Exodus 19:21-22;Exodus 29:44;Exodus 30:30;Exodus 35:19;Exodus 40:13;Leviticus 7:35;Numbers 3:3 : Douay-Rheims Bible parallel
Clementine Latin Vulgate, Haydock Commentary, Sacred Scripture Shortcuts

Unfortunately your browser does not have JavaScript enabled. This is needed to for the full functionality of our site. This could be the result of two possible scenarios:

You are using an old web browser, in which case you should upgrade it to a newer version. We recommend the latest version of Firefox.

You have disabled JavaScript in you browser, in which case you will have to enable it to properly use our site. Information on enabling JavaScript.

[ + ]

[ – ]

[«] Previous Book [<] Previous Chapter [∆] Expand View [>] Next Chapter [»] Next Book [compare] select the items to be displayed [embed] embed passage as link or verse

Embed Link (paste link in email or IM): ?
Embed Verse (paste HTML to embed in website): ?

Exodus 19:21-22

Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing.	Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican.	Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view.	Sacred Scripture ShortcutsSacred Scripture Shortcuts — Over 1,600 bible verses that underlie Catholic teachings and practice, especially those that are disputed by non-Catholics or are otherwise controversial.
¹ In the third month of the departure of Israel out of the land of Egypt, on this day they came into the wilderness of Sinai:	Mense tertio egressionis Israel de Terra Ægypti, in die hac venerunt in solitudinem Sinai.	This day. The same on which they departed from the Raphidim, or on the third day of the third month; though S. Aug. understands the first of the month; (C.) on which last supposition, allowing 16 days of the month Nisan, 30 of Jiar, and 4 of Sivan, the law was given 50 days after the liberation of the Jews, as the new law was promulgated on Whit-Sunday, on the day of Pentecost. S. Aug. ep. 119. 16. W.
² For departing out of Raphidim, and coming to the desert of Sinai, they camped in the same place, and there Israel pitched their tents over against the mountain.	Nam profecti de Raphidim, et pervenientes usque in desertum Sinai, castrametati sunt in eodem loco, ibique Israel fixit tentoria e regione montis.
³ And Moses went up to God: and the Lord called unto him from the mountain, and said: Thus shalt thou say to the house of Jacob, and tell the children of Israel:	Moyses autem ascendit ad Deum, vocavitque eum Dominus de monte, et ait: Hæc dices domui Iacob, et annunciabis filiis Israel:	And Moses went up to God. Moses went up to Mount Sinai, where God spoke to him.
⁴ You have seen what I have done to the Egyptians, how I have carried you upon the wings of eagles, and have taken you to myself.	Vos ipsi vidistis, quæ fecerim Ægyptiis, quo modo portaverim vos super alas aquilarum, et assumpserim mihi.	Eagles. Out of the reach of danger. As eagles carry their young upon their wings, so I have protected you from all your enemies. Deut. xxxii. 11. C.
⁵ If therefore you will hear my voice, and keep my covenant, you shall be my peculiar possession above all people: for all the earth is mine.	Si ergo audieritis vocem meam, et custodieritis pactum meum, eritis mihi in peculium de cunctis populis: mea est enim omnis terra.	Possession, ( peculium. ) Heb. segula, "a chosen portion or treasure." M. --- Mine. I could have made choice of others. We cannot but admire the goodness of God, who asks for the free consent of the people. Hence they can have no pretence for breaking this solemn covenant. C. Theod. 9. 35.
⁶ And you shall be to me a priestly kingdom, and a holy nation. Those are the words thou shalt speak to the children of Israel.	Et vos eritis mihi in regnum sacerdotale, et gens sancta. hæc sunt verba quæ loqueris ad filios Israel.	Priestly kingdom. "Priests and kings." Chal. You shall rule over the Chanaanites, &c. and you shall offer sacrifice to me, at least, by slaying the paschal lamb. This kingdom shall not be merely of a civil nature; it shall be also sacred. The whole nation shall be holy, separated from the pagans, and consecrated to me. M.	Bible Topics » Sacraments » Holy Orders (1479)
⁷ Moses came, and calling together the elders of the people, he declared all the words which the Lord had commanded.	Venit Moyses: et convocatis maioribus natu populi, exposuit omnes sermones quos mandaverat Dominus.
⁸ And all the people answered together: All that the Lord hath spoken, we will do. And when Moses had related the people's words to the Lord,	Responditque omnis populus simul: Cuncta quæ locutus est Dominus, faciemus. Cumque retulisset Moyses verba populi ad Dominum,	Related, as a mediator acting between two parties, (H.) though God knew all before. Thus his servants cease not to lay before him their own and our wants. W.
⁹ The Lord said to him: Lo, now will I come to thee in the darkness of a cloud, that the people may hear me speaking to thee, and may believe thee for ever. And Moses told the words of the people to the Lord.	ait ei Dominus: Iam nunc veniam ad te in caligine nubis, ut audiat me populus loquentem ad te, et credat tibi in perpetuum. Nunciavit ergo Moyses verba populi ad Dominum.	Cloud, to veil his majesty, while he spoke to Moses in the hearing of all. H. --- Then they began to place an entire confidence in their leader. Maimonides.
¹⁰ And he said to him: Go to the people, and sanctify them today, and tomorrow, and let them wash their garments.	Qui dixit ei: Vade ad populum, et sanctifica illos hodie, et cras, laventque vestimenta sua.	Garments, with their bodies, as the Jews understand by this expression. They were also to abstain from their wives, &c. By which exterior practices, they were admonished of the interior purity which God required. All nations seem to have adopted similar observances of continence, washing themselves, and putting on their best attire, when they appeared before God. See Herod. &c. C.
¹¹ And let them be ready against the third day: for on the third day the Lord will come down in the sight of all the people upon mount Sinai.	Et sint parati in diem tertium: in die enim tertia descendet Dominus coram omni plebe super montem Sinai.
¹² And thou shalt appoint certain limits to the people round about, and thou shalt say to them: Take heed you go not up into the mount, and that ye touch not the borders thereof: every one that toucheth the mount dying he shall die.	Constituesque terminos populo per circuitum, et dices ad eos: Cavete ne ascendatis in montem, nec tangatis fines illius: omnis qui tetigerit montem, morte morietur.
¹³ No hands shall touch him, but he shall be stoned to death, or shall be shot through with arrows: whether it be beast, or man, he shall not live. When the trumpet shall begin to sound, then let them go up into the mount.	Manus non tanget eum, sed lapidibus opprimetur, aut confodietur iaculis: sive iumentum fuerit, sive homo, non vivet. cum cœperit clangere buccina, tunc ascendant in montem.	Him. In detestation of his impiety, which has made him unclean. H. --- Go up into the precincts of the mountain, to which Moses conducted them; (v. 17. 21,) or they might ascend after the trumpet ceased, and the law was given. For some understand shall begin, in a contrary sense with the Roman Sept. "when the voices of thunder, and the trumpets, and the cloud shall be no more;" ( apelthe ) so also the Chal. Syr. Vatable. The sound which was heard, resembled that of a horn. (Jobel.) See Levit. xxv. 10. C.
¹⁴ And Moses came down from the mount to the people, and sanctified them. And when they had washed their garments,	Descenditque Moyses de monte ad populum, et sanctificavit eum. Cumque lavissent vestimenta sua,
¹⁵ He said to them: Be ready against the third day, and come not near your wives.	ait ad eos: Estote parati in diem tertium, et ne appropinquetis uxoribus vestris.	Wives. S. Paul recommends continence when people have to pray. 1 Cor. vii. On the pagan temple of Epidaurus, this inscription was placed, "Let those be chaste who enter here." Clem. strom. 5.
¹⁶ And now the third day was come, and the morning appeared: and behold thunders began to be heard, and lightning to flash, and a very thick cloud to cover the mount, and the noise of the trumpet sounded exceeding loud, and the people that was in the camp, feared.	Iamque advenerat tertius dies, et mane inclaruerat: et ecce cœperunt audiri tonitrua, ac micare fulgura, et nubes densissima operire montem, clangorque buccinæ vehementius perstrepebat: et timuit populus qui erat in castris.
¹⁷ And when Moses had brought them forth to meet God from the place of the camp, they stood at the bottom of the mount.	Cumque eduxisset eos Moyses in occursum Dei de loco castrorum, steterunt ad radices montis.
¹⁸ And all mount Sinai was on a smoke: because the Lord was come down upon it in fire, and the smoke arose from it as out of a furnace: and all the mount was terrible.	Totus autem mons Sinai fumabat: eo quod descendisset Dominus super eum in igne, et ascenderet fumus ex eo quasi de fornace: eratque omnis mons terribilis.	Terrible, by the display of so many instruments of God's power; lightning, fire, a thick cloud, and various peals of thunder, and the sound of a trumpet; besides rain, and the company of millions of angels. Ps. lxvii. 9, 18. How different was the appearance of Sion, when Jesus proclaimed his gospel! Heb. xii. 18.
¹⁹ And the sound of the trumpet grew by degrees louder and louder, and was drawn out to a greater length: Moses spoke, and God answered him.	Et sonitus buccinæ paulatim crescebat in maius, et prolixius tendebatur: Moyses loquebatur, et Deus respondebat ei.	Answered him, "in a speech," articulated and heard by all the people, as the Heb. Sept. Syr. &c. intimate. Many legislators have pretended that their laws came from heaven. But they had no witnesses. Moses does all openly. His laws are preceded, accompanied, and followed by prodigies.
²⁰ And the Lord came down upon mount Sinai, in the very top of the mount, and he called Moses unto the top thereof. And when he was gone up thither,	Descenditque Dominus super montem Sinai in ipso montis vertice, et vocavit Moysen in cacumen eius. Quo cum ascendisset,
²¹ He said unto him: Go down, and charge the people: lest they should have a mind to pass the limits to see the Lord, and a very great multitude of them should perish.	dixit ad eum: Descende, et contestare populum: ne forte velit transcendere terminos ad videndum Dominum, et pereat ex eis plurima multitudo.		Bible Topics » Sacraments » Holy Orders (1472)
²² The priests also that come to the Lord, let them be sanctified, lest he strike them.	Sacerdotes quoque qui accedunt ad Dominum, sanctificentur, ne percutiat eos.	Sanctified, in an extraordinary manner, above the rest. These priests, according to S. Aug. are the children of Aaron, and the whole race of Levi, who would shortly be selected by God. But others think, they are those who, by the law of nature, were accustomed to officiate. Or, as God had declared that they were all a priestly kingdom, some of the most comely and irreproachable youths of each family, had been chosen to present victims, when the covenant with God was to be ratified. C. xxiv. 15. C.
²³ And Moses said to the Lord: The people cannot come up to mount Sinai: for thou did charge, and command, saying: Set limits about the mount, and sanctify it.	Dixitque Moyses ad Dominum: Non poterit vulgus ascendere in montem Sinai: tu enim testificatus es, et iussisti, dicens: Pone terminos circa montem, et sanctifica illum.	The people. Glassius understands this with an interrogation, "Can no one?" God exempts Aaron from the common law, v. 24. H.
²⁴ And the Lord said to him: Go, get thee down: and thou shalt come up, thou and Aaron with thee: but let not the priests and the people pass the limits, nor come up to the Lord, lest he kill them.	Cui ait Dominus: Vade, descende: ascendesque tu, et Aaron tecum: sacerdotes autem et populus ne transeant terminos, nec ascendant ad Dominum, ne forte interficiat illos.	Pass. Sept. "contend violently to pass." The kingdom of heaven suffereth violence, Matt. xi. 12. M. --- Moses was the mediator of this covenant, and Aaron his interpreter, to explain to the people the orders of Moses. C. --- Thus we have seen the dreadful apparatus of the law of fear, with the preface to it, and the approbation of the people.
²⁵ And Moses went down to the people and told them all.	Descenditque Moyses ad populum, et omnia narravit eis.

