Aaron. Here God declares that the sons of Aaron are chosen by him to perform this office. They were not anointed priests till chap. xxix. (Haydock) --- Light. Thus God admonishes us to let our good works always shine before men. (Ven. Bede, Taber. iii. 1.) CHAPTER XXVII. Take, &c. Priests must be called by God, as Aaron was, Hebrews v. (Worthington) And beauty, that all may be filled with awe, and adore the majesty of God. (Calmet) --- Our priestly vestments, which are objects of derision to the ignorant, are made so rich and beautiful for the same purpose. They have the sanction of God, by a parity of reason; and the authority of his church. (Haydock) Heart. The Hebrews generally attributed to the heart, what we give to the head. --- Wisdom. All good, both inthe order of grace and of nature, proceeds from God. --- Consecrated, as if they imparted a sort of virtue. (Calmet) Rational and ephod. See chap. xxv. 7. --- Tunic, long robe or cloak of blue wool. --- Garment, next the body, and woven very close and thick. --- Mitre, like a tiara or turban of linen, or rather of byssus, or fine cotton. This was never laid aside in the temple; as, to appear uncovered was then esteemed a mark of insolence. Eneas introduced the Phrygian custom into Italy, of sacrificing with a cap on the head. --- Girdle, for his under-garment, besides that which formed a part of the ephod. (Calmet) --- By these vestments, we are admonished to exercise the virtues of discretion, &c. (St. Jerome, ep. ad Fab.) Ephod, That of the other priests was made of linen; and such were worn by Samuel, and by David, when he danced before the ark. (Menochius) Together, by the hooks, under the two precious stones. (Josephus, [Antiquities?] iii. 8.) Work. Hebrew, "all the work, and the girdle, shall be of the same" materials, and net sewed on afterwards. (Calmet) Onyx. Septuagint, emeralds. (Calmet) --- Hebrew shoham, which the Protestants render onyx-stone. (Haydock) Birth. On the right shoulder were engraven Ruben, Simeon, Juda, Dan, Nephtali, and Gad. On the left, Aser, Issachar, Zabulon, Ephraim, Manasses, and Benjamin. The high priest himself represented the tribe of Levi. (Menochius) Remembrance, for both, ver. 29. The sins or burdens of the people, were thus to be borne by the high priest, and he was to make intercession for them. (Tirinus) Hooks. Septuagint aspidiscas, "imitating the form or biting of an asp." (Calmet) --- Gold, on the ephod, by which the rational was suspended from the shoulders. (Haydock) Linked, &c. The present Hebrew has "at the ends," migbaloth. But the Vulgate seems to have read more properly k instead of g, as in chap. xxvi. 4. (Calmet) The rational of judgment. This part of the high priest's attire, which he wore at his breast, was called the rational of judgment; partly because it admonished both priest and people of their duty to God; by carrying the names of all their tribes in his presence; and by the Urim and Thummim, that is, doctrine and truth, which were written upon it: and partly because it gave divine answers and oracles, as if it were rational and endowed with judgment. Span, or half a cubit, (Ezechiel xliii. 13, 17,) formed like a purse, in which the Rabbins say the Urim and Thummim, were placed. (Calmet) Stones. It is difficult to ascertain the true names of these stones, interpreters are so much at variance; as they are also respecting the name of the 12 patriarchs, which were engraven upon each. They probably stood according to the order of their birth, ver. 10, 21. Thus Ruben, Simeon, and Levi, would occupy the first places, upon the sardius, topaz, and emerald. See on these stones Pliny, Natural History xxvii. 5; xxxviii. 8. The carbuncle, (ruby) sapphire, and jasper, (or diamond) had on them Juda, Dan, and Nephtali. Ligurius, agate, and amethyst, (or eumeces; Pliny, Natural History xxxvii. 7.) had Gad, Aser, and Issachar. Chrysolite, (beryl and opale,) onyx, (Septuagint, beryl; Chaldean, or emerald; Calmet) beryl, (Hebrew, jasper; Septuagint &c., onyx) were inscribed with the names of Zabulon, Joseph, and Benjamin. In Ezechiel xxviii. 