it as holy from the profane, when by a miraculous eruption of fire I will forbid strange fire to be brought into it, Leviticus x, 2. Then also I will sanctify "Aaron with his sons," namely Ithamar and Eleazar, appointing and designating them to me as priests, and preserving them from the fire by which I will consume Nadab and Abihu, their brothers and priests, but to be rejected by me, because they will offer strange fire.
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45. And I will dwell in the midst of the children of Israel. — Namely I will dwell in my tabernacle, which is among the children of Israel, and in it as it were in my house I will abide, and there I will show myself present, directing and protecting my people, whom I have led out of Egypt. The Chaldean paraphrast translates, I will place the presence of my divinity, namely in the tabernacle and the mercy seat; for this very thing both he and the Hebrews call שכינה sechina, that is rest, because in it as it were in His seat the majesty of God would rest and reside.
Machine translation from the Latin, not reviewed.
29:1
v. 1 « [Sed] et hoc facies » ?psis, « ut mihi in sacerdotio consecrentur ». Ritus consecrationis describitur. « To/le vitulum. de armento » unum, « et arietes duos ?mmaculatos », &yoypovz , integros, omnis defectus legalis expertes; iunge adiectivum utrique substantivo (Tost.);
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v. 9 « panesque azymos, et crustulam absque fermento », — i. e. azymam , in Hebr. enim habetur eadem vox — « quae conspersa sit oleo, lagana quoque azyma oleo [ita : de simila triticea cuncta facies », de tenuissima farina triticea. non 2 Reg. 6,19 collyridam vertit Hier. (Aq. h. 1. xoÀJópas), in eiusque vocis locum 1 Par. 16,3 substituit 322, rotundum quid, torta, placenta. pP vi etymi videtur designare aliquid temue : et Ps. Ion. quidem vertit "*7, i. e. aliquid tenue, compactum et comvolutum; Chald. M2D'*N, i. e. aliquid tenue, non compactum , sed porosum (cf. oxó[yoc). Parum refert, an 552 h. I. significet miscere (LXX Ps. Ion.), an aspergere (Vulg. Chald. Syr.) : secundum illos oleum admiscebatur, dum torta dempsebatur, secundum hos tortae dempstae illiniebatur.
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v. 8 « Et posita in canistro » uno, omnia simul « offeres » in canisiro; « ottulum |autem] et. duos arietes ». Merito conclamant PBonfr., Sylv., illud autem idem sonare atque ?/em : ultimum incisum non licet cum Tost. sequentibus iungere, quod indecentiam haberet. Id. sensit etiam Ps. Ion., quare panes quidem imposuit canistro N55, canistrum autem appendit perticae vectoriae N52N, quam animalium humeris imposuit. Vitulus et arietes 27e; proferuntur, sed, quod patet per se, non proferuntur in canistro. Malim autem h. l. verbo tribuere nativam, uti etiam v. ^, significationem adducend? seu proferendt, prae derivata offerendi : agitur de adductione, quae ipsam sacrificalem oblationem antecedit.
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v. & « Et Aaron ac filios eius applicabis », accedere facies « ad ostium tabernaculi testimonii », ante tabernaculi cortinam exteriorem. Porro, quae modo praecipitur lotio, fortasse facienda erat in labro aeneo (Bonfr.), quod quidem nonnisi 30,18 fieri mandatur, sed ante Aaronis Lev. 8 consecrationem iam erat factum (38,8); fortasse facienda eratin solis manibus et pedibus (Sy/v.), cum nequit .supponi (20,26), sacerdotes coram universo populo exuisse feminalia. cerunt ipsi iussi a Moyse. « Cumque laveris patrem cum filiis suis aqua »,
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v. 5 « indues Aaron vestimentis suis, [1. e.] linea » seu tunica interiore, « e£ tunica » ephodi hyacinthina, « et superhumerali » seu ephod, « ef rationali, quod constringes balteo » seu fascia, de qua 28,8 diximus. LXX pro 2vn legentes vn, vertunt et adstringes ei rationale ad ephod. Baltei w22N (28,39) non habetur mentio h. 1., sed cum illud in loco parallelo Lev. 8,7 recenseatur, eoque omnino Aaron indui a Moyse debuerit, censenda est vox h. 1l. excidisse. Cf. Sam.
