Numbers 4
Numbers 4:4-20, 24-28, 31-33 4. This shall be the service of the sons of Kohath in the tabernacle of the congregation, about the most holy things: 4. Istud erit opus filiorum Cehath in tabernaculo conventionis Sancti sanctorum. 5. And when the camp setteth forward, Aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of testimony with it: 5. Veniet autem Aharon et filii ejus quando transferenda erunt castra, et deponent velum tentorii, et operient illo arcata testimonii. 6. And shall put thereon the covering of badgers’ skins, and shall spread over it a cloth wholly of blue, and shall put in the staves thereof. 6. Potentque super illam operimentum pellis taxram, et expandent pannum totum hyacinthinum desuper, et imponent vectes ejus. 7. And upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon: 7. Et super mensam panum hyacinthinum expandent pannum hyacinthinum, ponentque super eum scutellas, et cochlearia, et crateras, et opercula operimenti: et pants ille jugis super eam erit. 8. And they shall spread upon them a cloth of scarlet, and cover the same with a covering of badgers’ skins, and shall put in the staves thereof. 8. Et expandent super ilia pannum vermiculi coccini, operientque ilia opertorio pellis taxaeoe, postea imponent vectes ejus. 9. And they shall take a cloth of blue, and cover the candlestick of the light, and his lamps, and his tongs, and his snuffdishes, and all the oil vessels thereof, wherewith they minister unto it: 9. Tollent praeterea pannum hyacinthinum, et operient candelabrum luminaris, et lucernas ejus, et forcipes ejus, et receptacula ejus, et omma vasa olei ejus quibus ministrabunt ei. 10. And they shall put it, and all the vessels thereof within a covering of badgers’ skins, and shall put it upon a bar. 10. Ponentque illud cum omnibus vasis ejus in opertorio pellis taxaeae, et portent super vectes ejus. 11. And upon the golden altar they shall spread a cloth of blue, and cover it with a covering of badgers’ skins, and shall put to the staves thereof: 11. Super altare autem aureum expandent pannum hyacinthinum, et operient illum operimento pellis taxaeae, ponentque vectes ejus. 12. And they shall take all the instruments of ministry, wherewith they minister in the sanctuary, and put them in a cloth of blue, and cover them with a covering of badgers’ skins, and shall put them on a bar: 12. Tollent quoque omnia vasa ministerii quibus ministrabunt: in sanctuario, et ponent in panno hyacinthino, operientque illa operimento pellis taxaeae, et ponent super vectes. 13. And they shall take away the ashes from the altar, and spread a purple cloth thereon: 13. Auferent et cinerem ab altari, et expandent super illud pannum purpureum. 14. And they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, the fleshhooks, and the shovels, and the basons, all the vessels of the altar; and they shall spread upon it a covering of badgers’ skins, and put to the staves of it. 14. Ponentque super illud omnia vasa ejus quibus ministrant, receptecula, fuscinculas et scopas, et crateras, cuncta vasa altaris: et expandent super illud operimentum pellis taxaeae, et imponent vectes ejus. 15. And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation. 15. Quum autem finen fecerit Aharon et filii ejus operiendi santuarium, et omnia vasa sanctuarii quando transferenda erunt castra, tum postea venient filii Cehath ut portent: ne contingant sanctuarium et moriantur: istae sunt onera filiorum Cehath in tabernaculo conventionis. 16. And to the office of Eleazar the son of Aaron the priest pertaineth the oil for the light, and the sweet incense, and the daily meat offering, and the anointing oil, and the oversight of all the tabernacle, and of all that therein is, in the sanctuary, and in the vessels thereof. 16. Praefeetura autem Eleazar filii Aharon sacerdotis est oleum luminaris, et suffimentum aromaticun, et minha jugis, oleumque unctionis, atque praefectura totius tabernaculi, et omniran quae sunt in eo, in sanctuario et vasis ejus. 17. And the LORD spake unto Moses and unto Aaron, saying, 17. Loquutus est autem Jehova ad Mosen et Aharon, dicendo: 18. Cut ye not off the tribe of the families of the Kohathites from among the Levites: 18. Ne excidatis tribum familiarum Cehath e medio Levitarum. 19. But thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden: 19. Sed hoe facite illis, tum vivent et non morientur: quando accesserint ad sanctitatem sanctitatum, Aharon et filii ejus venient, et constituent illos, quemque super opus suum, et super onus suum. 20. But they shall not go in to see when the holy things are covered, lest they die. 20. Ne ingrediantur ut videant quando operient sanctitatem, et moriantur. 