The tabernacle is commanded to be set up and anointed. God filleth it with his majesty.
According to Gods commandment Moyses erecteth the Tabernacle, vvith al thinges appertayning, the first day of the second yeare after their deliuerie from Aegypt. 32. God replenisheth the same vvith his Maiestie, a cloude remayning ouer it by day, and a piller of fire by night, but vvhen they shal march, the same passeth before them.
1And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 2The first month, the first day of the month, thou shalt set up the tabernacle of the testimony,Il primo mese, il primo giorno del mese alzerai il tabernacolo del testimonio,The first moneth, the first day of the moneth, thou shalt erect the tabernacle of the testimonie,Mense primo, prima die mensis, eriges tabernaculum testimonii, 3And shalt put the ark in it, and shalt let down the veil before it:E vi porrai l'arca, e stenderai il velo davanti ad essa:and shalt put in it the arke, and shalt let downe before it the veile:et pones in eo arcam, dimittesque ante illam velum: 4And thou shalt bring in the table, and set upon it the things that are commanded according to the rite. The candlestick shall stand with its lamps,E portata dentro la mensa, sopra di questa porrai ordinatamente quello che è stato comandato. Vi sarà il candelabro colle sue lampade,and bringing in the table, thou shalt set vpon it the thinges that are commanded after the rite. The candlesticke shal stand with the lampes therof,et illata mensa, pones super eam quæ rite præcepta sunt. Candelabrum stabit cum lucernis suis, 5And the altar of gold, whereon the incense is burnt before the ark of the testimony. Thou shalt put the hanging in the entry of the tabernacle,E l'altare d'oro, dove dee bruciarsi l'incenso, dinanzi all'arca del testimonio: metterai un velo all'ingresso del tabernacolo;and the altar of gold whereon the incense is burned, before the arke of testimonie. Thou shalt put the hangging in the entrie of the tabernacle,et altare aureum, in quo adoletur incensum, coram arca testimonii. Tentorium in introitu tabernaculi pones, 6And before it the altar of holocaust.E davanti a questo (velo) l'altare degli olocausti:and before it the altar of holocauste:et ante illud altare holocausti: 7The laver between the altar and the tabernacle, and thou shalt fill it with water.La vasca, cui tu empirai d'acqua, sarà tra l'altare, e il tabernacolo,the lauer betwen the altar and the tabernacle, which thou shalt fil with water.labrum inter altare et tabernaculum, quod implebis aqua. 8And thou shalt encompass the court with hangings, and the entry thereof.E cingerai con tende l'atrio, e il suo ingresso.And thou shalt compasse about the court with hanginges, and the entrie therof.Circumdabisque atrium tentoriis, et ingressum ejus.
9And thou shalt take the oil of unction and anoint the tabernacle with its vessels, that they may be sanctified:E preso l'olio di santificazione, ungerai il tabernacolo, e le cose, che ad esso servono, affinché sieno santificate:And taking the oile of vnction thou shalt anoynte the tabernacle with the vessel therof, that they may be sanctified:Et assumpto unctionis oleo unges tabernaculum cum vasis suis, ut sanctificentur: 10The altar of holocaust and all its vessels:L'altare degli olocausti, e tutti i suoi strumenti:the altar of holocauste and al the vessel therof:altare holocausti et omnia vasa ejus, 11The laver with its foot: thou shalt consecrate all with the oil of unction, that they may be most holy.La vasca colla sua base: tutto questo ungerai coll'olio di santificazione, affinché sieno cose santissime.the lauer with the foote therof; al shalt thou consecrate with the oile of vnction, that they may be most Holie.labrum cum basi sua: omnia unctionis oleo consecrabis, ut sint Sancta sanctorum. 12And thou shalt bring Aaron and his sons to the door of the tabernacle of the testimony, and having washed them with water,E farai, che Aronne, e i suoi figliuoli si accostino alle porte del tabernacolo del testimonio, e lavatili coll'acquaAnd thou shalt bring Aaron and his sonnes to the doore of the tabernacle of testimonie, and hauing washed them with water,Applicabisque Aaron et filios ejus ad fores tabernaculi testimonii, et lotos aqua 13Thou shalt put on them the holy vestments, that they may minister to me, and that the unction of them may prosper to an everlasting priesthood.Li rivestirai delle vestimenta sante, affinché servano a me; e la loro consacrazione avrà l'effetto d'un sacerdozio sempiterno.thou shalt reuest them with the sacred vestimentes, that they may minister to me, and the vnction of them may prosper to an euerlasting priesthood.indues sanctis vestibus, ut ministrent mihi, et unctio eorum in sacerdotium sempiternum proficiat. 14And Moses did all that the Lord had commanded.E Mosè fece tutte le cose ordinate dal Signore.And Moyses did al thinges which our Lord had commanded.Fecitque Moyses omnia quæ præceperat Dominus. 15So in the first month of the second year, the first day of the month, the tabernacle was set up.Quindi il primo mese del secondo anno, il primo giorno del mese fu eretto il tabernacolo.Therfore the first moneth of the second yeare, the first day of the moneth, the tabernacle was placed.Igitur mense primo anni secundi, prima die mensis, collocatum est tabernaculum.
16And Moses reared it up, and placed the boards and the sockets and the bars, and set up the pillars,Mosè lo eresse, e pose a' loro luoghi le tavole, le basi e le stanghe, e alzò le colonne;And Moyses erected, it, and put the bordes and feete and barres, and reared the pillers,Erexitque Moyses illud, et posuit tabulas ac bases et vectes, statuitque columnas, 17And spread the roof over the tabernacle, putting over it a cover, as the Lord had commanded.E stese le cortine sopra il tabernacolo, e messavi la coperta, come avea comandato il Signore,and spred the roofe ouer the tabernacle, putting ouer it a couer, as our Lord had commanded.et expandit tectum super tabernaculum, imposito desuper operimento, sicut Dominus imperaverat. 18And he put the testimony in the ark, thrusting bars underneath, and the oracle above.Pose quindi il testimonio nell'arca, e inserì da basso le stanghe, e nella parte superiore pose l'oracolo.He put also the testimonie in the arke, thrusting barres vnderneth, and the oracle aboue.Posuit et testimonium in arca, subditis infra vectibus, et oraculum desuper. 19And when he had brought the ark into the tabernacle, he drew the veil before it to fulfil the commandment of the Lord.E avendo portata l'arca nel tabernacolo, sospese dinanzi ad essa il velo per eseguire il comando del Signore.And when he had brought the arke into the tabernacle, he drew before it the veile to fulfil the commandement of our Lord.Cumque intulisset arcam in tabernaculum, appendit ante eam velum ut expleret Domini jussionem. 20And he set the table in the tabernacle of the testimony, at the north side, without the veil,Collocò eziandio la mensa dalla parte settentrionale del tabernacolo del testimonio fuori del velo,He sette the table also in the tabernacle of testimonie at the north side without the veile,Posuit et mensam in tabernaculo testimonii ad plagam septentrionalem extra velum, 21Setting there in order the loaves of proposition, as the Lord had commanded Moses.Avendovi disposti in faccia (al Signore) i pani della proposizione, conforme il Signore aveva ordinato a Mosè.ordering the bread of proposition before it, as our Lord had commanded Moyses.ordinatis coram propositionis panibus, sicut præceperat Dominus Moysi. 22He set the candlestick also in the tabernacle of the testimony, over against the table on the south side,Pose di poi il candelabro nel tabernacolo del testimonio dirimpetto alla mensa dalla parte di mezzodì,He sette the candlesticke also in the tabernacle of testimonie ouer against the table on the south side,Posuit et candelabrum in tabernaculo testimonii e regione mensæ in parte australi, 23Placing the lamps in order, according to the precept of the Lord.Poste a' luoghi loro le lampade secondo il comandamento del Signore.placing the lampes in order, according to the precept of our Lord.locatis per ordinem lucernis, juxta præceptum Domini.