Exodus 29:44

¹ And thou shalt also do this, that they may be consecrated to me in priesthood. Take a calf from the herd, and two rams without blemish,	Sed et hoc facies, ut mihi in sacerdotio consecrentur. Tolle vitulum de armento, et arietes duos immaculatos,
² And unleavened bread, and a cake without leaven, tempered with oil, wafers also unleavened anointed with oil: thou shalt make them all of wheaten flour.	panesque azymos, et crustulam absque fermento, quæ conspersa sit oleo, lagana quoque azyma oleo lita: de simila triticea cuncta facies.	Wafers, ( lagana. ) They knead them with water, and afterwards fry or bake them with oil. S. Isid. Such wafers are very common in Italy. C.
³ And thou shalt put them in a basket and offer them: and the calf and the two rams.	Et posita in canistro offeres: vitulum autem et duos arietes.
⁴ And thou shalt bring Aaron and his sons to the door of the tabernacle of the testimony. And when thou hast washed the father and his sons with water,	Et Aaron, ac filios eius applicabis ad ostium tabernaculi testimonii. Cumque laveris patrem cum filiis suis aqua,	Washed. The pagans never approached their mysteries, without divers purifications and washing. S. Clem. strom. 5. Exterior cleanliness was designed to signify the purity of the heart, with which we must appear before God. C. --- It is for this reason we take holy-water, when we go into our chapels, and we wash our fingers before and during Mass. H.
⁵ Thou shalt clothe Aaron with his vestments, that is, with the linen garment and the tunick, and the ephod and the rational, which thou shalt gird with the girdle.	indues Aaron vestimentis suis, id est, linea et tunica, et superhumerali et rationali, quod constringes balteo.	Vestments. No mention is made of breeches, because they had them on, while they were washing. V. Bede. --- Belt. Sept. have read esson, instead of chesheb. "Thou shalt tie the rational to the ephod." C.
⁶ And thou shalt put the mitre upon his head, and the holy plate upon the mitre,	Et pones tiaram in capite eius, et laminam sanctam super tiaram,
⁷ And thou shalt pour the oil of unction upon his head: and by this rite shall he be consecrated.	et oleum unctionis fundes super caput eius: atque hoc ritu consecrabitur.	Pour, in the form of a cross or T, according to many of the Rabbin, &c. The inferior priests were anointed only on the hands. The Levites were sprinkled with oil, mixed with the blood of the victims. The custom of anointing prophets, priests, and kings, was peculiar to the Jews; as if to foreshow Christ, the great anointed of the Lord. S. Aug. Ps. xliv. Dan. ix. 24.
⁸ Thou shalt bring his sons also and shalt put on them the linen tunicks, and gird them with a girdle:	Filios quoque illius applicabis, et indues tunicis lineis, cingesque balteo,
⁹ To wit, Aaron and his children, and thou shalt put mitres upon them: and they shall be priests to me by a perpetual ordinance. After thou shalt have consecrated their hands,	Aaron scilicet et liberos eius, et impones eis mitras: eruntque sacerdotes mihi religione perpetua. Postquam initiaveris manus eorum,
¹⁰ Thou shalt present also the calf before the tabernacle of the testimony. And Aaron and his sons shall lay their hands upon his head,	applicabis et vitulum coram tabernaculo testimonii. Imponentque Aaron et filii eius manus super caput illius,	Head. Confessing that they are sinners, and deserve to die. Thus they shall substitute the victim instead of themselves, and obtain pardon. In the holocaust, (v. 15,) and the peace-offering, (v. 19,) they impose their hands, having first washed them) and pronounce some prayer. C.
¹¹ And thou shalt kill him in the sight of the Lord, beside the door of the tabernacle of the testimony.	et mactabis eum in conspectu Domini, iuxta ostium tabernaculi testimonii.	Beside.Al, is now wanting in the printed Heb. and Sam. though expressed by the Protestant translators, (who often help their text) and by all the ancient versions. Kennicott mentions one MS. which retains it very properly. H. --- The victim was offered on the altar of holocausts, before the tabernacle, the seat of God's majesty. C. --- Moses was the priest on this occasion. M. Ps. xcviii. 6.
¹² And taking some of the blood of the calf, thou shalt put it upon the horns of the altar with thy finger, and the rest of the blood thou shalt pour at the bottom thereof.	Sumptumque de sanguine vituli, pones super cornua altaris digito tuo, reliquum autem sanguinem fundes iuxta basim eius.	Horns. This was done in all the sacrifices of expiation. After Aaron was ordained, he carried the blood into the sanctuary, for the sins of all. C.
¹³ Thou shalt take also all the fat that covereth the entrails, and the caul of the liver, and the two kidneys, and the fat that is upon them, and shalt offer a burnt offering upon the altar:	Sumes et adipem totum qui operit intestina, et reticulum iecoris, ac duos renes, et adipem qui super eos est, et offeres incensum super altare:	Burnt-offering, ( incensum. ) To evaporate like incense. M. --- God requires what is most fat and delicious. C. --- The Persians never reserved any of the victims for their idols, except the caul. Strabo xv.
¹⁴ But the flesh of the calf and the hide and the dung, thou shalt burn abroad, without the camp, because it is for sin.	carnes vero vituli et corium et fimum combures foris extra castra, eo quod pro peccato sit.	Sin of the high priest and people. In the other sin-offerings, this was not done. M.
¹⁵ Thou shalt take also one ram upon the head whereof Aaron and his sons shall lay their hands.	Unum quoque arietem sumes, super cuius caput ponent Aaron et filii eius manus.
¹⁶ And when thou hast killed him, thou shalt take of the blood thereof, and pour round about the altar:	Quem cum mactaveris, tolles de sanguine eius, et fundes circa altare.	About, upon the altar, and at the foot of it. So the pagans did. Euseb. præp. iv. 9.
¹⁷ And thou shalt cut the ram in pieces, and having washed his entrails and feet, thou shalt put them upon the flesh that is cut in pieces, and upon his head.	ipsum autem arietem secabis in frustra. lotaque intestina eius ac pedes pones super concisas carnes, et super caput illius.
¹⁸ And thou shalt offer the whole ram for a burnt offering upon the altar: it is an oblation to the Lord, a most sweet savour of the victim of the Lord.	Et offeres totum arietem in incensum super altare: oblatio est Domino, odor suavissimus victimæ Domini.	Victim. Heb. ishe, means a whole burnt-offering.
¹⁹ Thou shalt take also the other ram, upon whose head Aaron and his sons shall lay their hands.	Tolles quoque arietem alterum, super cuius caput Aaron et filii eius ponent manus.
²⁰ And when thou hast sacrificed him, thou shalt take of his blood, and put upon the tip of the right ear of Aaron and of his sons, and upon the thumbs and great toes of their right hand and foot, and thou shalt pour the blood upon the altar round about.	Quem cum immolaveris, sumes de sanguine eius, et pones super extremum auriculæ dextræ Aaron et filiorum eius, et super pollices manus eorum ac pedis dextri, fundesque sanguinem super altare per circuitum.	Tip, or "softer par.t" Sept. This ceremony insinuated, that the priests ought to be all attentive, and perform their office with diligence. Philo. Vit. Mos. 3.
²¹ And when thou hast taken of the blood, that is upon the altar, and of the oil of unction, thou shalt sprinkle Aaron and his vesture, his sons and their vestments. And after they and their vestments are consecrated,	Cumque tuleris de sanguine qui est super altare, et de oleo unctionis, asperges Aaron et vestes eius, filios et vestimenta eorum. Consecratisque ipsis et vestibus,
²² Thou shalt take the fat of the ram, and the rump, and the fat that covereth the lungs, and the caul of the liver, and the two kidneys, and the fat that is upon them, and the right shoulder, because it is the ram of consecration.	tolles adipem de ariete, et caudam et arvinam, quæ operit vitalia, ac reticulum iecoris, et duos renes, atque adipem, qui super eos est, armumque dextrum, eo quod sit aries consecrationis:	Rump, or tail, for which the sheep of Arabia were famed; some having tails three yards long, others a yard thick. Herodot. iii. 113. They weighed from 12 to 30 pounds, and were almost all fat. C.
²³ And one roll of bread, a cake tempered with oil, a wafer out of the basket of unleavened bread, which is set in the sight of the Lord.	tortamque panis unius, crustulam conspersam oleo, laganum de canistro azymorum, quod positum est in conspectu Domini:	Roll. ( torta ) Heb. kikkar, "a loaf." Sept. "a loaf or cake of oil." H.
²⁴ And thou shalt put all upon the hands of Aaron and of his sons, and shalt sanctify them elevating before the Lord.	ponesque omnia super manus Aaron et filiorum eius, et sanctificabis eos elevans coram Domino.	Elevating, and then letting them descend towards the earth. After which, Moses lifted the victims towards the east and west, and from north to south, to shew that God is the Sovereign of the world. R. Solomon. --- Cato (Rustic. 34,) mentions a similar custom, of agitating or waving bread, in honour of Janus and of Jupiter. C.
²⁵ And thou shalt take all from their hands, and shalt burn them upon the altar for a holocaust, a most sweet savour in the sight of the Lord, because it is his oblation.	Suscipiesque universa de manibus eorum: et incendes super altare in holocaustum, odorem suavissimum in conspectu Domini, quia oblatio eius est.
²⁶ Thou shalt take also the breast of the ram, wherewith Aaron was consecrated, and elevating it thou shalt sanctify it before the Lord, and it shall fall to thy share.	Sumes quoque pectusculum de ariete, quo initiatus est Aaron, sanctificabisque illud elevatum coram Domino, et cedet in partem tuam.
²⁷ And thou shalt sanctify both the consecrated breast, and the shoulder that thou didst separate of the ram,	Sanctificabisque et pectusculum consecratum, et armum quem de ariete separasti,
²⁸ Wherewith Aaron was consecrated and his sons, and they shall fall to Aarons share and his sons' by a perpetual right from the children of Israel: because they are the choicest and the beginnings of their peace victims which they offer to the Lord.	quo initiatus est Aaron et filii eius, cedentque in partem Aaron et filiorum eius iure perpetuo a filiis Israel: quia primitiva sunt et initia de victimis eorum pacificis quæ offerunt Domino.	Israel. As these parts have been offered by Aaron to the Lord, so the Israelites shall present them to him and his sons, when they offer sacrifice. M. --- All the different kinds of victims were immolated on this occasion, because the priests were consecrated to offer them all. D.
²⁹ And the holy vesture, which Aaron shall use, his sons shall have after him, that they may be anointed, and their hands consecrated to it.	Vestem autem sanctam, qua utetur Aaron, habebunt filii eius post eum, ut ungantur in ea, et consecrantur manus eorum.	Vesture. A new one was not made for every high priest. C. --- One of the other priests had to perform the ceremony of consecration. M.
³⁰ He of his sons that shall be appointed high priest in his stead, and that shall enter into the tabernacle of the testimony to minister in the sanctuary, shall wear it seven days.	Septem diebus utetur illa qui pontifex pro eo fuerit constitutus de filiis eius, et qui ingredietur tabernaculum testimonii ut ministret in Sanctuario.	Days. During which he could not leave the sanctuary. Levit. viii. 33. On each day, the aforesaid ceremonies were to be repeated, v. 35.
³¹ And thou shalt take the ram of the consecration, and shalt boil the flesh thereof in the holy place:	Arietem autem consecrationis tolles, et coques carnes eius in loco sancto:	Holy place. The court of the tabernacle, where a constant fire was kept, to prepare the food of the priests, and sometimes of others, who wished to eat their share of the victims in the presence of the Lord.
³² And Aaron and his sons shall eat it. The loaves also, that are in the basket, they shall eat in the entry of the tabernacle of the testimony,	quibus vescetur Aaron et filii eius. Panes quoque, qui sunt in canistro, in vestibulo tabernaculi testimonii comedent,
³³ That it may be an atoning sacrifice, and the hands of the offerers may be sanctified. A stranger shall not eat of them, because they are holy.	ut sit placabile sacrificium, et sanctificentur offerentium manus. Alienigena non vescetur ex eis, quia sancti sunt.	Stranger. The Levites themselves could not partake of these things.
³⁴ And if there remain of the consecrated flash, or of the bread till the morning, thou shalt burn the remainder with fire: they shall not be eaten, because they are sanctified.	Quod si remanserit de carnibus consecratis, sive de panibus usque mane, combures reliquias igni: non comedentur, quia sanctificata sunt.
³⁵ All that I have commanded thee, thou shalt do unto Aaron and his sons. Seven days shalt thou consecrate their hands:	Omnia, quæ præcepi tibi, facies super Aaron et filiis eius. Septem diebus consecrabis manus eorum:
³⁶ And thou shalt offer a calf for sin every day for expiation. And thou shalt cleanse the altar when thou hast offered the victim of expiation, and shalt anoint it to sanctify it.	et vitulum pro peccato offeres per singulos dies ad expiandum. Mundabisque altare cum immolaveris expiationis hostiam, et unges illud in sanctificationem.
³⁷ Seven days shalt thou expiate the altar and sanctify it, and it shall be most holy. Every one that shall touch it shall be holy.	Septem diebus expiabis altare, et sanctificabis, et erit Sanctum sanctorum. omnis, qui tetigerit illud, sanctificabitur.	Seven. This number is frequently prescribed in Scripture. Balaam required seven altars, (Num. xxiii.) and the Egyptians never spent less than seven days in their expiations. Porphyr. Abstin. 4. C. --- Shall be holy, consecrated according to this rite, (M.) or defiled; for sacred things purify those who approach in a proper manner, while they defile or increase the guilt of the unworthy. C. --- By the unleavened bread, (v. 23,) we are reminded of the blessed eucharist; and by oil, of the grace of the spirit. D.
³⁸ This is what thou shalt sacrifice upon the altar: Two lambs of a year old every day continually.	Hoc est quod facies in altari: Agnos anniculos duos per singulos dies iugiter,
³⁹ One lamb in the morning and another in the evening.	unum agnum mane, et alterum vespere,	Morning. About sun-rise. --- Evening, or between the two vespers. Ex. xii. 6. The lambs were provided by the people; flour, wine, and oil, by the priests. Philo. --- The wine was poured at the foot of the altar, the flour and oil were burnt upon it, and not placed on the head of the victim, as was customary among the pagans, frontique invergit vina sacerdos. Virg. vi. Maimon. By these sacrifices, God was to be adored as the author both of day and night; (M.) and we are admonished of our duty of praying to him, particularly at those times. H. --- All the sacrifices prefigured that of Christ, (S. Aug. c. advers. i. 18,) but none more than these of lambs. Orig. in Jo. W.
⁴⁰ With one lamb a tenth part of flour tempered with beaten oil, of the fourth part of a hin, and wine for libation of the same measure.	decimam partem similæ conspersæ oleo tuso, quod habeat mensuram quartam partem hin, et vinum ad libandum eiusdem mensuræ in agno uno.	Part of an epha, half of which was used in each sacrifice.
⁴¹ And the other lamb thou shalt offer in the evening, according to the rite of the morning oblation, and according to what we have said, for a savour of sweetness:	Alterum vero agnum offeres ad vesperam iuxta ritum matutinæ oblationis, et iuxta ea quæ diximus, in odorem suavitatis:
⁴² It is a sacrifice to the Lord, by perpetual oblation unto your generations, at the door of the tabernacle of the testimony before the Lord, where I will appoint to speak unto thee.	sacrificium est Domino, oblatione perpetua in generationes vestras, ad ostium tabernaculi testimonii coram Domino, ubi constituam ut loquar ad te.
⁴³ And there will I command the children of Israel, and the altar shall be sanctified by my glory.	Ibique præcipiam filiis Israel, et sanctificabitur altare in gloria mea.	Glory, or presence, or by the flame which shall come down from heaven to consume the victim. Lev. ix. 24. C.
⁴⁴ I will sanctify also the tabernacle of the testimony with the altar, and Aaron with his sons, to do the office of priesthood unto me.	Sanctificabo et tabernaculum testimonii cum altari, et Aaron cum filiis suis, ut sacerdotio fungantur mihi.		Bible Topics » Sacraments » Holy Orders (1473)
⁴⁵ And I will dwell in the midst of the children of Israel, and will be their God:	Et habitabo in medio filiorum Israel, eroque eis Deus,
⁴⁶ And they shall know that I am the Lord their God, who have brought them out of the land of Egypt, that I might abide among them, I the Lord their God.	et scient quia ego Dominus Deus eorum, qui eduxi eos de Terra Ægypti, ut manerem inter illos, ego Dominus Deus ipsorum.