24. This is the service of the families of the Gershonites, to serve, and for burdens: 24. Istud erit opus familiarum Gersonitarum ad ministrandum et ad portandum 25. And they shall bear the curtains of the tabernacle, and the tabernacle of the congregation, his covering, and the covering of the badgers’ skins that is above upon it, and the hanging for the door of the tabernacle of the congregation, 25. Portabunt cortinas tabernaculi, et tabernaculum conventionis, operimentum ejus, et operimentum pellis taxmaeae, quod super illud est superne, et aulaeum ostii tabernaculi conventionis. 26. And the hangings of the court, and the hanging for the door of the gate of the court, which is by the tabernacle and by the altar round about, and their cords, and all the instruments of their service, and all that is made for them: so shall they serve. 26. Cortinas item atrii, et aulaeum ostii portse atrii, quod est juxta tabernaculum, et juxta altare per circuitum, et funes eorum, et omnia vasa operis eorum, et quaecunque facta sunt pro illis: et ita ministrabunt. 27. At the appointment of Aaron and his sons shall be all the service of the sons of the Gershonites, in all their burdens, and in all their service: and ye shall appoint unto them in charge all their burdens. 27. Secundum sermonem Abaton et filiorum ejus erit universum ministerium filiorum Gersonitarum, juxta omnia onera eorum, et juxta omnem culture eorum: et deponetis apud eos in custodiam universa onem ipsorum. 28. This is the service of the families of the sons of Gershon in the tabernacle of the congregation: and their charge shall be under the hand of Ithamar, the son of Aaron the priest. 28. Istud erit ministerium familiarum filiorum Gersonitarum in tabernaculo conventionis: et custodia eorum erit per manum Ithamar filii Aharon sacerdotis. 31. And this is the charge of their burden, according to all their service in the tabernacle of the congregation; the boards of the tabernacle, and the bars thereof, and the pillars thereof, and sockets thereof, 31. Haec autem erit custodia oneris filiorum Merari, pro ministerio eorum in tabernaculo conventionis, tabulae tabernaculi, et vectes ejus, et columnae ejus, et bases ejus. 32. And the pillars of the court round about, and their sockets, and their pins, and their cords, with all their instruments, and with all their service: and by name ye shall reckon the instruments of the charge of their burden. 32. Columnae item atrii per circuitum, et bases earum, et clavi earum, et funes earum, cum omnibus instrumentis earum, et omne ministerium earum, et per nomina numerabis vasa custodiae oneris eorum. 33. This is the service of the families of the sons of Merari, according to all their service, in the tabernacle of the congregation, under the hand of Ithamar the son of Aaron the priest. 33. Hoc erit ministerium familiarum filiorum Merari, juxta omne ministerium eorum in tabernaculo conventionis per manum Ithamar filii Aharon sacerdotis.
4. This shall be the service of the sons of Kohath. He assigns their various offices to the Levites: firstly, lest their promiscuous sedulity should beget confusion; secondly, lest ambition should stimulate certain of them, from whence disputes and contentions might arise. We know how confusedly men work unless a certain rule is prescribed to them, lest they should run about in an aimless hurry; and whilst each individual desires to anticipate others, an unworthy emulation ensues, which afterwards vents itself in quarrels. If, therefore, this had not been prevented, the Levites would soon have made disturbances in their duty, and contentions would have taken place between them. God, then, comes forward, and by His own authority confines them all within their proper bounds, and restrains their foolish passions. That a more honorable office is assigned to the sons of Kohath than to the others, proceeds from God’s gratuitous favor; and thus all pride was suppressed, lest any should boast of his dexterity, or industry, or other gifts. The charge of the Holy of holies is, therefore, entrusted to the sons of Kohath; not that they should handle any part of it, but only that they should carry on the march its vessels, when packed by the priests; for God commands the sons of Aaron to come and take down the sanctuary, and carefully cover the veil, the altar, and other sacred vessels with their proper covers, before the sons of Kohath laid a finger upon them, that thus the reverence of the people for holy things might be increased; and besides, that when the other tribes should see even the Levites forbidden from touching the sanctuary, they might be reminded of their unworthiness and humbled the more. Moreover, all cause of envy was removed when the other Levites heard that a perilous duty was entrusted to the sons of Kohath, for God threatens them with death if they touch any forbidden thing: and lastly, admonishes the priests, the sons of Aaron, lest by their carelessness they should destroy their brethren; for, if they should leave anything uncovered, they would be the cause of their destruction.