24He set also the altar of gold under the roof of the testimony, over against the veil,Pose anche l'altare d'oro sotto le cortine del testimonio dinanzi al velo.He set also the altar of gold vnder the roofe of testimonie against the veile,Posuit et altare aureum sub tecto testimonii contra velum, 25And burnt upon it the incense of spices, as the Lord had commanded Moses.E bruciò sopra di esso incenso di aromi, conforme aveva ordinalo il Signore a Mosè.and burned vpon it the incense of spices, as our Lord had commanded Moyses.et adolevit super eo incensum aromatum, sicut jusserat Dominus Moysi. 26And he put also the hanging in the entry of the tabernacle of the testimony,Pose anche la tenda all'ingresso del tabernacolo del testimonio.He put also the hanging in the entrie of the tabernacle of testimonie,Posuit et tentorium in introitu tabernaculi testimonii, 27And the altar of holocaust in the entry of the testimony, offering the holocaust, and the sacrifices upon it, as the Lord had commanded.E l'altare degli olocausti nel vestibolo del testimonio, e vi offerì olocausti, e sacrifizii, come avea comandato il Signore.and the altar of holocauste in the entrie of the testimonie, offering on it the holocauste, and the sacrifices, as our Lord had commanded.et altare holocausti in vestibulo testimonii, offerens in eo holocaustum, et sacrificia, ut Dominus imperaverat. 28And he set the laver between the tabernacle of the testimony and the altar, filling it with water.E pose anche la vasca tra 'l tabernacolo del testimonio, e l'altare, avendola empita d'acqua.The lauer also he set betwen the tabernacle of testimonie and the altar, filling it with water.Labrum quoque statuit inter tabernaculum testimonii et altare, implens illud aqua. 29And Moses and Aaron, and his sons, washed their hands and feet,E lavarono Mosè e Aronne, e i figliuoli di questi le loro mani, e i piedi,And Moyses and Aaron, and his sonnes washed their handes and feete,Laveruntque Moyses et Aaron ac filii ejus manus suas et pedes, 30When they went into the tabernacle of the covenant, and went to the altar, as the Lord had commanded Moses.Quand'erano per entrare nella casa dell'alleanza, e accostarsi all'altare, come avea il Signore ordinato a Mosè.when they entred the roofe of couenant, and went to the altar, as our Lord had commanded Moyses.cum ingrederentur tectum fœderis, et accederent ad altare, sicut præceperat Dominus Moysi. 31He set up also the court round about the tabernacle and the altar, drawing the hanging in the entry thereof. After all things were perfected,Eresse ancor l'atrio all'intorno del tabernacolo, e dell'altare, e pose all'ingresso d'esso la tenda. Dopo che tutte le cose furono compiute,He erected also the court round about the tabernacle and the altar, drawing the hanging in the entrie therof. After al thinges were perfited,Erexit et atrium per gyrum tabernaculi et altaris, ducto in introitu ejus tentorio. Postquam omnia perfecta sunt, 32The cloud covered the tabernacle of the testimony, and the glory of the Lord filled it.La nuvola ricoperse il tabernacolo del testimonio, e la gloria del Signore lo riempié.the cloude couered the tabernacle of testimonie, and the glorie of our Lord filled it.operuit nubes tabernaculum testimonii, et gloria Domini implevit illud.
33Neither could Moses go into the tabernacle of the covenant, the cloud covering all things, and the majesty of the Lord shining, for the cloud had covered all.E non potea Mosè entrare nel tabernacolo dell'alleanza, essendo ogni cosa ricoperta dalla nuvola, e lampeggiando la maestà del Signore, avendo la nuvola ricoperte tutte le cose.Neither could Moyses enter the roofe of couenant, the cloude couering al thinges, and the maiestie of our Lord shining, because the cloude had couered al thinges.Nec poterat Moyses ingredi tectum fœderis, nube operiente omnia, et majestate Domini coruscante, quia cuncta nubes operuerat. 34If at any time the cloud removed from the tabernacle, the children of Israel went forward by their troops:Allorché la nuvola si partiva dal tabernacolo, i figliuoli d'Israele si mettevano in viaggio a schiera a schiera:If at anie time the cloud did leaue the tabernacle, the children of Israel went forward by their troupes:Siquando nubes tabernaculum deserebat, proficiscebantur filii Israël per turmas suas: 35If it hung over, they remained in the same place.Dove questa restava sospesa in alto, si fermavano nel luogo stesso,If it hong ouer, they remained in the same place.si pendebat desuper, manebant in eodem loco. 36For the cloud of the Lord hung over the tabernacle by day, and a fire by night, in the sight of all the children of Israel throughout all their mansions.Imperocché la nuvola del Signore copriva il tabernacolo di giorno, e di notte una fiamma a vista di tutto il popolo d'Israele in tutte le loro gite.For the cloude of our Lord honge ouer the tabernacle by day, and a sire by night, in the sight of al the children of Israel throughout al their mansions.Nubes quippe Domini incubabat per diem tabernaculo, et ignis in nocte, videntibus cunctis populis Israël per cunctas mansiones suas.
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Priesthood. Hebrew, "And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him, that he may serve me in the priest's office: (14) and thou shalt bring his sons, and put on them their tunics; (15) and thou shalt anoint them, as thou didst anoint their father, that they may perform the office of priests to me for ever, in their generations." As the priesthood was hereditary in Aaron's family, this first unction might suffice for all. Yet, the new high priests were always anointed till the days of our Saviour, chap 29:7.
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Year of the World 2514.
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Cover of purple, goat skins, etc.
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Calmet
Testimony, or tables of the law. The pagans enclosed various symbolical figures, cakes, etc., in their mystic arks. (St. Clement of Alexandria) But how different were they from the sacred records of religion! (Calmet)
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Menochius
Roof, covering both the holy of holies and the sanctuary. (Menochius)
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Haydock
Laver. This is a repetition of ver. 7, (Calmet) shewing that the command was fulfilled. (Haydock)
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Calmet
Glory. The cloud which had rested over the tent, appointed for prayer, came now to the grand tabernacle, in the midst of the camp. (Calmet)
St. Augustine
By its superior lustre, it signified that the glory of God was there. (St. Augustine, q. 173.)
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Calmet
Moses, out of respect, abstained from entering that day. (Calmet)
Tirinus
The cloud of legal observances, though designed to prefigure Christ and the gospel, seems however to hinder the Jews from recognizing them. (St. Augustine) (Tirinus)
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A fire. The same cloud overshadowed the camp by day, and enlightened it by night. (Chaldean; Exodus 13:22.)
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THE BOOK OF LEVITICUS
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The Tabernacle, prepared in the first yeare and erected the first day of the second yeare, signifieth the Church of Christ prepared in the old Testament, & established, exalted, and confirmed in the new.
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More holie then anie thīg without the Sanctuarie, but the Sancta Sanctorum it selfe was then most holie of al places in this world.
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A gomor of Manna was now put in the arke mentioned before. chap. 16.
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VVithout al doubt (s••th S. Augustin. q. 173. in Exod.) Moyses prefigured other persons when he entred into the cloud on mount Sinai, and others now when he could not enter into the tabernacle reple nished with the glorie of God. In Sinai he signified those that penetrate the profound mysteries of Christ, here the Iewes who vnderstād not the same.
