Nadab and Abiu for offering strange fire, are burnt by fire. Priests are forbidden to drink wine, when they enter into the tabernacle. The law of eating the holy things.
Nadab and Abiu the sonnes of Aaron, for offering strange fire, are burnt to death, and cast out of the campe. 6. for whom the people mourne, but not the Priests. 8. Priests are forbid to drinke wine, when they enter into the tabernacle, 12. and are commanded to eate the residew of oblations in the holie place. 16. which this timein part they omitted, and are excused, being sorowful for that vvhich happened to Nadab and Abiu.
1And Nadab and Abiu, the sons of Aaron, taking their censers, put fire therein, and incense on it, offering before the Lord strange fire: which was not commanded them.E Nadab e Abiu figliuoli d'Aronne presi i turiboli vi misero del fuoco, e sopra d'esso gettaron incenso, offerendo dinanzi al Signore fuoco straniero: lo che non era stato loro ordinato.AND Nadab, and Abiu the sonnes of Aaron catching censors, did put in fire, and incense therupon, offering before our Lord strange fire: which was not commanded them.Arreptisque Nadab et Abiu filii Aaron thuribulis, posuerunt ignem, et incensum desuper, offerentes coram Domino ignem alienum: quod eis præceptum non erat. 2And fire coming out from the Lord destroyed them: and they died before the Lord.Ma un fuoco venuto dal Signore li divorò, e morirono dinanzi al Signore.And fire comming forth from our Lord, deuoured them, and they dyed before our Lord.Egressusque ignis a Domino, devoravit eos, et mortui sunt coram Domino. 3And Moses said to Aaron: This is what the Lord hath spoken. I will be sanctified in them that approach to me: and I will be glorified in the sight of all the people. And when Aaron heard this, he held his peace.E Mosè disse ad Aronne: Questo è quello che ha detto il Signore: Farò conoscere la mia santità in coloro, che si appressano a me, e sarò glorificato al cospetto di tutto il popolo. Ciò avendo udito Aronne si tacque.And Moyses said to Aaron: This is it which our Lord hath spoken: I wil be sanctified in them, that approch to me, and in tbe sight of al the people I wil be glorified. Which Aaron hearing held his peace.Dixitque Moyses ad Aaron: Hoc est quod locutus est Dominus: Sanctificabor in iis qui appropinquant mihi, et in conspectu omnis populi glorificabor. Quod audiens tacuit Aaron. 4And Moses called Misael and Elisaphan, the sons of Oziel, the uncle of Aaron, and said to them: Go and take away your brethren from before the sanctuary, and carry them without the camp.E Mosè chiamò Misaele, ed Elisaphan figliuoli di Oziel zio d'Aronne e disse loro: Andate, e togliete i vostri fratelli dal cospetto del Santuario, e portateli fuori degli alloggiamenti.And Moyses calling Misael, and Elisaphan the sonnes of Oziel, the vncle of Aaron, said to them: Goe and take away your bretheren from the sight of the Sanctuarie, and carie them without the campe.Vocatis autem Moyses Misaële et Elisaphan filiis Oziel, patrui Aaron, ait ad eos: Ite, et tollite fratres vestros de conspectu sanctuarii, et asportate extra castra. 5And they went forthwith and took them as they lay, vested with linen tunicks, and cast them forth, as had been commanded them.E quelli subito andarono, e li portarono via vestiti, come erano, delle tonache di lino, e li gettarono fuora, come era stato loro comandato.And going forthwith they tooke them as they lay, reuested with linnen tunikes, & did cast them forth, as it had bene commanded them.Confestimque pergentes, tulerunt eos sicut jacebant, vestitos lineis tunicis, et ejecerunt foras, ut sibi fuerat imperatum.
6And Moses said to Aaron, and to Eleazar and Ithamar, his sons: Uncover not your heads, and rend not your garments, lest perhaps you die, and indignation come upon all the congregation. Let your brethren, and all the house of Israel, bewail the burning which the Lord has kindled.E Mosè disse ad Aronne, e ad Eleazar, e Ithamar suoi figliuoli: Non discoprite le vostre teste, e non stracciate le vostre vesti, affinché non moriate, e non venga il gastigo sopra tutto il popolo. I vostri fratelli, e tutta la casa d'Israele menin duolo per ragion dell'incendio acceso dal Signore;And Moyses spake to Aaron, & to Eleazar, and Ithamar his sonnes: Vncouer not your heades, and rent not your vestiments, lest perhaps you die, and indignation come vpon al the assemblie. Let your brethren, and al the house of Israel, lament the burning that our Lord hath raised,Locutusque est Moyses ad Aaron, et ad Eleazar, et Ithamar, filios ejus: Capita vestra nolite nudare, et vestimenta nolite scindere, ne forte moriamini, et super omnem cœtum oriatur indignatio. Fratres vestri, et omnis domus Israël, plangant incendium quod Dominus suscitavit: 7But you shall not go out of the door of the tabernacle: otherwise you shall perish, for the oil of the holy unction is on you. And they did all things according to the precept of Moses.Ma voi non uscirete fuor della porta del tabernacolo, altrimenti perirete: perocché avete sopra di voi l'olio di unzione santa. Fecero quegli in tutto e per tutto, come aveva ordinato Mosè.and your selues shal not goe out of the dore of the tabernacle, otherwise you shal perish: for the oyle of holie vnction is vpon you. Who did al thinges according to the precept of Moyses.vos autem non egrediemini fores tabernaculi, alioquin peribitis: oleum quippe sanctæ unctionis est super vos. Qui fecerunt omnia juxta præceptum Moysi. 8The Lord also said to Aaron:Disse anche il Signore ad Aronne:Our Lord also said to Aaron:Dixit quoque Dominus ad Aaron: 9You shall not drink wine nor any thing that may make drunk, thou nor thy sons, when you enter into the tabernacle of the testimony, lest you die. Because it is an everlasting precept; through your generations:Non berete vino tu, e i tuoi figliuoli, né altro, che possa inebriare, quando entrate nel tabernacolo del testimonio, affinché non muoiate: questo è un comandamento sempiterno per la vostra posterità;Wine, and anie thing that may make drunke, you shal not drinke, thou and thy sonnes, when you enter into the tabernacle of testimonie, lest you die: because it is an euerlasting precept through your generations.Vinum, et omne quod inebriare potest, non bibetis tu et filii tui, quando intratis in tabernaculum testimonii, ne moriamini: quia præceptum sempiternum est in generationes vestras:
10And that you may have knowledge to discern between holy and unholy, between unclean and clean:E affinché abbiate scienza da saper discernere tra 'l santo e profano, tra 'l mondo e l'immondo:And that you may haue knowledge to discerne betwen the holie and prophane, betwen the polluted and cleane:et ut habeatis scientiam discernendi inter sanctum et profanum, inter pollutum et mundum; 11And may teach the children of Israel all my ordinances which the Lord hath spoken to them by the hand of Moses.E insegniate a' figliuoli d'Israele tutte le mie leggi, quali io le ho intimate loro per mezzo di Mosè.and may teach the children of Israel al my ordinances, which the Lord hath spoken to them by the hand of Moyses.doceatisque filios Israël omnia legitima mea quæ locutus est Dominus ad eos per manum Moysi. 12And Moses spoke to Aaron, and to Eleazar and Ithamar, his sons that were left: Take the sacrifice that is remaining of the oblation of the Lord, and eat it without leaven beside the altar, because it is holy of holies.E Mosè disse ad Aronne, e ad Eleazar, e Ithamar, che eran rimasi a lui de' suoi figliuoli: Prendete quel che è restato del sacrifizio del pane offerto al Signore, e mangiatelo senza lievito presso l'altare; perocché è cosa sacrosanta;And Moyses spake to Aaron and to Eleazar, and Ithamar his sonnes, that were left: Take the sacrifice, that is remayning of the oblation of our Lord, and eate it without leauen beside the altar, because it is Holie of holies.Locutusque est Moyses ad Aaron, et ad Eleazar, et Ithamar, filios ejus, qui erant residui: Tollite sacrificium, quod remansit de oblatione Domini, et comedite illud absque fermento juxta altare, quia Sanctum sanctorum est. 13And you shall eat it in a holy place: which is given to thee and thy sons of the oblations of the Lord, as it hath been commanded me.E voi la mangerete nel luogo santo, perché è cosa assegnata a te, e a' tuoi figliuoli delle obblazioni pel Signore, come è stato a me ordinato.And you shal eate it in a holie place: which is giuen to thee and thy sonnes of the oblations of our Lord, as it hath bene commanded me.Comedetis autem in loco sancto: quod datum est tibi et filiis tuis de oblationibus Domini, sicut præceptum est mihi. 14The breast also that is offered, and the shoulder that is separated, you shall eat in a most clean place, thou and thy sons, and thy daughters with thee. For they are set aside for thee and thy children, of the victims of peace offerings of the children of Israel.Parimente il petto, che è stato offerto, e la spalla separata la mangerete in luogo perfettamente mondo tu, e i tuoi figliuoli, e le tue figlie con teco: perocché sono cose riserbate per te, e pe' tuoi figliuoli di tutte le ostie pacifiche de' figliuoli d'Israele,The brest also that is offered, and the shoulder that is seperated, you shal eate in a most cleane place thou and thy sonnes, and thy daughters with thee. For they are laid apart for thee and thy children, of the healthful hostes of the children of Israel:Pectusculum quoque quod oblatum est, et armum qui separatus est, edetis in loco mundissimo tu et filii tui, et filiæ tuæ tecum: tibi enim ac liberis tuis reposita sunt de hostiis salutaribus filiorum Israël:
15Because they have elevated before the Lord the shoulder and the breast, and the fat that is burnt on the altar: and they belong to thee and to thy sons by a perpetual law, as the Lord hath commanded.Perché essi hanno alzato in alto dinanzi al Signore la spalla, il petto, e i grassumi, che si abbruciano sull'altare: per questo quelle cose saranno tue e de' tuoi figliuoli per legge sempiterna, come ha ordinato il Signore.because the shoulder and the the brest, and the fatte that is burnt on the altar, they haue eleuated before our Lord, and they pertaine to thee, and to thy sonues by a perpetual lawe, as our Lord hath commanded.eo quod armum et pectus, et adipes qui cremantur in altari, elevaverunt coram Domino, et pertineant ad te, et ad filios tuos, lege perpetua, sicut præcepit Dominus. 16While these things were a doing, when Moses sought for the buck goat, that had been offered for sin, he found it burnt. And being angry with Eleazar and Ithamar, the sons of Aaron that were left, he said:Frattanto Mosè avendo fatta ricerca del capro, che era stato offerto per il peccato, trovò che era stato bruciato: e si adirò contro Eleazar e Ithamar, i due figliuoli rimasi di Aronne, e disse:Among these thinges, when Moyses sought for the bucke goate, that had bene offered for sinne, he found it burnt: and being angrie against Eleazar, and Ithamar the sonnes of Aaron that remained, he said:Inter hæc, hircum, qui oblatus fuerat pro peccato, cum quæreret Moyses, exustum reperit: iratusque contra Eleazar et Ithamar filios Aaron, qui remanserant, ait: 17Why did you not eat in the holy place the sacrifice for sin, which is most holy, and given to you, that you may bear the iniquity of the people, and may pray for them in the sight of the Lord.Per qual ragione non avete voi mangiato l'ostia per il peccato, che è sacrosanta nel luogo santo, essendo ella stata a voi data, affinché portiate la iniquità del popolo, e facciate orazione per lui nel cospetto del Signore,Why did you not eate the hoste for sinne, in a holie place, which is most Holie, and geuen to you, that you may beare the iniquitie of the multitude, and may pray for it in the sight of our Lord,Cur non comedistis hostiam pro peccato in loco sancto, quæ Sancta sanctorum est, et data vobis ut portetis iniquitatem multitudinis, et rogetis pro ea in conspectu Domini, 18Especially, whereas none of the blood thereof hath been carried within the holy places: and you ought to have eaten it in the sanctuary, as was commanded me?Tanto più, che del sangue di essa non n'è stato portato nel santuario, e voi dovevate mangiarla nel santuario, come fu a me comandato?especially wheras of the bloud therof, there hath not bene caried within the holie places, and you ought to haue eaten it in the Sanctuarie, as it was commanded me?præsertim cum de sanguine illius non sit illatum intra sancta, et comedere debueritis eam in Sanctuario, sicut præceptum est mihi ?
19Aaron answered: This day hath been offered the victim for sin, and the holocaust before the Lord: and to me what thou seest has happened. How could I eat it, or please the Lord in the ceremonies, having a sorrowful heart?Rispose Aronne: Oggi si è offerta la vittima per il peccato, e l'olocausto dinanzi al Signore; e a me è avvenuto quel che tu vedi: come poteva io mangiare di quell'ostia, o piacere al Signore facendo quella cerimonia con animo afflitto?Aaron answered: This day hath bene offered the victime for sinne, and the holocaust before our Lord: and to me that is chanced which thou seest. how could I eate it, or please our Lord in ceremonies hauing a sorowful hart?Respondit Aaron: Oblata est hodie victima pro peccato, et holocaustum coram Domino: mihi autem accidit quod vides; quomodo potui comedere eam, aut placere Domino in cæremoniis mente lugubri ? 20Which when Moses had heard he was satisfied.Ciò avendo udito Mosè, accettò la scusa.Which when Moyses had heard, he was satisfied with his answere.Quod cum audisset Moyses, recepit satisfactionem.
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Year of the World 2514.
The eldest sons, as they are mentioned first, Exodus 6:23.
Censers. On the same evening of their consecration.
Worthington
Fire. Not taken from the altar of holocausts, Leviticus 6:9. Whether they neglected to do so out of respect for the miraculous fire, or out of thoughtlessness and inattention, their fault was severely punished, however venial in itself; (Tirinus) that all might learn to comply exactly with God's commands, and not dare to explain them away. Thus we must carefully avoid the mixing of falsehood with the word of God. (Theod., q. 9.) (Worthington)
Those in power, like priests, if they be negligent, shall suffer great torments, Wisdom 6:7. They must expect to be treated with rigour. (St. Augustine, q. 21.) Estius infers, from the command to abstain from wine being given, (ver. 8,) that these priests had been rather intoxicated. Josephus says, they had not offered proper victims; and the Rabbins assert, that they were not clothed with the sacred garments: but the Scripture only condemns them for taking strange fire. Some imagine, that no formal precept had yet been given. But had not God commanded (chap. 6:9, 12,) that the victims should be burnt with the perpetual fire on the altar, and were not these young priests guilty of rashness in doing any thing of their own head, without positive instructions? Hence some infer that their offence was mortal, and their punishment a prelude of eternal torments; while others piously hope that their sin was only venial, and that it was expiated by their repentance and violent death, in which sense Philo explains they died before the Lord. Hence they were buried honourably.
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Calmet
Lord. Near the altar of incense, being stricken, as it were with lightning, so that their garments were not injured. (Calmet)
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Haydock
Spoken, by this exemplary judgment. (Haydock)
We do not find the exact words recorded before: but there are some equivalent, shewing that God requires a particular sanctity in his ministers. (Chap. 8:35; Exodus 19:22.) The altar shall be sanctified by my glory; (Exodus 29:43,) may be considered as a prediction of what happened on this melancholy occasion.
Calmet
Peace. Excessive grief requires silence; curae graviores silent. "He was filled with grief." Septuagint, adoring the judgments of God. The fortitude of Mino and Xenophon, who, upon hearing of the death of their sons, did not desist from sacrificing, is greatly admired. (Calmet)
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Tirinus
Brethren; cousins. These were ordered to bury the priests, as Aaron and his family were employed about the altar, (Haydock) and could not perform the office without contracting a legal uncleanness. (Josephus) (Tirinus)
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Uncover not. Take not off your mitres; (Septuagint) let not your hair grow long, (Chaldean) as the Egyptians do in mourning, nor yet shave your heads, like the priests of Isis. This God forbids, Leviticus 21:5. And Ezechiel, (Ezechiel 44:20,) probably with reference to this law, says, Neither shall they shave their heads, nor wear long hair....and no priest shall drink wine when, etc.