24. This is the service of the families of the Gershonites. The tasks which He enjoins upon the sons of Gershon, as well as the sons of Merari, are apparently mean and laborious, for it was a hard and also a servile work to carry the curtains and the tabernacle, together with its coverings, the boards, too, and the bars, and the pillars. But hence we learn that in God’s service nothing is to be despised, but that each and every part of our duty should be cheerfully performed, inasmuch as it ought abundantly to satisfy us, that God should have deigned to choose us as ministers of His sanctuary, so that neither weariness nor pride should ever hinder us in our duty.
Leviticus 17:1-9
Leviticus 17
Leviticus 17:1-9 1. And the LORD spake unto Moses, saying, 1. Loquutus est Jehova ad Mosen, dicendo: 2. Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This is the thing which the LORD hath commanded, saying, 2. Loquere ad Aharon, et ad filios ejus, et ad omnes filios Israel, et dic illis, Hoc est verbum quod praecepit Jehova, dicendo: 3. What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, 3. Quicunque de domo Israel mactaverit bovem, ant agnum, aut capram in castris, aut qui mactaverit extra castra. 4. And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people: 4. Et ad ostium tabernaculi conventionis non adduxerit eum, ut offerat oblationem Jehovae coram tabernaculo Jehovae: sanguis imputabitur viro illi: ipse sanguinem fudit, excideturque vir ille e medio populi sui. 5. To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace offerings unto the LORD. 5. Ut afferant filii Israel sacrificia sua quae mactaturi sunt in superficie agri: ut afterant inquam illa Jehovae ad ostium tabernaculi conventionis ad sacerdotem, et sacrificent ilia sacrificia prosperitatum Jehovae. 6. And the priest shall sprinkle the blood upon the altar of the LORD at the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD. 6. Spargetque sacerdos sanguinem ad altare Jehovae, ad ostium tabernaculi conventionis, et adolebit adipem in odorem quietis Jehovae. 7. And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations. 7. Et non sacrificabunt ultra sacrificia sua daemonibus cum quibus fornicantur: statutum perpetuum erit hoc illis ill generationibus eorum. 8. And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice, 8. Dices praeterea illis, Quicunque e domo Israel, aut de peregrinis qui peregrinantur in medio vestri, obtulerit holocaustum, aut sacrificium: 9. And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people. 9. Et ad ostium tabernaculi conventionis non adduxerit illud Jehovae: tunc excidetur vir ille e populis suis.