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v. 6 « Et pones tiaram in capite eius, et laminam sanctam super tiaram ». Cf. quae diximus ad 28,36. Habes autem hic ordinem, quo pontifex sacras vestes induebatur.
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v. 7 « Et oleum unctionis », de quo vide 30,23 sqq., « fundes super caput eius, atque [hoc ritu| consecrabitur ». Sed Hebr. : sumes — effundes — inunges ; non dicitur hanc unctionem consecrationis esse ritum aut principalem aut ultimum , licet talis fuerit, quod e sequentibus patebit. Sequuntur jam, quae in consecratione non Aaronem spectant, sed solos filios. Ubi advertas v. 9 illud Aaron sc. et liberos eius deesse apud - LXX et revera sapere additamentum ab aliquo adiectum, qui adverterit v. 5 Aaroni non conferri balteum, quo tamen ipse sine dubio induebatur.
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v. 8 « Filtos quoque illius applicabis » , accedere facies « ef indues tunicis |lineis], cingesque balteo », v. 9 « Aaron sc. et liberos eius , et impones eis mitras. Eruntque sacerdotes mihi religione perpe- (ut » , quamdiu Iudaeorum religio perseverabit, et singuli per totam vitam.
29:9
« Postquam initiaveris manus eorum », — haec melius ad priora Masor. trahunt, et absolute construunt omnes : et implebis manum Aaron et manum filiorum etus. LXX Syr. : et perficies. Chald. pro causa effectum scribit : e£ offeres oblationem Aaron et oblationem filiorum eius. Sicut v. * ordinatio pontificis concludebatur verbis e£ unges illum seu, ut recte vertit Vulg. : atque hoc ritu consecrabitur, ita v. 9 absoluta esse sacerdotum ordinatis hac formula exprimitur : erunt sacerdotes et implebis manum eorum. Manus impletio 98,41; 29,29 intime copulatur unctioni, dum 29,35 ordinatio sola manus impletione exprimitur. Utraque expressio ordinationem designat, illa tamquam ordinis, haec tamquam potestatis collationem. Arg. — « In consecratione hae Aaronis et filiorum in sacerdotes oblatum fuit omne genus sacrificiorum , sc. holocaustum, pacificum et pro peccato; ad illa enim offerenda ordinabantur et conseerabantur ipsi » (Men.). Sacrifieia haec non ab Aarone, sed pro Aarone et filiis a Moyse offeruntur. Sacrificium vituli pro peccato habes v. 10-14, aecedentes quippe ad altaris officia oportet ante omnia peccato mundari et sanctificari. Dein offertur sacrificium arietis pro holocausto v. 15-18. Tandem v. 19-28 offertur aries consecrationis ritu pacificorum ita, ut earum partium, quae secus sacrificatori obveniant, una Deo, altera Moysi sacrificatori cedat, quae vero secus plebi fideli concedantur, ea Aaroni et filiis tribuantur. v. 10 « Applicabis » — appropinquare facies — » et vitulum coram tabernaculo testimonii, imponentque Aaron et filii eius manus super caput illius ». « Cuius ritus in genere ratio fuit, ut significaret offerens, se victimam tradere, sive ad cultum et honorem Deo deferendum, ut UMEN TEVUTRPNOEA Eg SNL NR Ty c ENS MNT SOL WO TOT INNEAC, NSW Rx emet e MMETEE A VW. .NM-M Mac i s App uns We Sa S t i apr dra Nn ES Sob cis atc ab MA o 2 yf ] ON DUUUED fiebat in holocaustis, sive ad deprecandum Deum vel ei gratias agendum, ut in pacificis et sacrificiis laudis, sive ad peccatum suum peccatique poenam quodammodo in victimam transferendam , ut fit in hostia pro peccato » (Bonfr.). Cf. Theodoret.
