Moses consecrateth Aaron and his sons.
Moyses consecrateth Aaron high Priest. 13. and his sonnes Priests, 33. continuing in the tabernacle seuen dayes and nights.
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: 2Take Aaron with his sons, their vestments, and the oil of unction: a calf for sin, two rams, a basket with unleavened bread.Prendi Aronne, e i suoi figliuoli colle loro vestimenta, e l'olio d'unzione, il vitello per il peccato, i due arieti, e un canestro cogli azzimi.Take Aaron with his sonnes, their vestimentes, and the oyle of vnction, a calfe for sinne, two Rammes, a basket with azymes,Tolle Aaron cum filiis suis, vestes eorum, et unctionis oleum, vitulum pro peccato, duos arietes, canistrum cum azymis: 3And thou shalt gather together all the congregation to the door of the tabernacle.E ragunerai tutta la moltitudine all'ingresso del tabernacolo.and thou shalt gather al the assemblie to the dore of the tabernacle.et congregabis omnem cœtum ad ostium tabernaculi. 4And Moses did as the Lord had commanded. And all the multitude being gathered together before the door of the tabernacle:E Mosè fece come avea comandato il Signore, e raunata tutta la turba dinanzi alla porta del tabernacolo,And Moyses did as our Lord had commaunded. And al the multitude being gathered before the dore of the tabernacle,Fecit Moyses ut Dominus imperaverat. Congregataque omni turba ante fores tabernaculi, 5He said: This is the word that the Lord hath commanded to be done.Disse: Questo è quello che il Signore ha ordinato che si faccia.he said: This is the word, that our Lord hath commanded to be done.ait: Iste est sermo, quem jussit Dominus fieri. 6And immediately, he offered Aaron and his sons. And when he had washed them,E immediatamente presentò Aronne, e i suoi figliuoli. E avendogli lavati,And immediatly he offered Aaron & his sonnes: and when he had washed them,Statimque obtulit Aaron et filios ejus. Cumque lavisset eos, 7He vested the high priest with the strait linen garment, girding him with the girdle, and putting on him the violet tunick: and over it he put the ephod.Rivestì il pontefice della tonaca di lino, e gli pose ai fianchi il cingolo, e gli mise la veste di jacinto, e sopra di questa l'Ephod,he reuested the high priest, with the sttait linnen garment, girding him with a bawdrike, and reuesting him with the tunike of hyacinth, and ouer it he put the Ephod,vestivit pontificem subucula linea, accingens eum balteo, et induens eum tunica hyacinthina, et desuper humerale imposuit,
8And binding it with the girdle, he fitted it to the rational, on which was Doctrine and Truth.E serrandolo col cingolo, lo attaccò al Razionale, sopra del quale era (scritto) Dottrina, e Verità.which he straitening with the girdle, fitted it to the Rationale, wherin was Doctrine and Veritie,quod astringens cingulo aptavit rationali, in quo erat Doctrina et Veritas. 9He put also the mitre upon his head: and upon the mitre over the forehead, he put the plate of gold, consecrated with sanctification, as the Lord had commanded him.Gli coperse eziandio la testa colla tiara, e sopra di essa alla fronte pose la lamina d'oro consacrata, e santificata, come gli avea ordinato il Signore.with the mitre also he couered his head: and vpon it, against the forehead, he put the plate of gold consecrated in sanctification, as our Lord had commanded him.Cidari quoque texit caput: et super eam, contra frontem, posuit laminam auream consecratam in sanctificatione, sicut præceperat ei Dominus. 10He took also the oil of unction, with which he anointed the tabernacle, with all the furniture thereof.Prese anche l'olio d'unzione col quale unse il tabernacolo, e tutte le suppellettili.He tooke also the oyle of vnction, wherwith he anoynted the tabernacle, with al the furniture therof.Tulit et unctionis oleum, quo linivit tabernaculum cum omni supellectili sua. 11And when he had sanctified and sprinkled the altar seven times, he anointed it, and all the vessels thereof: and the laver with the foot thereof, he sanctified with the oil.E avendo fatta sette volte l'aspersione all'altare santificandolo, unse questo, e tutti i suoi vasi, e santificò coll'olio la vasca insieme colla sua base.And sanctifying them, and hauing sprinckled the altar seuen times, he anoynted it, and al the vessel therof, and the lauer with the foote therof he sanctified with the oyle.Cumque sanctificans aspersisset altare septem vicibus, unxit illud, et omnia vasa ejus, labrumque cum basi sua sanctificavit oleo. 12And he poured it upon Aaron’s head: and he anointed and consecrated him.E versando l'olio sulla testa d'Aronne, lo unse, e lo consacrò.The which pouring vpon Aarons head, he anoynted, and consecrated him:Quod fundens super caput Aaron, unxit eum, et consecravit: 13And after he had offered his sons, he vested them with linen tunicks, and girded them with girdles: and put mitres on them as the Lord had commanded.E i figliuoli di lui, che eran presenti, rivestì di tonache di lino, e pose il cingolo ai loro fianchi, e mise loro in testa le mitre, conforme avea ordinato il Signore.his sonnes also after he had offered them, he reuested with linnen tunikes, and girded them with bawdrikes, and put mitres on them, as our Lord had commanded.filios quoque ejus oblatos vestivit tunicis lineis, et cinxit balteis, imposuitque mitras, ut jusserat Dominus.