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.6
… inasmuch as He hath a testimony by the Law and the Prophets, therefore, “He hath raised up a testimony in Jacob.” For even that Tabernacle which was set up with a work so remarkable and full of such wondrous meanings, is named the Tabernacle of Testimony, wherein was the veil over the Ark of the Law, like the veil over the face of the Minister of the Law;
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1. AND THE LORD SPOKE TO MOSES, — this in the same first year of the going forth of the Hebrews from Egypt, when the Hebrews were still dwelling in Sinai, and when the structure of the tabernacle was now as it were completed, namely towards the end of the first year, and the second year being at hand. Thus Abulensis.
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In the first month. — Understand of the second year of the going forth from Egypt, as is evident vers. 15. THOU SHALT ERECT THE TABERNACLE OF THE TESTIMONY. — In Hebrew, thou shalt erect miscan ohel, that is, the tabernacle of the testimony: for miscan, that is the tabernacle, is called the innermost painted curtain, which was held by ohel, that is a tent, or a covering of goat skins. Allegorically, the tabernacle was erected when the body of Christ was formed in the womb of the Blessed Virgin, and after 33 years was again raised from the dead, says St. Cyril, lib. IV in Joan. cap. XXVIII. Again, when the Church of Christ was formed and gathered together; see what is said cap. XXVI, vers. 1.
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Vers. 4. THE CANDLESTICK SHALL STAND WITH ITS LAMPS. — For shall stand the Hebrew is haaleta, that is thou shalt cause to ascend, which the Septuagint and our version translate, thou shalt set up, so that it stands erect on high. Second, the Chaldean and more recent translators render it, thou shalt light; this too is fitting, if you understand, thou shalt light, namely in the evening, according to that which was commanded cap. XXVII, vers. 11: for both were done by Moses; thus also the table was set with its loaves. See Numer. cap. IV, beginning.
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5. THE VEIL (that is the curtain) AT THE ENTRANCE OF THE TABERNACLE THOU SHALT HANG, — namely before the Holy Place, concerning which cap. XXVI, vers. 36: for throughout this passage veils are called curtains, as vers. 8, 26, 31.
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Vers. 13. THEIR ANOINTING SHALL PROFIT FOR AN EVERLASTING PRIESTHOOD,—that is to say, This consecration shall make them priests as long as they live: just as in the New Testament priests through the character of Orders, which they receive once in consecration, remain priests forever. So Abulensis; whence the Septuagint and the Hebrew text, for "shall profit," have "shall be"; the Chaldean renders it, "thou shalt anoint him, and thou shalt sanctify him, that he may minister before me."
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Vers. 15. IN THE FIRST MONTH OF THE SECOND YEAR, ON THE FIRST DAY OF THE MONTH THE TABERNACLE WAS SET UP.—Note: Moses came down from the mountain with the tables of the law on the 28th day of the fifth month of the first year of their going out from Egypt, as I have shown in cap. XXXIV, vers. 28; from that day therefore until the end of the year, for seven months, Moses built the tabernacle with its vessels, so that at the beginning of the following year, namely on the first day, he set up the tabernacle. Note secondly: In this setting up or erection of the tabernacle the Exodus is finished: whence it is clear that Exodus ends and concludes the history of the Hebrews in the second year, first month, of their going out from Egypt, when they were dwelling in the 12th encampment in Sinai, which was in the year of the world 2455, in the year 798 from the flood.
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Vers. 17. THE COVERING,—according to the curtain of goats' hair, which in Hebrew is called ohel; and over this he spread the third covering of the tabernacle made of skins, which in Hebrew is called michse.
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Vers. 18. And he put the testimony (that is, the law, namely the tables of the law) IN THE ARK.
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Vers. 24. HE PLACED A GOLDEN ALTAR UNDER THE ROOF OF THE TESTIMONY, — under the roof containing the ark, in which was the testimony, that is the law, or the tables of the law. BEFORE THE VEIL. — This is a grave question here, namely where this golden altar, that is of incense, was situated, whether within the Holy of Holies, or without? For Origen, hom. 9 in Lev., St. Augustine, Quaest. CLXXIII, and others, whom Theophylactus mentions without naming in cap. IX Hebr., hold that it was within the Holy of Holies; whence St. Augustine takes "before the veil" thus, as if it had been said, within the veil. And it is proved first from the fact that in cap. XXX, vers. 10, it is said: And Aaron shall pray upon the horns of it (of the altar of incense) once a year in blood; but this seems to be understood of the Holy of Holies: for the high priest entered into it only once in the year, but into the Holy place daily. Secondly, because in III Reg. cap. VI, vers. 22, it is said: And he covered the whole altar of the oracle with gold, which can be nothing other than the altar of incense: therefore this was the altar of the oracle, that is within the oracle, and the Holy of Holies. Thirdly, Hebr. cap. IX, vers. 3, the Holy of Holies is said to have had a golden censer; but this does not seem to be anything other than the altar of incense: for the Apostle makes no other mention of this altar when he describes those things which were in the tabernacle; nor does Moses mention this censer, which, being distinct from the altar of incense, was placed within the Holy of Holies. And reason also supports this: for that altar was made for burning incense before God; therefore it ought to be placed within the Holy of Holies before the ark, where God especially manifested His presence. But I say with St. Jerome, Theophylactus in Hebr. cap. IX, Bede, lib. III De tabern. cap. XI and XII, St. Thomas, I II, Quaest. CII, art. 4, ad 6, Lyran, Abulensis, Cajetan, Lipomanus, Ribera and others, that the altar of incense was outside the Holy of Holies, and therefore the veil was between it and this altar. This is the express opinion of Josephus, III Antiq. VII and VIII, cap. II. It is proved first, from the fact that in cap. XXX, vers. 6, it is said: Thou shalt set the altar before the veil, which hangeth before the ark, where in Hebrew it is, before the veil, or before the veil, not however, within the veil. Secondly, because in this cap. XL, vers. 4 and 5, where the order of the tabernacle is described, it is said that Moses placed the ark in the tabernacle, and hung the veil before it; then he placed the table in the tabernacle, and the candlestick, and the altar of incense before the veil: therefore this altar was not after the veil, within the Holy of Holies, but before, namely with the table and the candlestick. Thirdly, because, as it is said in cap. XXX, vers. 8, the priest ought to burn incense daily on this altar; but the Holy of Holies could be entered only once in the year: therefore this altar was not within the Holy of Holies. Whence Levit. cap. XVI, vers. 18, speaking of the day of expiation (of which Moses also speaks in cap. XXX, vers. 23), when the priest, after entering the Holy of Holies, made expiation for the altar of incense, thus says: And when he shall come out (from the Holy of Holies) to the altar that is before the Lord; therefore he had to go out from the Holy of Holies to the altar of incense: therefore this altar was not within the Holy of Holies. Fourthly, it was permitted only to the high priest to enter the Holy of Holies: but yet to the altar of incense entered, and placed incense, even lesser priests also, as is evident from Zacharias, Luc. I, who, since he was of the course of Abia, which was the eighth lot of the priests, I Paral. XXIV, of which he was not the high priest, by lot came out to place incense. For what some say, that the high priest entered the Holy of Holies once with blood shed, but at other times often entered, but without blood shed, plainly contradicts the Apostle to Hebr. IX, 6 and 7, and Lev. XVI, 2. To the first I answer, that the Lord does not speak of the incense which was burned daily, but of the expiation of the altar of incense, which, as I said in the third argument, was expiated once in the year with the whole tabernacle, after entering the Holy of Holies, by the priest. To the second I answer, that it is called the altar of