29:11
v. 44 « Et mactabis eum in conspectu Domini, iuxta ostium. tabernaculi testimonii ».
29:12
v. 12 « Sumptumque de sanguine vituli pones super cornua altaris » (21,9) « digito tuo ». Hunc ritum interpretare, uti ritum 254,8 : aspersus vel iliitus sanguis confirmationem foederis exprimebat. Nec difficultatem facit, quod obiicit Tost., eiusmodi confirmationem debuisse esse mutuam aspersione vel illitione non solius, qui Deum repraesentabat, altaris sed etiam populi. Nam primum in hocsacrificlo v. 20 sq. Aaron etiam et filii sanguine liniuntur et asperguntur; dein eiusmodi sacrificia non sunt singula seorsim pensanda, sed tamquam actus universi cultus mosaici, in quo fideles quoque haud raro sanguine aspergebantur; tandem initi foederis confirmatio multo frequentius ab hominibus natura inconstantibus praestanda erat Deo, quam hominibus a Deo, cuius verba manent in aeternum. « Re/tguum autem sanguinem fundes iuxta basim. eius », « illam terrae partem , quae altare sustentabat » (Bonfr.). Non est dubium, aliquod provisum esse receptaculum, fortasse simile ei quod Ez. 43,13 describitur, quo sanguis funderetur, ne circa altare stagnaret; sed cum illud s. textus non describat, neque interpretis est, de eo quidquam affirmare. « Ponitur hic Aaron in censu vulgaris populi, ae sua pro illo expiationis hostia offertur. Cum vero in summum sacerdotem electus fuit, ipse per se intulit sacrum cruorem in sanctum in criminum suorum et totius populi expiationem » (Calm.; cf. Lev. 4,5. 16).
29:13
v. 13 « Sumes et adtpem totum, qui operit intestina , et reticulum iecoris, ac duos renes, et adipem qui super eos est, et offeres incensum super altare ». vY2p primitus de incenso adolendo usurpatur, at inde etiam de victima comburenda, quod sine incenso non fiebat. Solemne eratantiquis populis, v. g. Graecis, adipem tamquam victimae partem excellentissimam sacrificii flammis absumere; qui mos fortasse e primitiva revelatione fluxit.
29:14
v. 14 « Carnes vero vituli et corium et fimum combures foris extra castra », — « Figura Christi est » (Sa; cf. Hebr. 13,11 sqq.). Fitque illud, « ut sic significetur, peccata, quae capiti hostiae imposita fuerant, et poenam eorum ab offerentibus et republica averti » (Ians.) — « eo quod de quibus plura ad Lev. 4 dicemus. Cf. 2 Cor. 5,21 : « eum, qui non noverat peccatum, pro nobis peecatum fecit ». semper recensetur una cum intestinis, quae in ventre sunt, uli iecore, renibus. Ios. Ant. III. 9. 2 2xizXovc, i. e. omentum. Plin. Hist. Nat. 11. 80: « Ventriculus atque intestina pingui ac tenui omento integuntur, praeterquam ova gignentibus ». — Sed quid est rn super iecur seu iecoris (Sam. et v. 22)? CE. Lev. 3,4." 0:15.70 7,4; 8,16. 25; 9,10. 19. LXX Ios. ó Ao6óc, lobi autem sunt iecoris partes. Etiam wxn (Chald. Syr.) partem iecoris designare videtur. At partem iecoris praecidendam esse in sacrificium, ferendum vix videtur. Aq. Theod. zo zspuróv. Vulg. reticulum : omentum minus seu gastro-hepathicum, quod incipit, ubi lobi convergunt, extenditurque super stomachum et renes. rn" vi etymi signi ficare potest id, quod reliquum est, quod supereminet, quod excellentius est. Potest intelligi ommis illa adeps, quae iecori adhaeret praeter illam, quae illud uti reliqua intestina extrinsecus involvit : ergo etiam illa, quae pone omentum minus conspicitur. Vulg., cuius erat versionem, non anatomicam descriptionem dare, rem unica voce reticulum expressit. Saerifieium vituli fuerat pro peccato, iam sequitur holocaustum.