14He offered also the calf for sin: and when Aaron and his sons had put their hands upon the head thereof,Offerse di poi un vitello per il peccato, e avendo Aronne, e i suoi figliuoli poste sopra il capo di esso le loro mani,He offered also the calfe for sinne: and when Aaron and his sonnes had put their handes vpon the head therof,Obtulit et vitulum pro peccato: cumque super caput ejus posuisset Aaron et filii ejus manus suas, 15He immolated it: and took the blood, and dipping his finger in it, he touched the horns of the altar round about. Which being expiated, and sanctified, he poured the rest of the blood at the bottom thereof.Lo scannò, e ne attinse il sangue, e intintovi il dito, toccò i corni dell'altare all'intorno: e avendolo espiato e santificato, sparse appiè di esso il resto del sangue.he did immolate it: drawing the bloud, and dipping his finger, touched the hornes of the altar round about. Which being expiated, and sanctified, he poured the rest of the bloud at the botome therof.immolavit eum, hauriens sanguinem, et tincto digito, tetigit cornua altaris per gyrum: quo expiato et sanctificato, fudit reliquum sanguinem ad fundamenta ejus. 16But the fat that was upon the entrails, and the caul of the liver, and the two little kidneys, with their fat, he burnt upon the altar.Il grasso poi, che era sopra le viscere, e la rete del fegato, e i due reni col loro grasso, fece il tutto bruciare sopra l'altare:But the fatte that was vpon the entralles, and the caule of the liuer, and the two little kidneys, with their little tallow he burnt vpon the altar:Adipem vero qui erat super vitalia, et reticulum jecoris, duosque renunculos, cum arvinulis suis, adolevit super altare: 17And the calf with the skin, and the flesh and the dung, he burnt without the camp, as the Lord had commanded.Bruciando il vitello colla pelle, e le carni, e gli escrementi fuori dell'accampamento, come avea ordinato il Signore.the calfe with the skinne, and the flesh, and the dung, he burnt without the campe, as our Lord had commanded.vitulum cum pelle, et carnibus, et fimo, cremans extra castra, sicut præceperat Dominus. 18He offered also a ram for holocaust. And when Aaron and his sons had put their hands upon its head:Offerse anche un ariete in olocausto: e avendo Aronne, e i suoi figliuoli poste le loro mani sopra il capo di esso,He offered also a ramme for an holocaust: vpon the head wherof when Aaron and his sonnes had put their handes,Obtulit et arietem in holocaustum: super cujus caput cum imposuissent Aaron et filii ejus manus suas,
19He immolated it, and poured the blood thereof round about the altar.Lo immolò, e ne sparse il sangue intorno all'altare.he did immolate it, and poured the bloud therof in the circuite of the altar.immolavit eum, et fudit sanguinem ejus per circuitum altaris. 20And cutting the ram into pieces, the head thereof, and the joints, and the fat he burnt in the fire.E tagliato in pezzi l'ariete, ne bruciò sul fuoco il capo, le membra, e il grasso,And cutting the ramme it selfe into peeces, the head therof, and the ioyntes, and the fatte he burnt with fire,Ipsumque arietem in frusta concidens, caput ejus, et artus, et adipem adolevit igni, 21Having first washed the entrails, and the feet, and the whole ram together he burnt upon the altar: because it was a holocaust of most sweet odour to the Lord, as he had commanded him.Avendone lavati prima gl'intestini, e i piedi; così tutto insieme l'ariete lo bruciò sopra l'altare, perché era un olocausto in odor soavissimo al Signore, come questi gli avea comandato.hauing first washed the entralles, and the feete. and the whole ramme together he burnt vpon the altar, because it was an holocaust of most swete odour to our Lord, as he had commanded him.lotis prius intestinis et pedibus: totumque simul arietem incendit super altare, eo quod esset holocaustum suavissimi odoris Domino, sicut præceperat ei. 22He offered also the second ram, in the consecration of priests: and Aaron, and his sons put their hands upon the head thereof.Offerse ancora un secondo ariete per la consacrazione de' sacerdoti: e Aronne, e i suoi figliuoli posero sopra di esso le loro mani:He offered also the second ramme, for the consecration of priests: and Aaron, and his sonnes did putte their handes vpon the head therof:Obtulit et arietem secundum in consecratione sacerdotum, posueruntque super caput ejus Aaron et filii ejus manus suas: 23And when Moses had immolated it, he took of the blood thereof, and touched the tip of Aaron’s right ear, and the thumb of his right hand, and in like manner also the great toe of his right foot.E Mosè avendolo immolato prese del sangue di esso, e toccò l'estremità dell'orecchia destra d'Aronne, e il pollice della destra di lui, e similmente del piede.which when Moyses had immolated, taking of the bloud therof, he touched the tippe of Aarons right eare, and the thumbe of his right hand, in like maner also of his foote.quem cum immolasset Moyses, sumens de sanguine ejus, tetigit extremum auriculæ dextræ Aaron, et pollicem manus ejus dextræ, similiter et pedis.
24He offered also the sons of Aaron: and when with the blood of the ram that was immolated, he had touched the tip of the right ear of every one of them, and the thumbs of their right hands, and the great toes of their right feet, the rest he poured on the altar round about.Prese anche i figliuoli di Aronne: e avendo col sangue dell'ariete immolato toccata l'estremità dell'orecchio destro di ciascheduno, e i pollici della mano, e del piede destro; il resto (del sangue) sparse sopra l'altare all'intorno:He offered also the sonnes of Aaron: and when of the bloud of the ramme, being immolated, he had touched the tippe of the right eare of euerie one, and the thumbes of the right hand and foote, the rest he poured on the altar, round about:Obtulit et filios Aaron: cumque de sanguine arietis immolati tetigisset extremum auriculæ singulorum dextræ, et pollices manus ac pedis dextri, reliquum fudit super altare per circuitum: 25But the fat, and the rump, and all the fat that covereth the entrails, and the caul of the liver, and the two kidneys with their fat, and with the right shoulder, he separated.E separò il grasso, e la coda, e tutta la pinguedine, che copre gli intestini, e la rete del fegato, e i due reni col loro grasso, e la spalla destra,but the fatte, and the rump, and al the fatte that couereth the entralles, and the caule of the liuer, and the two kidneies with their fatte, & with the right shoulder, he seperated.adipem vero, et caudam, omnemque pinguedinem quæ operit intestina, reticulumque jecoris, et duos renes cum adipibus suis et armo dextro separavit. 26And taking out of the basket of unleavened bread, which was before the Lord, a loaf without leaven, and a cake tempered with oil and a wafer, he put them upon the fat, and the right shoulder:E avendo preso dal paniere degli azzimi, che stava dinanzi al Signore, un pane non lievitato, e una stiacciata aspersa d'olio, e una torta, la pose sopra il grasso, e la spalla destra,And taking out of the basket of azymes, which was before our Lord, a loafe without leauen, and a manchet tempered with oile, and a wafer he put them vpon the fatte, and the right shoulder,Tollens autem de canistro azymorum, quod erat coram Domino, panem absque fermento, et collyridam conspersam oleo, laganumque, posuit super adipes, et armum dextrum, 27Delivering all to Aaron, and to his sons. Who having lifted them up before the Lord,E diede tutte queste cose insieme ad Aronne, e a' suoi figliuoli: e dopo che questi l'ebbero elevate dinanzi al Signore,deliuering al to Aaron, and to his sonnes. Who hauing lifted them vp before our Lord,tradens simul omnia Aaron et filiis ejus. Qui postquam levaverunt ea coram Domino, 28He took them again from their hands, and burnt them upon the altar of holocaust: because it was the oblation of consecration, for a sweet odour of sacrifice to the Lord.Mosè le ripigliò dalle mani loro, e le fece bruciare sopra l'altare dell'olocausto, perché era obblazione di consacrazione, e sacrifizio di soave odore al Signore,he tooke them againe of their handes, and burnt them vpon the altar of holocaust, because it was the oblation of consecration, for a swete odoure, of the sacrifice to our Lord.rursum suscepta de manibus eorum, adolevit super altare holocausti, eo quod consecrationis esset oblatio, in odorem suavitatis, sacrificii Domino.