the oracle, because it was made for this, that the incense might evaporate toward the oracle: whence also the veil, which was placed between the Holy of Holies and the Holy place, did not reach from below to the roof entirely, but some part was left empty above, by which the smoke of aromatics entered the oracle: although the altar of the oracle can also be called thus, because it was adjacent to the oracle, not however distant from it, as was the altar of holocausts; nay, this altar of incense corresponded exactly to the oracle, and was separated from it by the veil alone; the Hebrew words make this clearer, which have, the altar to the oracle, which the Septuagint translates, the altar before the face of the oracle. To the third point, many interpreters, such as Anselm, St. Thomas and Lyran in IX Hebrews, wish the censer, of which the Apostle speaks, to be that one by which the high priest, entering the Holy of Holies, burned incense; but St. Augustine and Origen, homily 9, rightly teach here that this censer was nothing other than the altar of incense, and this is powerfully confirmed by Abulensis, Question VI; for besides those things which the argument proposed, if that censer of the priest entering the Holy of Holies was in the Holy of Holies, then the priest would enter the Holy of Holies at least three times, namely first, in order to carry out the censer; second, when he returned with it filled with incense and fire, in order to burn the incense and cause smoke to rise in the Holy of Holies; third, when he had to go out again to expose the ashes and fire and return to put back the censer; whereas he was permitted to enter the Holy of Holies only once, and that not except with the censer and the smoke; for otherwise the priest would have died, who entered without these, as is evident from Leviticus chapter XVI, verses 12 and 13. I answer therefore that this censer is the same as the altar of incense: nor is it strange that the altar is called a censer, because it was like a great censer, and had no other use than a censer, namely to contain fire and incense. This is clearer in the Greek of Hebrews chapter IX, for there this censer is called thymiaterion, by which very same name Josephus names the altar of incense, book III Antiquities chapter VII, and VI Wars chapter VI; and if you consider the etymology, it means a place of fumigation: which can be understood both of the censer properly so called and of the altar. By a similar termination thysiasteerion is called an altar, as it were a place of sacrifice. To the argument I answer that what the Apostle says, that the Holy of Holies had a golden censer, that is the altar of incense, understand not within itself, but outside the veil it had that one turned toward it, and erected for its worship and reverence: whence also it is called the altar of the oracle, as I said in the response to the second point. For there are various modes of having, says Aristotle in the Postpredicaments: thus a house has an atrium; a river has a bank; a temple has a tower, not certainly within itself: see Ribera, book On the Temple, chapter VII. This altar was therefore before the veil directly facing the mercy seat, says Cajetan, and consequently it was in the middle of the width of the tabernacle, so that the priest burning incense upon it and praying would have his face directly toward the mercy seat, the veil intervening however, so that thus he would turn himself as it were toward God. See Villalpando, page 341. To the fourth point I answer that this altar was erected for burning incense before God, but not by the Blessed in heaven in the clear presence of God, who were signified by the Holy of Holies; but by the Church militant, which was signified by the Holy Place: for this knows, worships and adores God through the veil in a mystery; whence in the Holy Place, that is the Church militant, not truly in the Holy of Holies, that is in heaven, this altar had to be established.
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Verse 31. AFTER ALL THINGS WERE PERFECTED, A CLOUD COVERED THE TABERNACLE OF THE TESTIMONY, AND THE GLORY OF THE LORD FILLED IT. — The glory of the Lord is called that august cloud, which although it was dense, was nevertheless bright and flashing, and as it were veiled and signified the majesty of God. Thus St. Augustine, Question CLXXIII. So glory for light, brightness and splendor is often taken, as in Exodus chapter XXIV, verse 17, and chapter XXXIII, verses 18 and 22; Leviticus chapter IX, verse 23; Numbers chapter IV, verse 10; III Kings chapter VIII, verse 11; Ecclesiasticus chapter XLV, verse 3; Ezekiel chapter XLIV, verse 4.
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33. AND MOSES COULD NOT ENTER THE TENT OF THE COVENANT, — both on account of reverence for the majesty of the Lord, says Cajetan, and because that dense cloud covered all things, so that Moses could not see. Something similar happened at the dedication of the temple, III Kings chapter VIII, verse 11. And this occurred only the first time, when the tabernacle was dedicated; for otherwise Moses entered it. St. Augustine and Rabanus give an allegorical reason. For Moses bore the person of the Jews, to whom the glory of the Lord, which is in the tabernacle, that is the grace of Christ which is in the Church, is opposed like a cloud, so that they do not understand it, do not believe it, and consequently neither grasp it nor enter into it.
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Verse 34. THE CHILDREN OF ISRAEL DEPARTED BY THEIR COMPANIES. — In Hebrew, by their departures, namely by which they departed in companies or by their companies. WHENEVER THE CLOUD FORSOOK THE TABERNACLE, THE CHILDREN OF ISRAEL DEPARTED. — In Hebrew it is, whenever the cloud ascended and was lifted up above the tabernacle: then indeed that cloud itself, namely the pillar of cloud, went first on the journey and went before the Hebrews, so that they themselves might follow in the same way, concerning which there is more in Num. cap. IX. Mystically, this pillar is the guide of the way, not into Chanaan, but into heaven, and it is faith, grace and illumination of the Holy Spirit: let us gaze upon this steadfastly, let us follow this diligently night and day, so that it may lead us enlightened into the heavenly and eternal kingdom of God. Zeuxis, the celebrated painter, being asked why he painted his images so slowly and exactly in every direction, answered: I paint for eternity. And we therefore ought to paint, or rather to live, our life studiously and exactly in all things. Paint, or rather live, for God, live for heaven, live for ETERNITY. O wonder, o madness, o insanity of the sons of Adam! You have been created for the possession of infinite and eternal goods: why do you cast yourselves with such great affection upon fleeting and most vain trifles? God has written you as heirs of heaven, possessors of eternity: why do you so eagerly seek after the earth, temporal and perishable things? Be wise, be wise, live for ETERNITY. You, O preachers of the word of God, sowers, I say, of eternity, cry out, as with a trumpet exalt your voice, call all to eternity, sound forth with Christ: Do penance, ETERNITY draws near, says eternal life: why do you love vanity? LIVE FOR ETERNITY.
Machine translation from the Latin, not reviewed.
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V. 4 « Locutusque est Dominus ad Moysen dicens » :
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v. 2 « Mense primo , prima. die mensis », « anno ab egressu ex Aegypto fere completo, demptis quatuordecim diebus » (Bonfr.), « eriges tabernaculum testimonii ».
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v. 3 « Et pones in eo arcam , dimittesque ante illam velum »
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v. & « et, illata mensa, pones super eam, quae rite praecepta. sunt ». Hebr. : instrues instructionem eius; quod recte LXX explicant propones propositionem etus, propositionis panes in mensa dispones. « Candelabrum stabit cum lucernis suis »,
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v. 5 « et altare aureum, in quo adoletur incensum , coram arca testimoni? ». Verbis transitivis Hebr. loquitur : e£ pones ?n eo candelabrum , et elevabis lampades eius, et collocabis altare etc. « Tentorium tn introitu tabernaculi pones »,
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v. 6 « et ante illud altare holocausti » pones, ante ostium habitaculi tabernaculi conventus;
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v. 1 « labrum inter altare et tabernaculum, quod implebis aqua ».
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v. 8 « Circumdabisque atriwmn tentoriis et ingressum etus ». Cf. Hebr.
