The charge of the priests and of the Levites, and their portion.
The charge and burden of Priestes within the tabernacle, and of Leuites about the same. 8. First fruites, and oblations are due to the Priestes; 21. the tithes to the Leuites; 26. who of the same pay tithes to the Priestes.
1And the Lord said to Aaron: Thou, and thy sons, and thy father’s house with thee shall bear the iniquity of the sanctuary: and thou and thy sons with thee shall bear the sins of your priesthood.E il Signor e disse ad Aronne: Tu, e i tuoi figliuoli, e la casa del padre tuo con te porterete le iniquità commesse contro del santuario: e tu, e i tuoi figliuoli insieme pagherete il fio de' peccati, che riguardano il vostro sacerdozio:AND our Lord said to Aaron: Thou, and thy sonnes, and the house of thy father with thee shal beare the iniquitie of the Sanctuarie: both thou & thy sonnes together shal beare the sinnes of your priesthood.Dixitque Dominus ad Aaron: Tu, et filii tui, et domus patris tui tecum, portabitis iniquitatem sanctuarii: et tu et filii tui simul sustinebitis peccata sacerdotii vestri. 2And take with thee thy brethren also of the tribe of Levi, and the sceptre of thy father, and let them be ready in hand, and minister to thee: but thou and thy sons shall minister in the tabernacle of the testimony.Oltre a ciò prendi teco i tuoi fratelli della tribù di Levi, e la famiglia del padre tuo, ed ei ti assistano, e ti servano: ma tu, e i tuoi figliuoli servirete nel tabernacolo del testimonio.but thy brethren also of the tribe of Leui, and the scepter of thy father take with thee, and let them be readie at hand, and minister to thee: but thou and thy sonnes shal minister in the tabernacle of testimonie.Sed et fratres tuos de tribu Levi, et sceptrum patris tui sume tecum, præstoque sint, et ministrent tibi: tu autem et filii tui ministrabitis in tabernaculo testimonii. 3And the Levites shall watch to do thy commands, and about all the works of the tabernacle: only they shall not come nigh the vessels of the sanctuary nor the altar, lest both they die, and you also perish with them.E i Leviti staranno attenti a' tuoi ordini, e a tutto quello che è da fare riguardo al tabernacolo: con questo però, che non si accostino a' vasi del santuario, né all'altare, affinché ed essi non muoiano, e voi non siate sterminati con essi:And the Leuites shal watch vpon thy preceptes, and vpon al the workes of the tabernacle: so not withstanding, that they approch not to the vessel of the Sanctuarie and to the altar, lest both they die, and you perish withal.Excubabuntque Levitæ ad præcepta tua, et ad cuncta opera tabernaculi: ita dumtaxat ut ad vasa sanctuarii et ad altare non accedant, ne et illi moriantur, et vos pereatis simul. 4But let them be with thee, and watch in the charge of the tabernacle, and in all the ceremonies thereof. A stranger shall not join himself with you.Eglino saranno con te, e veglieranno a guardia del tabernacolo, e a tutto il servigio di esso. Nissuno di altra stirpe si mescolerà con voi.but let them be with thee, and watch in the custodies of the tabernacle, and in al the ceremonies therof. A stranger shal not ioyne with you.Sint autem tecum, et excubent in custodiis tabernaculi, et in omnibus cæremoniis ejus. Alienigena non miscebitur vobis.
5Watch ye in the charge of the sanctuary, and in the ministry of the altar: lest indignation rise upon the children of Israel.Vegliate alla custodia del santuario, e al ministero dell'altare; affinché non iscoppi l'ira(mia) contro i figliuoli d'Israele.Watch in the custodie of the Sanctuarie, and in the ministerie of the altar: lest indignation rise vpon the children of Israel.Excubate in custodia sanctuarii, et in ministerio altaris: ne oriatur indignatio super filios Israël. 6I have given you your brethren the Levites from among the children of Israel, and have delivered them for a gift to the Lord, to serve in the ministries of the tabernacle.Io ho dati a voi i vostri fratelli Leviti separati dagli altri figliuoli d'Israele, e a voi gli ho rimessi, come dono fatto al Signore, affinché servano negli uffici del suo tabernacolo.I haue geuen you your brethren the Leuites out of the middes of the children of Israel, and haue deliuered them a gifte to the Lord, to serue in the ministeries of his tabernacle.Ego dedi vobis fratres vestros Levitas de medio filiorum Israël, et tradidi donum Domino, ut serviant in ministeriis tabernaculi ejus. 7But thou and thy sons look ye to the priesthood: and all things that pertain to the service of the altar, and that are within the veil, shall be executed by the priests. If any stranger shall approach, he shall be slain.Tu poi, e i tuoi figliuoli custodite il vostro sacerdozio: e tutte le cose, che spettano al culto dell'altare, e quelle che sono di là dal velo, saranno sotto il governo de' sacerdoti. Se alcuno estraneo vi metterà la mano, sarà ucciso.And thou and thy sonnes looke to your priesthood: and al thinges that perteyne to the seruice of the altar, and that are within the vele, shal be executed by the priestes. if anie stranger approch, he shal be slaine.Tu autem et filii tui custodite sacerdotium vestrum: et omnia quæ ad cultum altaris pertinent, et intra velum sunt, per sacerdotes administrabuntur: si quis externus accesserit, occidetur. 8And the Lord said to Aaron: Behold I have given thee the charge of my firstfruits. All things that are sanctified by the children of Israel, I have delivered to thee and to thy sons for the priestly office, by everlasting ordinances.E il Signore disse ad Aronne: Ecco che io ho date a te in custodia le mie primizie. Tutte le cose, che sono offerte da' figliuoli d'Israele, le ho rimesse a te, e ai tuoi figliuoli per ragion dell'ufficio sacerdotale: questa è legge perpetua.And our Lord spake to Aaron, behold I haue geuen thee the custodie of my first fruites. Al thinges that are sanctified of the children of Israel, haue I deliuered to thee and to thy sonnes for the priestlie office, as euerlasting ordinances.Locutusque est Dominus ad Aaron: Ecce dedi tibi custodiam primitiarum mearum. Omnia quæ sanctificantur a filiis Israël, tradidi tibi et filiis tuis pro officio sacerdotali legitima sempiterna.
9These therefore shalt thou take of the things that are sanctified, and are offered to the Lord. Every offering, and sacrifice, and whatsoever is rendered to me for sin and for trespass, and becometh holy of holies, shall be for thee and thy sons.Ecco adunque quel che tu prenderai delle cose santificate, e offerte al Signore. Qualunque obblazione, e sacrifizio, e qualunque cosa è data a me per lo peccato, e per il delitto, onde diviene santissima, sarà tua, e de' tuoi figliuoli.These thinges therfore shalt thou take of those, that are sanctified, and are offered to the Lord. Al oblation, and sacrifice, and whatsoeuer is rendred to me for sinne and offence, & becometh Holie of holies, shal be thine, and thy sonnes.Hæc ergo accipies de his, quæ sanctificantur et oblata sunt Domino. Omnis oblatio, et sacrificium, et quidquid pro peccato atque delicto redditur mihi, et cedit in Sancta sanctorum, tuum erit, et filiorum tuorum. 10Thou shalt eat it in the sanctuary: the males only shall eat thereof, because it is a consecrated thing to thee.Tu la mangerai nel santuario: i maschi soli ne mangeranno, perché è cosa riserbata a te.In the Sanctuarie shalt thou eate it: males onlie shal eate therof, because it is to thee a cōsecrated thing.In sanctuario comedes illud: mares tantum edent ex eo, quia consecratum est tibi. 11But the firstfruits, which the children of Israel shall vow and offer, I have given to thee, and to thy sons, and to thy daughters, by a perpetual law. He that is clean in thy house, shall eat them.Quanto poi alle primizie votive, e offerte da' figliuoli d'Israele, io le ho date a te, e a' tuoi figliuoli, e alle tue figlie per diritto perpetuo: chiunque è mondo nella tua casa, ne mangerà.But the first fruites, which the children of Israel shal vow and offer, I haue geuen thee, and thy sonnes, and thy daughters for a perpetual right. he that is cleane in thy house, shal eate themPrimitias autem, quas voverint et obtulerint filii Israël, tibi dedi, et filiis tuis, ac filiabus tuis, jure perpetuo: qui mundus est in domo tua, vescetur eis. 12All the best of the oil, and of the wine, and of the corn, whatsoever firstfruits they offer to the Lord, I have given them to thee.Il più squisito olio, e vino, e frumento, e tutte le primizie offerte al Signore, le ho date a te.Al the best of oile, and wine, and corne, whatsoeuer first fruites they offer to the Lord, I haue geuen them to thee.Omnem medullam olei, et vini, ac frumenti, quidquid offerunt primitiarum Domino, tibi dedi.