29And he took of the ram of consecration, the breast for his portion, elevating it before the Lord, as the Lord had commanded him.E dopo aver elevato dinanzi al Signore il petto dell'ariete della consacrazione, Io prese per sua porzione, secondo l'ordine datogli dal Signore.And he tooke of the ramme of consecration, the brest for his portion, eleuating it before our Lord, as our Lord had commanded him.Tulitque pectusculum, elevans illud coram Domino, de ariete consecrationis in partem suam, sicut præceperat ei Dominus. 30And taking the ointment, and the blood that was upon the altar, he sprinkled Aaron, and his vestments, and his sons, and their vestments with it.E preso l'unguento, e il sangue, che era sopra l'altare, ne asperse Aronne, e le sue vestimenta, e i figliuoli di lui, e le loro vestimenta.And taking the oyntment, and the bloud that was vpon the altar, he sprinckled it vpon Aaron, and his vestiments, & vpon his sonnes and their vestiments.Assumensque unguentum, et sanguinem qui erat in altari, aspersit super Aaron et vestimenta ejus, et super filios illius ac vestes eorum. 31And when he had sanctified them in their vestments, he commanded them, saying: Boil the flesh before the door of the tabernacle, and there eat it. Eat ye also the loaves of consecration, that are laid in the basket, as the Lord commanded me, saying: Aaron and his sons shall eat them.E dopo di averli santificati, vestiti come erano, comandò loro, dicendo: Cuocete le carni davanti alla porta del tabernacolo, e ivi mangiatele: e mangiate anche i pani della consacrazione, che sono nel paniere, conforme mi ordinò il Signore, dicendo: Li mangeranno Aronne, e i suoi figliuoli:And when he had sanctified them in their vestiments, he commanded them, saying: Boile the flesh before the dore of the tabernacle, and there eate it. Eate ye also the loaues of consecration, that are laid in the basket, as our Lord commanded me, saying: Aaron and his sonnes shal eate them:Cumque sanctificasset eos in vestitu suo, præcepit eis, dicens: Coquite carnes ante fores tabernaculi, et ibi comedite eas; panes quoque consecrationis edite, qui positi sunt in canistro, sicut præcepit mihi Dominus, dicens: Aaron et filii ejus comedent eos: 32And whatsoever shall be left of the flesh and the loaves, shall be consumed with fire.Quello poi che avanzerà di carne, e di pane, sarà consumato col fuoco.and whatsoeuer shal be left of the flesh, and the loaues, fire shal consume.quidquid autem reliquum fuerit de carne et panibus, ignis absumet. 33And you shall not go out of the door of the tabernacle for seven days, until the day wherein the time of your consecration shall be expired. For in seven days the consecration is finished:Voi di più non uscirete dalla porta del tabernacolo per sette giorni, sino al dì, in cui si compie il tempo della vostra consacrazione; perocché in sette giorni si compie la consacrazione:Out of the dore also of the tabernacle you shal not goe forth seuen daies, vntil the day wherein the time of your consecration shal be expired. for in seuen dayes the consecration is finished:De ostio quoque tabernaculi non exibitis septem diebus, usque ad diem quo complebitur tempus consecrationis vestræ; septem enim diebus finitur consecratio:
34As at this present it hath been done, that the rite of the sacrifice might be accomplished.Nella guisa che si è fatto adesso, affinché perfetto sia il rito del sacrifizio.as at this present it hath bene done, that the rite of the sacrifice might be accomplished.sicut et impræsentiarum factum est, ut ritus sacrificii compleretur. 35Day and night shall you remain in the tabernacle observing the watches of the Lord, lest you die. For so it hath been commanded me.Dì, e notte starete nel tabernacolo vegliando al servizio del Signore, affinché non muoiate; dappoiché così mi è stato comandato.Day & night shal you tarie in the tabernacle obseruing the watches of our Lord, lest you die: for so it hath bene commanded me.Die ac nocte manebitis in tabernaculo observantes custodias Domini, ne moriamini: sic enim mihi præceptum est. 36And Aaron and his sons did all things which the Lord spoke by the hand of Moses.Aronne, e i suoi figliuoli fecero tutte le cose comandate dal Signore per mezzo di Mosè.And Aaron, and his sonnes dld al thinges which our Lord spake by the hand of Moyses.Feceruntque Aaron et filii ejus cuncta quæ locutus est Dominus per manum Moysi.
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Year of the World 2514, Year before Christ 1490.
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Calmet
Garment, subucula, which is styled a strait tunic, Exodus 28. This was girded close, while the upper garment (máil) was fastened by the ephod, contrary to what Josephus and others have asserted. (Calmet)
Worthington
Truth. When the ephod and rational were joined together, God gave his oracles, 1 Kings 23:9. No woman could wear the ornaments, which were made by divine wisdom. (St. Cyril, in Lev. 13:6.) (Worthington)
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Sanctification. Having these words engraven on it, Holiness to the Lord.
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Head. To shew that he was the fountain of the priesthood, and that power was derived from him.
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Linen. Aquila translates "inward." It was next to the skin.
Josephus
Mitres, caps, Exodus 28:4. These were the garments of priests. Those of the Levites are not particularized. About six years before the destruction of the temple by Titus, the Levites obtained of Agrippa leave to wear the linen tunic, which was deemed a great innovation, seldom left unpunished. (Josephus, Antiquities 20:8.)
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Calmet
Calf. This ceremony was repeated for seven days, ver. 33. (Calmet)
At the same time, Moses consecrated the altars and all the furniture of the tabernacle, ver. 10.
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Haydock
Foot. The whole person was thus sensibly consecrated to God's service. (Haydock)
Prudent. hym. S. Romani
The pagan high priest, among the Romans, was adorned in silk and ribbands, with a crown of gold. Being conducted under ground, the blood of an ox, which had been sacrificed, came upon his head, ears, and other parts of his body, through little holes, made in a board; and thus besmeared, he was recognized by the people. (Prudent. hym. S. Romani, Saumaise. etc.)
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Who having. Moses supported and directed the hands of the priests.