29:15
v. 15 « Unum quoque arietem sumes, super cuius caput ponent. Aaron et filii etus manus », cf.
29:16
v. 10.
29:18
v. 18 « Et offeres totum arietem 1n incensum super altare » , et adolebis, combures (cf. v. 13) illum, utique cum incenso : « oblatio » , noy i. e. holocaustum, « est Domino, odor suavissimus victimae Domini ». Secundum LXX et Lev. 8,91 ?n odorem suavissimum trahatur ad praecedentia. Sequitur victima. pacificorum.
29:19
v. 19 « Tolles quoque arietem alterum, super cutus caput Aaron et filii eius ponent manus ».
29:20
v. 16 « Quem cum mactaveris , tolles de sanguine euis et fundes circa altare », Hebr. : super altare tn circuttu. v. 11 « Ipsum autem arietem secabis in frusta » sua, — quae haec essent, longo usu didicerant Hebraei — « /otaque ntestina etus ac pedes pones super concisas carnes , et super caput illius ». Yta adeps solutus totas pervadebat carnes. v. 20 « Quem cum ummolaveris , sumes de sanguine eius, et pones super extremum auriculae dexterae Aaron et filiorum eius, et super pollices manus eorum » dexterae « ac pedis dezxteri » : quia sacerdotem oportet et prompte Dei legem audire, et opere exsequi, et in Dei lege ambulare (Cyrill. Alex. : De adoratione XI; M. 68. 760 sq.). « Fundesque sanguinem super altare per circuitum ». Sam. v. 91 alioloco, sc. post lare, et de oleo unctionis , asperges Aaron et vestes eius, filios et vestimenta eorum ». Tradit Philo (De Vita Moysis III) partem sanguinis in cratere esse retentam, dum reliquus altari cireumfunderetur : Deus haec minima Moysi determinanda reliquit, nec nostra interest de illis coniecturas effingere. Sequentia, quae magni sunt momenti, distinctius Hebr. tradit : et consecrabitur — vp: non habetur verbum ungendi aut implendi manus — ipse et vestes eius, et filii eius et vestes filiorum eius cum ipso. « Consecratisque ?psis et vestibus »,
29:22
v. 92 « tolles adipem de ariete », — generatim primum adeps nominatur, dein singulae eius partes recensentur eaedem atque v. 13, quibus additur cauda, quae in Orientis ovibus solet esse pinguissima (Ca/m.) — « et caudam et arvinam, quae operit vitalia », — eadem expressio v. 13 vertebatur « adipem, qui operit intestina » — « ac reticulum decoris et duos renes atque adipem, qui super eos est, armumque dezterum, eo quod sit aries consecrationis » ; in reliquis enim pacificis ille armus non comburebatur (Bonfr.); — et nota, Lev. 8,22, ubi de hoc arlete agi incipit, eum iam vocari m"N55n »N, uti priorem v. 18 5x noyn —
29:23
v. 93 « tortamque panis unius », —seu verius unam — « crustulam conspersam oleo » unam , « laganum » unum « de canistro azymorum , quod positum est in. conspectu Domini »;
29:24
v. 2& « ponesque omnia super manus » seu volas « Aaron et filiorum etus, et sanctificabis eos elevans coram Domino ». Sed Hebr. nil de sanctificatione habet, sed : e£ agitabis ea. agitatione coram Domino. Erat enim in sacrificiis Hebraeorum ritus affinis ritui Missae (Sa), quo oblata elevantur et in crucis figuram cireumaguntur. Imo adest traditio rabbinica, consuevisse oblata moveri ab oriente ad occidentem, ac dein a septentrione ad meridiem (Vat.), quo plenior etiam signi crucis imitatio habebatur.