13All the firstripe of the fruits, that the ground bringeth forth, and which are brought to the Lord, shall be for thy use: he that is clean in thy house, shall eat them.Tutti i primi frutti prodotti dalla terra, e portati (davanti) al Signore serviranno ad uso tuo: chiunque in tua casa è mondo, ne mangerà.Of fruites al the first, that the ground bringeth forth, and are brought to the Lord, shal turne to thy vses: he that is cleane in thy house, shal eate them.Universa frugum initia, quas gignit humus, et Domino deportantur, cedent in usus tuos: qui mundus est in domo tua, vescetur eis. 14Every thing that the children of Israel shall give by vow, shall be thine.Tutto quello che i figliuoli d'Israele offeriranno per voto, sarà tuo.Euerie thing that the children of Israel render by vow, shal be thine.Omne quod ex voto reddiderint filii Israël, tuum erit. 15Whatsoever is firstborn of all flesh, which they offer to the Lord, whether it be of men, or of beasts, shall belong to thee: only for the firstborn of man thou shalt take a price, and every beast that is unclean thou shalt cause to be redeemed,Tutti i primogeniti di qualunque specie, che si offeriscono al Signore sia degli uomini, sia degli animali, saranno di tua ragione: con questo però, che in cambio del primogenito dell'uomo riceverai il riscatto, e farai che sia riscattato qualunque animale immondo:Whatsoeuer first breaketh forth from the matrice of al flesh, which they offer to the Lord, whether it be of men, or of beastes, shal be thy right: yet so, that for the first borne of man thou take a price, and euerie beast that is vncleane thou cause to be redemed,Quidquid primum erumpit e vulva cunctæ carnis, quam offerunt Domino, sive ex hominibus, sive de pecoribus fuerit, tui juris erit: ita dumtaxat ut pro hominis primogenito pretium accipias, et omne animal quod immundum est redimi facias, 16And the redemption of it shall be after one month, for five sicles of silver, by the weight of the sanctuary. A sicle hath twenty obols.Il riscatto dell'uomo si farà dopo un mese con cinque sicli d'argento al peso del santuario. Il siclo ha venti oboli.whose redemption shal be after one moneth, for fiue sicles of siluer, by the weight of the Sanctuarie. A sicle hath twentie oboles.cujus redemptio erit post unum mensem, siclis argenti quinque, pondere sanctuarii. Siclus viginti obolos habet. 17But the firstling of a cow, and of a sheep and of a goat thou shalt not cause to be redeemed, because they are sanctified to the Lord. Their blood only thou shalt pour upon the altar, and their fat thou shalt burn for a most sweet odour to the Lord.Non farai però riscattare i primogeniti della vacca, e della pecora, e della capra; perché sono consacrati al Signore: spargerai soltanto il loro sangue sopra l'altare, e brucerai il grasso in odor soavissimo al Signore.But the first borne of beefe and sheepe and goate thou shalt not cause to be redemed, because they are sanctified to the Lord. onlie the bloud of them thou shalt powre vpon the altar, and the fatte thou shalt burne for a most sweete odour to the Lord.Primogenitum autem bovis, et ovis, et capræ, non facies redimi, quia sanctificata sunt Domino. Sanguinem tantum eorum fundes super altare, et adipes adolebis in suavissimum odorem Domino.
18But the flesh shall fall to thy use, as the consecrated breast, and the right shoulder shall be thine.Le carni poi serviranno ad uso tuo, come il petto consacrato, e la spalla destra saran cose tue.But the flesh shal turne to thy vse, as the consecrated brest, and the right shoulder, shal be thine.Carnes vero in usum tuum cedent, sicut pectusculum consecratum, et armus dexter: tua erunt. 19All the firstfruits of the sanctuary which the children of Israel offer to the Lord, I have given to thee and to thy sons and daughters, by a perpetual ordinance. It is a covenant of salt for ever before the Lord, to thee and to thy sons.Tutte le primizie del santuario, le quali sono offerte da' figliuoli d'Israele al Signore, le ho date a te, e a' tuoi figliuoli, e figlie per diritto perpetuo. Questo è patto inalterabile, e sempiterno dinanzi al Signore per te, e pe' tuoi figliuoli.Al the first fruites of the Sanctuarie which the children of Israel offer to the Lord, haue I geuen thee and thy sonnes, and daughters for a perpetual right A couenant of salt is it for euer before the Lord, to thee and to thy sonnes.Omnes primitias sanctuarii, quas offerunt filii Israël Domino, tibi dedi, et filiis, ac filiabus tuis, jure perpetuo. Pactum salis est sempiternum coram Domino, tibi ac filiis tuis. 20And the Lord said to Aaron: You shall possess nothing in their land, neither shall you have a portion among them: I am thy portion and inheritance in the midst of the children of Israel.E il Signore disse ad Aronne: Voi non possederete nulla nella terra de' vostri fratelli, e non avrete parte alla loro eredità: io tua porzione, ed eredità in mezzo a' figliuoli d'Israele.And our Lord said to Aaron: In their land you shal possesse nothing, neither shal you haue a portion among them: I am thy portion and inheritance in the middes of the children of Israel.Dixitque Dominus ad Aaron: In terra eorum nihil possidebitis, nec habebitis partem inter eos: ego pars et hæreditas tua in medio filiorum Israël. 21And I have given to the sons of Levi all the tithes of Israel for a possession, for the ministry wherewith they serve me in the tabernacle of the covenant:A' figliuoli di Levi ho dato il diritto di tutte le decime d'Israele per ragione del ministero, che esercitano per me nel tabernacolo dell'alleanza.And to the sonnes of Leui I haue geuen al the tithes of Israel in possession for the ministerie wherwith they serue me in the tabernacle of couenant:Filiis autem Levi dedi omnes decimas Israëlis in possessionem, pro ministerio, quo serviunt mihi in tabernaculo fœderis:
22That the children of Israel may not approach any more to the tabernacle, nor commit deadly sin,Affinché non si accostino più i figliuoli d'Israele al tabernacolo, e non commettano un fallo, che porti morte,that the children of Israel approch not any more to the tabernacle, nor committe deadlie sinne,ut non accedant ultra filii Israël ad tabernaculum, nec committant peccatum mortiferum, 23But only the sons of Levi may serve me in the tabernacle, and bear the sins of the people. It shall be an everlasting ordinance in your generations. They shall not possess any other thing,Servendo a me i soli figliuoli di Levi nel tabernacolo, e portando essi i peccati del popolo: questa sarà legge eterna per la vostra posterità. Eglino non possederanno altra cosa,onlie the sonnes of Leui seruing me in the tabernacle, and bearing the sinnes of the people. it shal be an euerlasting ordinance in your generations. No other thing shal they possesse,solis filiis Levi mihi in tabernaculo servientibus, et portantibus peccata populi. Legitimum sempiternum erit in generationibus vestris. Nihil aliud possidebunt, 24But be content with the oblation or tithes, which I have separated for their uses and necessities.Contentandosi delle decime offerte, le quali io ho separate ad uso loro, e pelle loro necessità.being content with the oblation of tithes, which I haue separated for their vses and necessaries.decimarum oblatione contenti, quas in usus eorum et necessaria separavi. 25And 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: 26Command the Levites, and declare unto them: When you shall receive of the children of Israel the tithes, which I have given you, offer the firstfruits of them to the Lord, that is to say, the tenth part of the tenth:Da' quest'ordine, e fa' questa intimazione a' Leviti: Quando voi avrete riscosso da' figliuoli d'Israele le decime, le quali io ho date a voi, ne offerirete le primizie al Signore, vale a dire la decima parte delle decime,Command the Leuites, and denounce vnto them: When you shal receiue of the children of Israel the tithes, which I haue geuen you, offer first fruites of them to the Lord, that is to say, the tenth part of the tenth:Præcipe Levitis, atque denuntia: Cum acceperitis a filiis Israël decimas, quas dedi vobis, primitias earum offerte Domino, id est, decimam partem decimæ, 27That it may be reckoned to you as an oblation of firstfruits, as well of the barnfloors as of the winepresses:Affinché questo sia contato a voi come un'offerta delle primizie tanto dell'aia, come dello strettoio:that it may be reputed to you for an oblation of first fruites, as wel of the barne floores as of the presses,ut reputetur vobis in oblationem primitivorum, tam de areis quam de torcularibus:
28And of all the things of which you receive tithes, offer the firstfruits to the Lord, and give them to Aaron the priest.E di tutto quello che vi è dato, offerite le primizie al Signore, e datele ad Aronne sacerdote.and of al thinges wherof you receiue tithes, the first fruites offer to the Lord, and geue them to Aaron the priest.et universis quorum accipitis primitias, offerte Domino, et date Aaron sacerdoti. 29All the things that you shall offer of the tithes, and shall separate for the gifts of the Lord, shall be the best and choicest things.Tutto quello che offerirete delle decime, e quello che separarete per donarlo al Signore, sarà l'ottimo, e il più scelto.Al thinges that you shal offer of the tithes, and shal separate for the giftes of the Lord, they shal be the best and chosen thinges.Omnia quæ offeretis ex decimis, et in donaria Domini separabitis, optima et electa erunt. 30And thou shalt say to them: If you offer all the goodly and the better things of the tithes, it shall be reckoned to you as if you had given the firstfruits of the barnfloor and the winepress:Dirai ancora a' Leviti: Se il più bello, e il meglio offerirete delle decime, avrete merito, come se deste le primizie dell'aia, e dello strettoio.And thou shalt say to them: If you offer al the goodlie and the better thinges of the tithes, it shal be reputed to you as if you had geuen first fruites of the barne floore and the presse:Dicesque ad eos: Si præclara et meliora quæque obtuleritis ex decimis, reputabitur vobis quasi de area, et torculari dederitis primitias: 31And you shall eat them in all your places, both you and your families: because it is your reward for the ministry, wherewith you serve in the tabernacle of the testimony.Le decime saranno vostro sostentamento in qualunque luogo abitate e voi, e le vostre famiglie: perché son desse la mercede del ministero, a cui servite nel tabernacolo del testimonio.and you shal eate them in al your places, as wel you as your families: because it is the reward for the ministerie, wherwith you serue in the tabernacle of testimonie.et comedetis eas in omnibus locis vestris, tam vos quam familiæ vestræ: quia pretium est pro ministerio, quo servitis in tabernaculo testimonii. 32And you shall not sin in this point, by reserving the choicest and fat things to yourselves, lest you profane the oblations of the children of Israel, and die.E vi guarderete dal mancare in questo col serbare per voi il meglio, e il più scelto: non contaminate le obblazioni de' figliuoli d'Israele per non essere puniti di morte.And you shal not sinne in this point, reseruing the principal and fatte thinges to your selues lest you pollute the oblations of the children of Israel, and die.Et non peccabitis super hoc, egregia vobis et pinguia reservantes, ne polluatis oblationes filiorum Israël, et moriamini.
18:1
Calmet
Priesthood. If you transgress, or if you neglect to instruct and watch over those who are employed about the sanctuary, you shall be responsible for it. (Calmet)
Menochius
You must resist those strangers who would intrude themselves into the office, which I have confirmed to you by miracles. (Menochius)
18:2
Calmet
Sceptre. Hebrew shebet, denotes also "tribe, family," etc. The princes of families probably bore a sceptre, as we find all magistrates did in the days of Homer. (Iliad I.; Virgil, Aeneid XII.) (Calmet)
18:4
Maimonides
Stranger; even born of a woman of the tribe of Levi. (Maimonides)
18:7
Haydock
Priests. Hebrew, "you shall serve in the ministry of priests which I have given you." The office was not due to them on account of any superior merit. (Haydock)
18:8
Menochius
Charge, as stewards or dispensers (Calmet) of what is offered to me; part of which I abandon to your use, as long as your republic shall subsist. (Menochius)
First-fruits, or "heave-offerings," which comprised also the victims, first-born, etc., over which the high priest had a general inspection.
Calmet
Office. Hebrew, "unction." Septuagint, "as a reward," or salary for your labour, in performing the duty of priest. (Calmet)
18:9
And are. Hebrew, "This shall be thine, of the most holy things, from the fire." Some parts of the victims for sin and of the libations, were to be consumed, while the rest was given to the priests. These libations were not properly styled holy of holies, (which were to be eaten only in the holy place, by those who were in actual service) no more than the peace-offerings were, of which even women might partake, ver. 11, 12., and Leviticus 10:14.
18:11
Calmet
House, perpetually. Hired servants were not admitted to eat of them, Leviticus 22:10. (Calmet)
18:12
Haydock
The best, (medullam.) Literally, "the marrow." (Haydock)
Menochius
The fattest and most delicious. (Menochius)
18:13
Calmet
First-ripe, (initia.) "The beginnings" (Haydock) of the fruit of trees, in the fourth year, Leviticus 19:24. It may also comprise all the fruits of the earth. (Calmet)
First-fruits must be distinguished from tithes, which were only the tenth part. The former were offered immediately to the Lord, but the latter to the priests, etc., for their support. Besides the first-fruits of ears of corn at the Passover, and of bread at Pentecost, and at every weekly baking, first-fruits were to be given in the 7th month of the harvest and of the vintage, according to each person's generosity, provided he gave between the 40th and the 60th part of his revenue; and these last are commonly the first-fruits meant in Scripture.
Menochius
Lord, in sacrifice. If they were given to the priest, the unclean might partake of them. (Menochius)
18:15
Abenezra
Beast. The Rabbins restrain this to the ass alone, which they pretend was deemed the only unclean animal by the Israelites, in Egypt, when this law was established; and Moses indeed specifies it alone, Exodus 13:13. (Abenezra)
Menochius
But we cannot doubt but that camels, and all other unclean animals, were to be included, if the Hebrews kept them; (Calmet) and those which were rendered impure by some defect, were also to be redeemed. (Menochius)
18:16
Calmet
Of it; the first-born of man. The child might be redeemed sooner, and sometimes they waited till after the purification of the mother, or 40 days, as our blessed Lady did, Luke 2:22. (Calmet)
Haydock
Five sicles of silver, or about 11s. 6d. English, were then to be paid, unless poverty obliged them to give only two turtles or pigeons. (Haydock)
Calmet
Beasts might be redeemed after they were eight days old, Exodus 13:12. Leo of Modena, (p. 1. C. 9,) informs us, that when a child is to be redeemed, at present, the father sends for a descendant of Aaron, who, after enquiring of the mother, if she have had no child before; and of the father, if he wish to redeem the infant, says aloud, "This child, being the first-born, belongs to me; as it is said, (Numbers 18:16,) Thou shalt redeem the child of a month old for five sicles. But I take this (about two crowns of gold) instead." (Calmet)
But how can these priests prove their genealogy, since the distinction of the tribes has been so long lost?
Haydock
Of silver. Hebrew, "according to thy estimation, for the money of five sicles, by the sicle of the sanctuary, which hath 20 geras." (Haydock)
18:18
Calmet
Thine. So that thy wife and children, if clean, may eat the flesh. (Calmet)
18:19
Challoner
A covenant of salt. It is a proverbial expression, signifying a covenant not to be altered or corrupted; as salt is used to keep things from corruption; a covenant perpetual, like that by which it was appointed that salt should be used in every sacrifice, Leviticus 2:3. (Challoner)
Calmet
Thus God gave the kingdom to David for ever, by a covenant of salt, 2 Paralipomenon 13:5. Salt is an emblem of eternity. Oleaster believes, that salt was used in the ratification of all solemn covenants, to denote their stability. (Calmet)
18:20
Nothing. No portion of land, like the other tribes; but only some towns and suburbs, allotted to thy children in the midst of the Israelites. They might purchase land as well as others, and might obtain a property by the vows of their brethren, Leviticus 27:14. Jeremias (xxxii. 7,) and St. Barnabas had land, Acts 4:37. God had provided for his ministers abundantly, without exposing them to much trouble. The Levites enjoyed the tithes of all the produce of the country, besides the first-fruits of corn, dough, etc., and some parts of each beast that was killed in the town, Deuteronomy 18:3. The priests, who were still fewer in number, enjoyed the 100th part of the revenue of all Israel, receiving tithes from the Levites, and innumerable accidental offerings of wine, etc., which made Philo say (de praem. Sacerd.) that "the law of Moses gave the priests all the splendour of kings." They might, therefore, be zealous to preserve religion for their own temporal advantages.