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Calmet
Vestments. It is a maxim among the Rabbins, that a priest without his vestments, is not considered as such; and he is put to death, if he should dare to approach the altar in that condition. When the priests lay aside their sacred robes, they are looked upon as laymen. (Calmet)
Menochius
The high priest was consecrated by the unction on the head; (ver. 12,) those of an inferior condition, were sprinkled with ointment mixed with blood, etc. (Menochius)
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Calmet
Finished. During this time, some say they were allowed to go our for a short time, to satisfy the calls of nature; while others say they were to continue always in the tabernacle, or in the court. Afterwards the priests on duty continued all the time in the temple, adorned with their sacred robes. The high priest could not wear his on other occasions, except some very urgent affair required it, as was the case when Jaddus went to meet Alexander. (Calmet)
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Haydock
Done....so. The Hebrew adds, "the Lord hath commanded to do, to make atonement for you." (Haydock)
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Tirinus
Watches. They might be permitted to take a little sleep during part of this week. (Tirinus)
Haydock
In: Hebrew, "at the door of the tabernacle of the assembly, attentive to the ordinances of the Lord." (Haydock)
Calmet
Die, as Nadab did afterwards. Moses officiated as the consecrating priest. One of the most venerable of the order, consecrated the successors of Aaron. Some assert, that they only invested him with the pontifical robes. (Numbers 20:25.; 1 Machabees 10:21.) (Calmet)
The power of Moses was extraordinary; that of Aaron was ordinary, designed to continue in after ages. (St. Augustine, q. 23.) None must presume to take this office of priest, but such as are called by God, Hebrews 5. Those of the old law, were initiated by sacred rites or sacraments, which signified the grace of God, requisite to perform their duties well. They were chosen from among men, to be more holy; of which their washing was a sign, as their splendid robes were to remind them of their sublime dignity and authority over the people. The high priest had seven special ornaments: 1. white linen, to denote purity; 2. a curious girdle, intimating that he must use discretion in all things; 3. the long tunic of various colours, with bells, etc., signifying heavenly conversation upon earth, union and harmony in faith and morals; 4. an ephod, with two precious stones on the shoulders, teaching him to support the failings of the multitude; 5. the rational, with its ornaments, shew that the pontiff should be solicitous to teach sound and profitable doctrine; 6. the mitre indicates, that all his actions should be referred to God above; and lastly, the plate of gold denotes that he should have God always in view, and never forget that consummate holiness which He requireth. See St. Jerome, ep. ad Fabiol.
Worthington
The three ornaments of the priests, put them in mind of purity, discretion, and a right intention, to be observed in all their conduct. On this occasion, a change was introduced in the priesthood, as the law was new; the first-born being obliged to give place to Aaron's family. Thus, when these were deprived of the exclusive privilege, and people from any family were chosen by Christ, the law of Moses ceased to exist, Hebrews 7. The ordination of the former was a figure of that sacrament, by which Christian priests still receive grace and power. (2 Timothy 1.; Theodoret, q. 48. Num.; St. Augustine, de bono conj. 24.) (Worthington)
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6. Offered Aaron] By this maner of taking, offering, and consecrating Aaron Particular calling and consecration necessarie to priestlie offices, & authoritie in spiritual causes. Hiegh Priest, S. Paul sheweth that none may chalenge to them selues, nor presume to exercise priestlie offices, or anie authoritie in spiritual causes, but such as be orderly called therto. Yea that Christ him self would not haue exercised this function, but that he was also called of God vnto it, saying: Euerie Heb. 5. Hiegh Priest taken from among men, is appointed for men, in those thinges that pertaine to God. Neither doth anie man take the honour to himself, but he that is called of God, as Aaron. So Christ also did not glorifie himself, that he might be made a Hiegh Priest: but he that spake to him: Thou art a Priest for Psal. 109. euer, according to the order of Melchisedech. Aarons sonnes were also called, but to lower offices, dignitie, and authoritie. And both he and they were ordained Ordering of Priestes was a Sacrament in the law of Moyses. and consecrated by a peculiar Sacrament, to wit, by certaine determinate external ceremonies and rites, signifying grace geuen them by God, for the due performing of their function. For first they were taken from the common state of men, wherby is designed their ordinarie vocation; then purified by certaine washings and sacrifice for sinne, signifying special puritie required in them, afterwardes inuested with holie and precious garmentes, which signified their sacred function, and great dignitie, excelling al temporal dominion and principalitie; finally consecrated in solemne maner with holie ointment, and bloud of pacifique sacrifice offered for this purpose; other sacrifice of holocaust also offered in the same solemnitie.
VVashing signified puritie required in Priests.
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7. Reuested] The hiegh Priest had seuen special ornaments in his vesture. Seuē precious vestments for the high Priest signifiing: 1. Puritie. 2 Discretion. 3. Good works of edification. First, a straict linnen vvhite garment; signifying puritie of life most specially required in Priestes. Secondly a girdle, or Bavvdrike, of twisted silke and gold, embrodered worke, in coloures yelow, blew, purple, and scarlet; signifying discrete moderation of his actes, to the spiritual profite of al sortes of people. Thirdly a Tunike, or long robe downe to the foote, of hyacinth; or blew silke, at the skirt therof like pomegranates wrought of twisted silke, blew, purple and scarlet, and litle belles of purest (yelow) gold interposed one by the other rownd about; of ech sorte seuentie two; signifying heauenlie conuersation S. Hierom. Epist ad Fabiol vpon earth, also vnion and concord in faith and maners, with edification 4. Toleration of others infirmities by good workes. Fourthly, an ornament vpon his shoulders, called an Ephod, of gold and twisted silke, embrodered of the former coloures, reaching before to the girdle, with two precious Onyx stones closed in gold, one hauing engrauen six names of the tribes of Israel, set on one shoulder, the other hauing the other six names on the other shoulder; for a remembrance that he must supporte, and meekly beare the infirmities of the people. Fiftly, a breast 5. Knowledge and sinceritie. plate called Rationale, of the same precious matter, the measure of a palme, foure square, embrodered with the same foure coloures, with foure rewes of twelue precious stones, and therin engrauen the names of the twelue tribes. Besides which were engrauen also VRIM and THVMMIM, Illuminations and Perfections, or Doctrin and Veritie, because the hiegh Priest must haue knowledge of the truth, and sincere intention. Likwise in the Ephod and Rationale were ringes, hookes, and chaines of purest gold, to ioyne them fast together. Al signifying the perpetual solicitude and care which he ought to haue in his hart, to know and teach the truth, that the people may truly serue God, to his 6. Intentiō directed to God 7. Contemplation of God & his workes. honour and their owne saluation. Sixtly, a Mitre of twisted silke, with little crownes embrodered worke, set on his head, to signifie that he must direct al his actions to Gods glorie, that sitteth aboue al. Seuenthly, A plate of sacred veneration, made of the finest gold, with the most holie name of God engrauen, set on his forhead; to put him stil in remembrance to contemplate God and his workes.
Precious vestiments their dignitie: and holie oile their authoritie.
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VVhen the high Priest at anie time put the Ephod to the Rationale, God gaue answers to his demandes, in matters of doctrine and veritie which king Dauid willed Abiathar to doe 1. Reg. 23. v. 9. Neuer could anie woman weue doctrin & veritie. but diuine vvisdom did make such garmēts. S. Cyril. lib. 6. in Leuit.