1. And the Lord spake unto Moses. In this, and similar passages, God appoints the priests to offer the sacrifices; for although they were common to all the people, nevertheless He would have them offered to Him by the hand of one person, and in a particular place: first, because, if they had been allowed to build altars everywhere, His pure and genuine worship would have been corrupted by this variety; and secondly, that He might direct the people to the Mediator, because this principle was ever to be held fast by believers, that no offerings could be legitimate except by His grace. The same doctrine will often occur hereafter, where the sacrifices are treated of; but, since we are here discussing the priests’ office, let it be sufficient to have said once for all that it was not lawful for private persons to offer anything to God, except by the hands of the priest, to whom this duty was enjoined. But, since in this point vain glory is marvelously apt to affect men’s minds, He threatens His severe vengeance against whosoever shall have attempted it. It has already been explained why God chose a single sanctuary. He now declares that, unless the victims are brought thither, this profanation will be equivalent to the murder of a man. He therefore commands that all the victims should be brought before the altar, even although those who offer them may be far away; for “the surface of the field” means a distant place, lest any one should excuse himself by the inconvenience of the journey. He expressly names the peace-offerings, because that was the kind of sacrifice whereby private individuals were accustomed to testify their piety. God declares, then, that their service would be acceptable to Him, if the priest should intervene to make the oblation in right of the charge committed to him. Finally, this law is ratified unto all generations, that its abrogation may never be attempted. The reason for this is stated, which has been elsewhere more fully explained, i.e., that a single place had been ordained at which they were to assemble; and again, that a priest was appointed who might observe the ceremonies enjoined by the Law, in order that they might worship God in purity; and pollute not nor adulterate His sacrifices by strange superstitions. For we have stated that the ancient people were tied to the sanctuary, lest religion should be twisted and altered according to men’s fancies, and lest any inventions should creep in whereby they might easily decline into idolatry. The commandment which He gave, then, that the priest only should offer the victims, is recommended on the score of its great usefulness; viz., because it would restrain the people from prostituting themselves to devils. Hence a profitable doctrine is gathered, that men cannot be restrained from turning away to idolatry, except by seeking from God’s mouth the one simple rule of piety.
8. And thou shalt say unto them. The law is now extended to strangers, not those who were heathens, but those who, springing originally from other nations, had devoted themselves to pure religion. For, if more had been allowed to them than to the genuine children of Abraham, the corruption would, according to their wont, have soon spread more widely. God, then, would not have His sanctuary defiled by foreigners, lest their liberty might make its way amongst the whole people. From this latter portion we may gather that the word “kill” which is elsewhere taken in a sense, is here confined to the sacrifices; since permission is elsewhere given to the people to eat (meat) in all their cities and villages, provided they abstain from blood. We must remember, therefore, that the question is not here as to their ordinary food, but only as to the victims, which were never to be offered except at the tabernacle.
Deuteronomy 17:8-11
Deuteronomy 17
Deuteronomy 17:8-11 8. If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose; 8. Si quid latuerit te in judicio inter sanguinem et sanguinem, inter causam et causam, et inter plagam et plagam, in rebus rixarum, intra portas tuas, tunc surges, et ascendes ad locum quem elegerit Jehova Deus tuus. 9. And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment: 9. Et venies ad sacerdotes, Levitas, et ad judicem qui fuerit in diebus illis, et quaeres, et indicabunt tibi verbum judicii. 10. And thou shalt do according to the sentence, which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee: 10. Et facies juxta verbum quod indicaverint tibi e loco illo quem elegerit Jehova, et observabis facere secundum omnia quae docuerint te. 11. According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left. 11. Secundum legem quam docuerint re, et secundum judicium quod dixerint tibi, facies: non declinabis a verbo quod indicaverint tibi, ad dextram, aut ad sinistram.
8 If there arise a matter too hard for thee. The principal office of the priests is here described under a single head, viz., that they should declare what was right in doubtful and obscure matters out of the Law of God; for although God seems only to refer to civil controversies, yet there is no doubt but that by synecdoche He appoints them to be interpreters of the doctrine of the Law. That their authority might be more reverenced in general, He commands the people to acquiesce in their judgment even on the most disagreeable points: for if their sentence is to be submitted to where a man’s life is in question, or when any disputes are to be settled, much more is all exception taken away with respect to God’s worship and spiritual doctrine. I confess that the priests are not the sole judges here appointed, but that others of the people are associated with them as colleagues, yet the dignity of the priesthood is especially exalted. The opinion which some hold, that the high priest alone is intended by the word judge, is easily refuted; because Moses distinctly enumerates the priests, the Levites, and the judge. But it is probable that there is by enallage a change of number in it; for it appears from the sacred history that several were appointed, where Jehoshaphat is related to have chosen “of the Levites, and of the priests, and of the chief of the fathers of Israel” to preside at Jerusalem in judgment. (2 Chronicles 19:8.) Assuredly the pious king would have been unwilling to depart in the very least degree from the rule of the Law, and his zeal is praised by the Holy Spirit Himself: but this was the arrangement made, as appears a little further on, that the high priest held the primacy “in matters of the Lord,” and the king’s governor attended to civil causes and earthly affairs. And thus again is confirmed what I have lately adverted to, i.e., that the office of teaching was entrusted to the priests, that they might solve any difficult questions, which is also supported by the words of Jehoshaphat, when he says, “And what cause soever shall come to you of your brethren — between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the Lord.” (2 Chronicles 19:10.)