Calmet
Garments, sacred vestments, which were worn only in the tabernacle or temple. (Calmet)
The high priests are forbidden to tear their garments at funerals, (chap. 21:10,) as this would betray a want of fortitude.
Perhaps. This does not imply any doubt. (Menochius) See Genesis 3:3.
Indignation of God, punishing the people, while there is none to entreat for them.
Burning of the two priests.
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Haydock
On you. So that you cannot now join in the funeral, as there are so few anointed. (Haydock)
On other occasions, priests are allowed to mourn, Leviticus 21.
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Calmet
Drunk. Hebrew shekar; which the Septuagint and Vulgate commonly translate by sicera, any strong liquor, (St. Jerome) particularly palm-wine. (St. Chrysostom in Isai. 5:11.) Jonathan says old wine. Hecateus assures us, that the Jews drink no wine at all in the temple. But the Rabbins admit of some exceptions. This abstinence was prescribed by any other nations to their priests and magistrates in office. (Calmet)
Haydock
The intent of the law, is to prevent any mistake arising from the fumes of wine, (ver. 10,) as likewise all drowsiness or foolish mirth. As mourning and excessive grief are prohibited on the one hand; so are intoxicating liquors, on the other. (Haydock)
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Sacrifice, of flour or bread. A tent was undoubtedly erected, where the priests might take the necessary refreshments of meat and sleep, during the days of their service.
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Place, at home. The Septuagint translate, "in the holy place;" understanding that these sacrifices for sin were to be eaten in the court of the tabernacle. Malvenda allows, that the children of the priests, and their wives, might come thither to eat the parts of the peace-offerings allotted to them. But of this there is no proof.
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Sons. Samaritan and Septuagint add, "and thy daughters." The male children were allowed to partake of the sin-offerings: those of peace, were given also to females.
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Calmet
While, etc. Hebrew, "and Moses sought diligently for," etc. This goat had been offered the same day, for the sins of the priest and of the people, Leviticus 9:15. Aaron had not taken the parts allotted to his family, being too much grieved, and perhaps thinking that they could not eat all. (Calmet)
Haydock
Therefore, he judged it conformable to God's command to consume the whole, chap 7:17. Moses fearing lest the thing had been done through negligence, finds fault with his two sons; but on hearing the remonstrance of Aaron, is satisfied. (Haydock)
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People. Offering the sacrifices of expiation, as mediators between them and God.
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Calmet
Places. This is not a victim, the blood of which is to be poured out in the holy place, and the flesh consumed with fire. (Calmet)
You ought, or might lawfully have eaten it, Leviticus 6:25.
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Haydock
How, etc. My children are slain. Hebrew, "and if I had eaten the sin-offering to-day, would it have been agreeable to the Lord?" (Haydock)
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Such as receiued more at Gods hand, are more seuerly punished if they transgresse. S. Aug. q. 21. in Leuit. By this also al are warned to be content with the doctrine of the Holie Ghost, to abhorre heresies, the fautors wherof adde falsehood to Gods word, & preferre their owne wicked inuentions be fore the true sense of holie Scripture. Theod. q 9. in Leuit.
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Abstinence from wine cō manded to Priests when they serued in the tabernacle not at other times. for they serued at certaine times by turnes. Theod. q. 10 in Leuit. As for drunkennes it is forbid to al men, and at al times.
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Natural gri•e of mind made Aaron both vnwilling to eate & lesse apt to complete al the ceremonies: so without sinne he omitted that pertained to his commoditie, offering it to God.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.26.2
… For all these have fallen from the truth. And the heretics, indeed, who bring strange fire to the altar of God— namely, strange doctrines—shall be burned up by the fire from heaven, as were Nadab and Abiud.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.93
93. I hear again that Nadab and Abihu, for having merely offered incense with strange fire, were with strange fire destroyed,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 12.2
… Why is it that, while yet able to stablish and guide many, and actually guiding them in the power of the Spirit, you support yourself with a staff and prop in your spiritual works? Is it because you have heard and know that even with the illustrious Aaron were anointed Eleazar and Ithamar, the sons of Aaron? For I pass over Nadab and Abihu,
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.18
24. But we know that Dathan, Korah, and Abiram, who tried to usurp to themselves the right of sacrificing, contrary to the unity of the people of God, and also the sons of Aaron who offered strange fire upon the altar,
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.17
… “There came a fire out from the Lord and consumed upon the altar all the whole burnt-offering.” The sacrifice must be hallowed with this fire only. Therefore, also, fire went out from the Lord upon the sons of Aaron who wished to offer strange fire, and consumed them, so that their dead bodies were cast forth without the camp.
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St Jerome † AD 420 The Letters of St. Jerome 39.4
… But we who have put on Christ and according to the apostle are a royal and priestly race, we ought not to grieve for the dead. “Moses,” the Scripture tells us, “said unto Aaron and unto Eleazar, and unto Ithamar, his sons that were left: Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people.”
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St John Chrysostom † AD 407 Homilies on First Corinthians 7
… For strength of body also is an excellent thing, but when Cain used it not as he ought, God disabled him and made him tremble ( Gen. iv. 12, 14 . Sept. “sighing and trembling,” rec. ver. “fugitive and vagabond.”) Wine also is a good thing; but because the Jews indulged in it immoderately, God prohibited the priests entirely from the use of the fruit.
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Tertullian † AD 220 The Five Books Against Marcion 5.18
… “Ye gave wine to my holy ones to drink.” This prohibition from drink was given also to the high priest Aaron and his sons, “when they went into the holy place.”
Tertullian † AD 220 On Fasting 9
… For of Samuel his mother said: “And wine and that which is intoxicating shall he not drink:” for such was her condition withal when praying to God. And the Lord said to Aaron: “Wine and spirituous liquor shall ye not drink, thou and thy son after thee, whenever ye shall enter the tabernacle, or ascend unto the sacrificial altar; and ye shall not die.”
St Jerome † AD 420 The Letters of St. Jerome 52.11
Let your breath never smell of wine lest the philosopher’s words be said to you: “instead of offering me a kiss you are giving me a taste of wine.” Priests given to wine are both condemned by the apostle and forbidden by the old Law. Those who serve the altar, we are told, must drink neither wine nor shechar .
St Jerome † AD 420 The Letters of St. Jerome 69.8
… For it is impossible to regard the remaining obligations as binding only on the baptized and this alone as binding also on the unbaptized. “Vigilant (or “temperate” for νηφαλιος means both), wise, of good behaviour, given to hospitality, apt to teach.” The priests who minister in God’s temple are forbidden to drink wine and strong drink,
St Jerome † AD 420 Against Jovinianus 2.10
… He tells us that he ate ashes like bread, and mingled his drink with weeping. And that his knees became weak through fasting. Yet he had certainly heard from Nathan the words, “The Lord also hath put away thy sin.” Samson and Samuel drank neither wine nor strong drink, for they were children of promise, and conceived in abstinence and fasting.
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Arnobius † AD 327 The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 7.18
… or, as is usually done, does that deity abstain from the flesh of goats because of some reverential and religious scruple, another turn with disgust from pork, while to this mutton stinks? and does this one avoid tough ox-beef that he may not overtax his weak stomach, and choose tender sucklings that he may digest them more speedily?
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Hebrew: and they took the censers, namely those which were suspended at the altar of holocausts, so that filling them with incense they might enter the Sanctuary and burn incense upon the altar of incense, as had been commanded in Exodus xxx, verses 8 and 20. These appear to have been the elder and more worthy sons of Aaron, who wished also, after their father, to begin the first fruits of their ministry, and to burn incense in thanksgiving. Whence it appears that this happened on the eighth day, namely the same day on which Aaron celebrated his first fruits, or certainly shortly after; for as the first duty of the priest was to offer sacrifice, which Aaron had already done: so the second was to burn incense, which these were now thinking to do; the third was to light the lamps.
Offering before the Lord Strange Fire There was in the court of the tabernacle, namely at the altar of holocausts, sacred fire fallen from heaven, which God had commanded to be kept, so that they might use it alone for sacrifices and incense, as I said in the preceding chapter, verse 24. There was in the same court profane and common fire, which they used for cooking the flesh of the peace offering and the sin offering, of which the priests and the lay people offering partook in the court. With this same fire Aaron, Nadab and Abihu had used it for domestic purposes during the seven days of their consecration, in which they were continually occupied in the tabernacle. With this profane fire, therefore, which ought to have been separated from the sacred, they used it as if it were sacred in their incensing, "before the Lord," that is, before the altar of holocausts, and before the door of the tabernacle. Secondly and more truly, "before the Lord," that is, at the altar of incense (for it was on this that incense was to be burned by means of the censers), which was before the Lord dwelling in the mercy seat and the Holy of Holies.