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10. Tooke oile] A third thing that Moyses was bid to take, besides the men and vestiments, was the holie oile of vnction, which he poured only vpon the Aaron annointed high Priest hiegh Priests head, not on other Priests; to signifie that powre descended from him to the rest. But both he and they, and their holie vestiments were sprinkled with this oile, and with bloud taken from the altar; their right eares also His sonnes also consecrated were touched with the bloud of a ramme, sacrificed, and their right thumbes, and great toes of their right handes, and feete; to signifie prompt obedience, and right intention, in offering sacrifice, according to Gods ordinance, and not after the maner of infidels, or humane inuention, nor to anie sinister intent or purpose.
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13. His sonnes] The other Priests had three special ornaments: a linnen vvhite Other Priestes had also three ornamentes. garment, a Bavvdrike, and a Mitre, for glorie and bewtie; to signifie the qualities aboue mentioned, puritie, discretion, and direct intention also required in them.
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14. He offered the calfe] Other thinges which Moyses was here commanded Al three kindes of sacrifice offered at the consecration of Priests. to take, at the consecration of Priests, were a calfe, to be offered in sacrifice for sinne; two rammes, the one in holocaust, the other in pacifique sacrifice, for the consecration of Priests; and a basket of vnleuened bread, to be offered with the two rammes. Al for the greater solemnitie of this Sacrament of Orders. By which Aaron and his sonnes were made the lawful and ordinarie Num. •. Priests of the law newly deliuered by Moyses. And so Priesthood was changed Priestood and Law changed together. from the first borne of euerie familie, and established only in Aaron and his sonnes, and their issue male, to be in like sorte consecrated. And the rest of the Leuites to assist them. By this also was prefigured the Sacrament of holie Orders in the Church of Christ, with an other change of Priesthood from the familie & order of Aaron, to Priestes of the new Testament, of what familie or The Sacramēt of holie Orders prefigured. and the new Law. nation soeuer. And withal an other change of the law. For the Priesthood being translated, it is necessarie (saith S. Paul) that a translation of the Lavv be also Heb. 7. made. And this Sacrament in dede geueth grace (as by the other it was only signified) to those that are rightly ordered. As the same Apostle testifieth, willing Timothie to resuscitate the grace geuen him by imposition of handes 2. Timot. 1. S Ambrose in 1. Timot. 4. S. August. lib. de bono coniugals: c. 24. &. lib: 2. contra Epsti Parmen Theodoret. q. 48. in lib. Num.
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As wel by the function of cōsecrating Priests, as of offering Sacrifice it appeareth that Moyses was a Priest. Yea the chiefe and hieghest Priest (saith S. Augustin) for his more excellent ministerie and extraordinarie calling: Aaron was hiegh priest for his Pontifical inuesture, and ordinarie vocation, which should continew in his successors. q. 23. in Leuit.
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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?
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.24
24. And it is rightly named (Ecclesia) because it calls forth and assembles together all men; according as the Lord says in Leviticus, And make an assembly for all the congregation at the door of the tabernacle of witness
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St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… For when thou hast seen him with fire and a knife; and standing over an altar, what doubtest thou after as to his priesthood? But if thou wouldest see the sacrifice also, lo, here a twofold one. For he offered a son, he offered also a ram, yea, more and above all, his own will. And with the blood of the lamb he consecrated his right hand
St John Chrysostom † AD 407 Homilies on Colossians 6
… He is anointed, as wrestlers about to enter the lists. For he is born at once; and as that first man was, not by little and little, but immediately. (He is anointed,) not as the priests of old time, on the head alone, but rather in more abundant measure. For he indeed was anointed on the head, the right ear, the hand (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.94
… It was not lawful for everyone to touch the priestly vesture, or any of the holy vessels; nor might the sacrifices themselves be consumed except by the proper persons, and at the proper time and place;
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… and Elissæus stretching himself that number of times upon the child of the Shunammite, by which stretching the breath of life was restored. To the same doctrine belongs, I think (if I may omit the seven-stemmed and seven-lamped candlestick of the Temple ) that the ceremony of the Priests’ consecration lasted seven days;
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1. AND THE LORD SPOKE TO MOSES. — It is likely that all these things which are narrated in this chapter are here recounted by way of anacephalaeosis or recapitulation: for the tabernacle had already been erected beforehand, as is evident from Exodus, final chapter, verse 16; and at the same time with the erection of the tabernacle this consecration of Aaron and the priests was made, as is evident from the same place, verse 12.
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5. THIS IS THE WORD WHICH THE LORD COMMANDED TO BE DONE. — Josephus relates that the Israelites wished to make Moses high priest, but that he excused himself by this command of the Lord, commanding Aaron to be consecrated high priest, because he himself was occupied with the discourse of the Lord and the governance of the people.
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6. AND IMMEDIATELY AARON AND HIS SONS. — For "offered" the Hebrew is iacreb, that is, caused to approach; the Septuagint, brought; the Chaldean, applied; thus also our translator rendered it, Exodus xxix, 4, saying: Thou shalt bring Aaron and his sons to the door of the tabernacle, placing them namely before the Lord, and offering them for the ministry of God: for thus by solemn rite the Levites were offered to the Lord in their consecration, Numbers viii, verses 41 and 21.
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Verse 7. HE CLOTHED THE HIGH PRIEST. — The High Priest was clothed with eight vestments in this order. He put on first, linen breeches; second, over them a linen tunic; third, he girded this tunic with a girdle; fourth, to this linen tunic he put on a hyacinthine tunic; fifth, over this he put on the ephod with the rational; sixth, he girded the ephod with a many-colored girdle; seventh, he covered his head with a tiara; eighth, to the tiara he attached a golden plate, on which was inscribed, Holiness, or Holy to the Lord. But the lesser priests put on only four vestments, namely first, breeches; second, a linen tunic; third, a girdle; fourth, a tiara: they therefore lacked the hyacinthine tunic, the ephod with the rational, its girdle, and the golden plate inscribed with the name of the tetragrammaton. See what is said in Exodus XXVIII.
Aaron Represented the Tabernacle Note: Aaron, as high priest and vicar of God, clothed in priestly vestments represented the tabernacle, that is the Church, and consequently God the presider of the tabernacle, and in it as in his own house residing. For first, the breastplate, or rational of judgment represented the ark: just as the ark contained the stone tablets, so the rational contained 12 gems. Second, just as the ark in the tablets contained the written law, so the rational contained the writing of Urim and Thummim: for in it were written doctrine and truth. Third, the ephod with the rational represented the mercy seat of the ark. Fourth, the ark had two cherubim: thus the tunic of the high priest had two onyx stones. Fifth, the plate of the high priest on which was inscribed, Holiness of the Lord, represented the glory of the Lord which dwelt in the tabernacle. Sixth, the tunic of the high priest signified the veil and curtains, which enclosed the whole interior of the tabernacle. Seventh, just as the tabernacle represented heaven and all the elements: so in the vestment of the robe was the whole world, says the Wise One.
