Aaron offereth sacrifice for himself and the people. Fire cometh from the Lord upon the altar.
Sacrifices for sinne, 12. and of holocauste, 18. and pacifiques are offered: 22. and Aaron stretching forth his hand blesseth the people.
1And when the eighth day was come, Moses called Aaron and his sons, and the ancients of Israel, and said to Aaron:Venuto poi l'ottavo giorno, Mosè chiamò Aronne, e i suoi figliuoli, e gli anziani d'Israele, e disse ad Aronne:AND when the eight day was come, Moyses called Aaron and his sonnes, and the ancients of Israel, and said to Aaron:Facto autem octavo die, vocavit Moyses Aaron, et filios ejus, ac majores natu Israël, dixitque ad Aaron: 2Take of the herd a calf for sin, and a ram for a holocaust, both without blemish, and offer them before the Lord.Prendi dall'armento un vitello (da offerire) per il peccato e un ariete in olocausto; ambedue sieno senza macchia, e offeriscigli dinanzi al Signore.Take of the heard a calfe for sinne, and a ramme for an holoucast, both without spot, and offer them before our Lord.Tolle de armento vitulum pro peccato, et arietem in holocaustum, utrumque immaculatum, et offer illos coram Domino. 3And to the children of Israel thou shalt say: Take ye a he goat for sin, and a calf, and a lamb, both of a year old, and without blemish for a holocaust.E dirai a' figliuoli d'Israele: Prendete un ariete per il peccato, e un vitello, e un agnello dell'anno, e senza macchia per fare olocausto,And to the children of Israel thou shalt speake: Takeye a bucke goate for sinne, and a calfe, and a lambe, of a yeare old, & without spot for an holoucast,Et ad filios Israël loqueris: Tollite hircum pro peccato, et vitulum, atque agnum, anniculos, et sine macula in holocaustum, 4Also a bullock and a ram for peace offerings. And immolate them before the Lord, offering for the sacrifice of every one of them flour tempered with oil: for to day the Lord will appear to you.Un bue, e un ariete per ostia pacifica, e immolateli dinanzi al Signore, offerendo nel sacrifizio di ognun di questi della farina aspersa con olio: imperocché oggi il Signore vi apparirà.an oxe and a ramme for pacifiques: and immolate them before our Lord, offering in the sacrifice of euerie one, flowre tempered with oile; for to day our Lord wil appeare to you.bovem et arietem pro pacificis: et immolate eos coram Domino, in sacrificio singulorum similam conspersam oleo offerentes: hodie enim Dominus apparebit vobis. 5They brought therefore all things that Moses had commanded before the door of the tabernacle: where when all the multitude stood,Presentarono adunque tutte le cose ordinate da Mosè alla porta del tabernacolo: e stando ivi presente tutta la moltitudine,They tooke therfore al thinges that Moyses had cōmanded before the dore of the tabernacle: where when al the multitude stood,Tulerunt ergo cuncta quæ jusserat Moyses ad ostium tabernaculi: ubi cum omnis multitudo astaret, 6Moses said: This is the word, which the Lord hath commanded. Do it, and his glory will appear to you.Disse Mosè: Questo è il comandamento che ha dato il Signore: eseguitelo, e la maestà di lui si farà a voi vedere.Moyses said: This is the word, which our Lord hath commanded: doe it, and his glorie wil appeare to you.ait Moyses: Iste est sermo, quem præcepit Dominus: facite, et apparebit vobis gloria ejus.
7And he said to Aaron: Approach to the altar, and offer sacrifice for thy sin. Offer the holocaust, and pray for thyself and for the people: and when thou hast slain the people’s victim, pray for them, as the Lord hath commanded.E disse ad Aronne: Accostati all'altare, e fa il sacrifizio pel tuo peccato: offerisci l'olocausto, e fa orazione per te, e pel popolo: e scannata che avrai l'ostia del popolo, fa orazione per esso, come ha ordinato il Signore.And he said to Aaron: Approch to the altar, & immolate for thy sinne: offer the holocaust, and pray for thy self and for the people, and when thou hast slaine the peoples hoste, pray for them, as our Lord hath cōmanded.Et dixit ad Aaron: Accede ad altare, et immola pro peccato tuo: offer holocaustum, et deprecare pro te et pro populo: cumque mactaveris hostiam populi, ora pro eo, sicut præcepit Dominus. 8And forthwith Aaron, approaching to the altar, immolated the calf for his sin.E immediatamente Aronne appressatosi all'altare immolò il vitello pel suo peccato:And forthwith Aaron approching to the altar, immolated the calfe for his sinne:Statimque Aaron accedens ad altare, immolavit vitulum pro peccato suo: 9And his sons brought him the blood of it: and he dipped his finger therein, and touched the horns of the altar, and poured the rest at the foot thereof.E avendogliene i figliuoli di lui presentato il sangue, intinse in esso il dito, e toccò i corni dell'altare, e versò il rimanente appiè dello stesso altare:the bloud wherof his sonnes brought to him: wherin dipping his finger, he touched the hotnes of the altar, and poured the rest at the foote therof.cujus sanguinem obtulerunt ei filii sui: in quo tingens digitum, tetigit cornua altaris, et fudit residuum ad basim ejus. 10And the fat, and the little kidneys, and the caul of the liver, which are for sin, he burnt upon the altar, as the Lord had commanded Moses.E messe nel fuoco sull'altare il grasso, i reni, e la rete del fegato dell'ostia per il peccato, conforme aveva ordinato il Signore a Mosè:And the fatte, and the litle kidneis, and the caule of the liuer, which are for sinne, he burnt vpon the altar, as our Lord had commanded Moyses:Adipemque, et renunculos, ac reticulum jecoris, quæ sunt pro peccato, adolevit super altare, sicut præceperat Dominus Moysi: 11But the flesh and skins thereof he burnt with fire without the camp.La carne poi e la pelle l'abbruciò egli nel fuoco fuora dell'accampamento.but the flesh and skinne therof he burnt with fire without the campe.carnes vero et pellem ejus extra castra combussit igni.