Calmet
I am, etc. God promises to reward those who serve him with fidelity, Deuteronomy 18:1., and Josue 13:14. The priests of the new law ought more particularly to serve him with disinterestedness, for his own sake. (Calmet)
Haydock
Of this they are reminded, when they take the first step towards holy orders. The bishop cuts off some of their hair in the form of a cross, while they recite, The Lord is the portion of my inheritance, and of my cup; it is Thou that wilt restore my inheritance to me, Psalm 15:5. (Pontif. Rom.) (Haydock)
St. Jerome
"Some possess riches, while they serve Christ, who appeared in the garb of poverty." (St. Jerome, ad Nepot.)
18:22
Challoner
Deadly sin. That is, sin which will bring death after it. (Challoner)
Haydock
Hebrew, "lest they bear sin unto death," and fall like their brethren, (Numbers 17:13.) (Haydock)
18:23
Calmet
People; or the Hebrew may be also, "they shall bear their own iniquity." If they prove negligent in performing their duty, they shall be punished; and if they do not restrain the people from approaching the tabernacle, they shall be answerable for their offence, and both shall incur death. (Calmet)
Haydock
They shall, however, save their own souls, if they have not been deficient in instructing the people, and in doing their utmost to prevent any profanation. (Haydock)
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Menochius
As an. Thus you will perform your duty, as well as if you gave corn and wine of your own growth. (Menochius)
Calmet
Presses. Hebrew yakeb, means also the tub where wine was kept. Jonathan translates, "as the ripe (old) wine of the tub of your wine-press;" insinuating that the wine must be fit for use. (ver. 29, 30.) (Calmet)
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Haydock
By, etc. Hebrew, "when you have made a heave-offering of the best of it; nor shall you profane the holy things of," etc. (Haydock)
Du Hamel
This they would do, if they gave the worst only to the priests. (Du Hamel)
Tirinus
There were only three at this time; yet they received the 100th part of the produce of so many thousands. Well therefore might God say, I will fill the souls of the priests with fatness: and my people shall be filled with good things, Jeremias 31:14. (Tirinus)
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Thou, and thy father’s house with thee, shall bear the iniquity of the sanctuary.... That is, you shall be punished if, through negligence or want of due attention, you err in the discharge of the sacred functions for which you were ordained.
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A covenant of salt.... It is a proverbial expression, signifying a covenant not to be altered or corrupted; as salt is used to keep things from corruption; a covenant perpetual, like that by which it was appointed, that salt should be used in every sacrifice. Lev. 2.
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Deadly sin.... That is, sin which will bring death after it.
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Oz• was slaine for touching the arck •. Reg. 6.
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This couenant of firstfruites and other rights geuen to the Priests shal be perpetual, as salt is in euerie sacrifice. Leuit. 2.
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Punishable with death.
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St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 12
12. Our position is this: Every only begotten son is a first-born son, but not every first-born is an only begotten. By first-born we understand not only one who is succeeded by others, but one who has had no predecessor.
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St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 12
… Otherwise, if the title belongs to such only as have younger brothers, the priests cannot claim the firstlings until their successors have been begotten, lest, perchance, in case there were no subsequent delivery it should prove to be the first-born but not merely the only begotten.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.8.3
… he kept Thy commandments, and observed Thy covenant.” But who are they that have left father and mother, and have said adieu to all their neighbours, on account of the word of God and His covenant, unless the disciples of the Lord? Of whom again Moses says, “They shall have no inheritance, for the Lord Himself is their inheritance.”
St Jerome † AD 420 The Letters of St. Jerome 118.4
… but give everything to the poor and make to yourself friends of the mammon of unrighteousness that they may receive you into everlasting habitations. Obey the Master’s injunction “follow me,” and take the Lord of the world for your possession; that you may be able to sing with the prophet, “The Lord is my portion,” and like a true Levite
St Jerome † AD 420 Against Jovinianus 2.10
… ye who stand in the house of the Lord, in the courts of the house of our God.” Why did two tribes and a half dwell on the other side of Jordan, a district abounding in cattle, while the remaining nine tribes and a half either drove out the old inhabitants from their possessions, or dwelt with them? Why did the tribe of Levi
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 16.6
6. “The lines have fallen to me in glorious places” ( ver. 6 ). The boundaries of my possession have fallen in Thy glory as it were by lot, like as God is the possession of the Priests and Levites.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.16
… though this word is Greek, and the Testament is not so named, the reason is, because through a testament is given inheritance, which in Greek is called κληρονομία , and an heir κληρονόμος Now κλῆρος in Greek is the term for lot, and lots according to the promise of God are called those parts of the inheritance which were distributed to the people.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 76.1
… What we call tribes are as it were distinct houses and congregations of people. That people, I say, had twelve tribes, out of which twelve tribes one tribe was Judah, out of which were the kings; and there was another tribe, Levi, out of which were the priests. But because to the priests serving the temple no land was allotted,
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Origen † AD 254 Origen's Commentary on Matthew 13.30
… he who distinguishes between the brother and him who is called the brother, might teach that, in the case of the least of the sins of men, he who has not repented after the telling of the fault is to be reckoned as a Gentile and a publican, for sins which are “not unto death,” or, as the law has described them in the Book of Numbers, not “death-bringing.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.50
… For your portion is God. For when their earthly possessions were portioned out by Moses to the people of our fathers, the Lord suffered not the Levites to have a share in that earthly possession,
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St Jerome † AD 420 The Letters of St. Jerome 52.5
… Suppose, for instance, that he holds to gold or silver, or possessions or inlaid furniture; with such portions as these the Lord will not deign to be his portion. I, if I am the portion of the Lord, and the line of His heritage, receive no portion among the remaining tribes; but, like the Priest and the Levite, I live on the tithe,
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John Cassian † AD 435 The Conferences of John Cassian 21.3
For indeed by the Lord’s command tithes were consecrated to the service of the Levites, but oblations and firstfruits for the priests.
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 29
… His people Jacob became the portion of the Lord, and Israel the lot of His inheritance.” And in another place [the Scripture] saith, “Behold, the Lord taketh unto Himself a nation out of the midst of the nations, as a man takes the first-fruits of his threshing-floor; and from that nation shall come forth the Most Holy.”
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1. THOU AND THY SONS SHALL BEAR THE INIQUITY OF THE SANCTUARY, — as if to say: Thou and thy posterity, as priests, shall pay the penalty, if any sin shall have been committed by anyone from the people, in the ceremonies of the Sanctuary, or if any outsider shall mingle himself with them, through your negligence, or through fear and dissimulation. For I have now confirmed you in the priesthood, and have procured authority for you with the people through the two miracles described in chapters xvi and xvii: it is therefore your part to defend manfully the sacred things of God and the rights of the priesthood.
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2. AND TAKE THE SCEPTER OF THY FATHER WITH THEE. — Scepter, that is, tribe. For the Hebrew שבט scebet signifies both scepter and tribe. For each tribe had its own rod or scepter, as I said in chapter xvii, 3. Whence the Septuagint translates, the people of thy father, namely the Levites descended from Levi thy father.
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3. AND THE LEVITES SHALL WATCH ACCORDING TO THY COMMANDMENTS, — so that they fulfill them, as watchful servants, who stand and as it were keep watch, awaiting the commands and orders of their masters; whence in Hebrew it is: Let them keep thy keeping, that is, they shall keep thy commandments most exactly and diligently; for this repetition of keeping signifies this zeal and diligence. AND TO ALL THE WORKS OF THE TABERNACLE, — so that they guard and carry them, when the camps are to be moved; let them set down and set up, when the camps are to be pitched. NEITHER SHALL THEY DIE, NOR YOU. — They, on account of transgression, namely the touching of sacred things forbidden to them; you, on account of omission and negligence, by which you did not prohibit them from sacred things.
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4. And in all the ceremonies thereof. — Ceremonies here are called the religious ministrations of the Levites concerning the tabernacle and its vessels, which I mentioned in verse 3. Where note: These five things are the same, or nearly the same, namely watches, works, ministrations, guardianships, ceremonies of the tabernacle; for all these signify nothing other than the duties and ministries which were to be performed by the Levites and priests concerning the tabernacle. For in these the priests ought to keep watch, just as soldiers in camps, and in these to wage good warfare, as St. Paul says.