29:25
v. 25 « Suscipiesque universa de manibus eorum , et ?ncendes super altare in holocaustum, odorem suavissimum tin conspectu Domini, quia oblatio eius est ». Sed non incenditur in holocaustum , primum quia non est holocaustum, sed hostia pacifica; dein quia non legitur uti v. 18 32. sed noy ov. Explicant LXX super altare holocausti, quod re certe est verum, Hebraeum verte super holocaustwm : illi nondum plane consumpto imponebatur (Ca.), aut eodem atque illud loco consumebatur. Lev. 8,28 de eodem sacrificio agens sic habet : super holocaustum ; consecratio haec est, i. e. consecrationis sacrificium , 4n odorem suavitatis; victima haec est. Domino. Haee clausula correspondet clausulis v. 14. 18. — pw.a radice significationis currere, ergo crus : et quidem designat membra posteriora, cum anteriora in homine uti in animalibus y*3 vocentur. Ergo proprie non est armus seu gay iov (LXX); sed neque xvux (Ios.), quae est pars cruris inferior, minimum habens carnis et adipis : dum pu evidenter sit pars succulenta, ergo aut totum crus posterius aut eius pars superior. Hoc semel monuisse sufficiat : sequentibus Vulgatae vocem armus retinemus. Inter sacrificium hoc pacificorum epulumque sacrum illud consequens, inseritur v. 29 sq. illud de vestibus sacris, quibusindutus Aaron Sit consecrandus. Illae non erunt cum ipso sepeliendae, sed asservandae et in singulorum pontificum ordinationibus adhibendae. Sane pro reliquo cultu sacro credendi sunt singuli pontifices, uti etiam sacerdotes, suas sibi procurasse sacras vestes, excepto fortasse rationali.
29:29
v. 29 « Vestem autem sanctam , qua utetur Aaron , habebunt filii eius post eum , ut ungantur in ea et consecrentur manus eorum ». Ergo singuli pontifices consecrandi.
29:30
v. 30 « Septem diebus utetur illa » (cf. v. 36 sqq.), « qui pontifex pro eo fuerit constitutus de filiis etus, [et] qui ingredietur tabernaculum testimonii , ut ministret in sanctuario » tamquam pontifex. Non dicitur primogenitum semper patri defuncto succedere debere in pontificatu. Agitur de septem diebus continuis consecrationis. Neque licebat (Lev. 8,33) consecrandis illo septiduo sanctuario excedere.
29:31
v. 31 « Artetem autem consecrationis » , quidquid sc. v. 25 non fuit flammis absumptum, « folles et coques carnes eius ?n loco sancto ». v. 92 « Quibus », excepto eo, quod v. 26 Moysi reservabatur, pectusculo, « vescetur Aaron et filii eius » in introitu tabernaculi testimonii Lev. 8,31. Et recte monet 70s/., sic recipere sacerdotes, quae secus laici accipiant, cum in sacrificio consecrationis suae non agant sacerdotes ut sacerdotes. « Panes quoque, qui sunt in cantstro » relicti (cf. v. 93), « in vestibulo tabernaculi testimonit comedent » ,
29:33
v. 33 « ut sit placabile [sacrificium], et sanctificentur [offerenttum|] manus ». Hebr. initio versus repetit et manducabunt ea, sc. tam panes quam carnes; dein peracti sacrificii effectum resumit hisce verbis : per quae expiatio facta est ad impletionem manuum ipsorum, ad sanctificalionem zpsorum. « Alienigena non vescetur ez eis, quia sancti sunt », vel sancta. Alienigena hic intelligitur, qui non est de familia Aaron (Lap.). Hine etiam perspicias, alia alio sensu dici sancta : sunt quaedam sancía et a profanis segreganda ita, ut nullus ea contingat nisi Hebraeus; alia, ut nullus ea contingat nisi Aarone natus. v. 9h « Quodsi remanserit de carnibus consecratis », seu verius consecrationis, et quidem arietis secundi, nam de aliis nihil poterat remanere, « sive de panibus usque mane, combures reliquias igni ». Id severius, quam quod in alus sacrificiis pacificorum observabatur (Tost.), ut biduo carnes ederentur, tertio die reliquiae comburerentur (Lev. 7,16; 19,5 sqq.). « Non comedentur, quia sanctificata sunt », quia sancta sunt. « Quia plus quam aliae hostiae pacificae Deo sunt dicata, ideo nolo, quod secundo die quisquam de illis comedat » Arg. — Septiduo producenda solemnitas, oblato quotidie sacrificio pro peecato ordinandorum, et altero pro peccato ordinatoris in suo officio commisso.