12He immolated also the victim of holocaust: and his sons brought him the blood thereof, which he poured round about on the altar.Immolò parimente la vittima dell'olocausto, e i suoi figliuoli gliene presentarono il sangue, cui egli sparse intorno all'altare.He immolated also the victime of holocaust: and his sonnes brought him the bloud therof, which he poured in the circuite of the altar.Immolavit et holocausti victimam: obtuleruntque ei filii sui sanguinem ejus, quem fudit per altaris circuitum. 13And the victim being cut into pieces, they brought to him the head and all the members: all which he burnt with fire upon the altar.Gli porsero eziandio l'ostia fatta in pezzi col capo, e con tutte le membra: e ogni cosa abbruciò egli nel fuoco sopra l'altare,The hoste also it selfe being cut into peeces, they brought with the head and euerie member. Al which he burnt with fire vpon the altar,Ipsam etiam hostiam in frusta concisam, cum capite et membris singulis obtulerunt; quæ omnia super altare cremavit igni, 14Having first washed the entrails and the feet with water.Avendone prima lavati coll'acqua gl'intestini e i piedi.hauing first washed the entralles and the feete with water.lotis aqua prius intestinis et pedibus. 15Then offering for the sin of the people, he slew the he goat: and expiating the altar,Egli scannò anche un ariete, e l'offerse pel peccato del popolo: ed espiato l'altare,And offering for the sinne of the people, he slew the bucke goat: and expiating the altar:Et pro peccato populi offerens, mactavit hircum: expiatoque altari, 16He offered the holocaust.Fece l'olocausto,he made the holocaust,fecit holocaustum, 17Adding in the sacrifice the libations, which are offered withal, and burning them upon the altar, besides the ceremonies of the morning holocaust.Aggiunte al sacrifizio le libagioni, che si offeriscono insieme, e le fece bruciar sull'altare senza pregiudizio dell'olocausto del mattino.adding in the sacrifice the libaments, which are offered withal, and burning them vpon the altar, be side the ceremonies of the morning holocaust.addens in sacrificio libamenta, quæ pariter offeruntur, et adolens ea super altare, absque cæremoniis holocausti matutini. 18He immolated also the bullock and the ram, and peace offerings of the people: and his sons brought him the blood, which he poured upon the altar round about.Immolò anche il bue, e l'ariete, ostie pacifiche del popolo: e i suoi figliuoli gliene presentarono il sangue, il quale egli versò sull'altare in ogni parte.He immolated also the oxe, and the ramme, the pacifique hostes of the people: and his sonnes brought him the bloud, which he poured vpon the altar round about.Immolavit et bovem atque arietem, hostias pacificas populi: obtuleruntque ei filii sui sanguinem, quem fudit super altare in circuitum.
19The fat also of the bullock, and the rump of the ram, and the two little kidneys with their fat, and the caul of the liver,E il grasso del bue, e la coda dell'ariete, e i reni col foro grasso, e la rete del fegatoThe fatte also of the oxe, and the rump of the ramme, and the two little kindneis with their fatte, and the caule of the liuerAdipem autem bovis, et caudam arietis, renunculosque cum adipibus suis, et reticulum jecoris, 20They put upon the breasts. And after the fat was burnt upon the altar,La posero sopra i petti (delle ostie): e bruciato che fu tutto il grasso sopra l'altare,they put vpon the brests. and after the fatte was burnt vpon the altar,posuerunt super pectora: cumque cremati essent adipes super altare, 21Aaron separated their breasts, and the right shoulders, elevating them before the Lord, as Moses had commanded.Aronne mise a parte i petti, e le spalle destre, elevandole davanti al Signore, come aveva ordinato Mosè:their brests, and the right shoulders, Aaron did seperate, eleuating them before our Lord, as Moyses had commanded.pectora eorum, et armos dextros separavit Aaron, elevans coram Domino, sicut præceperat Moyses. 22And stretching forth his hands to the people, he blessed them. And so the victims for sin, and the holocausts, and the peace offerings being finished, he came down.E stesa la mano verso del popolo lo benedisse. E avendo in tal guisa compiuto il sacrifizio per il peccato, e l'olocausto, e l'obblazione dell'ostie pacifiche, discese.And stretching forth his hand to the people, he blessed them. And so the hostes for sinne, and the holocaustes, and the pacifiques being finished, he descended.Et extendens manus ad populum, benedixit ei. Sicque completis hostiis pro peccato, et holocaustis, et pacificis, descendit. 23And Moses and Aaron went into the tabernacle of the testimony, and afterwards came forth and blessed the people. And the glory of the Lord appeared to all the multitude.Ed essendo Mosè ed Aronne entrati nel tabernacolo del testimonio, ed essendone poscia usciti benedissero il popolo. E la gloria del Signore si fe' vedere a tutta la moltitudine:And Moyses and Aaron going into the tabernacle of testimonie, and afterward comming forth, blessed the people. And the glorie of our Lord appeared to al the multitude:Ingressi autem Moyses et Aaron in tabernaculum testimonii, et deinceps egressi, benedixerunt populo. Apparuitque gloria Domini omni multitudini: 24And, behold, a fire, coming forth from the Lord, devoured the holocaust, and the fat that was upon the altar: which when the multitude saw, they praised the Lord, falling on their faces.E repentinamente una fiamma, che veniva dal Signore, divorò l'olocausto, e il grasso tutto, che era sull'altare. La qual cosa avendo veduto il popolo, diede lode al Signore, prostratosi boccone per terra.and behold a fire coming forth from our Lord, deuoured the holocaust, and the fatte that was vpon the altar: Which thing, when the multitude had senne, they praised our Lord, falling on their faces.et ecce egressus ignis a Domino, devoravit holocaustum, et adipes qui erant super altare. Quod cum vidissent turbæ, laudaverunt Dominum, ruentes in facies suas.