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v. 9 « Et assumpto unctionis oleo unges tabernaculum cum » omnibus « vasis suits, ut sanctificentur ». Hebr. : et sanctificabis illud cum omnibus vasis suis, et sanctum erit.
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v. 10 « Altare holocausti et omnia vasa eius » unges, et sanctificabis altare, et erit altare sanctum sanctorum, cf. 30,26 sqq.; v. 11 et «nges « labrum cum basi sua » et sanctificabis illud. Quae ex Hebr. supplevimus verba tandem sequenti formula. Vulg. reddit : « omnia unctionis oleo . ceonsecrabis , ut sint sancta sanctorum ».. Ad sequentia cf. 29,4-9.
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v. 19 - « Applicabisque Aaron et filios eius ad fores tabernaculi testimonii, et — lotos aqua »
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v. 18 « indues sanctis vestibus, ut ministrent mihi. » nSud — Hebr. unctionem Aaron ab unctione to uin discernit : e£ ds Aa- .TOn. sanctis vestibus et unges eum et sanctificabis eum, ut sacerdotio | fungatur mihi ; et filios evus applicabis et indues tunicis et unges eos, »- sicut unzisti patr em eorum , ut sacer dotes sint maha , et erat, ut sit tpsis * wnctio eorum in sacerdotium. sempiternum in. generationibus suis ; - seu, quod habet Vulg. : « et-unctio eorum in sacerdotium sempiternum | proficiat ». E textu hoc solo non satis perspicitur, an unctio in singulis " generationibus fuerit repetenda, an semel data Aaroni et filiis usque perseveraverit. Monet Dillm., sacerdotium h. 1l. e sola unctione, 29,9 potius e vestium collatione repeti : respondeas, eundem ritum concipi posse mox ut unctionem, aliis tamen ceremoniis vestitam, mox ut vestium sacrarum impositionem , adnexam habentem unctionem. Ceterum sacerdotum consecratio h.l. per transennam attingitur, fusius describenda Lev. 8 sq.
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v. 14 « Fecitque Moyses omnia, quae praeceerat Dominus ».
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v. 15 « Jgitur mense primo anni secundi , prima die mensis , collocatum est tabernaculum ».
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v. 46 « Erexzitgue Moyses illud , et posuit Labulas ac bases et vectes, statuitqgue columnas »,
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v. 11 « et expandit tectum super tabernaculum », — Hebr. : tabernaculum super habitaculum : compacto e tabulis habitaculo, supra illud expandit tabernaculum — « zmpostto desuper operimento » , quod 26,7-1^ describebatur, « szcut Dominus imperaverat », quae formula inde a v. 15 septies adnectitur. (DilIm.).
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v. 48 « Posuit et testimonium in arca », « legis tabulas » (Bonfr.), « subditis infra vectibus, et oraculum desuper ». Adnotat Cai., neque ubi confectum narretur tabernaculum, neque ubi collocari iubeatur, mentionem haberi propitiatorii aut Cherubim, indeque perspici non omnia 1n s. textu exprimi. Reticentur haec etiam fortasse ob reverentiam, futurum quippe erat propitiatorium sacrosanctus numinis thronus; neque Cherubim fictarum imaginum mentio repetebatur.
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v. 19 « Cumque intulisset arcam in tabernaculum , appendit ante eam velum, ut expleret Domini iussionem » (cf. v. 3).
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v. 20 « Posuit et mensam in tabernaculo testimonii ad plagam septentrionalem extra velum »,
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v. 21 « ordinatis coram propositiolaris , ducto in introitu eius tentorio. Postquam omnia perfecta sunt », — Hebr. absolute ; e£ perfecit Moyses opus. Masor. signant parascham minorem. | Perfectum opus, quale a Domino fuerat mandatum , approbat Deus v. 32 : « operuit nubes tabernaculum testimonii, et gloria Domini implevit illud ». Non est ratio duplicis cum Ca. portenti distinguendi, ut nubes tabernaculum involverit extrinsecus , fulgida lux 1mpleverit intrinsecus : sed idem est g/oria, quod nubes. Vere tamen idem auctor monet, portentum hoc fuisse eius « divinae praesentiae signum », quam Deus populo 25,8. 22; 29,13 sqq. promiserat, sed post adora- illo 33,7 sqq. tabernaculo in novum nunc tabernaculum transmigrasse, quo « prodigio ostendit sibi Deus placere tabernaculum recens construetum, in eoque velle habitare ».
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v. 33 « Nec poterat » (cf. 3 Reg. 8,10 sq.) « Moyses ingredi tectum foederis , nube operiente [omnia] et maiestate Domini coruscante », — Hebr. WE v. 32 implente habitaculum — « [guta cuncta nubes operuerat| ». Monet Bonfr., illud nec poterat idem sonare atque non audebat, non agi de physica impossibilitate : si conferas 19,20, suspicaberis Moysen primum ingredi non esse ausum, postea « vocante Deo » sumpsisse animum. Descripta nubis post completum sanctuarium apparitione, eius postmodum perpetuum officium declaratur. v. 3&4 « Si quando nubes tabernaculum deserebat » , — Hebr. : ab illo elevabatur — « proficisce- super », — Hebr. : si non elevabatur — « manebant in eodem loco ». Secundum Ex. 40,12 sq. erectionem sanctuarii debebat excipere narratio consecrationis Aaron Lev. 8 sq. : inseruntur vero Lev. 1-7 prolocutum ea esse lahven « de tabernaculo testimonii », sane non de tabernaculi cultu hae S lb odbrdun leges h. l. inseruntur; crediderimque a Moyse promulgatas esse ante Aaronis consecrationem , quod in ea plura seeundum ritum ib. traditum essent offerenda sacrificia. Merito igitur affirmat Sy/v., cap. 1-3 immediate continuare libri Exodi narrationem. Libri ideo divisi sunt, inquit Hesych. (M. 93. 193), « ne fastidium legentibus libri faceret amplitudo ». Certe utriusque libri narratio continua est. Sed non est ratio verborum 1,1 ad sola cap. 1-3 restringendorum. Eodem tempore, licet successivis eloquiis, crediderim promulgatum esse ^4,1-5,13 de sacrificio pro peccato, cum 9,8 habeatur sacrificium pro peccato pontificis (cf. 4,3); itemque 6,8-7, 38, quod esset fere de rebus inde a primo die quotidie observandis. Reapse, in tota thora Lev. 1-7 non est quidquam, quod non convenientissime asseratur inter sanctuarii aedificationem et Aaronis conseenuntiare verba 7,38 thoram concludentia, omnes leges Lev. 1-7 latas esse a Iahve in monte Sinai, « quando mandavit filiis Israel, ut offerrent oblationes suas Iahve in deserto Sinai ». Eiusmodi generale mandatum praecise tum promulgavit Deus, quando novo exstructo sanctuario iugem in 1llo cultum instituit. Dicimus hanc thoram tum nomine Iahve promulgatam esse, non negamus eius initia esse aevo Moysis longe antiquiora. Sc. ante Moysen non erat lex ceremonialis ab ipso Deo lata, sed ritus sacros patriarchae, Deo utique providente sed non revelante, instituerant; has religionis primitivae cultores observaverant; easdem gentes, ubi a religione primitiva paulatim ad superstitionem et idololatriam deflexerant, partim retinuerant, partim deformaverant. Hos ritus, qui apud Hebraeos quoque perseveraverant, sed quibusdam fortasse superstitionibus (cf. Ios. 25,9. 