Five Prerogatives of the High Priest Note secondly: The High Priest differed from other priests by five prerogatives. First, the high priest was the firstborn, or eldest son of Aaron and his successors: others were inferior in age. Second, he was one throughout his whole life; others were many. Third, into the sanctuary, namely into the Holy of Holies, he alone entered once a year, namely on the day of expiation: it was never permitted to others. Fourth, the high priest had other vestments and greater ornament than others. Fifth, when the high priest died, fugitive murderers returned to their own: which did not happen at the death of other priests.
The Linen Undertunic, — which in Exodus xxviii is called the linen tunic and close-fitting.
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9. A GOLDEN PLATE CONSECRATED IN SANCTIFICATION, — that is to say, a golden plate consecrated by the anointing of oil for holy uses. In Hebrew it is nezer haccodes, that is, a crown, or diadem of holiness, that is, holy.
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11. AND WHEN HE SANCTIFIED, — namely the tabernacle and its furnishings, by anointing them with holy oil. This sanctification therefore was nothing other than the anointing of the tabernacle and its vessels, by which they were consecrated to God.
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14. AND HE OFFERED A CALF FOR SIN. — From Exodus chapter twenty-nine, verses thirty-five and thirty-six, it is commanded that daily for seven days a calf be offered: therefore this was done in that manner, although it is not expressed here; yet it is sufficiently indicated in verse thirty-four.
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15. When the altar was expiated and sanctified, he poured THE REMAINING BLOOD AT THE FOUNDATION OF IT. — In Hebrew it is: Thus he made expiation for the altar, and poured blood at the foundation of the altar, and made expiation for it to sanctify it, that is, so that the Septuagint says, to make propitiation upon it, so that henceforth this altar, consecrated by this rite, might serve for sacrifices by which God is propitiated and appeased. Therefore by this ceremony the altar was consecrated.
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30. AND TAKING THE OINTMENT AND THE BLOOD THAT WAS ON THE ALTAR, HE SPRINKLED IT UPON AARON. — Note: This ointment was composed of myrrh, cinnamon, calamus, cassia and olive oil, as appears in Exodus chapter thirty, verses twenty-three and thirty. The anointing therefore, or rather the pouring of ointment on the head, was the consecration of the high priest, as appears here in verse twelve, and Exodus twenty-nine, seven. But the common anointing of the high priest and the lesser priests was the sprinkling of ointment mixed with blood upon them and their garments; besides this the anointing of the right ear and thumbs, as appears in Exodus twenty-nine, twenty.
Triple Lustration of the High Priest In the consecration of the high priest therefore there was a triple lustration: namely the pouring, anointing and sprinkling, both of oil and of blood; but in the consecration of the lesser priests there was only a double one, namely anointing and sprinkling. For the pouring, denoting the fullness of grace, spirit and power, was proper to the high priest. God wished to teach here that in the ecclesiastical hierarchy there ought to be order, or subordination with mutual respect and harmony. St. Jerome fittingly says to Nepotian: Be, he says, subject to your High Priest, and love him as a parent of your soul. But bishops and priests know that they are priests, not lords: let them honor clerics as clerics, so that honor may be shown to bishops as bishops by the clerics themselves. That saying of the orator Domitius is well known: Why, he says, should I regard you as a prince, when you do not regard me as a senator? Secondly, this anointing admonished the high priest how much he ought to excel in mercy (of which oil is the symbol), charity and other virtues, and surpass others. The light of the flock, says St. Gregory, is the flame of the shepherd. For it is fitting that the Lord's Shepherd and priest should shine forth in morals and life, so that in him as in a mirror of his life the people committed to him may both choose what to follow and see what to correct. The same, in the Pastoral: With what rashness, he says, is pastoral teaching undertaken by the inexperienced? since it is the art of arts, the governance of souls. This is the teaching of discipline, that he should know how to spare faults discreetly and cut them away piously. And again: So much, he says, ought the action of the Prelate to transcend the action of the people, as the life of the shepherd is wont to differ from the flock. For as Claudius says, in Stilicon: Namely, examples of rulers flow down to the common people; and as the standards of leaders, so the morals follow the camp. The same admonishes the Emperor Honorius thus, in the Fourth Consulship: This moreover I shall warn you of frequently in discourse, that you may know yourself to live in the middle of the whole circle of the earth, to be made manifest to all your peoples, and that secrecy can nowhere be given to royal vices.
Mystically concerning Unction and Oil Mystically concerning unction and oil threefold, first, of compunction, second of devotion, third of piety, see St. Bernard, sermon 10 in the Canticles. Ointment, he says, of contrition is good, with which the feet of the Lord are anointed; ointment of devotion is better, with which the head is anointed; ointment of piety is best, with which the whole body of the Lord is anointed. Ointment of contrition is in the remembrance of sins; of devotion, in the remembrance of God's benefits; of piety, in the relief of neighbors. The same, sermon 22 in the Canticles: Four, he says, are the ointments of Christ the Pontiff: wisdom, justice, sanctification, redemption; wisdom, in preaching; justice, in the absolution of sins; sanctification, in conduct; redemption, in passion. In the same place, he says four ointments of Christ are the four cardinal virtues: for with these the Pontiff and any faithful person who serves God and devotes himself to his obedience ought to be imbued and strengthened against adversities and prosperities. The same in the whole sermon 2 in the Canticles treats of unction and oil of mercy, and among other things says: O whatever soul you are so affected, so imbued with the dew of mercy, so abounding in the bowels of piety, so making yourself all things to all, so made to yourself like a lost vessel, that to others you stand ready everywhere always to meet and help, so finally dead to yourself, that you live to all: you plainly possess the third and best ointment, happy one, and your hands have dripped the liquor of all sweetness. God will be mindful of all your sacrifice, and your holocaust shall be made fat. He then brings forth examples. Such was Paul, when he says: Who is weak, and I am not weak? Who is scandalized, and I am not on fire? And Job saying in chapter twenty-nine and thirty-one: I was an eye to the blind, and a foot to the lame: I was a father to the poor, I broke the jaws of the unjust. If I have eaten my morsel alone, etc. And Joseph, who after he made all Egypt run after him in the odor of his ointments, even to his sellers at length gave the same fragrance. And Samuel mourning over Saul who sought to kill him. And Moses saying: Forgive this people; but if not, blot me out of your book which you have written. O truly a man anointed with the unction of mercy! And David: Remember, he says, O Lord, David, and all his meekness. And Jeremiah, of whom it is said in II Maccabees fifteen: This is the lover of the brethren, and of the people of Israel: this is he who prays much for the people, and for the whole holy city. With this ointment of piety Magdalen anointed Christ.