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KEEP WATCH IN THE CUSTODY OF THE SANCTUARY AND IN THE MINISTRY OF THE ALTAR, LEST INDIGNATION ARISE UPON THE CHILDREN OF ISRAEL. — Note: God here threatens that He will avenge the negligence of sacred things and of priests upon the people, because the people together with the priests make one body and commonwealth, and it is the people's duty to support the priests, and therefore to take care that sacred things are performed rightly by them. It is therefore the priests' duty to handle sacred things rightly, and thus to interpose themselves as mediators between God and the people, and to turn away God's wrath from them. Let Christians and the priests of the New Testament hear these things, and that which follows: Thou and thy sons, keep your priesthood, and all things that pertain to the worship of the altar; whence St. Paul rightly says: No man being a soldier to God entangleth himself with secular business, II Timothy ii, 4, much less with idleness, ambition, sloth and delights. Let vain, slothful and delicate clerics hear the reproach which St. Bernard hurls at them, writing to Pope Eugenius: Thou seest, he says, the zeal of some in the Church burning entirely for the maintenance of dignity; all is given to dignity, little or nothing to holiness: amidst these thou, Pastor, walkest surrounded by variety, and what meanwhile do the sheep do? For I confess this, they are pastures of demons, not of men. Let them hear Hugo the Cardinal on Genesis xlvii, from St. Bernard, thundering these things against soft clerics, who appropriate to themselves the delights of all stations, but none of the burdens and labors: They have, he says, each of the offices of men something of labor, and something that delights. Observe the prudence of some, who running through these things with a new artifice, choose and embrace all that delights, and flee and avoid what is troublesome. With soldiers they frequent the pride of haughtiness, a large household, trappings, hawks, dice and such things. Depending upon little women, they borrow from the neck furs of mice, adorned chambers, baths and all softness. They carefully flee the weight of armor, and sleepless nights in camps, and the uncertain perils of wars; and womanly modesty and discipline, and if that sex has anything of labor, they decline it. When men shall have begun to rise up in their order, where thinkest thou this generation shall be placed? If they should wish to turn to soldiers, they will repel them because they have by no means endured labors and perils with them: thus farmers, thus vinedressers and others. What therefore remains, except that every order expels and accuses them, so that they might obtain that place where there is no order, but eternal horror dwells. St. Paul said from Moses: Thou shalt not muzzle the ox; to what ox? surely not to one playing? surely not to one wanton? surely not to one idle? by no means, but to one threshing, but to one laboring in the threshing floor; for, as he himself says in II Thessalonians iii: If any man will not work, neither let him eat. Let clerics read who pluck the fruits of the Church, and do not expend the labor of the Church, St. Bernard on that passage: Behold we have left all things; and St. Gregory, homily 17 on the Gospel.
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6. And I have given the gift to the Lord. — To the Lord, that is to me; for these are the words of the Lord, who here speaks of himself in the third person after the Hebrew manner.
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7. ALL THINGS THAT ARE WITHIN THE VEIL SHALL BE ADMINISTERED BY THE PRIESTS. — Within the veil, that is within the Holy Place, and within the Holy of Holies. For there was a twofold veil: one separating the Holy Place from the court; the other separating the Holy Place from the Holy of Holies. The Levites therefore are here barred from entering both the Holy Place and the Holy of Holies.
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8. Behold I have given thee (O Aaron) the custody of MY FIRSTFRUITS. — Firstfruits, that is offerings; for the word firstfruits is often taken for offerings both by the Septuagint and by our Interpreter. Whence it follows by way of explanation: All things that are sanctified by the children of Israel, that is all things that are set apart and offered to me. For in Hebrew it is, I have given thee the custody of my offerings, namely of all holy things, that is of the sanctified things of the children of Israel, so that thou both keepest, that is causest to be kept, and takest care of all things which the children of Israel offer and consecrate to God; but with that limitation and determination which follows, namely that thou distribute and divide them among thy sons, that is among the lesser priests. A PERPETUAL LAW, — so that they may fall to thee and to thy priests, as a law and right due to thee and to the priests by a perpetual law: whence in Hebrew it is by law, or by an eternal statute.
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9. EVERY OBLATION AND SACRIFICE, AND WHATEVER IS RENDERED TO ME FOR SIN AND TRANSGRESSION, AND GOES (is wont and ought to go) INTO THE HOLY OF HOLIES, SHALL BE YOURS AND YOUR SONS' — that is to say, Whatever is offered and sacrificed to me, and therefore is holy of holies, that is, is most holy, this shall go to the priests alone, not to the Levites. This is the first law, and the first gift, as it were a stipend assigned by God to the priests, namely any victims and sacrifices offered according to the prescription of the law.
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10. In the Sanctuary (in the court of the Sanctuary or tabernacle, near the altar of holocausts) thou shalt eat IT. — For all sacrifices or victims were to be eaten in the court of the tabernacle; but other gifts or oblations, such as first-fruits and tithes, could be eaten at home. MALES ONLY SHALL EAT THEREOF, — namely of the sacrifice for sin and transgression, which immediately preceded, and which, as has been said, is the holy of holies, that is, is most holy. For from the peace-offering, even women ate, as is evident from Leviticus x, 14, Deuteronomy xii, 18, and xvi, 11. BECAUSE IT IS CONSECRATED TO THEE. — In Hebrew, it shall be a holiness to thee, that is, it shall be set apart for thee, and this oblation shall belong to thee, as being holy for the holy, that is, consecrated to God.
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11. BUT THE FIRST-FRUITS WHICH THE CHILDREN OF ISRAEL SHALL VOW AND OFFER, I HAVE GIVEN TO THEE AND TO THY SONS. — First-fruits, that is, oblations; for thus the Hebrew has it: The oblation of their gift, all the oblations which the children of Israel shall offer, I have given to thee, that is to say, I have also given to thee, O Aaron, and to thy sons the priests, whatever the children of Israel shall give and offer as a gift to be immolated. For that sacrifices are here being treated is evident from what follows: Every clean person shall eat thereof; for from first-fruits, tithes and other things freely offered, but not immolated, even the unclean could eat. This is the second law, and the second gift assigned by God to the priests, namely all victims freely offered.
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12. ALL THE MARROW OF THE OIL AND WINE AND WHEAT, WHATSOEVER THEY OFFER OF THE FIRST-FRUITS TO THE LORD, I HAVE GIVEN TO THEE. — Marrow, in Hebrew fatness, that is to say, Whatever is the fattest and best among the grains, wines and oil, I have given to thee. For the Hebrews ought to offer for first-fruits, not the worst, but the best, as is commanded in verses 29 and 32. This is the third law and the third gift of the priests, namely the first-fruits of fruits.
Note thirdly: Yet the payment of first-fruits, as also of tithes, is very much in accord with natural right and reason. For natural reason dictates that it is fitting that we offer the first of all things to God. Hence also among the ancient Romans, they did not taste new fruits or wines before the priests had made libations of the first-fruits, as Pliny says, book xviii, chapter ii. In like manner the Gentiles paid tithes. See Pliny, book xix, chapter xiv, and Plutarch in Lucullus, and in Problems, chapter xvi. I shall show this more fully at the end of the chapter. Hence also before the law, Abraham, from the instinct of God and nature, gave tithes to Melchizedek, Genesis xiv; and Jacob vowed tithes of all things which he should receive from God, Genesis xxviii. For right reason dictates that a just and fitting portion of goods be offered to God; and such is a tenth. To which add the symbolic reason: for the number ten signifies perfection, being the limit of simple numbers, containing all of them; for the others are composed of this one repeated once or many times, and of another simple number. Therefore he who pays the tenth to God in his ministers, retaining nine for himself, signifies that he is imperfect, and expects perfection from God through his ministers.
Thus tropologically, it is fitting that Christians offer to God not only the beginnings of their life and studies, but also of their works and individual actions. Hence also from of old Emperors, immediately upon their creation, offered their office and service to the Roman Pontiff, as it were the first-fruits of their empire. This was done among others by the Emperor Justinian, to whom Pope Hormisdas, writing in reply, said: Thou hast rendered to the Blessed Peter the Apostle the due first-fruits of thy empire.
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13. All the first fruits of crops (first fruits, that is, the firstfruits), WHO IS CLEAN IN YOUR HOUSE, SHALL EAT OF THEM, — if namely something from these firstfruits shall have been sacrificed and offered to God; for otherwise, if those were offered to the priest alone, they could be eaten by anyone, even the unclean.
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14. EVERYTHING WHICH THE CHILDREN OF ISRAEL SHALL RENDER FROM A VOW, SHALL BE YOURS, — if namely they shall have vowed it to God, not for sacrifice, but only for oblation. This is the fourth gift of priests, namely vows, that is, things offered from a vow.