13, the jasper stone comes in the sixth place, as it does in the Vulgate here. (Calmet) --- The mystical interpretation of these stones, may be seen in Cornelius a Lapide. St. Epiphanius has written a learned work on the 12 precious stones. (Haydock) CHAPTER XXVIII. Another. Hence the ephod, rational, urim, &c., are used to denote the same thing. See 1 Kings xxx. 7. (Calmet) Doctrine and truth. Hebrew Urim and Thummim: illuminations and perfections. These words, written on the rational, seem to signify the light of doctrine, and the integrity of life, with which the priests of God ought to approach to him. (Challoner) --- Aurim means things brilliant, "declarations," Septuagint, and thomim, "perfections," or "truths." Some imagine, that God required the stones of the rational to be of the utmost brilliancy and perfection; Oleaster and Josephus (Antiquities iii. 8,) say, it was by the appearance of those stones that the high priest was enlightened, when he consulted God. If God approved of what was in agitation, they assumed a surprising brightness, as well as those on the high priest's shoulders. But this had not happened for 200 years before he began his history. The Urim and Thummim were not in the second temple, 1 Esdras ii. 63. Some think these words were engraven on the stones in the rational. Whether God explained his will by articulate sounds, as (Matthew iii. 17,) this is my beloved son, or internally instructed the high priest, when he was consulted, cannot be determined. (Calmet) --- St. Chrysostom is of the former opinion. "If any thing was to be known, a voice came from between the cherubim, from the propitiatory, to declare what would happen." As the Jews lost the propitiatory, when they were led captives to Babylon, it seems they never afterwards obtained this privilege of having an oracle. God sometimes instructed them by his prophets. But, for a long time, none had appeared; and all might attend more earnestly to the voice of the Messias. (Tirinus) --- Judgment. He shall be the supreme judge in religious matters, and must strive to pass sentence according to the dictates of my law, with truth. (Haydock) --- The chief judge in Egypt wore a golden chain, hanging from the neck on the breast, to which was attached the image of Truth, on a sapphire stone. Olian (Var. Hist. xxxiv. 14,) also observes, that this office was always held by a venerable and honest priest. Bells, to denote the harmony of the universe, (Philo) and that all the actions of a priest ought to give edification. (St. Jerome) Die, for coming in disrespectfully, without giving notice. See Judith xiv. 8. Plate; reaching from ear to ear, two fingers' breadth, tied behind like a diadem, Wisdom xviii. 24. --- Holy, or "sanctity, belongeth to the Lord," and all who approach to Him, ought to be holy. (Calmet) --- Josephus represents the ornaments of the high priest's head, like the triple crown of the pope. (Antiquities iii. 8.) Iniquities. This means, perhaps, that he shall wear these grand vestments and crown only on the solemn day of expiation, when he makes atonement for all the sins of the people, as a figure of Jesus Christ. Josephus tells us, that on other occasions, he wore a less costly attire. (Jewish Wars v. 6. or 15.) (Calmet) --- By bearing on his forehead kodesh la Yehovah, "Holiness to the Lord," he confessed that all mankind were sinners, and stood in need of pardon. (Haydock) Linen. In Ezechiel (xliv. 17,) woollen garments are forbidden to be worn by priests. Many of the pagans required their priests to be clothed in white linen. All these prescriptions of God, which seem to us so minute, had a more sublime and mysterious meaning. For in the priestly robe....was the whole world, by the colours denoting the air, light, earth, and water: the two stones on his shoulders, signified the sun and moon, as the 12 did the signs of the zodiac, or the glory of the fathers; and thy majesty was written upon the diadem of his head, Wisdom xviii. 24. Thus the priest was a mediator between God and his people, and was to be solicitous for the welfare of all. (St. Thomas Aquinas, [Summa Theologiae ] 1, 2, q. 102, a. 5; St. Augustine; St. Jerome; &c. Consecrate. Hebrew and Septuagint, "thou shalt anoint and fill their hands" with oil, and the instruments of their office. Linen breeches, descending as far as the knees. (St. Jerome) In chap. xxxix. 