Exodus 30:30

¹ Thou shalt make also an altar to burn incense, of setim wood.	Facies quoque altare ad adolendum thymiama, de lignis setim,	An altar to burn incense. This burning of incense was an emblem of prayer, ascending to God from an inflamed heart. See Ps. cxl. 2. Apoc. v. 8. and viii. 4. Ch. --- Nothing but incense was daily offered by the high priest upon this altar. On the day of expiation he touched the four corners with blood. It stood over-against the bread of proposition.	Bible Topics » Prayer & Worship » Incense (1397)
² It shall be a cubit in length, and another in breadth, that is, foursquare, and two in height. Horns shall go out of the same.	habens cubitum longitudinis, et alterum latitudinis, id est, quadrangulum, et duos cubitos in altitudine. Cornua ex ipso procedent.	Height. Ezechiel (xli. 22,) describes his altar of incense, a cubit higher.
³ And thou shalt overlay it with the purest gold, as well as the grate thereof, as the walls round about and the horns. And thou shalt make to it a crown of gold round about,	Vestiesque illud auro purissimo, tam craticulam eius, quam parietes per circuitum, et cornua. Faciesque ei coronam aureolam per gyrum,	Grate, or covering. Some think the fire and incense were placed on this grate, and the ashes fell under the altar. But fire was taken hence, and put in the thuribles; (Num. xvi. 17. C.) or a brazen thurible was placed on the fire. Lev. x. 1. M. --- Walls, or sides, of setim-wood. --- Crown, cornice or moulding. See C. xxv. 25.
⁴ And two golden rings under the crown on either side, that the bars may be put into them, and the altar be carried.	et duos annulos aureos sub corona per singula latera, ut mittantur in eos vectes, et altare portetur.
⁵ And thou shalt make the bars also of setim wood, and shalt overlay them with gold.	Ipsos quoque vectes facies de lignis setim, et inaurabis.
⁶ And thou shalt set the altar over against the veil, that hangeth before the ark of the testimony before the propitiatory wherewith the testimony is covered, where I will speak to thee.	Ponesque altare contra velum, quod ante arcum pendet testimonii coram propitiatorio quo tegitur testimonium, ubi loquar tibi.	Where, &c. Hence some infer, that its situation was in the most holy place. But God spoke also to Moses at the door of the sanctuary (C. xxix. 42. H.); and most people suppose, that it was placed out of the holy of holies, beside the veil. The golden censer, which S. Paul (Heb. ix. 4,) tells us was within, might be that of Aaron, which was placed there after the sedition of Core, (Num. xvi.) or one that might be left smoking before the ark, on the day of expiation. C. --- S. Augustine, &c. believe, however, that it was in the holy of holies. q. 133. Orig. hom. 19. S. Greg. 1 K. xiv. &c.	Bible Topics » Prayer & Worship » Worship - Proper (1463)
⁷ And Aaron shall burn sweet smelling incense upon it in the morning. When he shall dress the lamps, he shall burn it:	Et adolebit incensum super eo Aaron, suave fragrans, mane. Quando componet lucernas, incendet illud:	Aaron, or some other priest. They did it by turns, and were bound to observe continence during the time of their ministry. Lev. xv. 16. Luc. i. 9. C.
⁸ And when he shall place them in the evening, he shall burn an everlasting incense before the Lord throughout your generations.	et quando collocabit eas ad vesperum, uret thymiama sempiternum coram Domino in generationes vestras.		Bible Topics » Prayer & Worship » Incense (1398)
⁹ You shall not offer upon it incense of another composition nor oblation, and victim, neither shall you offer libations.	Non offeretis super eo thymiama compositionis alterius, nec oblationem, et victimam, nec libabitis libamina.	Composition, than what is prescribed, v. 34. M.	Bible Topics » Prayer & Worship » Incense (1462)
¹⁰ And Aaron shall pray upon the horns thereof once a year, with the blood of that which was offered for sin, and shall make atonement upon it in your generations. It shall be most holy to the Lord.	Et deprecabitur Aaron super cornua eius semel per annum, in sanguine quod oblatum est pro peccato, et placabit super eo in generationibus vestris. Sanctum sanctorum erit Domino.	It. This altar, or this rite; all deserve a singular respect.
¹¹ And the Lord spoke to Moses, saying:	Locutusque est Dominus ad Moysen, dicens:
¹² When thou shalt take the sum of the children of Israel according to their number, every one of them shall give a price for their souls to the Lord, and there shall be no scourge among them, when they shall be reckoned.	Quando tuleris summam filiorum Israel iuxta numerum, dabunt singuli pretium pro animabus suis Domino, et non erit plaga in eis, cum fuerint recensiti.	Sum. David perhaps neglected this injunction. 2 K. xxiv. Josep. Ant. vii. 10. Yet we do not read that Moses took the half sicle when he numbered the people. Num. i. Whence others gather, that this sum was to be paid every year, as it was done in our Saviour's time, for the support of the temple. Matt. xvii. 23. Vespasian ordered the Jews to pay the same money for the capitol. Josep. Bel. vii. 13.) After the captivity, the third part of a sicle was demanded. 2 Esd. x. 32. C.
¹³ And this shall every one give that passeth at the naming, half a sicle according to the standard of the temple. A sicle hath twenty obols. Half a sicle shall be offered to the Lord.	Hoc autem dabit omnis qui transit ad nomen, dimidium sicli iuxta mensuram templi. Siclus viginti obolos habet. Media pars sicli offeretur Domino.	Half a sicle. A sicle or shekel of silver, (which was also called a stater ) according to the standard or weight of the sanctuary, which was the most just and exact, was half an ounce of silver; that is, about half a crown of English money. The obol, or gerah, was about three halfpence. Ch. --- A priest kept the weights and measures. 1 Par. xxiii. 29. The Egyptians and Romans took the like precaution to prevent any fraud; and Justinian required that such things should be kept in churches. Some have supposed, that the royal or common sicle was less than that of the sanctuary. But Moses admits of no distinction. Lev. xxvii. 25. Ezec. xiv. 12. Perhaps the weights of the Egyptians, &c. might differ from this, which Moses therefore particularizes so well. C. --- Arbuthnot makes the weight of the sicle equal to 9 dwt. 2,57 gr. English Troy weight; and he values that of silver at 2s. 3,375d. sterling. H.
¹⁴ He that is counted in the number from twenty years and upwards, shall give the price.	Qui habetur in numero, a viginti annis et supra, dabit pretium.
¹⁵ The rich man shall not add to half a sicle, and the poor man shall diminish nothing.	Dives non addet ad medium sicli, et pauper nihil minuet.	Rich. The life of every man is equal in the sight of God, and He will not give the rich occasion to despise his poor neighbour. Thus also the number of people would be ascertained. M.
¹⁶ And the money received which was contributed by the children of Israel, thou shalt deliver unto the uses of the tabernacle of the testimony, that it may be a memorial of them before the Lord, and he may be merciful to their souls.	Susceptamque pecuniam, quæ collata est a filiis Israel, trades in usus tabernaculi testimonii, ut sit monimentum eorum coram Domino, et propitietur animabus eorum.
¹⁷ And the Lord spoke to Moses, saying:	Locutusque est Dominus ad Moysen, dicens:
¹⁸ Thou shalt make also a brazen laver with its foot, to wash in: and thou shalt set it between the tabernacle of the testimony and the altar. And water being put into it,	Facies et labrum æneum cum basi sua ad lavandum: ponesque illud inter tabernaculum testimonii et altare. Et missa aqua,	Its foot also of brass, made of mirrors which the women gave. C. xxxviii. 8. It was double; one vessel being shallower, to wash the feet &c. and the other containing a quantity of water, which was let out by pipes. The pagans had lavers also; and our holy-water vessels should remind us of that purity and holiness which became the house of God. H.
¹⁹ Aaron and his sons shall wash their hands and feet in it:	lavabunt in ea Aaron, et filii eius manus suas ac pedes,	Feet. The priests went barefoot in the tabernacle. In the Misna we find the same law binds laymen. None were allowed to enter the temple of Diana, in Crete, with shoes on; and the Roman ladies followed the same custom, when they came down to the temple of Vesta. Huc pede matronam nudo descendere vidi. Ovid. Fast. 6. C. --- The priest is ordered to put off his shoes on Good Friday, out of respect for Jesus Christ, who suffered on the cross. H.
²⁰ When they are going into the tabernacle of the testimony, and when they are to come to the altar, to offer on it incense to the Lord,	quando ingressuri sunt tabernaculum testimonii, et quando accessuri sunt ad altare, ut offerant in eo thymiama Domino,		Bible Topics » Prayer & Worship » Incense (1399)
²¹ Lest perhaps they die. It shall be an everlasting law to him, and to his seed by successions.	ne forte moriantur. legitimum sempiternum erit ipsi, et semini eius per successiones.
²² And the Lord spoke to Moses,	Locutusque est Dominus ad Moysen,
²³ Saying: Take spices, of principal and chosen myrrh five hundred sicles, and of cinnamon half so much, that is, two hundred and fifty sicles, of calamus in like manner two hundred and fifty.	dicens: Sume tibi aromata, primæ myrrhæ et electæ quingentos siclos, et cinnamomi medium, id est, ducentos quinquaginta siclos, calami similiter ducentos quinquaginta,	Spices. Perfumes were probably first invented in Arabia and Egypt. Ovid makes Bacchus the author of bloody sacrifices, and of incense offered to Jupiter. Fast. 3. --- Myrrh. Heb. "the head of the myrrh of liberty," or such as flowed freely and was most excellent, free from any mixture. Sudant sponte...stacten dictam. Plin. xii. 15. C. --- Stacte takes its name from distilling. M. --- Sicles; this is not expressed in the Heb., as this measure is commonly meant. --- Cinnamon, a plant extremely rare. Matthcole assures us, that it is not now to be found in Arabia, no more than balm in Judea. --- Calamus. Heb. adds the epithet sweet-smelling both to cinnamon and calamus, or cane, the latter of which grows in the Indies. Dioscor. i. 17. That which druggists sell, under this name, is not a proper ingredient for ointments.
²⁴ And of cassia five hundred sicles by the weight of the sanctuary, of oil of olives the measure hin:	casiæ autem quingentos siclos in pondere sanctuarii, olei de olivetis mensuram hin:	Cassia, not the common sort, which would spoil the perfumes, but the essence of iris, (Hebrew, kode) mentioned in the Sept. Ezec. xxvii. 19. Joseph. &c. C.
²⁵ And thou shalt make the holy oil of unction, an ointment compounded after the art of the perfumer,	faciesque unctionis oleum sanctum, unguentum compositum opere unguentarii,
²⁶ And therewith thou shalt anoint the tabernacle of the testimony, and the ark of the testament,	et unges ex eo tabernaculum testimonii, et arcam testamenti,
²⁷ And the table with the vessels thereof, the candlestick and furniture thereof, the altars of incense,	mensamque cum vasis suis, et candelabrum, et utensilia eius, altaria thymiamatis,
²⁸ And of holocaust, and all the furniture that belongeth to the service of them.	et holocausti, et universam supellectilem quæ ad cultum eorum pertinet.
²⁹ And thou shalt sanctify all, and they shall be most holy: he that shall touch them shall be sanctified.	Sanctificabisque omnia, et erunt Sancta sanctorum: qui tetigerit ea, sanctificabitur.	Sanctified. But if he ought not to touch it, he shall be defiled the more: (Deut. xxii. 9,) a double effect, which we perceive in the Christian sacraments. C.
³⁰ Thou shalt anoint Aaron and his sons, and shalt sanctify them, that they may do the office of priesthood unto me.	Aaron et filios eius unges, sanctificabisque eos, ut sacerdotio fungantur mihi.		Bible Topics » Sacraments » Holy Orders (1474)
³¹ And thou shalt say to the children of Israel: This oil of unction shall be holy unto me throughout your generations.	Filiis quoque Israel dices: Hoc oleum unctionis sanctum erit mihi in generationes vestras.	Holy unto me, or set apart for the persons and things employed in my service. H.
³² The flesh of man shall not be anointed therewith, and you shall make none other of the same composition, because it is sanctified, and shall be holy unto you.	Caro hominis non ungetur ex eo, et iuxta compositionem eius non facietis aliud, quia sanctificatum est, et sanctum erit vobis.	Of man. Some except the king of Juda, till the reign of Josias. Rabbins. --- But they were anointed with common oil. M.
³³ What man soever shall compound such, and shall give thereof to a stranger, he shall be cut off from his people.	Homo quicumque tale composuerit, et dederit ex eo, alieno, exterminabitur de populo suo.	Cut off. Excommunicated, and deprived of all the privileges of the Israelites; (C.) or even put to death for his presumption. M.
³⁴ And the Lord said to Moses: Take unto thee spices, stacte, and onycha, galbanum of sweet savour, and the clearest frankincense, all shall be of equal weight.	Dixitque Dominus ad Moysen: Sume tibi aromata, stacten et onycha, galbanum boni odoris, et thus lucidissimum, æqualis ponderis erunt omnia:	Onycha. An aromatic root, shining like "the nail," or perhaps the bdellium of Arabia, which is clearer than that of the Indies. Dioscor. Gallen Medic. It distills from a tree. Others affirm, that it is the shell of a fish which feeds on spikenard (spica nardi) in the watery places of India. --- Galbanum, an unctuous gum, of a strong but not very agreeable smell when alone. --- Frankincense, is a juice proceeding by incision from the trees of Saba. --- Weight. The Rabbins say 70 or 74 pounds of each.
³⁵ And thou shalt make incense compounded by the work of the perfumer, well tempered together, and pure, and most worthy of sanctification.	faciesque thymiama compositum opere unguentarii, mistum diligenter, et purum, et sanctificatione dignissimum.	Together. Heb. lit. "salted," (Chald.) as salt was to accompany all the sacrifices. Lev. ii. 13. But it was not, perhaps, to be mixed with this perfume, no more than with the wine of libations. The word may signify "a thing used in embalming, pure and holy."
³⁶ And when thou has beaten all into very small powder, thou shalt set of it before the tabernacle of the testimony, in the place where I will appear to thee. Most holy shall this incense be to you.	Cumque in tenuissimum pulverem universa contuderis, pones ex eo coram tabernaculo testimonii, in quo loco apparebo tibi. Sanctum sanctorum erit vobis thymiama.	Place. On the table of perfumes, to be burnt morning and evening. C.	Bible Topics » Prayer & Worship » Incense (1400)
³⁷ You shall not make such a composition for your own uses, because it is holy to the Lord.	Talem compositionem non facietis in usus vestros, quia sanctum est Domino.
³⁸ What man soever shall make the like, to enjoy the smell thereof, he shall perish out of his people.	Homo quicumque fecerit simile, ut odore illius perfruatur, peribit de populis suis.