The Cause of the Fall of Nadab and Abihu You may ask, whence it came about that Nadab and Abihu fell into this error, so as to use profane fire for burning incense? The Hebrews think they did this from drunkenness, because being drunk they did not know what they were doing. Thus R. Simeon, R. Moses, R. Solomon. This opinion is favored by the fact that the Lord, immediately after the death of Nadab and Abihu, in verse 8, forbids Aaron and the priests, entering the tabernacle, wine and everything that can intoxicate. For this caution and law raises suspicion that they were intoxicated, though not completely drunk: for Scripture would not have passed over this in silence, and if they had been completely drunk, they would have been incapable and unfit for preparing and burning incense. Secondly, it could be said that they did this from thoughtlessness and confusion: for thus we see that young priests, inexperienced, timid and confused, commit many errors in their first fruits. Thirdly and most probably it can be said that they, when they saw the victims devoured by the force of the sudden fire falling from heaven in the preceding chapter, verse 24, being partly exultant at the novelty of the miracle, partly struck and confused, did not dare to approach the altar to take sacred fire from it, but hastily seizing fire from elsewhere, offered incense to the Lord in thanksgiving: for the joy from the fire given from heaven incited them to this, but fear terrified them, so that they did not dare to touch it; for this is what "having taken up" signifies, which connects this history with the history of the divine fire in the preceding chapter. Whence these sons of Aaron were not free from the guilt of disobedience, but they signified a crime more damnable than they committed, says Radulphus. For youth, as it is fervent, so it is hasty and thoughtless, so that when Socrates was rightly asked what is the virtue of the young, he said: "Nothing in excess."
The Tropological Sense: Strange Fire as Heresy and Cupidity Tropologically, strange fire signifies heresies and doctrines alien to the faith, according to Novatus. Thus Isychius, Bede, and St. Cyprian, in the book On the Unity of the Church. Whence Nadab, which in Hebrew means spontaneous, and Abihu, which means his father, denote those who, not called by God, but of their own accord thrust themselves into sacred things; or under the pretext of carnal posterity, or by the recommendation of powerful relatives, usurp the priestly office. Thus Radulphus. Secondly, strange fire is any cupidity, which is contrary to sacred fire, that is to charity; for charity is fire sent from heaven and given to the soul by God; but strange fire is when the soul burns with anger, avarice, lust, says Radulphus: for these God does not suggest and give to the soul, but the flesh or the demon.
What Was Not Commanded to Them That is, what was forbidden to them: otherwise indeed they would not have sinned, nor would they have been punished with death. It is a litotes: see Canon 26. From this it is clear that the law concerning not using foreign fire in sacred rites was laid down by God, even if Scripture has nowhere expressed it up to this point. Yet it sufficiently hints at it, chapter vi, verse 9, when it says: "Fire shall be in the same altar," as I said there. For although that law speaks expressly only of victims, nevertheless it seems to be extended to frankincense and aromatic spices by parity of reasoning, or rather by a greater argument. For this is called "the Holy of Holies" Exodus xxx, 36. Whence also victims were burned in the courtyard before the Holy Place, but aromatic spices in the Holy Place before the Holy of Holies.
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That is, fire sent forth from the Lord from the altar of holocausts against them was sent, when they themselves were tending toward the Sanctuary and toward the altar of incense: for before they arrived there and burned the incense, they were slain before the tabernacle, or the Holy Place, in its courtyard; for this is what "they died before the Lord" means, that is before the door of the tabernacle. Secondly and more truly, Abulensis and Villalpando say: "from the Lord," that is, from the altar of incense, which was opposite the mercy seat (which was as it were the throne of God), fire went forth, which devoured Nadab and Abihu; for they themselves had already entered the Holy Place with their censers, and had offered and burned foreign fire on the altar of incense, as is said in verse 1, whence from that same altar an avenging fire burst forth against them; for they were punished on account of sacrilege, not merely intended in mind, but perpetrated in deed. Note here: Fire from heaven, carried from the altar of holocausts in censers to the altar of incense, daily morning and evening, for burning incense; whence the same heavenly fire was reckoned to belong equally to the altar of incense and to the altar of holocausts, and perhaps had already been actually carried to the altar of incense, so that the evening incense might be burned: for these things seem to have happened toward evening of that eighth day, after all of Aaron's sacrifices, which easily occupied the whole eighth day, when it was time to burn the incense. From this altar therefore the sacred fire, not tolerating the company of foreign fire, burst forth, and absorbed it together with those who offered it. Note: They are justly punished with fire, who sinned with fire; for in that in which one sins, by that also is one punished. From this it is clear that it is a fabrication, what the Rabbis say, namely that Nadab and Abihu were consumed by fire because they had not washed their hands and feet, according to the precept Exodus xxx, 19, because they had not put on all the sacred vestments, but only tunics, because they refused to take wives, because they taught against Moses himself while he was present concerning the law. Mystically, this fire is the fire of divine examination and vengeance, I Corinthians III, 13. Thus Raoul. Again, this fire is the excommunication of the Church, says Isychius.
Devoured Them Not entirely by burning and consuming them, but like a thunderbolt by striking and killing them, for afterwards their whole bodies were buried; and God did this for the consolation of Aaron, and in order to mitigate their punishment. God wished to sanction the recent law and the reverence of the priesthood with so severe a vindication, as an example to posterity. St. Peter established a similar example for Christians, punishing Ananias and Sapphira, Acts v. Whence Abulensis probably opines that God punished Nadab and Abihu with present death, so that they might escape eternal punishment; and thus they either sinned only venially, or, if they had sinned mortally, before they breathed their last, they expiated it by contrition: of which the sign is first, that their bodies remained unharmed; secondly, that Moses ordered them to be buried in sacred vestments; thirdly, that God ordered the whole people to mourn them. Whence Raoul says: "Their death," he says, "presented a figure of eternal death rather than the reality." Note here: God can justly punish even venial sins, even when scandal is absent, with death, which a judge among men cannot do. For God is the absolute Lord of all, who has the highest right and dominion over the life and death of all. Of which matter an illustrious example is III Kings xiii, 24, where a holy man of God and prophet was slain by a lion by God's command, because, deceived by another prophet, he ate food in his house, which God had forbidden him. In a similar way God killed Ozza, because he had supported and touched the ark when it was slipping, II Kings chapter vi, verse 6.
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Where and when God said what follows is not clear, because it is nowhere expressly stated or written. I noted something similar at verse 1. From this it is clear that many things were said and commanded by God to Moses and the Hebrews, which are not written, but handed down by tradition.
I Shall Be Sanctified in Those Who Draw Near to Me That is, in the priests who approach my sacred rites, I shall show myself to be holy, and therefore also those ministering to me to be holy, I shall make known my will by punishing the profane and the sacrilegious. By punishment therefore and justice, equally as by clemency, God is sanctified, that is, shows himself to be holy. Hence St. Augustine, Questions XXXI: "God was sanctified in them," he says, "because through this vengeance his fear was commended to others." For this reason Numa Pompilius among the Romans instituted that someone should cry out to those sacrificing: "Attend to this," so that they themselves and those standing by might be warned to be present at the divine rite with the utmost attention and reverence, lest they incur the offense and vengeance of God.