Certainly, as the cognisance of capital crimes properly belonged to judges of the other tribes, so determinations as to precepts and statutes, and the interpretation of the whole Law, was the peculiar province of the priests; nor can we doubt but that the words of Malachi, (Malachi 2:7,) “the priests’ lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts,” were taken from this passage. Now, to come to the sum of this, God appoints the seat of judgment to be at the sanctuary; for, although in the first verse He seems to nominate the priests and judges indiscriminately to the decision of earthly quarrels, yet in the fourth verse from this He sufficiently shews that another province is committed to the priests, i.e., to keep the people in sound and pure doctrine, and to expound what is right — in a word, to be the teachers of the Church. But, although the people were to assent to whatever they should decide, so that it would be sinful for them to decline from it to the right hand or the left, yet a tyrannical power was not thus put into their hands, as if, when they had arbitrarily changed light into darkness, their perverted decisions were to be deemed oracular. Their interpretation was to be received without appeal; yet, on the other hand, this rule was prescribed to them, that they should speak as from the mouth of God. It is true that the word here used is, תורה, thorah; which, although it means teaching, yet undoubtedly signifies that teaching which is comprised in the Law, nay, it is equivalent to the word law. And of this Jehoshaphat is a faithful interpreter, when he enumerates the divisions, of which Scripture everywhere shews the Law of Moses to consist. Although פי, phi, taken metaphorically, is equivalent in Hebrew to discourse, yet it here emphatically expresses the sentence which shall be taken from the pure teaching of the Law. The children of Israel, therefore, are commanded to do what the priests shall have taught them; but how? according to the sentence taken from the Law. Nor can it be doubted but that God at the same time furnished those, whom He desired to exalt to such a high dignity, with the spirit of understanding and rectitude, that they might not deliver any improper sentence. And this also is conveyed by the promise, “They shall shew thee the sentence of judgment:” since it would have been absurd that the people should have obeyed God in vain, and to their own destruction. Since now one sole Priest, who is also our Master, even Christ, is set over us, wo be unto us if we do not simply submit ourselves to His word, and are not ready to obey Him, with all the modesty and teachableness that becomes us.
Numbers 5:9,10
Numbers 5
Numbers 5:9, 10 9. And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his. 9. Omnis oblatio sanctificationum in filiis Israel, sacerdoti quam efferent erit ipsius. 10. And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his. 10. Qued quisque sanctificaverit sacerdotis erit, et tradetur in manum ejus.
9. And every offering. Thus far I have brought together the passages, in which Moses treats of the office of the priests, and have briefly expounded them, I will now begin to treat of their rights, i.e., of the honor which God invested them with, that He might have them ready and cheerful in their obedience. Here, however, Moses lightly touches upon what he more fully sets forth in other passages, as we shall presently see, viz., He assigns to the priests all the holy oblations, the various kinds of which He afterwards enumerates. Now, there were three principal grounds for this law; — First, Lest what had been already dedicated to God should be profaned by its promiscuous use; for, that the sacrifices might retain their proper dignity, it was necessary to distinguish the sacred from ordinary meats. Secondly, A vainglorious excess in respect to the ceremonies was restrained; for if after the victims were killed all the flesh had been returned to the owners, a desire of ostentation would have grown up amongst foolish men, the rich would have come emulously to gain applause, and when they had feasted magnificently, they would have exposed the rest for sale. Thus would they have abused their false pretense of worshipping God to the acquirement of favor towards themselves. The third ground is that which Paul touches upon, viz., that it is just that the ministers of the altar should live by the altar, (1 Corinthians 9:13;) for though it is an unworthy thing that the servants of God should be attracted by their hire, yet was God unwilling that the priests, when they had freely bestowed their labor on the worship of the sanctuary, should suffer from hunger, lest their alacrity might thus be repressed. For if they desired to execute their office properly, it was necessary that they should attend altogether to spiritual things, and abandon the care of their domestic affairs. If any should object that these were incentives to avarice, and that an excellent and profitable calling was set before the priests, the reply is easy: whatever came to their share, since it was restricted to their own eating, could not have been excessive in quantity; for they were not allowed to sell any, nor even to give it away to others, as we have already seen, and as will hereafter be repeated. Thus then the foul dishonesty of those, who taunt Moses as if he had enriched the priests by the spoils of the people, is abundantly reftired; for if there were any whose interests he would have desired to consult, surely his own sons would have been preferred to all; yet to them there is no reference here. Nay, whatever he grants to the priests, he takes away from his own sons and their posterity; as if he purposely deprived them of advantages which were not otherwise unlawful. In a word, the dignity of holy things was alone consulted, without any endeavor being made to enrich the priests.