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15. Whatever first breaks forth from the womb, etc., SHALL BE YOUR RIGHT. — This is the fifth gift and stipend of priests, namely the firstborn of animals. EVERY UNCLEAN ANIMAL YOU SHALL CAUSE TO BE REDEEMED. — Understand unclean, not according to species, as is the horse, mule, camel, but accidentally, as is a sheep lame, maimed, blind, etc., which therefore cannot be sacrificed to God; for the Hebrews offered to God the firstborn of clean animals only, namely sheep, oxen, goats and man, but not of unclean animals, except of the ass alone, as I have shown in Exodus xiii, 12 and 13. Therefore the firstborn of man alone was to be offered to God after a month, and redeemed at a fixed price, namely five shekels of silver, that is five Brabantine florins. Hence it is clear that the firstborn infant could have been offered to God and redeemed before the purification of the mother (for this took place on the fortieth day after childbirth), indeed ought to have been offered and redeemed, if the mother died in childbirth, or shortly after. Commonly, however, mothers waited for their purification, so that together with it they might offer and redeem their firstborn infants, as the Blessed Virgin did with the boy Jesus, Luke II, 22.
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17. BUT THE FIRSTBORN OF OXEN AND SHEEP AND GOATS YOU SHALL NOT CAUSE TO BE REDEEMED, BECAUSE THEY ARE SANCTIFIED, — because namely they are consecrated to God, so that they be sacrificed to him according to the law; therefore they cannot be redeemed, as other things which are not to be sacrificed to God are redeemed. The firstborn therefore of oxen, sheep and goats were to be sacrificed to God, namely so that their blood be poured upon the altar, and their fat be burned to God upon the altar, but their flesh should go to the use and eating of the priests.
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18. AS THE CONSECRATED BREAST, — as if to say, As the breast and right shoulder from the peace offering, so yours is, so that anyone clean from your family may eat of them; so shall these also be yours, and these meats of the firstborn sacrificed to me shall pertain to you, so that they may be eaten by anyone clean of your family: it is clear from what follows.
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19. A COVENANT OF SALT IS FOREVER BEFORE THE LORD, TO YOU AND YOUR SONS, — as if to say, These gifts and oblations I give and assign to you, as it were from a promise and an everlasting covenant. Note first: This gift of God is called a covenant, because it was conditional, and with a burden on the recipient; for in turn the priests receiving these gifts were obliged to serve God and the tabernacle. Note second: A covenant of salt is called an everlasting covenant, because salt is a symbol of eternity, as I have said in Leviticus II, 13.
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20. AND THE LORD SAID TO AARON: IN THE LAND OF THEM (of the Hebrews, your brethren) YOU SHALL POSSESS NOTHING, NOR SHALL YOU HAVE A PART (of the inheritance) AMONG THEM, — namely, fields, vineyards, meadows, etc.; the Levites nevertheless possessed 48 cities, but only for dwelling; and their suburbs, for feeding and pasturing their cattle, as will be evident in chapter XXXV and Joshua XIV. Therefore Wyclif foolishly attempted to prove from this that it is not now lawful for clerics to have any possessions; for this law is ceremonial, and now abolished. Again, the Levites, besides cities and suburbs, had the tenth part of the fruits of the land, when they themselves were scarcely the sixtieth part of the whole people. I AM YOUR PART, AND YOUR INHERITANCE IN THE MIDST OF THE CHILDREN OF ISRAEL, — that is, I am your part, O Aaron, O high priest, O priest, and the lot of your inheritance, which you are to have among the children of Israel, that is, as is explained in Joshua XIII, 14, the sacrifices, victims and oblations, which are offered to me, are your inheritance, nor do I wish you to have another, both because this abundantly suffices for you; and lest you be entangled in the cultivation of fields and vineyards, but that you devote yourself entirely to me and to my ministries. For, as St. Ambrose says, in the book On Flight from the World, chapter II: He to whom God is a portion ought to care for nothing except God, lest he be hindered by the duty of another necessity: for what is devoted to other offices, this is taken away from the worship of religion, and from this our office, as if to say, I God will be to you, O priests, fields, vineyards, olive groves, crops, grapes, olives. I without plough and ploughshare, without digging and hoeing, without any labour and care of yours will bring forth and render to you, what the richest soil, the most fertile vine, the most fruitful olive tree, could render with great labour and cultivation. I will be to you field at once and fruit; I will always, certainly, and abundantly procure and bestow upon you all necessities; be of good heart, fix all your hopes in me, from me all good things flow; it will be my care that nothing be lacking to you: indeed I will effect that much more will remain and abound to you than to your brethren, namely to the other tribes, which will divide the land; therefore attend to me alone. The second cause of this ordinance was, that the other tribes might treat the priests with great veneration and charity; and in turn the priests might apply themselves more earnestly to their salvation: hence he effected that, in spiritual and sacred matters, all should depend on the priests; these in turn, in the bodily necessities of life, should depend on the other tribes, as if to say, Do you wish, O Israelites, to venerate me your God, give to my priests what is required for food and clothing, give what is owed to me by you; do you in turn wish, O priests, from the Israelites fat victims, first-fruits and oblations, work diligently in sacred matters, teach my people your laws diligently, win them over to yourselves by your religion, teaching, diligence and example, do not blunt their liberality and munificence by impiety, idleness, leisure, wantonness: their mind is commended to you by me, your body to them. The third cause was, that God wished to give his ministers to the people a likeness of heavenly life, so that they would not cling too much to the earth and earthly goods in their manner, but would have them only in use, but would have heavenly things in wish and desire. For, as St. Augustine says, homily 23 On the Words of the Apostle: Temporal goods do not cease to inflame us with future things, corrupt coming things, torment passing things; desired things burn, acquired things become vile, lost things vanish; and St. Bernard says: Do not, he says, love those things which loved defile, possessed burden, lost torture. To this David alludes, Psalm XV, 5, saying: The Lord is the portion of my inheritance, and of my cup; thou art he who wilt restore my inheritance to me, as if to say, God is to me all good, and all things; besides God I require nothing, says St. Augustine: this inheritance, which thou thyself art, O Lord, no one will take from me. For thou confirmest it to me here through grace, but in heaven thou wilt confirm it in reality through glory. Our Clerics imitate this, who are therefore called κλῆρος, or clergy, that is, the lot and portion of the Lord, and in turn those whose lot and inheritance is the Lord. Thus St. Paulinus, Bishop of Nola, when Nola was taken by the Barbarians, being captured prayed: Lord, let me not be tortured on account of gold and silver; for where all things of mine are, thou knowest, namely thou art my portion, and my part in the land of the living. Thus St. Augustine, book I On the City, chapter X.
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21. TO THE SONS OF LEVI I HAVE GIVEN ALL THE TITHES OF ISRAEL. — Up to this point God gave to the priests, for their ministry, victims, firstfruits, and other votive and voluntary offerings: here however He gives tithes to the Levites. From this it is clear that tithes were not given to Levites and priests, as Ribera wishes, lib. III De Templo, cap. II, but to the Levites alone: for the Levites in turn gave tithes from these to the priests, as is said here, and as Josephus and Nehemiah teach, chapter X, verses 37 and 38; for what he says there: And the priest shall be the son of Aaron with the Levites, in the tithes of the Levites; he then explains by adding: And the Levites shall offer the tenth part of the tithe, in the house of our God to the treasury, in the house of the storehouse, so that it may be kept there, and from there distributed to the priests. R. Eliezer relates that Levi was the tenth of the sons of Jacob, beginning from Benjamin, and therefore was offered by St. Michael to God, so that the Levites might serve Him on earth, as the angels do in heaven: and then St. Michael said to God, it is fitting that a king should support his servants, and thus God gave tithes to the Levites. Whether this happened historically in this way, God knows: otherwise this is a pious and acute contemplation.
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22. NOR SHALL THEY COMMIT A MORTAL SIN, — which would be the cause of death to them, both present and eternal. 23. ONLY THE SONS OF LEVI, SERVING ME IN THE TABERNACLE, AND BEARING THE SINS OF THE PEOPLE. — Sins, that is the penalties of the sins of the people, if namely the people should thrust themselves into the ministry of the tabernacle, that is if this happens through the negligence of the Levites. For the Levites have been entrusted with the custody of the tabernacle: hence if they permit the people to approach it, namely to the Holy Place, I will punish them for this sin of the people, because I have transferred the care of the tabernacle from the people to them, and have entrusted it to them, and for this care I have assigned the tithes of the people to them: hence what sin shall be committed in this matter, I will exact not from the people, but from the Levites. And this is what God said to Aaron, verse 1: Thou and thy sons shall bear the iniquity of the sanctuary, and shall sustain the sins of your priesthood, that is you shall suffer, and be punished, if you permit any one of the people, who is not of your kind, namely of the priestly kind, to minister besides you, as if to say: Let none of the other children of Israel approach the tabernacle, because only the sons of Levi ought to minister in it, and bear the sins of the people; and therefore if the people sin in any way in this matter, the Levites shall bear and sustain this sin of the people, because they did not prevent it, but dissembled it. LEGITIMATE, — this law and sanction shall be eternal.