Exodus 35:19

¹ And all the multitude of the children of Israel being gathered together, he said to them: These are the things which the Lord hath commanded to be done.	Igitur congregata omni turba filiorum Israel, dixit ad eos: Hæc sunt quæ iussit Dominus fieri.
² Six days you shall do work: the seventh day shall be holy unto you, the sabbath, and the rest of the Lord: he that shall do any work on it, shall be put to death.	Sex diebus facietis opus: septimus dies erit vobis sanctus, sabbatum, et requies Domini: qui fecerit opus in eo, occidetur.	Sabbath. The frequent repetition of this precept, cannot escape the notice of the attentive reader. The sabbath was a distinctive mark of the Jews, and was generally observed by them with the utmost care, and even with scrupulosity. H. --- They were not allowed to do on it any thing that had the appearance of servility, if it could be avoided without serious inconveniences. But in any urgent necessity of the sick, &c. they might provide meat, and do other work, that could not be done before. They might also repel an enemy, water cattle, &c. Though a mere rest be positively ordered, the design of it shewed that the day was to be spent in religious duties, reading the Bible, &c. Josephus assures us, many were so diligent herein, as to know almost the whole law by heart. T.
³ You shall kindle no fire in any of your habitations on the sabbath day.	Non succendetis ignem in omnibus habitaculis vestris per diem sabbati.	No fire, to dress meat. The Rabbins say it is lawful to light a fire, to warm oneself, or for light. But they generally employ some other to do it for them. The Samaritans and Caraites look upon this as an evasion. C. --- It was customary to light candles and dress meat before sun-set on Friday. On other festivals, even the greatest, this was not required, as they were not instituted chiefly in memory of God's rest, as the sabbath was. C. xii. 16. H.
⁴ And Moses said to all the assembly of the children of Israel: This is the word the Lord hath commanded, saying:	Et ait Moyses ad omnem catervam filiorum Israel: Iste est sermo quem præcepit Dominus, dicens:
⁵ Set aside with you firstfruits to the Lord. Let every one that is willing and hath a ready heart, offer them to the Lord: gold, and silver, and brass,	Separate apud vos primitias Domino. Omnis voluntarius et prono animo offerat eas Domino: aurum et argentum, et æs,
⁶ Violet and purple, and scarlet twice dyed, and fine linen, goats' hair,	hyacinthum et purpuram, coccumque bis tinctum, et byssum, pilos caprarum,
⁷ And rams' skins dyed red, and violet coloured skins, setim wood,	pellesque arietum rubricatas, et ianthinas, ligna setim,
⁸ And oil to maintain lights, and to make ointment, and most sweet incense.	et oleum ad luminaria concinnanda, et ut conficiatur unguentum, et thymiama suavissimum,
⁹ Onyx stones, and precious stones, for the adorning of the ephod and the rational.	lapides onychinos, et gemmas ad ornatum superhumeralis et rationalis.
¹⁰ Whosoever of you is wise, let him come, and make that which the Lord hath commanded:	Quisque vestrum sapiens est, veniat, et faciat quod Dominus imperavit:
¹¹ To wit, the tabernacle and the roof thereof, and the cover, the rings, and the board work with the oars, the pillars, and the sockets:	Tabernaculum scilicet, et tectum eius, atque operimentum, annulos, et tabulata cum vectibus, paxillos et bases:
¹² The ark and the staves, the propitiatory, and the veil that is drawn before it:	Arcam et vectes, propitiatorium, et velum, quod ante illud oppanditur:
¹³ The table with the bars and the vessels, and the loaves of proposition:	Mensam cum vectibus et vasis, et propositionis panibus:
¹⁴ The candlestick to bear up the lights, the vessels thereof and the lamps, and the oil for the nourishing of fires:	Candelabrum ad luminaria sustentanda, vasa illius et lucernas, et oleum ad nutrimenta ignium:
¹⁵ The altar of incense, and the bars, and the oil of unction and the incense of spices: the hanging at the door of the tabernacle:	Altare thymiamatis, et vectes, et oleum unctionis et thymiama ex aromatibus: Tentorium ad ostium tabernaculi:
¹⁶ The altar of holocaust, and its grate of brass, with the bars and vessels thereof: the laver and its foot:	Altare holocausti, et craticulam eius æneam cum vectibus et vasis suis: labrum et basim eius:
¹⁷ The curtains of the court with the pillars and the sockets, the hanging in the doors of the entry,	Cortinas atrii cum columnis et basibus, tentorium in foribus vestibuli,
¹⁸ The pins of the tabernacle and of the court with their little cords:	paxillos tabernaculi et atrii cum funiculis suis:
¹⁹ The vestments that are to be used in the ministry of the sanctuary, the vesture of Aaron the high priest, and of his sons, to do the office of priesthood to me.	Vestimenta, quorum usus est in ministerio sanctuarii, vestes Aaron pontificis ac filiorum eius, ut sacerdotio fungantur mihi.	Vestments, in which the vessels of the tabernacle were folded up. Vatable.	Bible Topics » Sacraments » Holy Orders (1475)
²⁰ And all the multitude of the children of Israel going out from the presence of Moses,	Egressaque omnis multitudo filiorum Israel de conspectu Moysi,
²¹ Offered firstfruits to the Lord with a most ready and devout mind, to make the work of the tabernacle of the testimony. Whatsoever was necessary to the service, and to the holy vestments,	obtulerunt mente promptissima atque devota primitias Domino, ad faciendum opus tabernaculi testimonii. Quidquid ad cultum et ad vestes sanctas necessarium erat,
²² Both men and women gave bracelets and earrings, rings and tablets: every vessel of gold was set aside to be offered to the Lord.	viri cum mulieribus præbuerunt, armillas et inaures, annulos et dextralia: omne vas aureum in donaria Domini separatum est.	And women, by the hands of their husbands, as the Heb. and Sept. intimate. --- Tablets, ( dextralia ) ornaments worn on the right hand or arm.
²³ If any man had violet, and purple, and scarlet twice dyed, fine linen and goats' hair, rams' skins dyed red, and violet coloured skins,	Si quis habebat hyacinthum, et purpuram, coccumque bis tinctum, byssum et pilos caprarum, pelles arietum rubricatas, et ianthinas,
²⁴ Metal of silver and brass, they offered it to the Lord, and setim wood for divers uses.	argenti, ærisque metalla obtulerunt Domino, lignaque setim in varios usus.
²⁵ The skillful women also gave such things as they had spun, violet, purple, and scarlet, and fine linen,	Sed et mulieres doctæ, quæ neverant, dederunt hyacinthum, purpuram, et vermiculum, ac byssum,	Spun. The wool, it seems, was dyed first, unless it were naturally of these colours. See Ex. xxv. 5. C.
²⁶ And goats' hair, giving all of their own accord.	et pilos caprarum, sponte propria cuncta tribuentes.
²⁷ But the princes offered onyx stone, and precious stones, for the ephod and the rational,	Principes vero obtulerunt lapides onychinos, et gemmas ad superhumerale et rationale,
²⁸ And spices and oil for the lights, and for the preparing of ointment, and to make the incense of most sweet savour.	aromataque et oleum ad luminaria concinnanda, et ad præparandum unguentum, ac thymiama odoris suavissimi componendum.
²⁹ All both men and women with devout mind offered gifts, that the works might be done which the Lord had commanded by the hand of Moses. All the children of Israel dedicated voluntary offerings to the Lord.	Omnes viri et mulieres mente devota obtulerunt donaria, ut fierent opera quæ iusserat Dominus per manum Moysi. Cuncti filii Israel voluntaria Domino dedicaverunt.
³⁰ And Moses said to the children of Israel: Behold the Lord hath called by name Beseleel the son of Uri the son of Hur of the tribe of Juda.	Dixitque Moyses ad filios Israel: Ecce, vocavit Dominus ex nomine Beseleel filium Uri filii Hur de tribu Iuda.
³¹ And hath filled him with the spirit of God, with wisdom and understanding and knowledge and all learning.	Implevitque eum spiritu Dei, sapientia et intelligentia, et scientia et omni doctrina
³² To devise and to work in gold and silver and brass,	ad excogitandum, et faciendum opus in auro et argento, et ære,
³³ And in engraving stones, and in carpenters' work. Whatsoever can be devised artificially,	sculpendisque lapidibus, et opere carpentario. quidquid fabre adinveniri potest,
³⁴ He hath given in his heart: Ooliab also the son of Achisamech of the tribe of Dan:	dedit in corde eius: Ooliab quoque filium Achisamech de tribu Dan:
³⁵ Both of them hath he instructed with wisdom, to do carpenters' work and tapestry, and embroidery in blue and purple, and scarlet twice dyed, and fine linen, and to weave all things, and to invent all new things.	ambos erudivit sapientia, ut faciant opera abietarii, polymitarii, ac plumarii de hyacintho ac purpura, coccoque bis tincto, et bysso, et texant omnia, ac nova quæque reperiant.