1^4 sq.) fuerant foedati, iam Moyses collectos et expurgatos nomine Iahve promulgat, e lege humana in legem divinam mutat. Quare ne mireris, in his ritibus reperiri plura, quae aliarum antiquarum gentium ritibus consonent : iidem sc. ritus, origine puri et sancti, et apud gentem electam et apud reliquas gentes sacri erant. Eloquia divina (« Locutus est lahve etc. ») numero sacro habes ter tria seu novem, longiora et breviora. Quorum quatuor Moyses proloqui iubetur « ad filios Israel » (Lev. 1-3; 4,1-5,13; 7,92-97. 28-36), duo « ad Aaron et filios eius » (6,8-18; 6,24-7,21), dum tria nemini inscribuntur, erant tamen Moysi utique proloquenda ad eosdem, ad quos eloquium immediate praecedens dirigebatur. Ergo 5,11-19 et 6,1-7 ad filios Israel, ad quos sermo de sacrificiis pro delicto aeque atque praecedens sermo 4,1-5,13 de sacrificio pro peccato dirigatur oportet, et 6.19-93 ad sacerdotes, quorum quotidianam definit oblationem. Habes igitur eloquia quatuor 1,1-6,7 ad populum, et eloquia tria 6,8-7, 21 ad sacerdotes directa, ergo eloquia numero rursum sacro omnino septem; quibus accedunt 7,22-36 eloquia duo rursum ad populum directa, sed quae appendiecum rationem obtinere infra ostendemus. Habentur igitur duae e/oquiorum series, una ad populum (1,1-6,7) et altera ad sacerdotes directa (6,8-7,21), uti, quod mox demonstrabimus, habentur duae Jegum series suis initiis distinctae. Legwm quidem numerus non est idem atque eloquiorum, cum primum eloquium tres leges (cap. 1, cap. 2, cap. 3) complectatur, eloquium quintum duas (6,8-13. 11-18), et eloquium septimum tres (6, 24-30; 7,1-10. 11-21), suis initiis distinctas, dum appendices 7,22-36 ab eiusmodi formulis non ordiuntur. mero sacro legatur novies. Formula item praeceptiva, cum in subscriptione generali 7,37 sq., quae Moyse utique non est antiquior, repetatur, numero item sacro habetur omnino septies (6,9. 14; 20, 24; 7,1. 11). Porro, si duasillas legum series conferas 1nter se, deprehendes sacrificia utrobique eodem se ordine excipere : holocausta, minchas, sacrificia pro peccato et pro delicto. Quam tamen symmetriam pacifica perturbant, cum priori seriei mediae inserantur, posteriori ad calcem adiieiantur. Insignis.praeterea symmetria in clausulis paragraphorum deprehenditur. Convertimur ad alteram legum seriem, quae habet clausulam w'"n D'UTp Up, « sacrosanctum est istud ». Ea refertur ad eas sacrificiorum partes, quae solis sacerdotibus cedebant. Cuiusmodi non erant in holocaustis neque in mincha quotidiana sacerdotum (6,19-23), quae tota comburebantur ideoque hac formula non insigniuntur. Adscribitur ea semel minchae quotidianae populi, bis sacrificiis pro peccato, item bis sacrifieiis pro delicto (6,17. 25. 29; 7,1. 6). Non poterat adseribi pacificis 7,11-21, quorum carnes etiam a laicis hominibus manducabantur ideoque non erant « sacrosanctae ». Ergo formulae vix saepius quam quinquies in secunda serie scribendae locus erat. Adscribitur ea quidem bis in priore serie minchis (2,3. 10), forma parum mutata nm '"wN2 cp vp. Tamen id fortuitum esse potuit, neque audemus affirmare eam etiam formulam septies, i. e. numero sacro, textui distinguendo esse adhibitam. Efficit ea, ut neque sacerdotes aequo plus sibi arrogent, neque non sacerdotes sacrosancta, usurpent. Suggerebamus, Moysen, dum antiquas leges nomine Iahve colligeret, easdem simul expurgasse. Cuius rei h. 1l. habetur fortasse exemplum. Etenim veri simillimum est, sacerdotes praemosaicos a superstitione ad rapinam progressos (cf. 1 Reg. 2,12 sqq.) plus aequo sibi de vietimarum carnibus arrogasse, quam praxin tacite h. 1l. Moyses correxerit. Sane mumeri sacri, quos supra deprehendebamus (in numero eloquiorum, in legum inscriptionibus et clausulis), nequeunt supponi casu omnes in textum irreplempore pauci admodum legendi artem callerent, textus sacri e memoria potius quam e scripto recitarentur, praefixa illa et affixa, formulae et clausulae, certo ordine insertae, certis numeris usque potissimum sacris repetitae, plurimum memoriam iuvabant in saero textu accurate recitando. — Crediderim equidem hos numeros sacros non tot, quot nune in textu leguntur, in ipso iam sermone ahve Moysen alloquentis adfuisse, sed partim certe ad eum, quem dicebamus , finem ab aliquo, fortasse ab ipso Moyse, textui esse adhibitos. Dubitaverit quis, an ipse Deus, alio a priore alloquio diverso sermone Moysen alloquens, artificiose dictis inseruerit clausulas 4,21 etc., quibus ea, sed specie tenus solummodo (v. infra), viderentur diversas ex ordine victimas uti in priore eloquio pertractare. Quis demonstrabit, debuisse Moysen divina effata, imprimis ea quae longiora erant, nullo mutato verbo scriptis mandare? Quis ei vitio vertat, quod formulam aliquam, qua Deus vere usus fuerat, iteret ad distinguendum textum recitantiumque memoriam iuvandam ? Tempus est, ut ab hisee legum additamentis ad ipsas leges convertamus animum. Ubi axioma ut nobis concedatur postulamus, quod ex his quidem legibus satis probabiliter eruitur, at ex Lev. 11 sqq. firmius tandem stabilietur : ita has antiquas leges augeri consuevisse, sed eidem extremo adsceriberentur. Ipsa lex sacra habebatur, quam attingere nefas esset. Id in his quoque legibus universim servabatur, licet ob rationem superius statutam Moyses in his legibus liberiore etiam calamo quaedam mutaverit. Igitur przoris seriei lex prima de Aolocaustis Lev. 1 omnino est una, varias ex ordine ezc(?mas recenset: boves, oves vel capras, aves. Eodem ordine procedit lex de mncAhis Lev. 2, recensens similam crudam , opus pistorium , primitias frugum.. Tamen ante primitias inseritur v. 11-13 monitum, quod non solum opus pistorium sed omnem mincham respicit, de fermento, et melle a sacrificiis excludendis, sale vero semper adhibendo. Si advertas porro, azymorum religionem Moyse antiquiorem esse non demonstrari, assidue vero ab eodem 1inculeari, poteris defendere legem de minchis primitus duas solum novisse oblationes, similam erudam opusque pistorium; ei legi Moysen monitum adseripsisse v. 11-13 de fermento etc.; tandem tamquam tertium minchae genus subiecisse frugum primitias v. 15-16, quarum oblatio fortasse eousque a pluribus haberetur donarium (v. 12) potius quam sacrificium ; quam opinionem eo etiam confoderit Moyses, quod v. 15 formulas adseripserit : « Haec est mincha ». Progredimur ad sacrificia pro. peccato &,1-5,13, quae pericope e duabus utique legibus primitus distinctis coaluit. Lex cap. 4 non vietimarum sed peccantium ordinem sequitur : pontificis, populi, principis, plebeii. Lex 5,1-13 neutri ordini adhaeret, sed agit de tribus peccatis, quae praeter vietimam luenda sint confessione. Crediderim has leges primitus a legibus de holocaustis et minchis exstitisse distinctas et separatas. Licet vero non victimarum potissimum ordinem llae leges sequerentur, erat tamen in illis etiam victimarum discerimen, ut pontificis populive peccatum vitulo, principis peccatum hirco, plebeii peccatum illaque tria peccata capra aut ove luerentur. Offerebatur hie occasio harum legum legibus Lev. 1 sq. conformandarum, adscripta 4,21. 