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26. COMMAND THE LEVITES: WHEN YOU RECEIVE FROM THE CHILDREN OF ISRAEL THE TITHES, WHICH I HAVE GIVEN YOU, THE FIRSTFRUITS (that is the tithes) OF THEM OFFER TO THE LORD (whence it follows), THAT IS THE TENTH PART OF THE TITHE. — God here commands that the Levites offer tithes of their tithes to God, that is to God's priests, and this for the reason that in these tithes the Levites might be equal to the other tribes, which from their labor offered tithes to the Lord, as I shall presently explain more clearly.
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27. THAT IT MAY BE RECKONED TO YOU AS AN OFFERING OF FIRSTFRUITS, BOTH OF THE THRESHING FLOORS, AND OF THE WINE PRESSES, — as if to say: You, O Levites, from the tithes of Israel which I have assigned in verse 21, shall give the tenth part of them to the high priest and priests, and you shall first separate it from them, before you take anything of it for yourselves. Therefore these shall be true tithes and firstfruits of yours both of grain, and of grapes and wine, which you shall offer to me, by giving them to the priests; and I shall receive them thus from you, as if you were lay Israelites, and paid to me the firstfruits and tithes of your fields and vineyards. Some think, as Lyra and Abulensis, that this tithe of the tithe, that is, the hundredth part of all the fruits of all Israel, given by the Levites, was given to the high priest. For this seems to be said in verse 28: Give them to Aaron the priest. If this is so, the high priest was indeed very rich, as he received yearly the hundredth part of the fruits of all Judaea. And hence St. Thomas, II-II, Question LXXXVII, article 4, ad 3, and others teach that it is fitting that all Clerics, even Bishops, give tithes of their goods to the Roman Pontiff. The Pontiff however does not exact them, but in their place, in greater benefices, annates, that is the fruits of the first year, when he confers it on someone, he demands. But others better think that this tithe of the tithe given by the Levites was given, not to the high priest alone, but to all the priests. Otherwise indeed the high priest would be very rich, and the priests, as being very many, would be very poor. Thus Josephus teaches, an eyewitness, lib. IV Antiquit. cap. IV, and St. Jerome in cap. XLV Ezech., and Philo, lib. De Honoribus sacerdotum, at the end, and from these Ribera, lib. III De Templo, cap. II. It is however probable that from this tithe of the tithe, a good part, for the dignity of such a person, fell to the high priest.
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28. OF WHICH YOU RECEIVE THE FIRSTFRUITS, — that is tithes: thus the Chaldean; for these fell to the Levites: but firstfruits properly so called fell to the priests, as is clear from verse 11 and the following. GIVE THEM TO AARON THE PRIEST, — so that he may distribute them among the priests: for he is the head and prince of the priests.
18:29
29. ALL THINGS THAT YOU SHALL OFFER OUT OF THE TITHES, AND THE BEST AND CHOSEN THINGS YOU SHALL SEPARATE FOR THE OFFERINGS OF THE LORD. — God commands that the best things be given in tithes. Let those Christians take note of this, who in tithes, first fruits and other offerings give the vilest things to God, and therefore receive the vilest things from him, and are deservedly punished with sterility of crops and poverty, just as the Jews were punished, as Malachi testifies, chapter 1, verse 14, and chapter 2, verse 2; and Haggai teaches that in a similar case they were punished, chapter 1, verse 6 and following. On the contrary, God is accustomed to repay with fertility those who pay tithes as they ought. Hear St. Augustine, homily 48 among 50: Our ancestors, he says, abounded in all riches because they gave tithes to God and paid tribute to Caesar: but now, because devotion to God has departed, the exaction of the treasury has come; we were unwilling to share tithes with God, but now everything is taken away: the treasury takes what Christ does not receive. And sermon 219 On the Seasons: This is the most just custom of the Lord, that if you do not give him tithes, you will be reduced to a tenth. See him throughout that entire sermon.
18:31
31. BECAUSE IT IS A PRICE FOR THE MINISTRY BY WHICH YOU SERVE IN THE TABERNACLE. — It is a price, in Hebrew, it is wages, namely of the labor by which, as it were servants and bearers, you, O Levites, labor in carrying, arranging and directing the tabernacle, etc. For this ministry was in itself corporeal, and deserved a corporeal price and wages; even though it referred to a spiritual end, namely to the worship of God: which spiritual relation was, and could not be sold without simony. Second, price, that is, a stipend for sustenance; for this also in the new law, by justice is owed to parish priests and other ministers of the Church.
18:32
32. DO NOT POLLUTE THE OFFERINGS OF THE CHILDREN OF ISRAEL (which you would do, if, when they give you the best tithes, you select from them the worst tenth part, so that you give it to the priests), AND YOU SHALL DIE, — that is to say, If you do this, you will be killed by me. Whence it is clear how severely God exacted, not only tithes, but also that the better things be offered to him from them.
Tithes among the Gentiles Concerning this chapter on tithes, note first that the Gentiles also gave perpetual tithes to their gods. Cicero teaches this, in book III of On the Nature of the Gods: Did anyone, he says, ever vow a tenth to Hercules, if he had become wise? and Plautus: So that he might pay tithes to Hercules; and Herodotus in the Clio: Station, he says, some of your attendants as guards at each gate, who will prevent riches from being exported, so that their tithes may necessarily be paid to Jupiter. This Croesus to Cyrus king of the Persians; and Xenophon: Agis, he says, set out for Delphi and offered a tenth to God.
Philo on the honor of priests Philo notes second, in the book On the Honor of Priests, that tributes were to be paid to priests just as to kings, by God's judgment: whence by the judgment of the law, priests are equaled in honor and majesty to kings, indeed preferred; for subjects give tribute to kings by force and unwillingly: But this nation (the Jewish), he says, willingly and gladly brings forth the owed money, as if not giving, but receiving, adding favorable omens and thanksgivings.
St. Jerome on tithes of the new law St. Jerome notes third, in Malachi 3, that the first fruits and tithes given to the Levites and priests of the old law foreshadowed and prefigured what was to be given to the priests of the new law; for, as Origen says here, homily 11: It is impious that he who worships God, and knows that his ministers stand at the altar and serve God's word or the ministry of the Church, does not offer first fruits to the priests from the fruits of the earth which God gives, producing his sun and ministering his rains; for such a soul does not seem to have the memory of God, nor to think, nor to believe that God gave the fruits which he received. Hence long ago a Roman Council under Damasus decreed that tithes and first fruits be given by the faithful, and those who refused them be struck with anathema. Indeed, St. Chrysostom, homily 43 on 1 Corinthians, commands that cobblers and other craftsmen, when they sell or buy shoes and other things of their craft, pay at least a tenth part of the price to God. Do you want examples?