Exodus 40:13

¹ And the Lord spoke to Moses, saying:	Locutusque est Dominus ad Moysen, dicens:
² The first month, the first day of the month, thou shalt set up the tabernacle of the testimony,	Mense primo, prima die mensis, eriges tabernaculum testimonii,	Month of the second year, v. 15. The first day of every month was kept with some degree of solemnity, though it was not a day of rest. Num. xxxiii. 11. 1 K. xx. 5. &c. C.
³ And shalt put the ark in it, and shalt let down the veil before it:	et pones in eo arcam, dimittesque ante illam velum:
⁴ And thou shalt bring in the table, and set upon it the things that are commanded according to the rite. The candlestick shall stand with its lamps,	et illata mensa, pones super eam quæ rite præcepta sunt. Candelabrum stabit cum lucernis suis,
⁵ And the altar of gold whereon the incense is burnt, before the ark of the testimony. Thou shalt put the hanging in the entry of the tabernacle,	et altare aureum in quo adoletur incensum, coram arca testimonii. Tentorium in introitu tabernaculi pones,		Bible Topics » Prayer & Worship » Incense (784)
⁶ And before it the altar of holocaust:	et ante illud altare holocausti:
⁷ The laver between the altar and the tabernacle, and thou shalt fill it with water.	labrum inter altare et tabernaculum, quod implebis aqua.
⁸ And thou shalt encompass the court with hangings, and the entry thereof.	Circumdabisque atrium tentoriis, et ingressum eius.
⁹ And thou shalt take the oil of unction and anoint the tabernacle with its vessels, that they may be sanctified:	Et assumpto unctionis oleo unges tabernaculum cum vasis suis, ut sanctificentur:
¹⁰ The altar of holocaust and all its vessels:	altare holocausti et omnia vasa eius:
¹¹ The laver with its foot: thou shalt consecrate all with the oil of unction, that they may be most holy.	labrum cum basi sua: omnia unctionis oleo consecrabis, ut sint Sancta sanctorum.
¹² And thou shalt bring Aaron and his sons to the door of the tabernacle of the testimony, and having washed them with water,	Applicabisque Aaron et filios eius ad fores tabernaculi testimonii, et lotos aqua
¹³ Thou shalt put on them the holy vestments, that they may minister to me, and that the unction of them may prosper to an everlasting priesthood.	indues sanctis vestibus, ut ministrent mihi, et unctio eorum in sacerdotium sempiternum proficiat.	Priesthood. Heb. "And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him, that he may serve me in the priest's office: (14) and thou shalt bring his sons, and put on them their tunics; (15) and thou shalt anoint them, as thou didst anoint their father, that they may perform the office of priests to me for ever, in their generations." As the priesthood was hereditary in Aaron's family, this first unction might suffice for all. Yet, the new high priests were always anointed till the days of our Saviour. C. xxix. 7.	Bible Topics » Sacraments » Holy Orders (1476)
¹⁴ And Moses did all that the Lord had commanded.	Fecitque Moyses omnia quæ præceperat Dominus.
¹⁵ So in the first month of the second year, the first day of the month, the tabernacle was set up.	Igitur mense primo anni secundi, prima die mensis, collocatum est tabernaculum.
¹⁶ And Moses reared it up, and placed the boards and the sockets and the bars, and set up the pillars,	Erexitque Moyses illud, et posuit tabulas ac bases et vectes, statuitque columnas,
¹⁷ And spread the roof over the tabernacle, putting over it a cover, as the Lord had commanded.	et expandit tectum super tabernaculum, imposito desuper operimento, sicut Dominus imperaverat.	Cover of purple, goat skins, &c.
¹⁸ And he put the testimony in the ark, thrusting bars underneath, and the oracle above.	Posuit et testimonium in arca, subditis infra vectibus, et oraculum desuper.	Testimony, or tables of the law. The pagans enclosed various symbolical figures, cakes, &c. in their mystic arks. Clem. Alex. But how different were they from the sacred records of religion! C.
¹⁹ And when he had brought the ark into the tabernacle, he drew the veil before it to fulfill the commandment of the Lord.	Cumque intulisset arcam in tabernaculum, appendit ante eam velum ut expleret Domini iussionem.
²⁰ And he set the table in the tabernacle of the testimony at the north side without the veil,	Posuit et mensam in tabernaculo testimonii ad plagam Septentrionalem extra velum,
²¹ Setting there in order the loaves of proposition, as the Lord had commanded Moses.	ordinatis coram propositionis panibus, sicut præceperat Dominus Moysi.
²² He set the candlestick also in the tabernacle of the testimony over against the table on the south side,	Posuit et candelabrum in tabernaculo testimonii e regione mensæ in parte australi,
²³ Placing the lamps in order, according to the precept of the Lord.	locatis per ordinem lucernis, iuxta præceptum Domini.
²⁴ He set also the altar of gold under the roof of the testimony over against the veil,	Posuit et altare aureum sub tecto testimonii contra velum,	Roof, covering both the holy of holies and the sanctuary. M.
²⁵ And burnt upon it the incense of spices, as the Lord had commanded Moses.	et adolevit super eo incensum aromatum, sicut iusserat Dominus Moysi.
²⁶ And he put also the hanging in the entry of the tabernacle of the testimony,	Posuit et tentorium in introitu tabernaculi testimonii,
²⁷ And the altar of holocaust of the entry of the testimony, offering the holocaust, and the sacrifices upon it, as the Lord had commanded.	et altare holocausti in vestibulo testimonii, offerens in eo holocaustum, et sacrificia, ut Dominus imperaverat.
²⁸ And he set the laver between the tabernacle of the testimony and the altar, filling it with water.	Labrum quoque statuit inter tabernaculum testimonii et altare, implens illud aqua.	Laver. This is a repetition of v. 7, (C.) shewing that the command was fulfilled. H.
²⁹ And Moses and Aaron, and his sons washed their hands and feet,	Laveruntque Moyses et Aaron, ac filii eius manus suas et pedes,
³⁰ When they went into the tabernacle of the covenant, and went to the altar, as the Lord had commanded Moses.	cum ingrederentur tectum fœderis, et accederent ad altare, sicut præceperat Dominus Moysi.
³¹ He set up also the court round about the tabernacle and the altar, drawing the hanging in the entry thereof. After all things were perfected,	Erexit et atrium per gyrum tabernaculi et altaris, ducto in introitu eius tentorio. Postquam omnia perfecta sunt,
³² The cloud covered the tabernacle of the testimony, and the glory of the Lord filled it.	operuit nubes tabernaculum testimonii, et gloria Domini implevit illud.	Glory. The cloud which had rested over the tent, appointed for prayer, came now to the grand tabernacle, in the midst of the camp. C. --- By its superior lustre, it signified that the glory of God was there. S. Aug. q. 173.	Bible Topics » Family of God » Mary - Ark of the new covenant (1182)
³³ Neither could Moses go into the tabernacle of the covenant, the cloud covering all things and the majesty of the Lord shining, for the cloud had covered all.	Nec poterat Moyses ingredi tectum fœderis, nube operiente omnia, et maiestate Domini coruscante, quia cuncta nubes operuerat.	Moses, out of respect, abstained from entering that day. C. --- The cloud of legal observances, though designed to prefigure Christ and the gospel, seems however to hinder the Jews from recognizing them. S. Aug. T.
³⁴ If at any time the cloud removed from the tabernacle, the children of Israel went forward by their troops:	Si quando nubes tabernaculum deserebat, proficiscebantur filii Israel per turmas suas:
³⁵ If it hung over, they remained in the same place.	si pendebat desuper, manebant in eodem loco.
³⁶ For the cloud of the Lord hung over the tabernacle by day, and a fire by night, in the sight of all the children of Israel throughout all their mansions.	Nubes quippe Domini incubabat per diem tabernaculo, et ignis in nocte, videntibus cunctis populis Israel per cunctas mansiones suas.	A fire. The same cloud overshadowed the camp by day, and enlightened it by night. Chal. C. xiii. 22.

Leviticus 7:35

¹ This also is the law of the sacrifice for a trespass, it is most holy:	Hæc quoque lex hostiæ pro delicto, Sancta sanctorum est:	Trespass. Trespasses, for which these offerings were to be made, were less offences, than those for which the sin-offerings were appointed. Ch. --- Delictum, trespass, answers to the Heb. asham, and the Gr. plemmeleia; (H.) being of a more extensive signification that the Hebrew chete, sin, as it comprises even sins against knowledge. Parkhurst. See C. iv. 2. --- No particular ceremonies are enjoined, (v. 7,) only a he-goat or a ram was to be offered; if the former, the rump, &c. were to be given (v. 3); if the latter, the fat of the intestines and the reins were to be offered, and the blood poured out at the foot of the altar. --- Victim. Sept. "ram." --- Holy. To be eaten by priests, and in the court of the tabernacle, v. 6. C. --- Sins of commission, peccata, and of omission, delicta, are equally offensive to God. S. Aug. q. 20. W.
² Therefore where the holocaust is immolated, the victim also for a trespass shall be slain: the blood thereof shall be poured round about the altar.	idcirco ubi immolabitur holocaustum, mactabitur et victima pro delicto: sanguis eius per gyrum altaris fundetur.
³ They shall offer thereof the rump and the fat that covereth the entrails:	Offerent ex ea caudam et adipem qui operit vitalia:
⁴ The two little kidneys, and the fat which is by the flanks, and the caul of the liver with the little kidneys.	Duos renunculos, et pinguedinem quæ iuxta ilia est, reticulumque iecoris cum renunculis.
⁵ And the priest shall burn them upon the altar: it is the burnt sacrifice of the Lord for a trespass.	et adolebit ea sacerdos super altare: incensum est Domini pro delicto.
⁶ Every male of the priestly race, shall eat this flesh in a holy place, because it is most holy.	Omnis masculus de sacerdotali genere, in loco sancto vescetur his carnibus, quia Sanctum sanctorum est.
⁷ As the sacrifice for sin is offered, so is also that for a trespass: the same shall be the law of both these sacrifices: it shall belong to the priest that offereth it.	Sicut pro peccato offertur hostia, ita et pro delicto: utriusque hostiæ lex una erit: ad sacerdotem, qui eam obtulerit, pertinebit.