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Year of the World 2514.
Come. From the consecration of the tabernacle, (Menochius) and of Aaron.
They were to offer sacrifice by the hands of their new priests.
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Children. Samaritan and Septuagint, "the ancients," or princes of the people, for whom a he-goat is sacrificed.
Old. Not above, though they might be younger.
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Haydock
Offering, etc. Hebrew simply, "and a flour-offering tempered with oil; for," etc. (Haydock)
Menochius
All these sacrifices were accompanied with an offering of this nature, as they were in imitation of a dinner presented to God. (Menochius)
You. By the cloud, resting upon the tabernacle, or by fire proceeding thence. God will manifest his presence by miracles, ver. 24.
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Thy sin. Christ needed not daily (as the other priests) to offer sacrifices, first for his own sins, and then for the people's, Hebrews 7:27.
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Calmet
The altar of holocausts; as he is yet considered only as a private person; afterwards he touches the altar of perfumes. (Calmet)
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Menochius
Burnt, or placed in order to be burnt by the fire sent by God, ver. 24. (Menochius)
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Camp. According to the prescriptions given, Leviticus 4:12.
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Water. Hebrew adds, "he burnt them upon the holocaust, upon the altar."
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Haydock
And expiating the altar. Hebrew, "he offered it (the goat) for sin, as the first," for himself, placing the parts of the victim upon his own holocaust. (Haydock)
The Chaldean says, "he expiated the altar with the blood of the he-goat, as he did before."
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Menochius
Holocaust. Which were religiously observed every day. The law respecting the libations was given already, though it be related, Numbers 15:4. (Menochius)
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Calmet
Elevating them. After which they were used by the priest, Leviticus 7:31. (Calmet)
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Worthington
Hands. Thus representing the form of a cross, on which Christ redeemed us; in memory of which we still make the same sign. (Worthington)
Menochius
Them. The blessing is recorded, Numbers 6:24. And the Lord bless thee, etc. (Menochius)
In blessing an individual, the priest laid his hands upon him; but he stretched them out towards the multitude, as a mark of superiority.
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Testimony. To offer incense, which always preceded the morning holocaust.
Haydock
Glory; or fire, probably issuing from the tabernacle, and consuming the victims in a moment. Thus God was pleased to shew his approbation of the priests and victims, (Calmet) and at the same time, to impress a religious awe upon the minds of the spectators. (Haydock)
This fire was carefully preserved and nourished by the priests with wood; though the Rabbins say, this was done only to conceal the miracle of its perpetual continuance. A fire, of the same nature, came down upon the victims, when Solomon dedicated his temple, (2 Paralipomenon 7:1,) and was kept burning till the captivity, when it was hidden in a cistern. Being found afterwards, like a muddy water, God kindled it again, (2 Machabees 1:18; 2:10,) and it was not lost till the persecution of Epiphanes.
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Calmet
The Lord: 2 Machabees 2:10, explains this text. Fire came down from heaven, appearing like a flash of lightning, in the midst of the victims. (Josephus, Antiquities 3:9.) (Calmet)
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The people before worshipped a calfe for God. Exod 32. Now therfore they offer a calfe in sacrifice to God, for their sinne, and to kepe them from idolatrie. S. Hieron. in Hierem. 7.
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God appeared in his worke by sending fire to burne the sacrifice, without mans industrie v. 24.
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This did signifie that Christ, in whō al nations are blessed, should be stretched on the Crosse where he redemed vs, in memorie wher of we now make the signe of the Crosse.
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The Priests were commā ded to nourish and kepe this fire petpetually. that it should not be extinguished. cha. 6. v. 12.
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St Jerome † AD 420 Against the Pelagians 1.28
ix. 1 . Offerings for Aaron at his consecration.
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
§§26–36. That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3 . Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36 ; answered by parallels, such as 1 Cor. i. 5 .
St Jerome † AD 420 The Dialogue Against the Luciferians 1
5. L. Pray, have you not read what is said concerning the bishops, “Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and trodden under foot of man.” And then there is the fact that the priest
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 3.17
… It is to be found also in the history of the prophet Jeremiah, that he bade those who should come after him to take of the fire. That is the fire which fell on Moses’ sacrifice and consumed it, as it is written: “There came a fire out from the Lord and consumed upon the altar all the whole burnt-offering.”
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AND WHEN THE EIGHTH DAY HAD COME, — from the consecration of Aaron and the tabernacle, as is evident from the preceding chapter, verse 33, which eighth day was of the first month, of the second year of the exodus from Egypt; which was the year of the world 2455, from the flood 748. In this year and day therefore Aaron celebrated his first offerings as it were. Allegorically, the eighth day is the time of the law of the Gospel, in which we celebrate the eighth day of the resurrection of Christ, and tend toward the same, and in which appeared glory, that is the magnificent and glorious grace of Christ our Savior, who offered himself for sin, that is for men, taken upon himself; and offered also the victims of his Church, namely a goat, that is penance; a lamb, that is innocence; a cow and a ram, that is the labors and patience of his Christian people. Thus from St. Gregory, Radulphus. MOSES CALLED AARON AND HIS SONS, — that these new priests might offer their first sacrifices; for this reason both the elders of the people were convoked, namely to honor the first offerings of their pontiff, and that they might sacrifice their victims through him to God.
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TAKE FROM THE HERD A CALF FOR SIN. — Although Moses a little before offered a victim for sin for you, O Aaron, nevertheless I wish you, now newly created priest, to offer victims of all kinds, and consequently also a victim for sin, both so that by this symbol I may teach that no one ought to persuade himself with certainty that his sins are remitted to him, or are so remitted that no punishment for them remains to be paid; and so that you may everywhere begin to exercise your quasi character of order, that is, the power of offering any victim whatsoever.