29:35
v. 35 « Omnia, quae praecepi tibi , facies super Aaron et filiis etus : septem diebus consecrabis manus eorum ».
29:36
v. 36 « Et vitulum pro peccato offeres per singulos dies ad expiandum ; mundabisque altare, cum immolaveris expiationts hostiam , et unges illud zn sanctificationem »- Hebr. : Et vitulum pro peccato immolabis quotidie in expiationem, et sacrificium pro peccato facies super altare ad ezpiationem tuam quoad ipsum, et unges illud ad sanctificandum illud. Moyses igitur offerre iubetur sacrificium ad expiationem s«am, ergo diversum a sacrificiis v. 1-98 descriptis; non oblatum pro peccatis Aaron et filiorum (Tost.), sed pro suis propriis commissis quoad ipsum altare, in sacrificüis consecrationis offerendis.
29:37
v. 37 « Septem diebus expiabis altare et sanctificabis , et erit sanctum sanctorum », « valde sanctum » (Tost.). « Omnis, qui tetigerit illud, sanctificabitur ». Cum Lev. 6,18 (11) expressio eadem certe ad personas referatur, neque h. 1. personae exelud endae sunt. Vere tamen Sa, Calm. monent, hebraeum etiam verti posse ozne, quod ; et Lev. 6,97 (20) expressio indubie etiam ad res refertur, ut patet ex adscripta explicatione : « si de sanguine illius vestis fuerit aspersa, lavabitur in loco sancto ». Dicendum ergo, expressionem respicere tam res quam personas (cf. Ex. 30,29), agi de res aut persona, quae altare attigerit, non redibit ad usum profanum, nisi lota in loco sancto. exinde audacius infert Bonfr. septem diebus repetita esse tria, quae v. 1-28 describuntur sacrificia : id fieri potuit, sed non affirmatur v. 35. Alia pro singulis diebus sacrificia v. 36 praescribit : et primum quidem sacrificium vituli pro peccato, pro peccato sc. consecrandorum (Tost.), offerendum sane eodum ritu atque illud v. 10- 14; hoe primum e tribus sacrificiis utique repetitur quotidie. At praeterea quotidio, i. e. septem aut certe sex diebus, Moyses offerre iubetur alterum pro peccato sacrificium, pro peccatis Sc. suis, non consecrandorum, neque pro peccatis suis quibuslibet, sed pro commissis eo septiduo quoad ipsum altare. Quod sacrificium, cum accuratius non describatur, censendum est esse offerendum ritu Lev. 4,3 sqq. praescripto sacrificii pro sacerdotis peccato. Tandem iubetur Moyses, crediderim quoti- "die, ungere altare ad sanctificandum illud. Quam rem Sylv. censet gestam esse eo ritu, qui Lev. 8,11 describatur initio solemnitatum primae diei observandus. Tamen omnis unctio non necessario oleo est peragenda, potest altare ungi sanguine, potestque illa unctione is praecise ritus intelligi, qui v. 37-42 describitur. Secundum haec igitur sequentia septiduo habebantur sacrificia : sacrificium vituli pro peccato consecrandorum, et sacrificium alterius vituli pro peceato consecratoris quoad altare admisso. An vero singulis post primum diebus etiam immolati sint duo arietes v. 15-28, non liquet. Arg. — Maec necessitas duo complectetur : nationis in Iahven perpetuum cultum v. 38-42, et Iahve in nationem perpetuum favorem v. 12-h6. Describitur porro cultus non extraordinarius maiorum festorum, sed ordinarius, quotidianus, perpetuus; uti neque extraordinarii Iahve in populum favores attinguntur, sed continua cohabitatio.