⁸ The priest that offereth the victim of holocaust, shall have the skin thereof.	Sacerdos qui offert holocausti victimam, habebit pellem eius.	Skin. Of these skins a great profit was made. Philo de præm. sacerd.
⁹ And every sacrifice of flour that is baked in the oven, and whatsoever is dressed on the gridiron, or in the fryingpan, shall be the priest's that offereth it:	Et omne sacrificium similæ, quod coquitur in clibano, et quidquid in craticula, vel in sartagine præparatur, eius erit sacerdotis a quo offertur:	Priest's; to be divided among his brethren, v. 10. They officiated a week by turns. C. --- Each, therefore, claimed the parts allotted by God to the priest on duty. But it is not certain what part they could retain for their own use. Some think that the unbaked flour alone was to be distributed equally, v. 10. Bonfrere.
¹⁰ Whether they be tempered with oil, or dry, all the sons of Aaron shall have one as much as another.	sive oleo conspersa, sive arida fuerint, cunctis filiis Aaron mensura æqua per singulos dividetur.
¹¹ This is the law of the sacrifice of peace offerings that is offered to the Lord.	Hæc est lex hostiæ pacificorum quæ offertur Domino.	This. Here the Roman, Sept., Junius, &c. commence the 7th chapter.
¹² If the oblation be for thanksgiving, they shall offer loaves without leaven tempered with oil, and unleavened wafers anointed with oil, and fine flour fried, and cakes tempered and mingled with oil:	Si pro gratiarum actione oblatio fuerit, offerent panes absque fermento conspersos oleo, et lagana azyma uncta oleo, coctamque similam, et collyridas olei admistione conspersas:	Oil. Any of these sorts of bread would suffice. Jacob and Jethro had formerly offered sacrifices of praise, and the Greeks had some which they termed Soteria. C.
¹³ Moreover loaves of leavened bread with the sacrifice of thanks, which is offered for peace offerings:	panes quoque fermentatos cum hostia gratiarum, quæ immolatur pro pacificis:	Bread, for the use of the priests. C. ii. 11.
¹⁴ Of which one shall be offered to the Lord for firstfruits, and shall be the priest's that shall pour out the blood of the victim.	ex quibus unus pro primitiis offeretur Domino, et erit sacerdotis qui fundet hostiæ sanguinem.	Of which leavened bread, one, representing all the rest, shall be offered for first-fruits. Heb. "a heave-offering," not as a sacrifice. M. --- Others maintain that a loaf, without leaven, was laid upon the altar; and all the rest given to the priest. C.
¹⁵ And the flesh of it shall be eaten the same day, neither shall any of it remain until the morning.	cuius carnes eadem comedentur die, nec remanebit ex eis quidquam usque mane.	Morning. Thus were they admonished to let the poor share of the bounty which God had bestowed upon them. Theod. and Philo.
¹⁶ If any man by vow, or of his own accord offer a sacrifice, it shall in like manner be eaten the same day: and if any of it remain until the morrow, it is lawful to eat it:	Si voto, vel sponte quispiam obtulerit hostiam, eadem similiter edetur die: sed et si quid in crastinum remanserit, vesci licitum est:	It. The victim of thanksgiving was more worthy, as it proceeded from a more disinterested motive. M. --- Such victims as were perfectly voluntary might be received, though they had some defect C. xxii. 23.
¹⁷ But whatsoever shall be found on the third day shall be consumed with fire.	quidquid autem tertius invenerit dies, ignis absumet.	Fire. No part must be reserved so long, as to become offensive and putrid. C.
¹⁸ If any man eat of the flesh of the victim of peace offerings on the third day, the oblation shall be of no effect, neither shall it profit the offerer: yea rather whatsoever soul shall defile itself with such meat, shall be guilty of transgression.	si quis de carnibus victimæ pacificorum die tertio comederit, irrita fiet oblatio, nec proderit offerenti: quin potius quæcumque anima tali se edulio contaminaverit, prævaricationis rea erit.	Yea rather. Heb. "it is an abomination to be thrown away," and the soul, &c. Thus by neglecting to comply exactly with God's commands, we lose the fruits of our former piety. H. --- The flesh of these victims might be eaten in any clean place, by all those who were not defiled. C. x. 14. Joseph. T.
¹⁹ The flesh that hath touched any unclean thing, shall not be eaten, but shall be burnt with fire: he that is clean shall eat of it.	Caro, quæ aliquid tetigerit immundum, non comedetur, sed comburetur igni: qui fuerit mundus, vescetur ex ea.	Shall eat of it. That is, of the flesh of the thanks-offering. Ch. --- People might eat the flesh of animals which had been touched by something unclean. Deut. xii. 15. 22. But victims, defiled by any accident, were to be burnt. The others were to be eaten only by such as were clean. M.
²⁰ If any one that is defiled shall eat of the flesh of the sacrifice of peace offerings, which is offered to the Lord, he shall be cut off from his people.	Anima polluta quæ ederit de carnibus hostiæ pacificorum, quæ oblata est Domino, peribit de populis suis.	People excommunicated, or even slain, either by God, or by the judge. C.
²¹ And he that hath touched the uncleanness of man, or of beast, or of any thing that can defile, and shall eat of such kind of flesh, shall be cut off from his people.	Et quæ tetigerit immunditiam hominis, vel iumenti, sive omnis rei, quæ polluere potest, et comederit de huiuscemodi carnibus, interibit de populis suis.	Uncleanness of man, means a person defiled, or his excrements. A Lapide.
²² And the Lord spoke to Moses, saying:	Locutusque est Dominus ad Moysen, dicens:
²³ Say to the children of Israel: The fat of a sheep, and of an ox, and of a goat you shall not eat.	Loquere filiis Israel: Adipem ovis, et bovis, et capræ non comedetis.	Eat, when they have been once immolated. See C. iii. 17.
²⁴ The fat of a carcass that hath died of itself, and of a beast that was caught by another beast, you shall have for divers uses.	Adipem cadaveris morticini, et eius animalis, quod a bestia captum est, habebitis in varios usus.	Uses. Heb. "for any other use: but you shall not eat it." Origen (hom. 5,) seems to reject this fat entirely.
²⁵ If any man eat the fat that should be offered for the burnt sacrifice of the Lord, he shall perish out of his people.	Si quis adipem, qui offerri debet in incensum Domini, comederit, peribit de populo suo.
²⁶ Moreover you shall not eat the blood of any creature whatsoever, whether of birds or beasts.	Sanguinem quoque omnis animalis non sumetis in cibo, tam de avibus quam de pecoribus.	Beasts. Hence the Rabbins except the blood of fishes, as it is not specified. C.
²⁷ Every one that eateth blood, shall perish from among the people.	Omnis anima, quæ ederit sanguinem, peribit de populis suis.
²⁸ And the Lord spoke to Moses, saying:	Locutusque est Dominus ad Moysen, dicens:
²⁹ Speak to the children of Israel, saying: He that offereth a victim of peace offerings to the Lord, let him offer therewith a sacrifice also, that is, the libations thereof.	Loquere filiis Israel, dicens: Qui offert victimam pacificorum Domino, offerat simul et sacrificium, id est, libamenta eius.	Sacrifice ...Libations, flour, wine, and oil. Lyran.
³⁰ He shall hold in his hands the fat of the victim, and the breast: and when he hath offered and consecrated both to the Lord, he shall deliver them to the priest,	tenebit manibus adipem hostiæ, et pectusculum: cumque ambo oblata Domino consecraverit, tradet sacerdoti,	Hands, upon a silver dish. The priest shall direct his hands to form a triple cross. Cajet. T.
³¹ Who shall burn the fat upon the altar, but the breast shall be Aaron's and his sons'.	qui adolebit adipem super altare, pectusculum autem erit Aaron, et filiorum eius.	The breast, and other parts mentioned, Deut. xviii. 3.
³² The right shoulder also of the victims of peace offerings shall fall to the priest for firstfruits.	armus quoque dexter de pacificorum hostiis cedet in primitias sacerdotis.
³³ He among the sons of Aaron, that offereth the blood, and the fat, he shall have the right shoulder also for his portion.	Qui obtulerit sanguinem et adipem, filiorum Aaron, ipse habebit et armum dextrum in portione sua.
³⁴ For the breast that is elevated and the shoulder that is separated I have taken of the children of Israel, from off their victims of peace offerings, and have given them to Aaron the priest, and to his sons, by a law for ever, from all the people of Israel.	Pectusculum enim elevationis, et armum separationis tuli a filiis Israel de hostiis eorum pacificis, et dedi Aaron sacerdoti, et filiis eius lege perpetua, ab omni populo Israel.	Separated from the breast for the Lord, and waved before Him, as the Heb. intimates.
³⁵ This is the anointing of Aaron and his sons, in the ceremonies of the Lord, in the day when Moses offered them, that they might do the office of priesthood,	Hæc est unctio Aaron et filiorum eius in ceremoniis Domini die qua obtulit eos Moyses, ut sacerdotio fungerentur,	Anointing. Le Clerc translates the food. On this Aaron shall be maintained. This shall be his salary or portion, in quality of God's anointed.	Bible Topics » Sacraments » Holy Orders (1477)
³⁶ And the things that the Lord commanded to be given them by the children of Israel, by a perpetual observance in their generations.	et quæ præcepit eis dari Dominus a filiis Israel religione perpetua in generationibus suis.	Israel. Heb. adds, "in the day of his anointing," or consecration. C.
³⁷ This is the law of holocaust, and of the sacrifice for sin, and for trespass, and for consecration, and the victims of peace offerings:	Ista est lex holocausti, et sacrificii pro peccato atque delicto, et pro consecratione et pacificorum victimis:	Law. Six sorts of sacrifices are here specified, holocausts, flour-offerings, sin and trespass-offerings, those for the consecration of priests, and the peace-offerings.
³⁸ Which the Lord appointed to Moses in Mount Sinai, when he commanded the children of Israel, that they should offer their oblations to the Lord in the desert of Sinai.	quam constituit Dominus Moysi in monte Sinai, quando mandabit filiis Israel ut offerrent oblationes suas Domino in deserto Sinai.	In, or at the foot of Mount Sinai. H.