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The Septuagint translates, τὰς κεφαλὰς ὑμῶν οὐκ ἀποκιδαρώσετε, you shall not uncover your heads, that is, you shall not bare the cidaris, as if to say: You shall not mourn the death of your brothers Nadab and Abihu, nor shall you give signs of mourning, nor shall you go forth to their funeral. It is remarkable that the Chaldean version translates in the opposite sense, you shall not multiply, or you shall not nourish the hair of your head; perhaps the Chaldean himself took the Hebrew תפרעו tiphrau in the opposite signification, so as to mean to grow hair, or to nourish hair, from the fact that פרע signifies hair. Thus also in other places the Chaldean version wavers and its fidelity is uncertain, while it itself rabbinizes with the Talmudic rabbis. It was the custom of those mourning to rend their garments and to sprinkle dust on their uncovered heads, as is evident from Job I, 20; I Kings IV, 12: therefore, since here they are forbidden to rend their garments and uncover their heads, they are forbidden to mourn the death of their brothers. For in their recent consecration, regard had to be paid especially to their own honor and the public honor and sanctification, lest they either rend their new sacred garments or the high priest remove from his head, which he had anointed with sacred oil (perhaps sprinkling it with dust on account of excessive grief), the ornament of the tiara, and thus make this festival mournful; God himself gives this reason: verse 7. Mystically, when strange fire, that is, heresy, arises, it is not fitting to uncover the head with its intelligible cidaris, that is, it is not fitting to set aside the complete faith concerning the divinity of Christ (for this is Christ's head), nor to rend the garments, that is, to weaken or cut away the robe of Christ's humanity and his deeds: for nearly all heresies tend to this, namely, to attack either the divinity or the humanity of Christ. Thus Isychius.
Lest Perchance You Die Lest perchance is not the language of one doubting; for they would certainly die if they did what is here forbidden, namely, if they mourned their brothers. Scripture, however, sometimes uses this phrase of doubt even in matters that are certain, to show that men have free will, and that the outcome is free and uncertain; for although this conditional proposition would be certain: "If you mourn, you shall die," yet the outcome, namely death, was uncertain, because it was uncertain whether they would perform the mourning, on account of which they were to be punished with death. Thus St. Gregory, homily 9 on Ezekiel, Chrysostom and St. Jerome in chapter XXX of Matthew.
And Let Not Indignation Rise Upon All the Congregation As if to say: Lest the people be punished by God on account of the sin of the high priest and priests, as their leaders and heads.
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Namely, the doors of the court of the tabernacle; for the priests remained in the court, not in the tabernacle itself or the Holy Place: thus often in Leviticus and elsewhere, tabernacle is taken for the court of the tabernacle; for this was as it were the tabernacle and temple, both of priests and of laypeople.
For the Oil of the Holy Unction Is Upon You As if to say: You have just now been anointed and consecrated as priests, and in reverence for this new consecration, I wish you to abstain from all defilements, even those of funerals, likewise from mourning and dust; because, as Radulphus says: "It is unworthy that those to whom such great compensation of heavenly graces has been poured out should excessively bewail earthly losses." Hence mourning is permitted here to the people, but not to the priests for the death of their brothers. Let the priests and religious of the New Testament note this.
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Hebrew col sechar, all strong drink, that is all intoxicating drink. Under penalty of death it is forbidden here to the priest performing sacred rites to drink wine and strong drink, so that he himself may escape sluggishness, forgetfulness, sleep, madness: for these are the offspring and product of wine and strong drink, says Philo, book II On Monarchy; and so that he may be master of himself and have the knowledge of discerning between holy and profane, between polluted and clean, as is said in verse 10, as if to say: So that while ministering he may not err, but may separate the sacred from the profane; and that he may teach the sons of Israel. Hence some suspect that Nadab and Abihu were punished because they had not guarded themselves against excessive drinking, and from this had taken profane fire instead of sacred fire; for why otherwise would this one law of abstinence from wine be inserted here immediately after their death and be sanctioned? why otherwise would they be commanded to discern the holy from the profane? Hear Peter Chrysologus: "The odor of wine had driven away the odor of incense, and the fire of drunkenness had provoked the flame of the altar. Whence, because alienated by wine, they brought alien fire, soon they are extinguished by divine fire. Drunkenness in another is a crime, in a priest it is sacrilege." Hence also St. Jerome to Nepotian: "Never smell of wine. This is not to offer a kiss, but to offer wine. The old law says: Those who serve at the altar shall not drink wine and strong drink." And further: "A cleric is easily despised, who when often invited to dinner does not refuse to go. Let us rarely approach when asked, never when requesting. For I know not how even he who begs that you accept, when you have accepted, judges you more worthless, and strangely if you have despised him asking, he venerates you more afterwards." Finally, a cleric devoted to wine and gluttony is a priest not of God, but of Bacchus; for such a one, as Tertullian says, in the book On Fasting, "God is the belly, and the lung is a temple, and a small channel is an altar, and a cook is a priest, and the Holy Spirit is a smell, and seasonings are charisms, and a belch is prophecy, etc.; for whom a love feast seethes in pots, faith grows hot in kitchens, hope lies in dishes."
Examples of Abstinence of Gentiles and Christians Hear the Gentiles: Among the Troezenians, who made a divine rite to Ariadne and sought the responses of the gods, they abstained from food for an entire day, and from wine for three days, as witness Alexander ab Alexander, book VI, chapter II. Amphiaraus, the greatest prophet, commanded the priests, who wished to receive clear responses and render them sincerely, to abstain from food for an entire day, from wine for three days, says Volaterrius, book XIII, chapter IV. Those who wished to be initiated into the sacred rites of Isis were enjoined a fast of ten days, as witness Apuleius, book XI. Moreover, lay Christians of old exercised themselves in fasts and abstinences before and after the reception of the Holy Eucharist, as witness St. Chrysostom, in chapter xi to the Corinthians. The food of the Emperor Louis the Pious when sick was for forty days nothing other than the Body of the Lord, witness Aimonius, book V, chapter XXIX. Zeno the Emperor in the election of the Bishop of Constantinople imposed a fast of forty days on the whole people, as witness Nicephorus, book XVI, chapter XVIII. Furthermore concerning wine there exists an emblem of Alciati 24, the prudent abstain from wine: Why do you vex me, branches? I am the tree of Pallas, Take away hence the grapes, the virgin puts to flight Bromius. And Homer, book I of Epigrams: Wine and baths and love concerning Venus, By a swifter path sends to the underworld. And Horace, book I, epistle 5: What does drunkenness not reveal? It opens hidden things, Bids hopes be fulfilled, thrusts the unarmed into battles.
St. Augustine on Wine and the Pontiff St. Augustine thinks, Question LI, that Aaron, and any pontiff succeeding him, could never drink wine and strong drink, because the pontiff, he says, ought to enter the tabernacle every day to burn incense. But he rests on a false foundation: for St. Augustine thought that the altar of incense was in the Holy of Holies, into which the pontiff alone could enter, and consequently he thinks that the pontiff alone could burn incense. But in Exodus the last chapter I have demonstrated that the altar of incense was not in the Holy of Holies, but in the Holy Place, and consequently any priest could offer incense on it, as is expressly said in I Paralipomenons vi, 49; and II Paralipomenons xxvi, 18. Thus Radulphus.
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By Moses.
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Of flour. For in Hebrew it is mincha, which Aquila, as witness Isychius, translated, a gift of grain: see what is said chapter vi, verses 16 and 17.
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In Hebrew from the burnings, that is from the victims burned, or burned by fire to the Lord.
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In Hebrew clean, that is holy, as the Septuagint translates, and dedicated to sacrifices, namely in the court of the tabernacle near the altar of holocausts. For to you and to your children it has been set aside (in Hebrew given, namely by God who thus ordained) from the victims of peace—that is from the peace offerings, which are offered for peace, that is for health and prosperity.
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That is to say, Because from the peace offering the priests elevated for me with special ceremony the arm and the breast with the fats (in Hebrew with the burnings, that is with the offerings of fats, which are to be burned in fire for God), so that these three things are mine, while the remaining meats of the offering fall to the lay people offering them: for this reason I wish that on account of this elevation and the ministry of the priests, these three things fall to us both, but so that the fats are burned for me, while the arm and breast fall to the priests for food.
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Of the People, cap. IX, vers. 15. When Moses sought it, he found it burned, — because Aaron and his sons, struck down and grieved by the recent death of their own, could not eat this goat for sin as they ought according to the law laid down, cap. vi, vers. 26, and therefore they thought the goat should be burned, as God had also commanded the other meats offered to God remaining to them to be burned, cap. vii, 17. And being angry with Eleazar and Ithamar. — Aaron passes over the father, because the death of his sons touched him more than his brothers, and he saw him absorbed in grief.