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33. SEVEN DAYS THE CONSECRATION IS COMPLETED. — In Hebrew, seven days shall be fulfilled, supply with oil, that is shall consecrate by the unction of oil your hands: thus the Septuagint; and this first, for this reason, that through these seven days the new priests may learn to forget earthly things, and to converse with God in the tabernacle, that is in the court of the tabernacle. Second, for this reason, that through these seven days they may be admonished that they are consecrated to God for their whole life, and have passed into his family and house. For seven days are all the days of the week. Thus Cyril, in book II On Adoration: Seven days, he says, that is always and perpetually.
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34. AS IT HAS BEEN DONE NOW THAT THE RITE OF SACRIFICE MAY BE COMPLETED, — as if to say: As you have been sprinkled with the blood of the victim, and your garments on this day, to complete the rite of sacrifice offered for consecration: so you ought to do, and repeat this sprinkling through seven days, in which the consecration of the priests is perfected.
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Machine translation from the Latin, not reviewed.
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v. 1 « Locutusque est Dominus ad Moysen dicens » ;
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v. 9 « Tolle Aaron cum filiis suis, vestes eorum » — LXX etus; Hebr. suffixum non habet, sed e v. 13 collige, non de solius Aaronis vestibus agi — « et unctionis oleum, vitulum pro peccato, duos arietes , canisirum cum azymis » (Ex. 29,1 sqq.),
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v. 3 « et congregabis omnem coetum ad ostium tabernaculi » , sive lsraelitas universos (Sylv.) , sive selectos quosdam et veluti senatum, nam hune etiam sensum verba non excludunt (Ca?.).
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v. & « Fecit Moyses, ut Dominus imperaverat. Congregataque omni turba ante fores tabernaculi »,
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v. 5 « ait : Iste est sermo , quem 1ussit Dominus fieri ». Pluribus vel paucioribus ver- . bis Dei de Aaronitis ad sacerdotium promovendis consilium exposuit.
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v. 6 « [Statimque| obtulit», accedere iussit « Aaron et filios eius. Cumque lavisset eos », et ipsi feminalia induissent (Ex. 28,52 sq.), quibus ipsos non octavo solum (cap. 9) die, sed praecedenti item septiduo indui profecto oportuit,
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v. 7 « vestiv pontificem subucula |linea] » , i. e. tunica interiore, « accingens eum balteo, et induens eum tunica [hyacinthina], et desuper humerale » seu ephod « émposutt » ;
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v. 8 « Quod adstringens cingulo aptavit rationali, in quo erat Doctrina et Veritas », Urim et Thummim.
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v. 9 « Czdari quoque texit caput, et Mr oe », — febr. coronam sanctitatis — « AM ei Dominus ». Sacrarum vestium impositionem sequitur unctio; et ex eo, quod Aaron unctus narretur, antequam filiu sacris vestibus induti esse referantur, confirmatur, quod aliunde constat, filios Aaron seu simplices sacerdotes non esse unctos.
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v. 10 « Tulit et unctionis oleum, quo lindvit tabernaculum cum omni supellectili sua » 5v.
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41 « cumque sanclificans. aspersisset altare septem vicibus , unzit illud et omnia. vasa eius, labrumque cum basi sua sanctificavit |oleo] ».
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v. 19 « Quod fundens super caput Aaron, unxit eum et consecravit ». Hebraeus, extremis tribus hisce versibus consecrand?i verbum scribens distinctius effert, unctionis effectum primarium esse consecrationem , qua res seu persona ab usu profano removetur. Cf. Eccli. 45,7 sqq.
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v. 4& « Obtulit et vitulum pro peccato; cumque super caput exus posuissent Aaron et filii etus manus suas »,
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v. 15 « immolavit eum; hauriens sanguinem [et tincto| digito, tetigit cornua altaris per gyrum, quo ezpiato et sanctificato fudit [reliquum]sanguinem ad fundamenta eius ». Rursum Vulg. eius ceremoniae effectum obscurat. Heór. : et expiavit. altare , et (reliquum) sanguinem fudit ad. basin altaris, et consecravit tllud ad. expiationem faciendam super illud. Primum altare oleo consecratur in usum cultus, dein 1dem sanguine consecratur ad specialem usum explationis. Hine clarius perspicies, quid sibi velit hine pontifex oleo et sanguine consecratus, hine sacerdotes solo sanguine consecrati. Solus ille semel in anno sanctum sanctorum ingreditur, quod est coelorum imago (Hebr. 9,7. 24).
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v. 16 « Ad?tpem vero » omnem , « qui erat super vitalia , et reticulum iecoris , duosque renunculos cum arvinulis suis » — sed reliqui et adipem eorum — « adolevit super altare » , v. A « vitulum cum pelle et carnibus et. fimo cremans extra castra, sicut praeceperat Dominus ». Carnes huius victimae pro peecato eremantur, quia non erat aequum sacerdotes eius victimae quid manducare, quae pro ]psorum peccatis offerretur; cremantur extra castra, quia carnes victimae pro peccato non erant comburendae in altari; cremantur sane eodem extra castra loco, ubi etiam alia.
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v. 18 « Obtulit et arietem in holocaustum »; — verle holocausti : hic aries vocatur arzes holocausti, uti alter v. 22 aries consecrationis HUMMELAUER. — IN EX. ET LEV. — 26 Sequitur victima pacificorum.
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v. 22 « Obtulit et arietem secundum in consecratione |sacerdotum|»; — Hebr. : arietem consecrationis — « posueruntque super caput etus Aaron et filii etus manus suas».
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v. 93 « Quem cum immolasset. Moyses , sumens de sangwine etus teligit extremum auriculae derterae Aaron , et pollicem manus etus dezlerae , similiter et pedis ». v. 9& « Obtulit », seu accedere qussit, « et filios Aaron; cumque de sanguine arietis immolatt tetigisset extremum auriculae singulorum dexterae, et pollices manus ac pedis dexteri, [reliquu m] fudit super altare per circuitum »;
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v. 25 « adipem vero et iecoris, et duos renes cum adipibus suis et armo dextero separavit » — Hebr. tulit.