Numbers 3:3

¹ These are the generations of Aaron and Moses in the day that the Lord spoke to Moses in Mount Sinai.	Hæ sunt generationes Aaron et Moysi in die qua locutus est Dominus ad Moysen in monte Sinai.	Generations; descendants of Aaron, whose names are specified; and of Moses, whose children are left unnoticed among the rest of the Levites, v. 27. This enhances the merit of the Jewish legislator, and shews his modesty and disinterestedness. H.
² And these the names of the sons of Aaron: his firstborn Nadab, then Abiu, and Eleazar, and Ithamar.	Et hæc nomina filiorum Aaron: primogenitus eius Nadab, deinde Abiu, et Eleazar, et Ithamar.
³ These the names of the sons of Aaron the priests that were anointed, and whose hands were filled and consecrated, to do the functions of priesthood.	Hæc nomina filiorum Aaron sacerdotum qui uncti sunt, et quorum repletæ et consecratæ manus ut sacerdotio fungerentur.		Bible Topics » Sacraments » Holy Orders (1478)
⁴ Now Nadab and Abiu died, without children, when they offered strange fire before the Lord, in the desert of Sinai: and Eleazar and Ithamar performed the priestly office in the presence of Aaron their father.	Mortui sunt enim Nadab et Abiu cum offerrent ignem alienum in conspectu Domini in deserto Sinai, absque liberis: functique sunt sacerdotio Eleazar et Ithamar coram Aaron patre suo.	Presence; or as it is expressed, (1 Par. xxiv. 9,) under the hand of Aaron, by his direction, and in quality of his assistant, (C.) while he lived. Eleazar succeeded him in the high priesthood; (Jos. xxiv. 33,) and his children possessed that dignity, till the posterity of Ithamar came in under Heli. C. xxv. 3. H.
⁵ And the Lord spoke to Moses, saying:	Locutusque est Dominus ad Moysen, dicens:
⁶ Bring the tribe of Levi, and make them stand in the sight of Aaron the priest to minister to him, and let them watch,	Applica tribum Levi, et fac stare in conspectu Aaron sacerdotis ut ministrent ei, et excubent,	To him, and to the other priests, who had to perform the higher offices. The Levites did not approach near the altar, except when they had to carry it and the tabernacle. C.
⁷ And observe whatsoever appertaineth to the service of the multitude before the tabernacle of the testimony,	et observent quidquid ad cultum pertinet multitudinis coram tabernaculo testimonii,	And. Heb. "They shall watch over him, and over all the congregation," to assist the priests in their sacred office, and to take care that the people behave respectfully. H. --- All were bound to prevent any sacrilegious abuse. M.
⁸ And let them keep the vessels of the tabernacle, serving in the ministry thereof.	et custodiant vasa tabernaculi, servientes in ministerio eius.
⁹ And thou shalt give the Levites for a gift,	Dabisque dono Levitas
¹⁰ To Aaron and to his sons, to whom they are delivered by the children of Israel. But thou shalt appoint Aaron and his sons over the service of priesthood. The stranger that approacheth to minister, shall be put to death.	Aaron et filiis eius, quibus traditi sunt a filiis Israel. Aaron autem et filios eius constitues super cultum sacerdotii. Externus, qui ad ministrandum accesserit, morietur.	To whom. Sam. and Sept. "to me." They must serve God in the persons of his priests. They are called a gift, people bestowed, as the Nothnim, to serve in the meanest functions; and hence the Nathineans take their name. The Gabaonites were employed by Josue in this quality. Jos. ix. 23. --- Over. Heb. "they shall retain," &c. They shall permit no stranger to interfere. Cuneus (Rep ii. 11,) observes, that if a Levite undertook to do the office allotted to another, he was to be slain, after sentence had been passed by the judge. C.
¹¹ And the Lord spoke to Moses, saying:	Locutusque est Dominus ad Moysen, dicens:
¹² I have taken the Levites from the children of Israel, for every firstborn that openeth the womb among the children of Israel, and the Levites shall be mine.	Ego tuli Levitas a filiis Israel pro omni primogenito, qui aperit vulvam in filiis Israel, eruntque Levitæ mei.	Mine. God claimed the first-born, on account of having spared them. Ex. xii. 23. He requires that all males shall be redeemed, except those of the tribe of Levi, whom he claims as his peculiar portion, as the price of the redemption of those who were living in Egypt, when the destroying angel passed by. This honour was wholly gratuitous, though the Levites deserved to obtain a confirmation of it by their zeal. Ex. xxxii. 29. Deut. xxxiii. 9. God seems to have revealed to Moses the destination of Aaron's family, long before they were appointed to exercise the functions of the priesthood. Ex. xix. 22. 24. xxiv. 1. C.	Bible Topics » Family of God » Mary - Ever Virgin (840) Bible Topics » Family of God » Brothers of Jesus (870)
¹³ For every firstborn is mine: since I struck the firstborn in the land of Egypt: I have sanctified to myself whatsoever is firstborn in Israel both of man and beast, they are mine: I am the Lord.	Meum est enim omne primogenitum: ex quo percussi primogenitos in Terra Ægypti: sanctificavi mihi quidquid primum nascitur in Israel ab homine usque ad pecus, mei sunt: ego Dominus.
¹⁴ And the Lord spoke to Moses in the desert of Sinai, saying:	Locutusque est Dominus ad Moysen in deserto Sinai, dicens:
¹⁵ Number the sons of Levi by the houses of their fathers and their families, every male from one month and upward.	Numera filios Levi per domos patrum suorum et familias, omnem masculum ab uno mense, et supra.	Month; at which time the first-born were to be redeemed. C. xviii. 16. M. --- If only those of 20 years of age had been counted, they could not have amounted to nearly an equal number with the first-born of all the other tribes. C.
¹⁶ Moses numbered them as the Lord had commanded.	Numeravit Moyses, ut præceperat Dominus,
¹⁷ And there were found sons of Levi by their names, Gerson and Caath and Merari.	et inventi sunt filii Levi per nomina sua, Gerson et Caath et Merari.	Names. These had been long ago dead. M.
¹⁸ The sons of Gerson: Lebni and Semei.	Filii Gerson: Lebni et Semei.
¹⁹ The sons of Caath: Amram, and Jesaar, Hebron and Oziel:	Filii Caath: Amram et Iesaar, Hebron et Oziel.
²⁰ The sons of Merari: Moholi and Musi.	Filii Merari: Moholi et Musi.
²¹ Of Gerson were two families, the Lebnites, and the Semeites:	De Gerson fuere familiæ duæ, Lebnitica, et Semeitica:
²² Of which were numbered, people of the male sex from one month and upward, seven thousand five hundred.	quarum numeratus est populus sexus masculini ab uno mense et supra, septem millia quingenti.	Five hundred, expressed by the letter c, has, according to Kennicott been put for 200, which the Hebrews denote by a similar letter, r. See 2 K. xxiii. 8. and 1 Par. xi. 11, for other mistakes. H.
²³ These shall pitch behind the tabernacle on the west,	Hi post tabernaculum metabuntur ad Occidentem
²⁴ Under their prince Eliasaph the son of Lael.	sub principe Eliasaph filio Lael.
²⁵ And their charge shall be in the tabernacle of the covenant:	Et habebunt excubias in tabernaculo fœderis,
²⁶ The tabernacle itself and the cover thereof, the hanging that is drawn before the doors of the tabernacle of the covenant, and the curtains of the court: the hanging also that is hanged in the entry of the court of the tabernacle, and whatsoever belongeth to the rite of the altar, the cords of the tabernacle, and all the furniture thereof.	ipsum tabernaculum et operimentum eius, tentorium quod trahitur ante fores tecti fœderis, et cortinas atrii: tentorium quoque quod appenditur in introitu atrii tabernaculi, et quidquid ad ritum altaris pertinet, funes tabernaculi et omnia utensilia eius.	Thereof. The Gersonites had the care of the veils around the court, and of the cords and gates. The priests guarded the tabernacle, v. 32. The sons of Caath carried the altars, (v. 31,) and the Merarites took care of the cords, which were attached to the pillars of the court, v. 37. Hebrew may be translated "(among the vessels of) the tabernacle, the covering thereof, and the hanging for the door of the sanctuary, ( or tabernacle of the congregation) and the hangings of the court, and the curtain for the door of the court, which is beside the tabernacle, and by the altar round about, and the cords belonging to the service of the tabernacle." C. --- Whatsoever, in the Vulg. must only be referred to the curtains.
²⁷ Of the kindred of Caath come the families of the Amramites and Jesaarites and Hebronites and Ozielites. These are the families of the Caathites reckoned up by their names:	Cognatio Caath habebit populos Amramitas et Iesaaritas et Hebronitas et Ozielitas. Hæ sunt familiæ Caathitarum recensitæ per nomina sua:
²⁸ All of the male sex from one month and upward, eight thousand six hundred: they shall have the guard of the sanctuary,	omnes generis masculini ab uno mense et supra, octo millia sexcenti habebunt excubias Sanctuarii,	Sanctuary, with respect to the things mentioned, v. 31. M. --- The Samaritan copy observes, that they also carried the brazen laver, as we find they did, C. iv. 14. All these things were folded up in the violet curtains of the sanctuary, while the ark was covered with the veil which hung before it. C. iv. 5. Some pretend that the number here specified ought to be 830, to obviate a difficulty, v. 39. But this amendment has no solid foundation. C.
²⁹ And shall camp on the south side.	et castrametabuntur ad meridianam plagam.
³⁰ And their prince shall be Elisaphan the son of Oziel:	Princepsque eorum erit Elisaphan filius Oziel:
³¹ And they shall keep the ark, and the table and the candlestick, the altars, and the vessels of the sanctuary, wherewith they minister, and the veil, and all the furniture of this kind.	et custodient arcam, mensamque et candelabrum, altaria et vasa Sanctuarii, in quibus ministratur, et velum, cunctamque huiuscemodi supellectilem.
³² And the prince of the princes of the Levites, Eleazar, the son of Aaron the priest, shall be over them that watch for the guard of the sanctuary.	Princeps autem principum Levitarum Eleazar filius Aaron sacerdotis, erit super excubitores custodiæ Sanctuarii.	Eleazar had authority over the Levites, as his father had over the priests also. Thus we find princes of the priests, different from the sovereign pontiff. Matt. ii. 4. xvi. 21. Lu. iii. 2. Eleazar had also a particular charge of the Caathites, (C. iv. 16,) and was to take care that they handled the sacred vessels with due respect. C.
³³ And of Merari are the families of the Moholites, and Musites, reckoned up by their names:	At vero de Merari erunt populi Moholitæ et Musitæ recensiti per nomina sua:
³⁴ All of the male kind from one month and upward, six thousand two hundred.	omnes generis masculini ab uno mense et supra, sex millia ducenti.
³⁵ Their prince Suriel the son of Abihaiel: they shall camp on the north side.	Princeps eorum Suriel filius Abihaiel: in plaga septentrionali castrametabuntur.
³⁶ Under their custody shall be the boards of the tabernacle, and the bars, and the pillars and their sockets, and all things that pertain to this kind of service:	Erunt sub custodia eorum tabulæ tabernaculi et vectes, et columnæ ac bases earum, et omnia quæ ad cultum huiuscemodi pertinent:
³⁷ And the pillars of the court round about with their sockets, and the pins with their cords.	columnæque atrii per circuitum cum basibus suis, et paxilli cum funibus.
³⁸ Before the tabernacle of the covenant, that is to say on the east side, shall Moses and Aaron camp, with their sons, having the custody of the sanctuary, in the midst of the children of Israel. What stranger soever cometh unto it, shall be put to death.	Castrametabuntur ante tabernaculum fœderis, idest ad orientalem plagam, Moyses et Aaron cum filiis suis, habentes custodiam Sanctuarii in medio filiorum Israel. quisquis alienus accesserit, morietur.	Sons, the children of Aaron. Those of Moses were among the Levites. 1 Par. xxiii. 13. They did not remain with their father. --- In the, &c. Heb. "to guard the," &c. in order to supply for the rest of the Israelites, v. 9. S. Aug. q. 4.
³⁹ All the Levites, that Moses and Aaron numbered according to the precept of the Lord, by their families, of the male kind from one month and upward, were twenty-two thousand.	Omnes Levitæ, quos numeraverunt Moyses et Aaron iuxta præceptum Domini per familias suas in genere masculino a mense uno et supra, fuerunt viginti duo millia.	And Aaron; a word omitted in the Sam. and Syriac, and in the oldest Heb. MS. and marked in the printed copies as dubious. Kennicott. --- Thousand. If we collect the different sums, we shall find other 300; so that the Levites would be 27 more than the first-born of the other tribes, though Moses says (ver. 43-6,) that they were fewer by 273. Some say that the 28th verse has been corrupted, (C.) or the 22nd, where we read 500 instead of 200. H. --- Others observe, that in the 22,000, the first-born of the Levites and the priests of Aaron's family are not included, and these might amount to 300 men. Lyran. --- But Bonfrere rightly observes that this number is too small, as only one is allowed for 74 people. He thinks that the first-born, who were heads of families, are omitted, and those also who were born before the angel destroyed the Egyptians. On this supposition, however, 22,000 will appear too great a number to be produced by the Levites in the space of a year, when some were too young, and others too old, to have children, and others had children already before that event. We may, therefore, either admit the solution of Lyranus, or confess that some fault has crept into the number, though this must be very difficult, since Moses argues in the sequel on the supposition of its certainty. C. --- S. Jerom hence infers, that these numbers are full of mystery; Origen (hom. 4,) says, that the exact number, 22,000, may signify the perfection which God requires from those whom the takes into his service, as there are just 22 Hebrew letters, and 22 patriarchs, from Adam to Jacob, the father of the Israelites. W. --- The 22,000 might be accepted by God, instead of so many Israelites; and the 300 other Levites might be due to him on their own account, being the first-born since the Hebrews left Egypt. T. D.
⁴⁰ And the Lord said to Moses: Number the firstborn of the male sex of the children of Israel, from one month and upward, and thou shalt take the sum of them.	Et ait Dominus ad Moysen: Numera primogenitos sexus masculini de filiis Israel ab uno mense et supra, et habebis summam eorum.
⁴¹ And thou shalt take the Levites to me for all the firstborn of the children of Israel, I am the Lord: and their cattle for all the firstborn of the cattle of the children of Israel:	Tollesque Levitas mihi pro omni primogenito filiorum Israel, ego sum Dominus: et pecora eorum pro universis primogenitis pecorum filiorum Israel.	Cattle. These were kept by the Levites, and were not intended for sacrifice. M.
⁴² Moses reckoned up, as the Lord had commanded, the firstborn of the children of Israel:	Recensuit Moyses, sicut præceperat Dominus, primogenitos filiorum Israel.
⁴³ And the males by their names, from one month and upward, were twenty-two thousand two hundred and seventy-three.	et fuerunt masculi per nomina sua, a mense uno et supra, viginti duo millia ducenti septuaginta tres.
⁴⁴ And the Lord spoke to Moses, saving:	Locutusque est Dominus ad Moysen, dicens:
⁴⁵ Take the Levites for the firstborn of the children of Israel, and the cattle of the Levites for their cattle, and the Levites shall be mine. I am the Lord.	Tolle Levitas pro primogenitis filiorum Israel, et pecora Levitarum pro pecoribus eorum, eruntque Levitæ mei. ego sum Dominus.
⁴⁶ But for the price of the two hundred and seventy-three, of the firstborn of the children of Israel, that exceed the number of the Levites,	In pretio autem ducentorum septuaginta trium, qui excedunt numerum Levitarum de primogenitis filiorum Israel,	Levites, omitting the 300, as v. 39. For each of these 273, five sicles were to be paid, the price of the redemption of a child who had been vowed. Lev. xxvii. 6. The money was to be paid either by those who were counted last, or by a tax laid upon all the people, or it was determined by lot who should pay it. The Scripture is silent on this head. C.
⁴⁷ Thou shalt take five sicles for every head, according to the weight of the sanctuary. A sicle hath twenty obols.	accipies quinque siclos per singula capita ad mensuram Sanctuarii. Siclus habet viginti obolos.
⁴⁸ And then shalt give the money to Aaron and his sons, the price of them that are above.	Dabisque pecuniam Aaron et filiis eius pretium eorum qui supra sunt.
⁴⁹ Moses therefore took the money of them that were above, and whom they had redeemed from the Levites,	Tulit igitur Moyses pecuniam eorum, qui fuerant amplius, et quos redemerant a Levitis
⁵⁰ For the firstborn of the children of Israel, one thousand three hundred and sixty-five sicles, according to the weight of the sanctuary,	pro primogenitis filiorum Israel, mille trecentorum sexagintaquinque siclorum iuxta pondus Sanctuarii,
⁵¹ And gave it to Aaron and his sons, according to the word that the Lord had commanded him.	et dedit eam Aaron et filiis eius iuxta verbum quod præceperat sibi Dominus.

Exodus 19:21-22;Exodus 29:44;Exodus 30:30;Exodus 35:19;Exodus 40:13;Leviticus 7:35;Numbers 3:3 : Douay-Rheims Bible parallel Clementine Latin Vulgate, Haydock Commentary, Sacred Scripture Shortcuts