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TO THE SONS OF ISRAEL YOU SHALL SPEAK. — "You shall speak," namely you, O Aaron new priest. For the pontifical authority now rests upon you, so that you may command victims to the people. TAKE A GOAT FOR SIN. — Although God commanded a calf to be immolated for a certain and determined sin of the people in chapter IV, verse 14, here nevertheless, because the sacrifice is made indeterminately for the sin of the people in general, a goat is commanded to be immolated, not a calf, and therefore neither is its blood brought into the Holy Place, to be sprinkled upon the altar of incense, as was commanded in the calf in chapter IV, verses 12 and 20. Of One Year Old. — Thus it is to be read with the Hebrew, the Septuagint, and the Romans, so that both the calf and the lamb are commanded to be of one year old.
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IMMOLATE THEM (bring them to me, so that I may immolate them for you) BEFORE THE LORD, — before the altar of holocausts, or before the door of the tabernacle. In Sacrifice, — namely in a meal offering. For in Hebrew it is, in mincha. For to every victim was joined mincha, that is a sacrifice of flour or bread, as is evident from Numbers XV, because one does not dine without bread or flour. THIS DAY THE LORD WILL APPEAR, — sending fire from heaven, which will consume your sacrifices.
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THEY TOOK THEREFORE ALL THINGS, — after Aaron, commanded by Moses, had commanded this, as he said in verse 3.
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AND THE FAT AND THE KIDNEYS AND THE CAUL OF THE LIVER, WHICH ARE (parts of the victim, namely of the calf) FOR SIN, HE BURNED, — that is, he placed upon the altar to be burned and consumed: for by heavenly fire these and the following victims were afterwards consumed, verse 24.
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BUT THE FLESH AND THE SKIN THEREOF HE BURNED WITH FIRE OUTSIDE THE CAMP, — according to the law laid down in chapter IV, 12.
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And the altar being expiated, — by this sacrifice for sin, by whose blood the altar was anointed and sprinkled. Whence in Hebrew it is, and he expiated it, namely by the goat, that is, as the Chaldean [paraphrase has it], in the blood of the goat, as they had done before with the blood of the calf in verse 9. Note: Expiation and consecration of the altar is attributed particularly to the sacrifice for sin, because by it the altar was expiated, that is sprinkled by its horns with blood: and thus it was dedicated to expiate henceforth sins, through sacrifices offered upon it. Note secondly, that it is to be understood here that in this sacrifice those things were done which are customary, and which were prescribed in chapter IV, verses 2, 3, 4, namely that the fat was burned to God, and the remainder of the blood was poured out at the base of the altar.
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Adding in the sacrifice (meal offering) libations, — of oil and wine, concerning which see Numbers XV, 4: from this passage it is evident that this law had already been laid down; although afterwards it is related in Numbers XV. WITHOUT THE CEREMONIES OF THE MORNING HOLOCAUST, — that is, without it being omitted or hindered, the continual sacrifice, morning and evening.
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THE FAT, THE TAIL, etc., THEY PUT UPON THE BREASTS, — not their own, but of the animals already immolated, which Aaron afterwards separated, burning the fat and tail to God, but elevating the breast and the right shoulder before the Lord, as is said in the following verse. It is evident from the Hebrew. For the breast and the right shoulder were not burned, but, elevated and offered to the Lord, fell to the one sacrificing, as was said in chapter VII, verses 31 and 32.
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AND STRETCHING FORTH HIS HAND TO THE PEOPLE, HE BLESSED THEM. — Namely Aaron, the new high priest. The form of the blessing was that which is found in Numbers vi, 24, namely: "The Lord bless thee, and keep thee. The Lord show his face to thee, and have mercy on thee. The Lord turn his countenance to thee, and give thee peace." An example and fruit of this blessing is found in II Paralipomenon xxx, 27, whose figure the truth appeared in Christ's blessing both at other times and in his ascension into heaven. Note: It appears there was a twofold blessing here; for Aaron seems to have blessed the people twice: first, when he himself had arranged the victims upon the altar; second, after coming forth from the tabernacle: for then with Moses he blessed the people, verse 23. AND THUS THE VICTIMS BEING COMPLETED (that is, the slaying, cutting up and placing of the victims upon the altar) HE DESCENDED — Aaron sacrificing; for there remained the burning of the victims, which was afterwards done by fire sent from heaven. Wherefore those things which are said in verses 10, 13, 17, 20 concerning it are to be understood by anticipation, as is clear from verse 24. Here therefore appears to have been the order and sequence of the matter: first, Aaron slew and immolated all these victims; second, the holocausts being arranged together, and the fats of the peace-offerings and of the victim for sin upon the altar of holocausts, Moses and Aaron entered the tabernacle, to pray to God that he would send fire from heaven, which would consume these victims (for Moses knew this would happen and foretold it, as is clear from verse 4), at the same time that they would burn incense upon the altar of incense. Third, after their prayers the divine fire came from heaven and consumed the victims. Fourth, the people seeing this praised God, to whom then Moses and Aaron blessed them, and sent them home. Fifth, the calf offered for the sin of Aaron was carried outside the camp, and there was wholly burned with its skin, as is said in verse 11.