Numbers 18:8-19
Numbers 18
Numbers 18:8-19 8. And the LORD spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever. 8. Loquutus est Jehova ad Aharon, Ecce, ego dedi tibi custodiam oblationum incarum, omnes sanctificationes filiorum Israel dedi tibi propter unctionem, et filiis tuis in statutum perpetuum. 9. This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons. 9. Hoc erit tuum ex sanctitate sanctitatum, residua ab igni: onmis oblatio eorum, sire minha eorum sit, sire oblatio pro peccato eorum, sive oblatio pro delieto eorum quam reddent mihi, sanctitas sanetitatum tibi erit et filiis tuis. 10. In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee. 10. In sanctitate sanctitatum comedes eam, omnis masculus comedet eam: sanetitas erit tibi. 11. And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it. 11. Hoc etiam tuum erit, levationem muneris eorum, omnes oblationes filiorum tibi dedi, et fillis tuis, et filiabus tuis tecum in statutum perpetuum: omnis mundus in domo tua comedet eam. 12. All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee. 12. Omnem pinguedinem olei, et omnem pinguedinem vini et frumenti, primitias eorum quas dabunt Jehovae, tibi dem. 13. And whatsoever is first ripe in the land, which they shall bring unto the LORD, shall be thine; every one that is clean in thine house shall eat of it. 13. Primitiae omnium qum in terra eorum, quas afferent Jehovae, tute erunt: omnis mundus in domo tua comedet eas. 14. Every thing devoted in Israel shall be thine. 14. Omne anathema in Israel tuum erit. 15. Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem. 15. Quicquid aperit vulvam in omni carne quod afferent Jehovae, tam de hominibus quam de animalibus, tuum erit: sed redimendum dabis primogenitum hominis, primogenitum quoque animalis immundi redimendum dabis. 16. And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs. 16. Redemptiones autem ejus a filio mensis redimendas dabis secundum aestimationem tuam, pecunia quinque siclorum, secundum siclum sanctuarii, qui viginti obolorum est. 17. But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD. 17. Veruntamen primogenitum bovis, et primogenitum ovis, aut primogenitum caprae non dabis redimendum: sunt enim sanctificata: sanguinem eorum sparges ad altare, et adipem eorum adolebis: oblatio ignita in odorem quietis Jehovae. 18. And the flesh of them shall be thine, as the wave breast and as the right shoulder are thine. 18. Et caro eorum tua erit, ut pectus elevationis, et armus dexter, tua erit. 19. All the heave offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the LORD unto thee and to thy seed with thee. 19. Omnes oblationes sanctificationum quas obtulerint filii Israel Jehovae, dedi tibi, et filiis tuis et filiabus tuis tecum in statutum perpetuum: pactum salis perpetuum est coram Jehova tibi et semini tuo tecum.