29:38
v. 38 « Hoc est, quod facies in altari : Agnos anniculos » (cf. 12,5) « duos per singulos dies tugiter »,
29:39
v. 39 « unum agnum mane, et alterum vespere ». lisdem verbis Num. 28,3 sqq. statuitur lex sacrificii quotidiani perpetui, unde dicendum erit, agi h.l. de eodem sacrificio; uti etiam v. 4&0 de mincha quotidiana agit (ib., et cf. Lev. 6,14-18). v. A0 « Decimam partem similae conspersae oleo tuso » (cf.
29:40
v. 2; 21,20), « [quod habeat mensuram] quartam partem hin, et vinum ad libandum. eiusdem mensurae », sc. quartam partem hin, « 2n agno uno », pro primo agno. Decima pars intelligitur mensurae ephi (cf. Lev. 15,10. 21 etc.); decima autem pars ephi est gomor (Ex. 16,36). /Iin est sexta pars ephi. Porro gomor aequat 3:88 lit., hin 6:49 lit.
29:41
v. &4 « Alterum vero agnum offeres ad vesperam [iuxta ritum] matutinae oblationis et iuxta ea, quae diximus », — Hebr. : quantum oblatio matutina et quantum libatio eius — « in odorem suavitatis ». n5 veluti anticipat sequentem vocem n5 (DilIm.) : ceterum Sam. habet *5.
29:42
v. 42. « Sacriftcium est Domzno » (cf. v. 18. 25 et quae dicebamusad v. 38), « oblatione perpetua » — Hebr. holocaustum perpetuum — « in generationes vestras, ad ostium tabernaculi testimonii coram Domino, ubt constituam » — Hebr. : ubi me sistam — « ut loquar ad te ».
29:43
v. &3 « Ibique praecipiam. filiis Israel , et sanctificabitur [altare] in. gloria mea ». Hebr. : Ibique me sistam filiis Israel , eis manifestabor, e erit sanctificatio in gloria. Cuius sanctificationis partes enumerat
29:44
v. 44 : « Sanctificabo et tabernaculum testimonii cum altari, et Aaron cum filiis suis, ut sacerdotio fungantur mihi ». v. A5 « Et habitabo in medio filiorum Israel, eroque eis Deus »,
29:46
v. 6 « et scient, quia ego Dominus Deus eorum », qui « eduzi eos de terra Aegypti, ut manerem anter illos; ego Dominus Deus ipsorum »..— Extremo v. 38 LXX loco *''à2n m5 legebant : 13àn nVN navoan oy n5 oun (cf. v. 1 et v. 18. 25. 42 [41]), quae lectio suam habet probabilitatem. — De expressione ínter duas vesperas cf. ad 12,6. Ios. Ant. XIV. 8 scribit, sacrificia quotidiana offerri consuevisse « mane et cirea horam nonam » (cf. Act. 3,1). — Sacrificium matutinum et vespertinum Íortasse etiam est Moyse antiquius; matutinum semper ante vespertinum recensetur.