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And thenceforth going forth. — Thus it is to be read with the Hebrews, Chaldeans, Septuagint, and Romans; therefore it is wrongly read in others, even in the Plantin editions, as "entering." AND THE GLORY OF THE LORD APPEARED, — namely fire going forth, that is, produced and sent forth, by the Lord, which devoured the holocaust and the fats of the peace-offerings, as follows. God sent this fire upon the victims of Aaron, that he might confirm by this miracle the priestly order of the old law instituted by him, and his laws concerning sacrifices, and as it were seal them; and that he might kindle the reverence of the people toward priests and sacrifices. Thus fire descending from heaven proved the sacrifice and religion of Elias contending against Baal and his priests, III Kings xviii, 24 and 38. The same fire proved the sacrifices of Solomon in the dedication of the temple, II Paralipomenon vii, 1. See the things said in Exodus iii, 2. Thus the Gentiles have fabled about their divine fire: as it is related of Seleucus, that when he was immolating a victim to Jupiter in Pella, the wood placed upon the altar is said to have burned of its own accord. And Servius on that passage of the Aeneid xii, "who seals covenants with the thunderbolt:" Because, he says, among the ancients altars were not kindled, but they drew down divine fire by prayers, which kindled the victims; whence Jupiter Elicius was called. But these things are either fabulous, or were accomplished by the art and aid of demons.
Fire Sent on the Eighth Day Note first: This fire on the eighth day from the erection of the tabernacle and the consecration of the priests was sent by God upon the altar and its victims; for in the first seven days of the consecration of the priests, Moses used common fire in his sacrifices; but after the eighth day and this fire fallen from heaven, the priests thereafter used it in sacrifices: because Nadab and Abihu did not use it, but brought strange and profane fire upon the altar, for which reason they were struck down and consumed by the fire of the Lord, as will be said in chapter x.
Preservation of the Sacred Fire Note secondly: This fire ought to be fostered and preserved by the priests with the greatest care, with wood applied and other fuel constantly, as is evident from Leviticus vi, 12; whence afterwards it was always kept by them in the tabernacle, and then in the temple, until the time of the Babylonian captivity and the burning of the temple; that calamity being imminent, the priests took this divine fire from the altar and temple, and hid it in a well; when captivity was ended, those seeking it at the command of Nehemiah found not fire, but in place of fire thick water, which afterwards, when the priest made sacrifice, was converted back into that same fire; with which fire the priests afterwards made use in the second temple of Zerubbabel, and in memory of this matter and miracle, they instituted the feast of the given, or rather restored fire: all these things are evident in II Maccabees I, 49 and following. The Hebrews relate that in this fire consuming sacrifices the face of a lion was seen, so that Christ might be represented, who is the lion of the tribe of Judah, and who by the fire of his immense charity, made a victim for us on the cross, consumed all our sins, and reconciled us to God the Father. They add also many other things, namely first, that this fire could not be extinguished by waters, even if rivers fell upon and overwhelmed it; secondly, that it needed no nourishment; God nevertheless wished that the priest nourish it; thirdly, that it was preserved wrapped in purple cloth. But these are Jewish fables: for why would God have commanded this fire to be nourished with such care, unless it would have been extinguished both by waters and by failing fuel and wood? The Jews err secondly, while they think this heavenly fire was always lacking in the second temple; the contrary is evident from II Maccabees I, 49. The Abulensian errs thirdly, while he thinks this fire failed after the eighth day, because afterwards in the desert for 38 years the Hebrews did not sacrifice; and therefore when they began again to sacrifice in Chanaan, they drew fire not from heaven, but from flint naturally, and burned sacrifices with it. For this fire never failed, is evident both from the place of Maccabees already cited, and from the fact that the Lord commanded it to be nourished and preserved perpetually, chapter vi, verse 13. Thus Ribera, book V On the Temple, chapter XVII, and others throughout. In like manner God commanded that on the table the loaves of proposition be constantly, even in the desert, set before him, as is evident from Numbers VII, 7.
Mystical Significance of the Fire Mystically, fire is a symbol of chastity and divine purity, which men, especially priests, ought to imitate. Hence at Rome the Vestal virgins with equal observance preserved the sacred fire and chastity; and the fire itself, likewise a symbol of life and chastity, they called Vesta: for thus Ovid sings of her in the Fasti: Nor do you understand Vesta as anything other than pure flame; And you see no bodies born from flame. Rightly therefore is she a virgin, who sends forth no seeds, Nor receives them; and loves the companions of virginity. Of this sacred fire, and its guardians, Virgil also sings, IV Aeneid: And had consecrated the watchful fire, Eternal vigils of the gods. While Christians shall have preserved and increased this fire, they shall not fear that fire of which it is written in Deuteronomy chapter XXXII: "A fire is kindled in my wrath, and shall burn even to the lowest depths of hell." Secondly, fire is the Holy Spirit, who on the day of Pentecost descended in the form of fire upon the Apostles and the Church, and remains with her always, as he had descended before upon Christ, John I, 33. Thus Hesychius and Radulphus. How this fire ought to be nourished, I have said in chapter vi, verse 11.
Fire a Symbol of God, the Holy Spirit, and Charity Furthermore, hear how fitting fire is as a symbol of God, the Holy Spirit, and charity. First, fire is as it were omnipotent, because it softens iron and liquefies all metals. Such is God and charity. Second, if fire is hostile, it is terrible and to be feared, as is evident in conflagrations and lightning bolts; but if it is friendly, it is supremely beneficial: for fire cooks food and softens even the hardest things for man. Third, fire provides guidance and light in darkness, and refuge. Fourth, fire burns whoever touches it, and warms whoever stands near it: thus one must deal with God from a distance and with reverence. Fifth, fire is never idle and sluggish, but lively and active. Sixth, fire lies hidden in the secret veins of flint: thus God is most intimate and hidden in created things. Seventh, fire is bright and shining, especially in darkness. Eighth, fire is separate from every other thing and most pure, nor is there anything in it that is not fire; indeed it purifies gold, silver, and other metals. Ninth, fire communicates itself to others, and persists whole in itself, indeed is thereby increased all the more. Tenth, the conjunction of God's supreme wisdom, goodness and power is wonderfully expressed in the light, heat and efficacy of fire. Eleventh, fire breaks some things and hardens them, loosens and dissolves others: thus God has mercy on whom He wills, and whom He wills He hardens, Rom. cap. IX, vers. 18. Twelfth, fire unites and binds together multiple things divided among themselves by liquefying them: thus God unites all nations in His faith and spirit. Thirteenth, fire even heats water, which is contrary to it: thus God does good even to His enemies. Fourteenth, fire tends upward, as if to say I am heavenly; hence greater efficacy is in it upward than downward. Fifteenth, fire liquefies some things, heats others not, such as diamond and carbuncle; converts some into smoke, others into sparks, others into ashes, others into lime: thus varied is the operation of God and the Holy Spirit. Sixteenth, just as light and heat flow from fire, so from the Father flow the Son and the Holy Spirit, says Damascenus, lib. I De Fide, ix. Finally, this fire of the altar consecrated and sanctified both the victims and those offering them. Rightly therefore did Heraclitus say that God is intelligible fire.