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Which is Holy of Holies (most holy), and given to you that you might bear the iniquity of the multitude? — that is, so that with the offerings of the people for sin you might also receive the sins of the people into yourselves, as it were, so that you might expiate them and beseech God for their forgiveness.
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The word especially here is not exceptive, but expositive and rational. It is evident from the Hebrew, Chaldean, and Septuagint. That is to say, You ought altogether, O priests, to have eaten the goat offered for sin: for of its blood none was brought into the sanctuary, nor was the altar of incense sprinkled. For such an offering ought to be eaten by the priests; but that offering whose blood was brought into the Holy Place was not eaten, but was wholly burned outside the camp, as was said cap. vi, vers. 30.
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In Hebrew, and if I had eaten today the sacrifice for sin, would it have been good? that is, would it have pleased in the eyes of the Lord? That is to say, It would not have pleased if I had observed this ceremony of eating at this time: for in such a slaughter of my own and the wrath of God, it is rather a time for grief and fasting than for joy and feasting or banqueting; which excuse and satisfaction Moses approved and accepted as just. For rightly did Agesilaus, when suddenly moving camp at night he was forced to leave a sick friend behind, say: "In such a case it is difficult to pity and be wise at the same time."
A Moral Lesson: On Admitting Excuse in Anger Morally, let us learn here from Moses to readily admit excuse in anger and injury, to have pity, and to soften the spirit and compose it to forgiveness. For this is the victory of anger, the gentleness and clemency of a prince's and royal mind. Thus Seneca, lib. II On Anger, cap. xxx, exhorts that if we suffer anything from someone, we should excuse them. "Is he a child?" he says, "let it be pardoned to his age; does he know whether he sins? Is he a father? either he has benefited so much that his injury is now his right; or perhaps this very thing is his merit by which we are offended. Is she a woman? she errs. Was he commanded? who but a fool is angry at necessity? Is he injured? it is not injury to suffer what you did first. Is he a judge? believe his judgment more than your own. Is he a king? if he punishes the guilty, yield to justice: if the innocent, yield to fortune. Is it a mute animal, or like a mute? you imitate it if you are angry. Is it disease or calamity? therefore it will pass more lightly over one who bears it. Is it God? you labor in vain if you are angry, just as when you pray to him angry toward another. Is he a good man who did the injury? do not believe it: is he bad? do not wonder at it."
St. Ambrose on Excuse and Penance Symbolically St. Ambrose to Simplicianus, explaining this saying of Aaron, teaches that excuse for error is easy, but penance is difficult. "It is nothing," he says, "to sin, except for God alone: to do penance for sin is the part of the wise. Yet this is difficult; for nature resists it, and shame resists it." And soon after: "For present things outweigh future things, and violent things moderate things, and many things few things, and pleasant things serious things, and soft things harsh things, and joyful things sad things, alluring things more rigid things, and hasty things slower things. For iniquity is swift, because it anticipates the work of thoughts: but virtue is slow and a long-delaying thing, because it looks to what is to be adored and first examines what is fitting and honorable. Therefore penance is sluggish and shameful: for it attends only to future things, whose hope is late, and whose fruit is slower."
Machine translation from the Latin, not reviewed.
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v. 1 « Arreptisque Nadab et Abiu, filii Aaron, thuribulis », i. e. vasibus quzsque suis (Heór.), quibus carbones ardentes asservabantur et circeumferebantur (Ex. 25,38; 27,3), « posuerunt ignem et incensum desuper, offerentes coram Domino ignem alienum ». Videtur Hier. autumasse, illos violentia quadam usos esse (arreptis); Hebr. habet sumptis. XaYnp*t est terminus technicus de üis, quae cirea altaria fiunt : ergo res acta est in tabernaculo et prope altare thymiamatis rum illud. solum faciendum est, quod praeceptum est; non novae introducendae ceremoniae.
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v. 2 « Égressusque ignis a Domino devoravit eos », « instar fulminis » (Men.) : superfuerunt quippe cadavera, imo ipsae v. 5 vestes; « et mortui sunt coram Domino », penes ipsum tur : similis igitur designatur effectus (Cai.). Idem manifestationis divinae genus ef holocaustum et scelestos devoravit.
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v. 3 « Dixttque Moyses ad Aaron : Hoc est quod locutus est Dominus : Sanctificabor in its, qui appropinquant mihi, et in conspectu omnis populi glorificabor ». Volo sanctus, gloriosus apparere (7ost.), vel : me sanctum, gloriosum ostendam (Sa). Hier., cum non potuerit duo simul genera exprimere, scripsit masculinum : 7n ?is, qui; et interpretes communiter textum de solis sacerdotibus explicant, requirere Deum in sacerdotibus sanctitatem. Commode '2»p2 tam de hominibus quibusvis quam de rebus exponitur, cum non soli sacerdotes, sed etiam laici victimas afferentes, et ipsae victimae constanter appropinquare dicantur. Ergo ego sanctitatem requiro in quibuslibet appropinquantibus mihi, à» «eic évYlCeoct vov (LXX); eam publice imprimis et coram universo populo infringi non patiar; ea si publice observetur, hoe obsequio glorificabor; si infringatur, glorificabor publica delinquentium poena. « Quod Moysis dictum, exprimit. Moyses intenderat Aaronem edocere et quadamtenus etiam solari. Ergo non x2::»550c (LXX), compunctus est dolore, quem sensum a5 nunquam habet, quique affectus iam ante Moysis verba Aaronis animo inerat. Eandem vocem Ex. 15,16 monebamus récte verti « fiant immobiles » et, cum h. l. imprimis de non movendis labiis aut edendis signis luctus agatur, apte cum Vulg. Chald. Syr. vertimus /acuit, vel obmutuit. & querelis tum abstinuit Aaron, sed mox alio modo v. 16 sqq. tristitiam prodidit. At ubi aut quando istud locutus est Dominus? Aug. censet, Deum id Moysi aliquando dixisse, Moysen autem id scriptis non mandasse. Unde infert Cai., plura Moysi a Deo dicta esse, quae non habeantur in scriptis. Provocat ad Ex. 19,21 Hesych., ubi idem dicatur, licet non iisdem verbis. Alii alios textus conferunt. Cum Moyses non affirmet, id Deum dixisse sibi, potuit effatum Moyse esse antiquius; potuit esse aliquod axioma seu proverbium sacrum, uti nos v. g. dicimus « sancta sancte ». Effatum rhythmum sapit. v. h « Vocatis autem Moyses Misaele et Elisaphan, filiis Oziel, pa- (rui Aaron, ait ad eos : Ite » — Hebr. accedite — « et tollite fratres vestros de conspectu sanctuarii, [et asportate| extra castra ». Nemo quippe in castris aut urbibus sepeliebatur (Bonfr.). « Levitas mittit ad sepeliendum sacerdotes » (Cai.). Nomina virorum habes Ex. 6,18. 99; erat Oziel frater Amram , patris Aaron.
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v. 5 « | Confestimque| pergentes tulerunt eos, [sicut tacebant vestitos lineis] tunicis », et balteis quod per se patet, et hine probabilius etiam mitris 8,13 — « [et eiecerunt| foras » extra castra, « ut sibi fuerat imperatum ». Efferuntur sacris vestibus induti, ad terrorem et exemplum ; et quia vestes, in qua divino miraculo percussi fuerant, nullo potuissent ritu mundari et.consecrari. Interdicuntur porro Aaron et filii, ne in ullo ritu funebri fratrum sepeliendorum participent. Haec lex affinis est eius, quae cap. 21 traditur, at simul severior. Ibi simplices sacerdotes a funeribus propinquissimorum non interdicuntur, sed a reliquorum tantum, adscripta ratione « Sancti erunt Deo suo », pontifex vero ab omni omnino funere interdicitur, « quia oleum sanctae unctionis Dei super eum est ». Quae altera ratio 10,7 explicite affertur et ad filios pontificis extenditur, dum prior ratio utique subintelligitur. Introspicienda nobis igitur est h. l. ratio, cur generatim sacerdotes a funeribus sint exclusi, quae haec affertur, quod sancti sint et mundi esse debeant, ideoque se. debeant a contaminatione funerum tueri; ct ratio, cur ea lex h. l. pro filiis Aaron ita fuerit restricta, ut instar patris pontificis habiti sint. Quam rationem sapienter assignat Aug., quod Nadab ct Abiu Dei iudicio consumpti fuerint : non igitur decebat sacerdotes eorum interitum publice lugere. Quod si fecissent, et ipsi mortis rei fuissent, et divinam indignationem in populum excitassent.