94 et 5,12, minime vero 5,12. 31. 35, formula « Hoc est sacrificium pro peccato ». Dubitari potest, utrum tota simul nata sit pericope 5,1-13, an non potius v. 7-13, qui indulgentiam pauperibus concedunt, ei postea accreverint : consuevere primum decerni poenae generales, dein pro pauperibus reperiuntur esse graviores. Nota etiam alias pauperibus concedi indulgentias (cf. p. 23), et recole leges Ex. 21,1-11. 26 sq.; 22,25-27; 12,48 et, quae p. 12 dicebamus de rationibus, quas ipse Moyses habebat, pauperum sibi devinciendorum. Una erat sacrificiorum pro delicto victima, aries; iis igitur ad calcem sacrificiorum pro peccato adseriptis, continuabatur illa, quae clausulis 4,921. 21; 5,12 artificiose in textum fuerat introducta, ratio variorum sacrificiorum recensendorum ordine victimarum seu oblationum. Ceterum videtur primum exstitisse sacrificiorum pro delicto una brevis lex 5,14-19, suam solemnem v. 19 habens clausulam, ea- ' demque legis 5,1-6 perquam affinis. Statuebat ea pro quibusdam in sacris delictis, praeter victimam, etiam restitutionem seu muletam. Visa postmodum est similis lex statuenda de quibusdam in profanis delictis; quare ad calcem adscribebatur 6,1-7, nulla addita clausula. Quaeres, cur victimis pro peccato et pro delicto non fuerit adscripta formula « combustiones etc. », quarum tantum quantum pacificorum in altari cremaretur; et cf. 4,31, Fortasse, qui has leges in unum collegit, ea traditi textus reverentia tenebatur, u£ non plura adiiceret, quam quae memoriae recitantium iuvandae sufficerent. Venio tandem ad ea, quae modo transmittebam, pacifica Lev. 3. hecensentur ex ordine victimae : bos, ovis, capra, adamussim uti Lev. 1 sq.; singulis paragraphis item adscribitur formula « combustiones etc. ». Uti 2,11-13 Moysis, quod crediderim, manu adsceribebatur monitum de fermento etc., ita 3,16 sq. adseribitur monitum de adipe et sanguine lahve reservandis (cf. Geu. monitum 9,4). Quod rursum est e numero eorum, quae Moyses saepe inculcat. Sane, si has leges Moyses non antiquitus traditas collegisset, sed primus ipse seripsisset, ea quae sibi prae ceteris cordi erant (2,11-13; 3,16 sq.), non temere veluti orationi assuisset, sed totam orationem 1ta disposuisset, ut principem illis locum assignaret. — Dum autem in aliis Lev. 3 imitatur Lev. 1sq., tam a praecedentibus quam a sequentibus discrepat eo, quod non ordiatur a vocibus *» v2: vel similibus, neque adscriptam habeat formulam w*» m'cov, « Hoc est sacrificium pacificum ». Illud inde fluxerit, quod noluerit, qui has leges colligebat, earum expressionum numerum sacrum obscurare : essent enim decem, non novem numero, si 3,1 ea expressio legeretur. Alterum discrimen inde. explico, legem Lev. 3 primum exstitisse a Lev. 1 sq. separatam, eaque tum clausula caruisse. Quam is, qui has leges in unum compegit, reverentia textus traditi non adscripsit. Cur vero idem legem Lev. 3 inseruit ante, non post leges de sacrifieiis pro peccato et pro delicto? Fortasse quod, exceptis duobus quae supra notabamus, eius legis structura. adamussim imitaretur structuram legum Lev. 1 sq., quam non ita imitarentur leges ^,1-6,7. Ergo documentum Lev. 1, 1-6, 7 his fere coniiciat quis incrementis gradatim esse auctum. Concrevere primum lex de holocaustis Lev. 4 et lex de minchis brevior 2,41-10. Quibus adscriptum 2, 11-13 fermenti vetitum, ac - rursum v. 44-16 oblatio primarum frugum tamquam tertia mincharum species. Toti huic de holocaustis et minchis tractatui addita porro est lex de pacificis Lev. 3, iam antea exsistens iamque adnexam habens v. 16 sq. adipis et sanguinis ad profanos usus prohibitionem. — Interim seorsim habebantur leges quaedam de sacrificiis pro peccato et pro delicto. : Lex Lev. 4 non victimarum (uti Lev. 1-3) sed peccantium sequebatur ordinem. Erat item altera lex 5, 1-6 de tribus peccatis adnexam habentibus confessionem, cui accreverat v. 7-13 duplex pauperibus concessa indulgentia, qua victimam minoris pretii proferre permittebantur. Erat tertia lex brevior 5, 14-19, eius quae immediate praecedebat (v. 1-6) haud absimilis, de sacrificiis pro delicto. Hae tres leges (4, 1-5, 19) dispositis formulis 4, 21. 24; 5, 12. 19 ita simul uniebantur et distinguebantur, ut ipsae quoque, similiter atque Lev. 1-3 diversis victimis seu oblationibus enumerandis accommodari viderentur, ac tandem cum tractatu de holocaustis, minchis et pacificis (Lev. 1-3) in unum documentum congerebantur. Legi 35, 14-19 de delicto in re sacra commisso visa est adnectenda altera 6, 1-7, fortasse traditione accepta, de delicto commisso in re non sacra. — Leges has vix non omnes concesserim Moyse fuisse antiquiores; eundem Deo adspirante eas in unum collegisse, aut certe eis colligendis ultimam manum admovisse ; ipsi imprimis adscripta tribuerim 2, 11-13; 14-16; 3, 16 sq. et formulas 4, 21. 24; 5, 12. 19 aut omnes aut aliquas. Plura fortasse, quae lis legibus in Aegypto acereverant, quod minus sancta essent, expunxit. In textu cultum divinum proxime attingente substituit nomen Iahve nomini divino antiquiori, pro « sacerdotes » saepe scripsit « filii Aaron ». Unum liceat notare, quamvis an quidquam inde consequatur non videam , expressionem « filii Aaron » ab universo tam 4, 1-6, 7 quam 6, 294-7, 10 sermone de sacrificiis pro peccato et pro delicto exsulare, excepto ultimo versu 7,10, cuius ultima verba a Moyse vel ab alio adscribi potuere. In secunda serie habentur ternarii legum duo 6,8-23 et 6,94-7,21 et duo appendices 7,22-36 cum subscriptione 7,31 sq. Ternarius primus est de sacrificio quotidiano : holocausto 6,8-13; mincha populi 6,11-18; mincha sacerdotum 6,19-23. Non intendit hic ternarius, quod alter ternarius habet, quid eius saerifiei sacerdotibus obtingat recensere, cum id perquam exigaum sit (6,16), in holocausto autem praecise illud unum, pellis (7,8) omittatur, quod sacerdotem contingebat. Ternarius priores leges, etiam Ex. 29,38 sqq. supponit, non repetit; supplet autem pro sacerdotibus quaedam : holocaustum et ignem esse perpetuum ; minchae communis quid comburatur, quidve sacerdotibus cedat; quam mincham sacerdotes ipsi persolvere debeant. Nihil haec series de aliis holocaustis et minchis, praeter quotidiana, habet, sed illico ternario secundo de reliquis sacrificiorum classibus agit : de sacrificio pro peccato 6,24-30, de sacrificio pro delicto 7,1-10, de sacrificio pacifico 7,11-21. Eiusmodi certe non iubebantur offerri quotidie. Quae priore serie de his sacrificiis tradebantur, h. l. supponuntur, non repetuntur. Tamen pro sacrificiis pro peccato et, pro delicto /ocus, ubi immolentur, accuratius definitur (6,25 ; 7,2; cf. &,4. 