The Dignity of Sacrifices Finally, let priests note here how great is the dignity of sacrifices, inasmuch as through them the glory of the Lord insinuates itself and shows itself, and consequently with how reverent, sublime and heavenly a mind they ought to offer them. Hear St. Chrysostom, lib. VI De Sacerdotio: "At that time (of sacrifice) angels stand beside the priest, and the whole order of heavenly powers raises up cries, and the place near the altar is filled with the choirs of angels in honor of Him who is immolated. For a certain admirable old man saw at that time a multitude of angels clothed in shining garments, surrounding the altar itself, and bowing their heads in such a way that if one were to see soldiers standing in the presence of the king." Thus St. Euthymius the Abbot, in the year of Christ 503, often saw angels while sacrificing, ministering to God with him and handling the sacred things. At another time he saw fire and an immense light descending from above, which embraced him together with his minister until the end of the sacrifice: Cyrillus is witness in his Life. Thus the Holy Spirit in the form of fire surrounded St. Anastasius while sacrificing, as is found in the Life of St. Basil. Thus St. Basil did not complete the sacrifice unless a divine vision was shown to him; which when on a certain occasion it was denied him on account of the wanton gaze of a deacon, he removed him from the altar, and soon as the vision returned he completed the sacrifice. At another time he was seen while sacrificing surrounded by the brightest light and by white-robed angels: Amphilochius is witness in his Life. Thus St. Gudwalus, being Archbishop some 500 years ago, celebrating with fasts, vigils and prayers sent before, saw the heavens opened, angels descending, singing praises to God with great reverence; he himself stood as a bright column of light, handling the Holy of Holies, and immolating the Lamb of God. Thus over the head of St. Martin, while he was sacrificing, a fiery globe appeared, witness Severus. Thus St. Plegilus the priest, while sacrificing, saw Christ in the form of a child in the consecrated host, offering himself to him for embraces and kisses: witness Paschasius Corbeiensis, lib. De Corp. et sang. Domini, cap. XIV. Wonderful also are the things which St. Gregory relates, homil. 37 in Evang., concerning St. Cassius Bishop of Narni celebrating constantly. John Moschus, in the Spiritual Meadow, cap. CXCIX, recalls an old man who while sacrificing saw angels standing at his right and left. The same, cap. IV, relates that Abbot Leontius saw an angel standing at the right horn of the altar, saying to him: "From the time this altar was sanctified, I have been ordered to stand constantly beside it." Barnabas the Abbot saw and heard the very same thing, ibid. cap. x. Palladius, in the Lausiac cap. LXXII, writes that Ammonas saw an angel marking those who approached the Holy Synaxis worthily, and those who had been marked by him died after three days.
Machine translation from the Latin, not reviewed.
9:1
v. 1 « Facto autem octavo die », quem iure nescio quo Ps. lon. facit primum diem Nisan; absoluta sacerdotum consecratione, « cessat Moyses sacerdotio fungi, eandemque provinciam exinde tradit Aaroni » (Proc.) : « vocavit Moyses Aaron et filios eius ac maiores natu Israel », qui nomine totius populi victimas v. 3 producturi erant, « dixitque ad Aaron » :
Cap. IX
9:2
v. 9 « Tolle de armento vitulum » —5^53x, ergo h. l. revera tenerae aetatis animal, illudque masculum, quia /i/ius armenti — « pro peccato », — et quidem /wo, ut contextus v. 7 sq. patefacit : « optimum principium, ut pontifex incipiat a sacrificio pro peccato proprio et a proprio holocausto » (Ca?.). Colligitque hine Bonfr., non novum semper requiri peccatum pro nova peccati victima, sed has etiam offerri consuevisse pro iisdem iterato peccatis, pro peccatis ignoranter admissis et ignoratis, etc. — « et arietem $n holocaustum, utrumque immaculatum, et offer illos coram Domino ».
9:3
v. 3 « Et ad filios Israel logueris : Tollite hircum pro peccato , et vitulum atque agnum, anniculos et sine macula, 1n holocaustum », — animalia rursum maseula —
9:4
v. & « 6ovem et arietem pro pacificis », — wv ex oppositione ad5zz, videtur designare bovem non ita tenerae aetatis, tamen masculum, uti reliqua haec animalia omnia — « e£ immolate eos coram Domino, |in sacrificio singulorum| », quae mincham additam habere consueverant (ergo non victimarum pro peccato Bonfr.), « similam conspersam oleo [offerentes] ». Qua voce fortasse includuntur reliqua, quae 7,12. 16 recensentur, et fortasse etiam thus 6,15 (cf. Sylv.). Ratio autem tam solemnis sacrificii assignatur : « Aodte enim Dominus apparebit vobis ». Pro peccato totius populi ^,13, quae expressio minime excludit pontificem, vitulus exigitur; pro peccato populi, qui h. l1. a pontifice secernitur, hircus praescribitur ( Bonfr.). Vel dicas, quando in unum sacrificium conspirabant et pontifex et populus, aequum esse visum, ut non eandem atque pontifex pro peccato populus vietimam produceret, sed valoris paulo minoris. v. 1 omnes legebant "np idem v. 3 Sam. LXX contra reliquos *22. Coniieit Dilbn., primitus utrumque versum habuisse *23. Lectio *255 v. 3 videtur nata esse ex admiratione, pro peccato populi offerri non bovem (4,14), sed hircum, qui 4,23 peccato principis attribuitur; videbantur autem senes v. 1 non immerito aequiparari posse principi. At lectionem *32 v. 3 omnino confirmat v. 15.