Examples concerning Tithes At Meliapore in India, discovered by the Portuguese, there was found a temple and the sepulchre of St. Thomas the Apostle, upon which was inscribed in ancient letters that this temple had once been built by the holy Apostle Thomas, the servant of God; in the keeping and care of the temple, a tenth of the merchandise which was imported into the city was assigned by the King Sagamo: there had been added an entreaty to posterity, that they should wish nothing of that revenue from the gift to be diminished. Thus our Maffei relates it, in book VIII of the History of the Indies. When Charles Martel wished to convert the tithes of the Church into the stipends of soldiers against the Saracens, St. Eucherius, Bishop of Orleans, resisted him, and on that account was banished into exile by him, as John Molanus, Doctor of Louvain, has it in the Annals of the Saints of Belgium, on the 20th of February. When St. Stephen, king of Hungary, had subdued the Hungarians and converted them to the faith, straightway the spoils were assigned to St. Martin, who was Hungarian, by whose invocation he had obtained the victory, and tithes were assigned to the Church, as is evident from his Life, which is extant in Surius, on the 20th of August, chapters iv and v. Hear what John, Archbishop of Uppsala, relates concerning tithes in the History of the Goths, book XVIII, chapter XIII, Saxo Grammaticus, book XI of the History of the Danes, the Martyrology of Usuard on the 6th of the Ides of July, John Molanus, discourses 2 and 3 On Tithes, James Meyer, book III of the History of Flanders, in the year of Christ 1088. Canute the king, when he was striving with the highest and most pious zeal that the ministers of Christ should be provided for more liberally and conveniently from tithes and first-fruits, was betrayed by the remarkable treachery of a certain Blaccius, and was slain by the insane mob. Which done, such a great dearth of grain invaded all Denmark, that the greatest part of the people, destitute of food, was consumed by famine. Indeed, the harvest was abundant in the neighbouring lands, so that it seemed to be the private vengeance of the nation, not the public punishment of the lands. Nor was fertility restored to the Danish fields before the people, converted to their heart, did penance, that they had slain so holy a king, who had made such just and honest demands for the ministers of Christ. And now by experience they had learned that they had justly lost nine parts of the grain, they who had been unwilling to render the tenth of it to God and to the ministers of God. Concerning the Poles, Longinus, Canon of Cracow, relates, and from him Baronius, volume XI, in the year of Christ 1022, that, when certain of their nobles, on account of the burdensome payment of tithes, wished to fall away from Christianity and return to paganism, and on that account not to pay tithes, nor to frequent churches, but to drive priests from the churches; the pious king Boleslas apprehended the authors of the crime, and punished them partly with death, partly with stripes. Concerning the Italians, John Molanus relates from Crantz, Usuard and others, on the 26th of November, that St. Bellinus, Bishop of Padua, when he was compelling a certain rich man named Thomas Capivaccius to pay tithes, was killed by him on the way, and, when after his death he became illustrious with many miracles, was inscribed by Eugene IV in the catalogue of Martyrs; but the murderer was punished by God, reduced to the utmost poverty, and abandoned by all, he ended his life miserably in prison: and his descendants were never able to enter the temple built in honour of St. Bellinus to God without some misfortune, and shortly after it failed entirely. Concerning the Scots, Hector Boetius writes, in book XIII, and John Magnus, book IV On the Deeds of the Scots, chapter X, that the Caithnessians burned their Bishop Adam in the kitchen, as he was exacting tithes in the customary manner and compelling them to pay by excommunication; hearing this, the king of Scotland, Alexander, gathering forces, apprehended the authors of the crime, and subjected more than four hundred to the extreme punishment; but he deprived the Earl of Caithness of his earldom, because he had not come to the aid of Adam when he invoked his help. But God punished him more severely; for his servants, because he had treated them more harshly than was right, after a few years murdered him by night, and, placing him on a bed (so that the hidden crime might remain concealed), burned the building with fire. Thus he perished by the same kind of punishment by which his men had afflicted the Bishop Adam. Concerning the Saxons, hear Lambert of Schaafnaburgensis in the year of Christ 1059. Burchard, Bishop of Halberstadt, was claiming for himself the tithes of Saxony, which belonged to the monastery of Hersfeld, by reason of episcopal rule. The Abbot of that monastery, Meginherus, orders the Bishop to be notified through Frederick the Palatine, since he could be brought to restitution by no right, that a brief time was at hand in which this matter would be judged before God. The Abbot dies shortly after. And when the Bishop, on account of this matter, had convened a Synod, he fell from his horse on the way and was brought home: where he then begged both his own household and the Bishops visiting him that they should restore these tithes to the monastery without delay, for he was already paying the penalties of injustice. Concerning the Noricans punished by famine, on account of tithes not paid, I shall speak at Deuteronomy xiv, at the end.
Machine translation from the Latin, not reviewed.
18:2
… Palestinian Gēmārā'. f) Tērāmōth ("offerings"): deals (cf. Num. 18:2 and following) with the offerings due to the priest, with who is not fit to perform this duty, with which products are exempt from it. In 11 chapters. Gēmārā' only Palestinian. g) …
18:5
Mesha (Hebrew Mēša', 2 Kings 3; Stele: Meša')
… "And there came great wrath (from Yahweh; cf. Num. 1:53; 18:5; etc.) against the Israelites, who departed from him (M.) and returned to their own land" (II Kings 3:4-27). However this mysterious phrase is explained, it attests the failure of …
18:6
… near to me" (qērōbhaj: Lev. 10:3; qērōbhim: Ex. 42:13); God has chosen them to bring them near to himself (Num. 16:5; Ex. 44:13) and to them he entrusts the Levites "given to Yahweh, that they may do the work of the tabernacle of meeting" (Num. 18:6). It was therefore a most grave crime to arrogate to oneself the priestly functions: "the stranger (hae-sār) who draws near (haq-qārēb) shall die" (Num. 3:10); terrible indeed …
18:13
All first fruits always belonged to the priests (Num. 18:13, 19; Deut. 18:4; Neh. 10:36[37]; Ez. 44:30). No offering is so attested and recommended as this one of the first fruits (I Sam. 2:29; II Chron. 31:5: Hezekiah restores it to honor; Neh. …
18:14
Herem (Septuagint: Ἀνάθημα) (M.A.)
… The transgression of the h. constituted a most grievous sin. 2) A vow by which men, fields, animals, etc., were consecrated to God, renouncing the right of redemption (Lev. 27:28). Since they became "most holy things," the fields and the things belonged to the priests (Num. 18:14; Lev. 27:21; etc.). …
18:15
… In Num. 18:15-19 Yahweh transfers all his rights over the firstborn to the priests, to whom they belong entirely; an adaptation, it seems,
… The subjection to the Law was shown in fulfilling, forty days after the birth, the command to redeem the firstborn (Num. 18:15-16) after having consecrated them to the Lord (Ex. 13:2). J. assumes the character of a victim offered to the Father (cf. the sacrificial sense of the word παραστῆσαι of Lk. 2:22 in Rom. 12:1; M.-J. …
… or animals destined for pagan worship, the precept of Lev. 22, 28 and of Ex. 23, 19; 34, 26; Deut. 14, 21 and Deut. 22, 6. d) Bēkhōrōth "first-born", in 9 chapters: it concerns the precepts of Ex. 13, 2.12 f.; 34, 19 f.; Lev. 27, 26 f.; Num. 8, 16 f.; 18, 15 f. and Deut. 15, 19 f. e) 'Arākhīn "valuations": concerning vows (Lev. 25, 25 f.; 17, 2-20) and the persons who make the vows. f) Tēmūrāth "exchange", 7 chapters: substitution in the …
Purification (Candlemas), Feast of the
biblical narrative (Lk. 2:22 ff.), that the Most Holy Mary brought Jesus, 40 days after his birth, to the Temple of Jerusalem, to redeem him according to the Law (Lev. 12:2 ff., and Num. 18:15 ff.), meeting on this occasion the old Simeon, who foretold the glory of the Son and the sorrows of the Mother. …
18:19
… Eating salt is a symbol of union and fidelity (Num. 18:19 and II Par. 13:5) both among the Hebrews and among the Eastern peoples still today.
18:20
The amount and the manner of collecting this tribute were not always the same (Lev. 27, 30-33; Num. 18, 20-32; Deut. 12, 6, 11; 14, 22-29; 17-19; 26, 12-15; cf. Am. 4, 4). Numbers and Deuteronomy consider grain, new wine and oil subject to the tithe. …
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
… The Levites in turn owed a tithe to the priests (Num. 18:20-32; Neh. 10:38-39). An echo of certain uncertainties in the primitive Levite and priestly organization is found in the episode of Iud. 17:7-12.
18:21
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
of war (Num. 31:30) and with the tithes (ibid. 18:21-24; cf. Lev. 27:30). In Deut. 12:19; 14:27, etc. the people are exhorted not to let them lack what is necessary. …
… Palestinian Gēmārā'. f) Tērāmōth ("offerings"): deals (cf. Num. 18:2 and following) with the offerings due to the priest, with who is not fit to perform this duty, with which products are exempt from it. In 11 chapters. Gēmārā' only Palestinian. g) Ma'airōth: "tithes" due (Num. 18:21 and following) to the Levites. …
18:27
Abel (Hebrew Hēbel; Septuagint Greek Ἀβέλ)
… At the close of a certain time, perhaps at the end of the year, both offered the firstfruits to God; but the Lord rejected Cain's offering and expressed satisfaction with the sacrifice (holocaust or, rather, offering of the fat parts of chosen heads: Gen. 4:4; cf. Num. 18:27; Lev. 3:3) of A., perhaps causing fire to fall from heaven, according to the interpretation of Theodotion (ἐνετύριεν). …
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.