1*4. 24. 99. 33), non vero locus sacrificii pacifici (cf. 3,9). Sacrificii pro delicto ri£us 1,1-5. 7 describitur, qui 5,15 sqq. vix attüngebatur. inculcent; ea vero sanctitas illud imprimis efficit, ut victimarum pro peccato et pro delicto certae partes solis sacerdotibus obtingant. 6,25. 29 et 7,1.6 textus formula « saerosanctum est » inchoatur et clauditur. Thorae pacificorum 7,11-21 adnectuntur appendices duae. Sermone sc. habito de pacificis, quorum pars maxima a fidelibus comedebatur, tamen pacificorum tantum. 7,28-36 recenset eas pacificorum partes, quae sacerdotibus omnibus et sacerdoti sacrificatori obtingant, tamquam donum eius, qui victimam produxit. Subseriptio 7,37 sq. certe affirmat, totam Thoram Saerificiorum a Moyse adspirante Deo esse promulgatam. Habuerintne Hebraei in Aegypto sacrificium quotidianum ignemve perpetuum , ignoramus. Aliquid nomine etiam suo sacerdotes ad sacrificia contulisse, satis probabile est, uti etiam de oblationibus aliorum eos aliqua sibi vindicasse; erat quippe justum , ut qui pro aliis in altari sacra faceret, de altari etiam viveret. De oblationibus populi crediderim aequo plus illos sibi haud raro arrogasse. Ergo hujus secundae seriei longe plura, quam prioris, credendus est Moyses de novo statuisse. Series uno calamo scripta deprehenditur : partes non, uti prioris seriei partes, sunt invicem assutae; non habentur inserta additamenta, uti 2, 11-13, et 3, 16 sq.; sed appendiscriptio « Thora » his legibus auctoritatem vindicare videtur eam, quam prioris seriei leges e veneranda traditione, etiam sine inscriptione, nanciscebantur. Tandem, quod tota altera series priorem supponat ejusque sit complementum , id serius natam esse prodit. Putat Dillm. cap. 1 et 3 primitus individue cohaesisse, unum fuisse de sacrificiis cruentis tractatum , cui cap. 2 postmodum fuerit znsertus fuisse usum, suo loco ostendemus: sacrificiorum igitur incruentoordine sacrificia primitus recensebantur, ideoque sacrifieio incruento medius locus tribuebatur. RAO ratio haec assignari potest. Dum 1,2 sceribebatur QN vox generis maseulini, 2,1 scribitur V/22, quae vox generis quidem est communis, sed frequentius genere feminino construi consuevit. Hinc 2,1. 4 habes verbum 3 pers. sing. fem. 2n. At 3 pers. sing. fem. temporis imperfecti eiusdem omnino est formae atque 4 sing. masc. Pronum igitur erat, ut sequentibus a 3 pers. sing. fem. ad 2 pers. sing. masc. fieret transitus. Quod fieri potuit vel ab ipso primo legislatore vel a posteriore aliquo amanuensi. Minime indidem inferre fas est diversa in unum coaluisse documenta. — Urget Dillm., tam 1,3 quam 3,1, post descriptum sacrificii nomen pergi adhibita praepositione y2, quae eadem 2,1 non habeatur. Respondeo, tam cap. 1 quam cap. 3 describenda fuisse victimarum diversa genera, idque fieri adhibita praepositione 12 : pan v2 etc. At sacrificia incruenta omnia e tenui farina nbo, sive cruda sive cocta, fiebant ; ergo praepositioni non erat locus. — De formula mwWN etc. v. p. 357; voci r1 3,16 praefigitur b Arg. — Lex enumerat diversas victimas modumque immolationis breviter recenset. Victima erit aut pecus v. 2 aut avis v. 1^4; si pecus, erit aut bos v. 3-9, aut ovis sive capra (1NX) v. 10-13; si avis, erit columba vel turtur v. 14-17. Singulae paragraphi v. 9. 13. 17 clauduntur formula x*3 n9, nam vox si cum $am. LXX et quibusdam codicibus hebraeis, item cum Ps. /on., v. 9 omnino est restituenda. Vietima semper est masculus, dum pacificorum victima femina etiam 3,1 admittitur. « E piscibus nullus fuit ad eam rem assumptus, tum quod pisces communem cum hominibus vitam non agant, tum quod difficulter vivi ad templum immolandi adduci possent. Porro quinque illae animantium species ad usum sacrificiorum adlectae sunt, tum. quod haec mansuetissima sunt animalia, tum quod minore difficultate haberi possint, tum quod maxime apta, ut essent rerum futurarum symbola, maxime vero Christi et passionis ipsius » (Bonfr.). Cap. Iv.
40:9
… 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 …
… 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); priests, who were thereby sanctified and consecrated …
40:12
The Aaronites fit for the exercise of divine worship were publicly consecrated, before beginning the sacred service, by the "sanctification" (described in Ex. 20:1-37; 40:12-15; Lev. 8:1-36), which consisted of a double rite, of purgation (Num. 8:6-7) and of oblation. …
40:13
… office (Lev. 9:1-23). The priestly anointing conferred a perpetual, indelible dignity (ibid. 10:7; 21:12). But many hold that for ordinary priests there was no other consecration after that conferred on the sons of Aaron "with perpetual value" (cf. Ex. 40:13) and that the new priest had then only to assume the sacred vestment and present the offering prescribed in Lev. 6:12-16. It may be held, with the medieval rabbis (Levi ben Gerson, …
40:15
… After a bath (Lev. 8:6), they put on the sacred vestments and received anointing with the sacred oil: "the anointing conferred on them the priesthood in perpetuity" (Ex. 40:15). The high priest was "the anointed" (ham-mušāh) par excellence (Lev. 4:3, 5, 16; etc.), and it may be that the other priests were only sprinkled with the oil mixed with blood …
40:17
Nisān (From Babylonian Nisannu)
… oldest biblical literature, it is identified with ḥōdheṣ hā-'ābhībh "month of the ripening ears of grain" (v. 'ABIB): Neh. 2:1; Esth. 3:7 (Vulgate, also Esth. 3:12; 11:2). On the first of N. the construction of the tabernacle was completed (Ex. 40:17); from the 1st to the 12th, the inauguration of the altar took place through the offering of sacrifices by the leaders of the 12 tribes (Num. 7). On the 14th of N. the paschal …
40:21
… The Greek versions have indiscriminately: ἄρτοι τοῦ προσώπου (I Sam. 21:6; Neh. 10:33; Aquila more slavishly: προσώπων), ἄρτοι ἐνώπων (Ex. 25:30), οἱ ἄρτοι οἱ προσεύμενοι (ibid. 39:18 [36]), more often ἄρτοι τῆς προσθέσεως (ibid. 40:21; I Sam. 21:6; I Par. 9:32; 23:29 etc.; cf. Mt. 12:4 etc.; panes propositionis of the Vulgate, with inversion of the terms in Hebr. 9:2).
40:34
BIBLE - Complutensian or Alcalá Polyglot (1514). Ex. 40, 34-36; Lev. 1, 1-80. The numbering of verses is missing because it was then unknown. …
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.