9:5
v. 5 « Tulerunt ergo cuncta, quae iusserat Moyses, ad ostium tabernaculi; ubi cum omnis multitudo adstaret », non lam soli seniores, — sed solemnius Hebr. : et accesserunt omnis congregatio , et steterunt coram lahve —
9:6
v. 6 « att Moyses » ad universum populum : « Iste est sermo, quem praecepit Domnus : Facite », 1. e. sacrificate, « et apparebit vobis gloria etus ».
9:7
v. 1 « Et dixit ad Aaron : Accede ad altare, et immola pro peccato two, [offer| holocaustum » tuum « et deprecare pro te et pro populo »; — sed.LXX et pro domo tua — « cum- super holocaustum. Suggerit ipse, hanc regulam ad aliqua sacrificia non pertinuisse. Cum v. 17 (Hebr.) explicite commemoret holocaustum eius diei matutinum, ei sine dubio imponebatur hostia haec pro peccato. Saerificia lam secundum ritum praevie statutum offeruntur.
9:8
v. 8 « [Statimque| Aaron accedens ad altare immolavit vitulum pro peccato suo ». v. 8 sqq. vitulum pro peccato suo. Ritus vero hic, uti prius, compendio tantum refertur; aliquid v. g. 10,16 suppletur. E/ appropinquare fecit holocaustum , et obtulit illud. secundum praescriptum. Et appropinquare fecit mincham, et implevit manum suam de ea iam tum in altari erat. Cf. quae dicebamus ad
9:9
V. 9 « Cuius sanguinem obtulerunt ei filii sui; in quo tingens digitum tetigit cornua altaris, et fudit |rvesiduum] ad basim evus ». (Cf. 4,1). Saerifieii ceremoniae aliunde notae nonnisi per compendium h. |l. commemorantur; quod igitur aliquae ceremoniae cap. ^4 descriptae h. 1. non efferantur, non sequitur eas non esse observatas.
9:10
v. 10 « Adipemque et renunculos ac. reticulum iecoris, quae sunt pro peccato, adolevit super altare , sicut praeceperat Dominus Moysi »;
9:11
v. 11 « carnes vero et pellem eius extra castra combussit igni ».
9:12
v. 19 « Immolavit et holocausti victimam; obtuleruntque ei filii sut sanguinem eius, frusta concisam], cum capite et membris [singulis] », singulas partes successive, « obtulerunt; quae omnia super altare cremavit igni »,
9:14
v. 14 « lotis aqua. prius intestinis et pedibus ». Hebr. addit : cremavitque super holocaustum , i. e. super reliqua frusta, 7n altari. Expediuntur populi victimae.
9:15
v. 15 « Et pro peccato populi offerens, mactavit hircum; expiatoque. altari »,
9:16
v. 16 « fecit holocaustum », v. 1* « addens in sucrificio [jbamenta, quae pariter. offeruntur, et adolens ea super altare, absque [ceremontis| holocausti matutinz. ». Oscitanti manu haec vertebat Hier. Ita habet Heór. : Et appropinquare fecit donum populi (v. 3 sq.) ,. et sumpstt hircum pro peccato populi, et mactavit eum, et obtulit eum pro peccato , sicut antea. Cf. hune vocis sensum Gen. 13,4; 28,19. Mactavit hunc pro peccato hircum, sicut mactaverat
9:18
v. 7. — v. 18 « /mmolavit et bovem atque arietem, hostias pacificas populi; obtuleruntque ei filii sui sanguinem , quem fudit super altare in. circuttum ».
9:19
v. 19 « Adipem autem bovis » et arietis, « et caudam » utique solius « arzelis, renunculosque cum adipibus suis, et reticulum iecoris » v. 20 « posuerunt super pectora ; cumque cremati essent adipes super altare »,
9:21
v. 91 « pectora eorum et armos dexteros separavit Aaron, elevans coram Domino, sicut praeceperat Moyses ». Porro crematt in. hac narratione intellige « ad eremationem dispositi » (Bonfr.) seu in ignem, qui iam inde a sacrificio matutino aderat, positi et accensi.
9:22
v. 29 « Ef extendens manus ad populum, benedixit ei ». Qua solius sacerdotis benedictione crediderim omne sacrificium esse absolutum ; forma autem benedictionis exstare videtur Num. 6,22 sqq. « Seque completis hostiis pro peccato et holocaustis et pacificis descendit », non per gradus aliquos (Ex. 20,26), sed plano inclinato, quo ad praealtum aecedebatur altare. Pro completis clarius Hebr. : et descendit de faciendo ; ardebant iam in igne hostiae. y. Sacrificia igne divinitus immisso consumuntur Lev. 9,23 sq. Tandem obtinet solemne miraculum, quo Deus approbat « initium legalis sacerdotii », ac simul misericordiam in Aaronem manifestat, qui in facto vituli aurei deliquerat (Ca?.).