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v. 6 « Locutusque est Moyses ad Aaron et ad Eleazar et Ithamar filios elus » ; — qut supererant ei, explicationis gratia Syr. addit (cf. v. 12) — « Capita vestra nolite nudare, et vestimenta nolite scindere, ne |forte| moriamani, et super omnem coetum oriatur indignatio ». Non agitur de radendo capite (Bonfr.), licet id etiam fuerit signum luctus; exprimitur id aliis verbis (cf. 91,5; Ez. 44,90 etc.). y?z nativam significationem habet nudandi (cf. quae diximus ad Ex. 32,95); hinc LXX &movaSapO cese, cidara exuetis. Unde progreditur vox ad significationem demittendi, et hinc comam nutriendi (Chald. Syr.). 2*2 etiam hebraice comam sonat (Num. 6,5; Ez. 44,20). Cum comae Rutritio utique non fuerit signum luctus, sed potius luxuriae (cf. /J. Knabenbauer ad. Ez. 14,20), praestat h. l. cum Vw/g. adhaerere significationi primae zu«- dandi. In luctu (cf. quae diximus ad 2 Reg. 15,30) vultus pars inferior operiebatur, ideoque simul superior nudabatur, cidaris aliudve capitis ornamentum deponebatur, imo caput ipsum radebatur. « Fratres vesiri » — ergo reliqui levitae; sed textus ceteri omnes ignorant et, ita ut omnis domus Israel sit appositio ad fratres vestri — « [et] omnts domus Israel plangant incendium , quod Dominus suscitavit ». Qua expressione delicate alluditur ad necem Nadab et Abiu. Non earebunt hi honesta sepultura iustoque luctu. Decebat primae ordinationis sacerdotes, ipso ordinationis die tam misere interemptos, ab universo populo plangi (Sy/v.). v. * « Vos autem non egredieminti fores tabernaeuli, alioquin peribitis ». Expressio 91,19. intelligitur de non egrediendo ad partieipandum in luetu mortuorum; sed quia Israelitae omnes plancturi erant Nadab et Abiu, ideo h. 1. prohibitio fuit practice universalis (ef. Lyr.). « Oleum quippe sanctae unctionis est super vos »; est in Eleazaro et Ithamare « non per effusionem, sed per aspersionem » (Tost. ; Lev. 8,30). Hoc oleo consecrati, sancti esse debetis, et a contaminatione vos custodire. « Qui fecerunt omnia iuxta praeceptum Moysi ».
10:8
v. 8 « Dizit quoque Dominus ad Aaron », « in tanto moerore constitutum » (Ca?.) : — monet autem 7os/. agi de revelatione viro immediate et non per Moysen facta, cum secus scribenda fuisset formula, qualis 6,24 sq. habetur — v..9 « Vinum et |omne], quod inebriare potest », — Hebr. siceram , quae vox omnem praeter vinum inebrianiem Bern designat — « non bibetis tu et fiit. tui, quando intratis in tabernaculum testimonii, ne moriamini ». « Ministrabant per vices. Ex quo sequitur, abstinentiam illam in initio fuisse paene perpetuam, quia praeter Aaron non erant nisi duo sacerdotes; postea multiplicato numero fuit interruptio » (lans.). Ceterum, minus strictam fortasse prohibitio admittit interpretationem. Data est quoad ingressum /abernaculi, quo nomine hie et v. 7 interpretes atrium etiam intelligunt : sed illud non necessario eo nomine demonstratur. Porro tabernaculum ingrediebatur sacerdos mane et vespere pro lampadibus et thymiamate, singulis sabbatis pro panibus propositionis, in sacrifieüis pro peccato ad illiniendum sanguinem altari thymiamatis. Additamentum LXX 1 rgooxopsocpé»o» 0jv pho v9 Üvctxcciowv ostendit, aliquando Hebraeis dubium fuisse, an prohibitio ad atrium pertineret; postea sententia rigorosior apud Hebraeos praevaluit. « [Qwia] praeceptum sempiternum est in generationes vestras », — omitte particulam causalem, et cum Sam. LXX Syr. item etinitio
10:10
v. 10 : « et ut habeatis scientiam discernendi inter sanctum et profanum, inter pollutum et mundum », — « ne quid sc. occasione vini hausti in rebus sanctis tractandis peccarent » (Bonfr.). Nadab et Abiu semiebrii inter illa non disereverant —
10:11
v. 11 « doceatisque filios Israel omnia legitima mea, quae locutus est Dominus ad eos per manum Moysi ». Infert hinc Ca?., sacerdotes habuisse munus, quibus diebus in tabernaculo ministrarent, iisdem etiam docendi populum. De qua re non constat. Melius legitima cum Bonfr. restringimus ad ea, « quae ad ceremonias et sacrificia referuntur ». Sacerdotum erat vigilare, ut laici suas in cultu partes rite peragerent, examinare victimas productas, atque ita laicos de legitimis cultus edocere. | Supererant aliqua facienda, quae ad sacrificium cap. 9 m ants comedendae se. partes sacerdotibus reservafae. Sicut igitur 9,7 Moyses Aaronem ad hoc primum sacrificium offerendum cohortatus fuerat, ita 10,12 sqq. hortatur ad sacrum epulum obeundum. Aliam YEN rationem affert Lyr., tardasse Aavonitas comedere hostias ob mortem Nadab et Abiu : a luctus signis abstinebant, at ipso fratrum funesto die epulo accumbere declinabant.
10:12
v. 12 « Locutusque est Moyses ad Aaron et ad Eleazar et Ithamar, filios eius, qui erant residui : Tollite sacrificium » , — intellige mzncham Hebr.) — « quod remansit de oblatione Domini, et comedite illud absque fermento twrta altare », ergo in atrio, » quia sanctum sanclorum est».
10:13
v. 13 « Comedetis autem » eam mincham « 2n [oco sancto, quod » — 1i. e. quia — « datum est tibi et filiis tuis de oblationibus Domini, sicut praeceptum est mihi ». Ne v. 13 otiosa v. 12 repetitio videatur, intime iungecum v. 14: Et mincham quidem comedetis in loco sancto, pectuseulum vero et armum in loeo mundo, « extra atrium tabernaculi, sed non proeul, nam iubebantur comedere coram Domino Deut. 12,7 » (Malv.). Utrique membro eadem ratio appenditur : qu2« legitimum tuum et filiorum est de sacrificiis Domini ; quae ratio est, non cur in loco sancto vel puro sit comedendum, sed cur omnino aliquid de sacrificiis comedere liceat, quia sc. Deus id sacerdotibus permanente lege concesserit. At priori praeterea v. 13 membro altera ratio adnectitur : quia sic praeceptum est mihi; quae ratio probat in solo loco sancto mincham comedere fas esse, ergo etiam solis maribus, cum feminae ab igressu atrii prohiberentur. Et quia eadem ratio v. 14 non adscribitur, ipsum hoe silentium argumento est, pectusculum et armum comedi fas esse in loco non sancto adscitisque mulieribus. v. 1* « Pectusculum quoque », — melius autem — « quod oblatum est », vavn, « et armum', qui separatus est », nen, « edetis tn loco mundisstmo, tit et filii tui et filiae tuae tecum. Tibi enim ac liberis » — Hebr. filiis — « tuis reposita sunt de hostiis salutaribus filiorum Israel ». Pro pnma LXX wv, quam lectionem illud commendat , ea ineludi uxores, quae utique illis epulis adhibebantur.
10:15
v. 15 « [Eo quod] armum et pectus et adipes , qui cremantur in altari, elevaverunt coram Domino, et pertineant ad te et ad filios tuos lege perpetua, sicut praecepit. Dominus ». Sententiam Vulg. faeit a v. 1* dependentem, sed est sententia independens, iterum demonstrans , unde ius sacerdotibus obveniat pectusculi et armi retinendi : Armum portionis et pectusculum oblationis cum (cf. 1,30) adipibus comburendis afferunt ad oblationem faciendam. coram Iahve : ad te igitur et ad filios tuos tecum pertmebunt lege perpetua, sicut praecepit Dominus.