29:3
The Greek term (δράκων, from δέρχομαι "I stare fixedly"), occurs 26 times in the biblical Septuagint version (Vulg. draco), where it translates 12 times the Hebrew tannin (2 times tannim: Ex. 29:3; 32:2), 5 times lišejáthán (v. LEVIATHAN), 2 times náhás ("serpent"), and the other times wrongly tan "jackal" (also in Lam. 4:3, Vulg. lamiae), kēphír "young lion," péthen "viper," …
29:7
… For this reason, from antiquity it was used in sacred worship, as in the consecration of altars, vessels and places (Gen. 28, 18; 35, 14; Ex. 30, 24 ff.; 40, 9 ff.), of priests (ibid. 29, 7 ff.; Lev. 8, 11), of kings (I Reg. 10, 1; 16, 13); in sacrifices and in the oblations of first-fruits (Lev. 2, 1 ff.; Deut. 14, 23); in the purification of lepers (Lev. 14). …
29:10
… Jud., IV, 10, 5). An arm of the Nile 90 m wide separates E. from the city of Sūn (Sāwēnāh in Ex. 29, 10; 30, 6), in Greek Σαβγη (Herodotus, II, 28), today Aswan. …
… ad populum, benedixit ei... b) As a rite of consecration to God, either of persons: Num. 8:10 it is established with regard to the Levites: "Cumque levitae fuerint coram Domino, ponent filii Israel manus super eos"; or of the victims for sacrifice: Ex. 29:10-11: "Imponent Aaron et filii eius manus super caput vituli, et mactabis cum in conspectu Domini"; Lev. 16:20-21, for the sacrifice of the scapegoat it is prescribed: "Offerat hircum …
29:12
… masšebāth formerly erected on the altar (hypothesis of H. Gressmann), and which the Law had forbidden to raise (Deut. 16:21). Great was their importance (Lev. 8:15; Ex. 21:14; I Reg. 1:50; 2:28): they were smeared with the blood of the victims (Ex. 29:12; Lev. 4:25, 30, 34) and conferred the immunity of asylum on the guilty.
29:22
… was the duty of the fathers of families (Ex. 12:3-6); only when they were not pure did the Levites replace them in this (II Par. 30:17) (cf. also for the oblation of other victims, in which the slaughtering was an act not reserved to the priests, Ex. 29:22). But the properly sacrificial act, that is, the sprinkling of the victim's blood around the altar, was reserved to the priests (II Par. 29:22; Lev. 1:11; 3:2-8). Now for the paschal …
29:36
… Indeed, the furnishings employed in divine service were anointed: the tabernacle and the altar with all their vessels (Ex. 29:36) and the bronze laver for the priests (Ex. 40:9); kings, to signify that the spirit of the Lord was imparted to them (1 Sam. 16:3), whence the title of "anointed" (χριστός, messiah); …
29:38
no, morning and evening, called 'olat ha-tāmīd (Num. 28, 6. 10. 15. 23 ff.; Vulg. holocaustum iuge or sempiternum) and simply tāmīd in later Judaism (Dan. 8, 11-13; 11, 31; Mishnah); this rite is prescribed in Ex. 29, 38-42 and Num. 28, 3-4. 6. 8. As in these passages, hēbhes is often accompanied by the qualification ben-šanāh "[son] of a year": that is, more than 7 days old (Ex. 22, 30; Lev. 22, 27) …
… natural death, of which the Tōrah often speaks, which transgressions are punished in this way, sacrificial precepts (6 chapters). h) Mē'īlōh: "sacrifice" of trespass (Lev. 5, 15; Num. 5, 6 f.), in 6 chapters. i) Tāmīlōh ("perpetual" or "daily" sacrifice: Ex. 29, 38 f.; Num. 28, 3 f.). the watches of the priests, the ritual ablutions, the sacrificial fire, the morning prayer, the incense, the psalms that the priests sang on the individual days of …
… Among the public and solemn ones the most important was the perpetual sacrifice of a lamb (v.) or kid (two on the Sabbath) to be offered every day, morning and evening (Ex. 29:38 ff.; Num. 28:1-10), independently of any other sacrifice for particular occurrences or circumstances. …
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.