9:23
v. 23 « Ingressi autem Moyses et Aaron in tabernaculum testimonii, et deinceps egressi benedizerunt populo ». Certe in sancta (Sy/v.) sunt ingressi; neque fas est supponere ingressos esse 1n sancta sanctorum. Quaerat quis, an intra tabernaculum iam viderint ipsi gloriam Dei. Nexus cum sequentibus obvius is est, postquam. populo benedixissent, apparuisse populo gloriam Dei; gratuito igitur supponat quis, eandem illis duobus viris antea in sanctuario apparuisse. Gloriae apparitio tamquam datae benedictionis velut effectus aliquis aut certe sequela exhibetur. Quodsi vero Moyses ef. Aaron in sanctuario non viderunt gloriam Dei, cuius rel causa eo ingressi sunt? Vix ad accendendum thymiama (Lyr.), cuius eo tempore accendendi nulla erat lex. Probabilius suggerit idem Lyr., ingressos esse ad supplicandum, ut Deus promissum miraculum concederet; beneque simul ingressi sunt et Moyses, cul, et Aaron, in cuius favorem miraculum fuerat promissum. Exemplum petitionis analogae habes 9 Par. 6,14 sqq., quae duo facta inter se comparabat traditio Iudaeorum recentior (2 Mach. 2,10), nostrum etiam miraculum concessum adscribens Moysis orationi. « Apparuitque gloria Domini omni multitudini », e& quomodo ea apparuerit, illico
9:24
v. 24 explicatur: « e£ [ecce] egressus ignis a Domino devoravit holocaustum et adipes , qui erant super altare » , quae iam alio etiam igne devorabantur. A Domino egressus dicitur ignis, non solum quod Dei nutu, sed quod ab eo loco, ubi arca erat, processit (4ug.). Neque obest, 2 Mach. 2,10 eundem ignem scribi « descendisse de coelo ». Textus quippe (cf. 1,1) solum refert popularem opinionem eius aevi ludaeorum. Devorans - ignis manifestat, grata habere Deum sacerdotium aaronicum eiusque 1 oblata. « Quod cum vidissent turbae, laudaverunt Dominum , ruentes —. 4nfacies suas ». In iubilum proruperunt; lectio aliqua LXX 444Xa£zv; lectio recepta ££écz4, 1n eestasin abrepti sunt. c. Sacerdotii Aaronici neglectus portento punitur Lev. 10. 3 Arg. — Nadab et Abiu, Aaronis fili, irreverentius ad altare acce- - dentes igne interimuntur. Quo simul poenam fert Aaron suarum in vitulo aureo colendo partium, quem impunitum discedere recentiorum aliqui causantur. Moyses Aaronitas a lugendo fratrum interitu 1nterdicit, Deus Aaroni temperantiae obligationem inculcat. Aaron iusto dolore oppressus a sacro epulo perficiendo abstinet, et in ea re a Moyse excusatus habetur. Quae cap. 10 narrantur, acta esse ipso die (Bonfr.) solemnis sacrificii cap. 9 descripti, patet e 10,12 sqq. et speciatim ex eo, quod v. 16 sq. sermo sit de hirco pro peccato populi oblato : iamvero in eo solo sacrificio hircus offerebatur pro peccato populi, secus vitulus. Cf. quae ad 9,9 dicebamus. Acta sunt vespere eiusdem diei, cum solum mane et vespere (Ex. 30,7 sq.) ignis inferretur thuribulis ad altare thymiamatis ans.). Rationem, eur Nadab et Abiu (Ex. 6,23) igne usi sint alieno, sat probabilem affert Men., « quod ad ignem illum de coelo lapsum accedere non auderent ». Id periculum non habere perspexissent, si aequis fuissent animis. At post Rabbinos sensere Lyr., Bonfr. aliique plures, eos fuisse semiebrios, atque ob eam rationem v. 8 sqq. adiici praeceptum, ut intraturi tabernaculum à vino abstinerent. Solemne illud cap. 9 sacrificium excepisse aeque solemne convivium , aut in eo convivio Aaronitas aliquos, qui tantopere a Deo fuerant honorati, intemperantiores fuisse, quis miretur? Obiicit Calm. Deut. 29,6, ubi de quadraginta annis in deserto transactis affirmatur : « panem non comedistis, vinum et siceram non bibistis ». Sed intellige hoc de quotidiano cibo et potu : panis certe sacris adhibebatur; frumentum et vinum, quamdiu non longius à Mari Rubro recesserant Hebraei, ex Aegypto facili ope comparari poterant. Sed noli cum Tost. aliisque delicti Nadab et Abiu eam assignare rationem, quod ad sacerdotium recens promoti ceremoniarum fuerint imperiti. Ceremoniae cultus mosaici, quibusdam mutatis, eaedem erant atque ceremoniae cultus primitivi; Aaronitae cap. 9 scite victimas dissecant et ceremoniis funguntur, minime tironum instar. Sacris alium ignem nisi sacrum adhiberi non oportere, lex erat antiquitus stabilita et ita omnibus nota, ut Deus non iudicaverit illam per Moysen esse explicite renovandam. Cap. X
9:1
… 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 …
9:7
CORBAN. - In Hebrew c., like its Akkadian counterpart qurbān, means "offering" or, according to the etymology, "presentation of a gift to God" (cf. Lev. 2:1, 4; 7:13; 9:7, 15; Num. 7:3; Ezek. 40:43): the term is found only in the three books cited, that is, in the legislation concerning worship. …
9:22
II. THE LAYING ON OF HANDS IN THE OLD TESTAMENT. — It is found used: a) as a rite of blessing: Gen. 48:14-20, Jacob thus blesses Ephraim and Manasseh: "Extendens manum dexteram, posuit super caput Ephraim... sinistram autem super caput Manasse"; Lev. 9:22 it is said of Aaron: "Extendens manus ad populum, benedixit ei... b) As a rite of consecration to God, either of persons: Num. 8:10 it is established with regard to the Levites: …
9:24
… together with Aaron and his brothers (Lev. 7:2-36). A 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.).
… By means of sacrifice, Yahweh sealed the covenant of alliance with his people (ibid. 24:4-8), and as a sign of favor he caused fire to descend from heaven upon Aaron's first sacrifice, consuming it (Lev. 9:24).
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.