10:16
v. 16 « [/nter haec] hircum, [qui oblatus fuerat| pro peccato » (9,3), « cum quaereret. Moyses, exustum reperit » , non inadverteptia , sed studio, ut e v. 19 discimus. Exustum putabat Tost. igne illo profano, quo carnes pro cibo coquebantur. Sed v. 18 prodit, Moysen loqui de eo igne, quo, si sanguis vietimae pro peccato illatus esset in sanctuarium (5,5. 16), consumendum erat reliquum victimae pro peccato populi : is autem erat ignis accensus in loco effusorum cinerum (5,19). Solisc. v?ful? pro. peccato toti comburebantur, non hirci, ne ille quidem, qui in sacrificio consecrationis sacerdotum pro populi peccatis offerebatur. « Iratusque contra Eleazar et Ithamar, filios Aaron, qui remanserant » , supersttes erant, « aet » : — Aaroni parcit Moyses, qui nimium deiiceretur filiorum interitu (Tost.) — v. 1€ « Cur non comedistis hostiam pro peccato in. loco sancto, quae sancta sanctorum » , 1. e. sacrosancta, « est », — nulla, quam stomachemini, impuritate affecta, explicat Dil/m.; at longe planius Tost., ob specialem sanctitatem maiori etiam reverentia digna, et servatis omnibus ceremoniis iractanda — « et data vobis, ut portetis », tollatis (LXX) « iniquitalem multitudinis, et rogetis » seu expletis « pro ea in conspectu Domini? » Comestio victimae erat pars ritus sacrificalis, qui illud intendebat, ut peccatum expiatione deleretur.
10:18
v. 18 « Praesertim cum de sanguine illius mon sit illatum intra sancta, et comedere debueritis eam in sanctuario, sicut. praeceptum est mihi? » Altiorem auctoritatem demonstrat Moyses. Alludit vero ad legem 6,30 (23) statutam. Increpaverat Moyses Aaronis filios; verum se facti auctorem professus (Ca1.)
10:19
v. 19 « respondit Aaron : Oblata est hodie victima pro peccato et holocaustum coram Domino; mihi autem accidit, quod vides », Hebr. istud. Naga hac expressione filiorum funus demonstrat parens (Tost.). .« Quomodo potui comedere eam, aut placere Domino [in ceremoniis esse, et cum laetitia coram Domino edendum de partibus hostiae pro peccato, cuius sanguis non est illatus in tabernaculum testimonii. Sed qui potui ego laetari in tam calamitoso et miserabili casu liberorum ? Malui convivium negligere, quam convivium moestus inire » (Vat.). « Censuit et recte censuit Aaron, ieiunandum esse illo die, et non vescendum carnibus in tali tantaque plaga » (Ca?.). Hebr. : Et ego comedam hostiam pro peccato hodie? Totum argumenti pondus in hac una voee est. P/acebitne hoc in oculis Dominz? Non potest placere, ideoque omittendam censui comestionem. Ceterum, omissa iure comestione, iure etiam caro comburebatur : cf. 7,17.
10:20
v. 20 « Quod cum audisset Moyses, recepit satisfactionem », Hebr. : rectum visum est in oculis eius. LIBER LEGUM Hoc titulo Liber legum, qui respondet alteri Ex. 24,7 Liber foederis pro Ex. 20,22-23,93 statuto, complectimur leges Lev. 11-27. Quae quo ordine latae sunt, videntur esse descriptae ideoque eventibus quibusdam concluduntur, qui degentibus in castris Sinai Hebraeis acciderunt. Leges Lev. 11-15, quas Thoram Munditiei appellamus, excipit cap. 16 expiationis festum institutum occasione necis duorum Aaronis filiorum cap. 10 narratae. Cap. 17 habet legem de mactationibus, cap. 18-22 Thoram Sanctitatis, cap. 23 catalogum festorum. Cap. 2^, praeter parvas quasdam leges, eventum enarrat, blasphemi punitionem. Sequitur cap. 25 sq. harum legum omnium epilogus, libro vero his absoluto illico cap. 27 adiicitur appendix, lex de redemptione votorum. Quare subscriptio libri 26,45 repetitur 27,34 (v. infra). Cap. 27 eo praeterea deprehenditur esse praecedentibus serius adscriptum, quod iis omnibus formulis destituatur, quibus reliquarum illarum legum initia, fines et articuli distinguuntur. Tamen ipse cap. 27 stilus idem est atque praecedentium , imprimis capitis 25 sq. Videtur igitur cap. 27 Libro legum esse adscriptum brevi, postquam is suis formulis distinctus et addita 26,45 subscriptione absolutus est. Quodsi antea esset adscriptum, iisdem illis formulis esset distinctum. Subscriptio 21,3^4 subscriptione 26,15 videtur esse aliquantum , sed non multum recentior. Nos merito has leges in unum complecti patet, cum e materiis affinibus inter se, tum e similibus 11,46; 12,7"; 14,5* sq. subscreptionibus; quibus 11,47 et 13,57 (cf. 15,31 cum 10,11) ratio additur e 10,10 deprompía atque ita harum legum nexum pandit cum lege 10,9-11, quae indubie occasione eventus 10,1 sq. nata est. Igitur narratio cap. 10 continuatur 16,1. Inserendarum cap. 11-15 legum de mundis et immundis ansam praebuit divina 10,10 sq. monitio de discernendis mundis et immundis : Nadab et Abiu non discernentes sanctum et profanum interierant, monentur iam Hebraei sanctum et profanum discernere, et sancti esse instar sancti Del sui. Volens Iahve antiquas illas leges renovare et suas facere, hac prima occasione usus est. Schema Thorae Munditiei Lev. 11-15. I. LEX DE ANIMALIBUS MUNDIS ET IMMUNDIS LEV. C SusscRIPTIO v. 46 sq.: nn nN3, recensens legis primaria capita et finem | practicum . íi II. LEX DE IMMUNDITIA PUERPERAE LEV. 12 SunscniPTIO v. 7 : DY D DN5 brevior pro brevitate legis APPENDIX : indulgentia pauperibus concessa v. 8
10:1
Abiu (Hebrew 'Abihû 'my father is He'; Septuagint: 'Abioû)
… While Aaron kept silent, Moses pointed out the terrible warning (Lev. 10:1-5). It was granted to the people, but not to the priests, to take part in the burial and to go into mourning. …
Eleazar (Heb. 'El'āzār, "God Has Helped")
… After the tragic fate of his elder brothers (Lev. 10:1 ff.), the right of primogeniture passed to E., which entailed succession to the high priesthood after his father Aaron. …
… culpable negligence caused his death and that of his brother Abihu: they used profane fire for their censers, instead of taking it from the sacred fire that burned continually (ibid. 6:12 f.; 9:24); a fire that came out from the ark devoured them (ibid. 10:1-5; Num. 3:2 ff.; 26:60 f.).
10:3
… The prerogative of the priests was "to draw near to Yahweh" (Ex. 19:22); God calls them "those who draw near to me" (qērōbhaj: Lev. 10:3; qērōbhim: Ex. 42:13); God has chosen them to bring them near to himself (Num. 16:5; Ex. 44:13) and to them he entrusts the Levites "given to Yahweh, that they may do the work …
10:4
Misael (Heb. Miṭṭā'ēl « Who [is] that which is God? »)
1. A Levite, son of Uzziel (Ex. 6:22; Lev. 10:4). 2. A companion of Daniel (v.) in Babylon. …
10:7
… This rite of investiture, called mille' jādh "to fill the hand" (cf. the Akkadian mullā qātē), was repeated for 7 days; on the 8th the new priests blessed the people and began their 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 …
10:8
… Priests, during the time in which they discharged the sacred ministry, had to abstain from "drinking wine or intoxicating drink" (Lev. 10:8-11) and from the use of marriage, which rendered both spouses impure until evening (ibid. 15:16-18).
10:10
… The latter is often also considered as that of the impure (Lev. 10, 10; Ex. 22, 26). Hence forms of
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.