8. And the Lord spake unto Aaron. He now proceeds to state more fully what he had been lately adverting to, as to the rights of the priests with respect to the sacred oblations. We must, however, remember the contrast, which I spoke of, between the priests of the higher order and the Levites; for, whilst the family of Aaron is invested with peculiar honors, the other families of the tribe of Levi are abased. God, then, assigns to the priests alone all the offerings, in which was the greater consecration, called “the holy of holinesses.” An exception will afterwards appear; viz., that the whole was to be deposited, by way of honor, with the priests, out of which they were to pay a part to the Levites, who were performing their office in the service of the sanctuary. He tells them that this privilege is given them “by reason of the anointing,” lest the priests should pride themselves or magnify themselves on this score; for God’s gratuitous liberality ought to instruct us in modesty and humility. It is by this argument that Paul corrects and represses all vain boasting: “Why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7.) Now, the sons of Aaron had obtained their anointing by no other right, than that God had been pleased to elect them to it. This is also indicated by their privilege being spoken of as “a gift:” but God thus more expressly commends His grace, for He makes mention of His gift for another reason, i.e., that none should enter into any dispute or controversy with the priests on this point.
9. This shall be thine. He enumerates certain kinds of sacrifices which He desired to come to the share of the priests; viz., all the residue of the burnt-offerings; secondly, the minha, or meat-offering; thirdly, what was consecrated of the sin and trespass-offerings; although the following clause, “which they shall restore unto me,” seems to be added by way of restriction, as if it only designated those sacrifices of which mention will be elsewhere made, and by which they purged themselves from the guilt of theft, unless it may perhaps be preferred to read it as if to the sin and trespass-offerings this third were added, wherein people restored what did not belong to them, that they might be freed from the guilt of theft. After this He adds the free gifts, which the children of Israel vowed, and the first-fruits of oil, as well as of wine and corn. But this distinction was laid down, that God might more surely prevent jealousy and ill-will; for if there had been any ambiguity, many disputes would have straightway arisen, and thus the reverence due to sacred things would have been impaired. At the same time, however, God prescribes to the priests, that none but males should eat of the burnt-offerings, and nowhere else but in the sanctuary; for there would have been danger (as we said before) that the dignity of these holy offerings would have been lessened, if they had been carried away to private houses and mixed with ordinary meats; besides, God was unwilling to indulge the priests in sumptuous living, but by the very sight of the sanctuary induced them to be frugal and sober in their repasts. For this was a kind of military discipline to encourage abstinence, that they should go away from their wife and family to take their meal. But whatever was offered as a vow, and the first-fruits, He allows to be eaten of by the women, and in their houses, provided only that no unclean person should touch what had once been sacred.
15. Every thing that openeth the matrix. The same thing is now ordained as to the first-born, viz., that the priests should have them also for themselves; though at the same time a distinction is inserted, that the first-born of man should be redeemed. With regard to unclean beasts, the owners were free either to redeem or to kill them. But, since this matter is not professedly treated of here, God only briefly declares that He gives to the priests whatever profit may be made of the first-born. The command that the first-born should be redeemed according to the estimation of the priests, does not mean that the priests should themselves prescribe the value, as if they had the authority to do so; but that estimation is referred to by which they were bound according to God’s command, as we saw elsewhere; and this may be readily gathered from the context, because the price is presently added, which God Himself had fixed. As to the first-born of clean animals, another law is given, viz., that they should be killed at the altar, and their fat burned, whilst the flesh was to belong to the priests, like the breast and the right shoulder of the burnt-offerings. But, lest any of the Levites or of the people — since men are always eager for innovation — should ever attempt to violate this decree, all controversy is removed in future ages, when God declares that what He gave to the priests He would never have taken away from them. First, He uses the word edict or decree, which others translate “statute:” and then adds the title “covenant,” in order that its observation may be more sacred, and less exposed to contentions and quarrels; for nothing could be more indecent than that the priests should dispute regarding their rights and privileges. God, then, signifies that He shall be Himself outraged, if any one should trouble the priests. By the word “salt,” perpetuity is metaphorically expressed; in which, however, God appears to allude to the sacrifices, which it was not lawful to offer unless seasoned with salt; that the Israelites might learn that, by earthly and corruptible things, something greater was designated; for we know that salted meats do not so easily become corrupt. In a word, this metaphor implies inviolable stability.