29, they seem to have been made of byssus, or cotton. But as linen is prescribed in all other places, perhaps a word has crept in there, by mistake of the transcribers. They were intended to remind the priests of superior modesty, as they were not commonly worn. Homer never mentions them. Virgil only specifies the cloak and tunic of Evander. Augustus wore breeches and stockings in winter. (Suetonius) --- But the ancient breeches were not like ours, but resembled rather an apron or girdle, enveloping both thighs, and hanging from the waist. (Calmet) Wafers, . They knead them with water, and afterwards fry or bake them with oil. (St. Isidore) Such wafers are very common in Italy. (Calmet) Washed. The pagans never approached their mysteries, without divers purifications and washing. (Clement of Alexandria, strom. 5.) Exterior cleanliness was designed to signify the purity of the heart, with which we must appear before God. (Calmet) --- It is for this reason we take holy-water, when we go into our chapels, and we wash our fingers before and during Mass. (Haydock) Vestments. No mention is made of breeches, because they had them on, while they were washing. (Ven. Bede) --- Belt. Septuagint have read esson, instead of chesheb. "Thou shalt tie the rational to the ephod." (Calmet) 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. (St. Augustine; Psalm xliv.; Daniel ix. 24.) 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, (ver. 15,) and the peace-offering, (ver. 19,) they impose their hands, having first washed them) and pronounce some prayer. (Calmet) Beside. Al, is now wanting in the printed Hebrew and Samaritan, though expressed by the Protestant translators, (who often help their text) and by all the ancient versions. Kennicott mentions one manuscript, which retains it very properly. (Haydock) --- The victim was offered on the altar of holocausts, before the tabernacle, the seat of God's majesty. (Calmet) --- Moses was the priest on this occasion. (Menochius) (Psalm xcviii. 6.) 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. (Calmet) Burnt-offering, To evaporate like incense. (Menochius) --- God requires what is most fat and delicious. (Calmet) --- The Persians never reserved any of the victims for their idols, except the caul. (Strabo xv.) Sin of the high priest and people. In the other sin-offerings, this was not done. (Menochius) About, upon the altar, and at the foot of it. So the pagans did. (Eusebius, pr\'e6p. iv. 9.) Victim. Hebrew ishe, means a whole burnt-offering. Tip, or "softer part," Septuagint. This ceremony insinuated, that the priests ought to be all attentive, and perform their office with diligence. (Philo, Vit. Mos. 3) Rump, or tail, for which the sheep of Arabia were famed; some having tails three yards long, others a yard thick. (Herodotus, iii. 113.) They weighed from 12 to 30 pounds, and were almost all fat. (Calmet) Roll. Hebrew kikkar, "a loaf." Septuagint, "a loaf or cake of oil." (Haydock) 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. (Calmet) 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. (Menochius) --- All the different kinds of victims were immolated on this occasion, because the priests were consecrated to offer them all. (Du Hamel) Vesture. A new one was not made for every high priest. (Calmet) --- One of the other priests had to perform the ceremony of consecration. (Menochius) Days. During which he could not leave the sanctuary, Leviticus viii. 33. On each day, the aforesaid ceremonies were to be repeated, ver. 35. 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. Stranger. The Levites themselves could not partake of these things. Seven. This number is frequently prescribed in Scripture. Balaam required seven altars, (Numbers xxiii.) and the Egyptians never spent less than seven days in their expiations. (Porphyrius, Abstin. 4.) (Calmet) --- Shall be holy, consecrated according to this rite, (Menochius) or defiled; for sacred things purify those who approach in a proper manner, while they defile or increase the guilt of the unworthy. (Calmet) --- By the unleavened bread, (ver. 23,) we are reminded of the blessed eucharist; and by oil, of the grace of the spirit. (Du Hamel) Morning. About sun-rise. --- Evening, or between the two vespers, Exodus 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. (Virgil, vi.; Maimonides) By these sacrifices, God was to be adored as the author both of day and night; (Menochius) and we are admonished of our duty of praying to him, particularly at those times. (Haydock) --- All the sacrifices prefigured that of Christ, (St. Augustine, contra advers. i. 18,) but none more than these of lambs. (Origen in Jo.) (Worthington) Part of an epha, half of which was used in each sacrifice. CHAPTER XXIX. Glory, or presence, or by the flame which shall come down from heaven to consume the victim, Leviticus ix. 24. (Calmet) An altar to burn incense. This burning of incense was an emblem of prayer, ascending to God from an inflamed heart. See Psalm cxl. 2; Apocalypse v. 8, and viii. 4. (Challoner) --- 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. Height. Ezechiel (xli. 42,) describes his altar of incense, a cubit higher. 