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v. 96 « Tollens autem de canistro azigmorum, quod erat coram Domino, panem absque fermento » unum, « et collyridam conspersam oleo » unam, « laganumque » unum, « posuit super adipes et armum dexterum »,
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v. 91 «tradens simul omnia Aaron et filiis equs. Qui postquam levaverunt ea » oblationem « coram Domino »,
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v. 98 « rursum suscepta de manibus eorum adolevit super altare holocausti », — Hebr. : in altari super holocaustum, holocausto imposita — « [eo quod | consecrationis esset. oblatio 4n odorem suavitatis sacrificii Domino ». Censet Sy/v. ultima verba pandere rationem (eo quod), eur etiam armus dexter, praeter aliorum pacificorum ritum (ef. 7,32), fuerit combustus, sc. quia oblatio esset consecrationis. Ratio vera est, sed non exprimitur illis verbis, quae ab armo deztero v. 26 nimio intervallo separantur. In loco parallelo Ex. 29,22 brevis formula eo quod sit aries consecrationts coniunctione ^2 immediate affigitur. verbis azmumque dexterum. Ultima h. 1l. verba independenter construe : Consecrationis est oblatio etc., quibus utique etiam ratio continetur combusti armi dexteri.
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v. 99 « Tulitque pectusculum elevans illud coram Domino, de ariete consecrationis , àn partem suam , sicut praeceperat ei Dominus ».
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v. 30 « Assumensque unguentum » unctionis « et sanguinem , qui eral. in altari, aspersit super Aaron et. vestimenta etus , et super filios illius ac vestes eorum » ; pergitque Hebr. effectum eius aspersionis clarius proponens : e/ consecravit Aaron et vestimenta etus , et filios eius et vestimenta eorum cum eo.
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v. 34 « Cumque sanctificasset eos in vestitu suo , praecepit eis dicens : Coguite carnes » , quae supersunt demptis iis, quae in altari cremabantur, et dempta Moysis parte (Sylv.), « ante fores tabernaculi, et ibi comedite eas. Panes quoque consecrationis edite, qui positi sunt 1n canistro , sicut praecepit mihi [Dominus] dicens : Aaron et. filii etus comedent eos ». Recte LXX Vulg. Chald. Syr. xv praeceptum. est mihi, loco Masor. *n"x praecipio ego.
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v. 39 « Quidquid autem. reliquum fuerit de carne et panibus , gnis absumet ».
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v. 33 « De ostio quoque tabernaculi non exibitis septem. diebus , usque ad diem quo complebitur tempus consecrationis vestrae ; septem enim. diebus |finitur| consecratio ». Hebr. : implentur manus vestrae, i. e. producitur vestra consecratio : et haec est ratio non excedendi tabernaculo, quia sc. consecrationis ritus nondum est absolutus. v. 3^ « Sicut etimpraesentiarum factum est, ut ritus sacrifictt compleretur ». Hebr. : Sicut hac die factum est, praecepit Iahve ut fieret veliquis diebus, ad vos expiandum. Ex. 29,36 sacrificium pro peccato singulis septidui diebus offerri iubetur : ex nostro versu inferre licet, etiam reliqua omnia esse repetita.
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v. 35 « Die ac nocte » septiduo « manebitis in. tabernaculo » et non exibitis (v. 33), « observantes custodias Domini », — expressio petitur à militibus (& Reg. 11,5 sq.; Is. 21,8; Hab. 2,1 etc.) , atque illud certe exprimit, noctibus virum saltem unum vigilem esse oportere — « ne moriamint : sic enim mih praeceptum est ». Hebr. : et non moriemini, Non dicuntur, si vigilias neglexerint, esse morituri : sed monentur, ne mortem vereantur, tam continuo manentes in sanctuario; tofam quippe rem Dei mandato fieri.
8:36
v. 36 « Feceruntque Aaron et filii eius cuncta , quae locutus est Dominus per manum Moysi ». b. Sacerdotum Aaronicorum prima sacrificia insigni miraculo honestantur Lev. 9,
8:1
Eleazar (Heb. 'El'āzār, "God Has Helped")
1. - Third son of Aaron, brother of Moses (Ex. 6:25). He was consecrated priest by Moses together with his father and his three brothers, Nadab, Abihu (v.) and Ithamar (Lev. 8:1 ff.). …
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. …
8:6
… 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 …
8:7
expiation; over it he wore sumptuous garments (Ex. 28:3-39; 39:1-31; Lev. 8:7-9): 1) a special tunic (mē'il) without sleeves, adorned at the lower hem with embroidered pomegranates alternating with golden bells; 2) the ephod (v.) formed of two squares that covered …
8:8
They were kept in a small pouch hanging from the breast of the high priest, to whom alone their use belonged (Ex. 28:30; Lev. 8:8; Num. 27:21; Deut. 33:8). They were considered part of the priestly garment, the ephod (v.), indeed implicitly understood under that latter name, although never explicitly mentioned …
8:11
… For this reason, from antiquity it was used in sacred worship, as in the consecration of altars, vessels and places (Gen. 28, 18; 35, 14; Ex. 30, 24 ff.; 40, 9 ff.), of priests (ibid. 29, 7 ff.; Lev. 8, 11), of kings (I Reg. 10, 1; 16, 13); in sacrifices and in the oblations of first-fruits (Lev. 2, 1 ff.; Deut. 14, 23); in the purification of lepers (Lev. 14). The Savior is …
8:12
Māšīah, a passive participle, like māšīah, of the verb mīh "to anoint" (with the sense, generally, of consecrating someone for a high religious-social function: priest [Ex. 28:41 and 30:23-32; Lev. 8:12], prophet [I Kings 10:16] or king [I Sam. 10:1; etc.]), occurs 35 times in the Hebrew Bible. …
8:14
… 24, 29, 33; 8:14, 18, 22; 16:21; Num. 8:12; II Par. 29:23 etc. This laying on of hands upon the victim, according to the nature of the sacrifice, was performed either by the high priest (cf. Lev. 16:21), or by ordinary priests (cf. ibid. 4:4; 8:14, 18, 22), or by the Levites (cf. Num. 8:12), or by the elders of the people (cf. Lev. 4:15), or by the whole assembly present (cf. II Par. 29:23) or generally by him on whose …
8:15
… Their meaning is uncertain; perhaps they were a remnant of the masšebāth formerly erected on the altar (hypothesis of H. Gressmann), and which the Law had forbidden to raise (Deut. 16:21). Great was their importance (Lev. 8:15; Ex. 21:14; I Reg. 1:50; 2:28): they were smeared with the blood of the victims (Ex. 29:12; Lev. 4:25, 30, 34) and conferred the immunity of asylum on the guilty.
8:30
… 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 (Ex. 20:21; Lev. 8:30). Then the new priests offered for themselves the various sacrifices: a young bull "for sin," a ram as a holocaust, a ram as a special "peace" or "well-being" sacrifice of investiture …
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.