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; (Numbers xvi. 17; Calmet) or a brazen thurible was placed on the fire, Leviticus x. 1. (Menochius) --- Walls, or sides, of setim-wood. --- Crown, cornice or moulding. See chap. xxv. 25. 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 (chap. xxix. 42.; Haydock); and most people suppose, that it was placed out of the holy of holies, beside the veil. The golden censer, which St. Paul (Hebrews ix. 4,) tells us was within, might be that of Aaron, which was placed there after the sedition of Core, (Numbers xvi.) or one that might be left smoking before the ark, on the day of expiation. (Calmet) --- St. Augustine, &c., believe, however, that it was in the holy of holies. (q. 133.; Origen, hom. 19.; St. Gregory; 1 Kings xiv.; &c.) Aaron, or some other priest. They did it by turns, and were bound to observe continence during the time of their ministry. (Leviticus xv. 16; Luke i. 9.) (Calmet) Composition, than what is prescribed, ver. 34. (Menochius) It. This altar, or this rite; all deserve a singular respect. Sum. David perhaps neglected this injunction. (2 Kings xxiv; Josephus, Antiquities vii. 10.) Yet we do not read that Moses took the half sicle when he numbered the people, Numbers 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, Matthew xvii. 23. Vespasian ordered the Jews to pay the same money for the capitol. (Josephus, Jewish Wars vii. 13.) After the captivity, the third part of a sicle was demanded, 2 Esdras x. 32. (Calmet) Half a sicle. A sicle or shekel of silver, 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. (Challoner) --- A priest kept the weights and measures, 1 Paralipomenon 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. (Leviticus xxvii. 25.; Ezechiel xiv. 12.) Perhaps the weights of the Egyptians, &c., might differ from this, which Moses therefore particularizes so well. (Calmet) --- 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. (Haydock) 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. (Menochius) Its foot also of brass, made of mirrors which the women gave, chap. 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. (Haydock) 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.) (Calmet) --- The priest is ordered to put off his shoes on Good Friday, out of respect for Jesus Christ, who suffered on the cross. (Haydock) 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. Hebrew, "the head of the myrrh of liberty," or such as flowed freely and was most excellent, free from any mixture. Sudant sponte....stacten dictam. (Pliny, [Natural History?] xii. 15. (Calmet) --- Stacte takes its name from distilling. (Menochius) --- Sicles; this is not expressed in the Hebrew, 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. Hebrew 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. Cassia, not the common sort, which would spoil the perfumes, but the essence of iris, (Hebrew, kode) mentioned in the Septuagint; Ezechiel xxvii. 19; Josephus; &c. (Calmet) Sanctified. But if he ought not to touch it, he shall be defiled the more: (Deuteronomy xxii. 9) a double effect, which we perceive in the Christian sacraments. (Calmet) Holy unto me, or set apart for the persons and things employed in my service. (Haydock) Of man. Some except the king of Juda, till the reign of Josias. (Rabbins) --- But they were anointed with common oil. (Menochius) Cut off. Excommunicated, and deprived of all the privileges of the Israelites; (Calmet) or even put to death for his presumption. (Menochius) 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. Together. Hebrew literally, "salted," (Chaldean) as salt was to accompany all the sacrifices, Leviticus 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." Place. On the table of perfumes, to be burnt morning and evening. (Calmet)