Exodus
Exodus 40:1-35
1. And the Lord spoke unto Moses, saving,
1. Loquutus est Jehova ad Mosen, dicendo:
2. On the first day of the first month shalt thou set up the tabernacle of the tent of the congregation;
2. Die mensis primi, prima ejusdem, eriges tabernaculum, tabernaculum conventionis.
3. And thou shalt put therein the ark of the testimony, and cover the ark with the vail.
3. Et pones ibi arcam testimonii quam teges velo.
4. And thou shalt bring in the table, and set in order the things that are to be set in order upon it; and thou shalt bring in the candlestick, and light the lamps thereof.
4. Introducesque mensam, et ordinationem ejus: introduces insuper candelabrum, et accendes luernas ejus.
5. And thou shalt set the altar of gold for the incense before the ark of the testimony, and put the hanging of the door to the tabernacle.
5. Pones praeterea altare aureum ad suffimentum e regione arcae testimonii: et pones aulaeum ostii tabernaculi.
6. And thou shalt set the altar of the burnt-offering before the door of the tabernacle of the tent of the congregation.
6. Dein pones altare holocausti coram ostio tabernaculi conventionis:
7. And thou shalt set the laver between the tent of the congregation and the altar, and shalt put water therein.
7. Postea pones concham inter tabernaculum conventionis et altare, in qua pones aquam.
8. And thou shalt set up the court round about, and hang up the hanging at the court-gate.
8. Postremo pones atrium in circuitu, et aulueum portae atrii.
9. And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the vessels thereof: and it shall be holy.
9. Tunc accipies oleum unctionis, et unges tabernaculum atque omnia vasa qum sunt in eo: sanctificabisque illud et omnia vasa ejus, et erit sanctum.
10. And thou shalt anoint the altar of the burnt-offering, and all his vessels, and sanctify the altar: and it shall be an altar most holy.
10. Unges et altare holocausti, atque onmia vasa ejus: sanctificabisque altare, et erit altare sacrosanctum.
11. And thou shalt anoint the laver and his foot, and sanctify it.
11. Unges etiam concham et basira ejus, sanctificabisque illam.
12. And thou shalt bring Aaron and his sons unto the door of the tabernacle of the congregation, and wash them with water.
12. Tunc appropinquare facies Aharon et filius ejus ad ostium tabernaculi conventionis, lavabisque cos aqua.
13. And thou shalt put upon Aaron the holy garments, and anoint him, and sanctify him; that he may minister unto me in the priest's office.
13. Et induere facies Aharon vestes sanctas, ungesque eum, et sanctificabis eum, ut sacerdotio fungatur mihi.
14. And thou shalt bring his sons, and clothe them with coats:
14. Filios quoque ejus appropinquare facies, et indues eos tunicis.
15. And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations.
15. Ungesque filius, quemadmodum unxeris patrem eorum: et sacerdotio fungentur mihi, eritque unctio eorum ut sit els in sacerdotium perpetuum per generationes suas.
16. Thus did Moses: according to all that the Lord commanded him, so did he.
16. Fecit ergo Moses juxta omnia quae illi praeceperat Jehova, sic fecit.
17. And it came to pass in the first month, in the second year, on the first day of the month, that the tabernacle was reared up.
17. Et factum est mense primo, anno secundo, prima mensis, erectum filit tabernaculum.
18. And Moses reared up the tabernacle, and fastened his sockets, and set up the hoards thereof, and put in the bars thereof, and reared up his pillars.
18. Erexit igitur Moses tabernaculum, posuitque bases ejus, et tabulas ejus, et vectes ejus, atque erexit columnas ejus.
19. And he spread abroad the tent over the tabernacle, and put the covering of the tent above upon it; as the Lord commanded Moses.
19. Extendit praeterea tentorium super tabernaculum, et posuit operimentum tentorii super idud superne, quemadmodum praeceperat Jehova, Mosi.
20. And he took and put the testimony into the ark, and set the staves on the ark, and put the mercy-seat above upon the ark.
20. Tulitque et posuit testimonium in arca ipsa, posuit quoque vectes super arcata, et propitiatorium super arcata superne.
21. And he brought the ark into the tabernacle, and set up the vail of the covering, and covered the ark of the testimony; as the Lord commanded Moses.
21. Induxitque aream in tabernaculum, posuitque velum tentorii, et texit arcata testimonii, quemadmodum praeceperat Jehova ipsi Mosi.
22. And he put the table in the tent of the congregation, upon the side of the tabernacle northward, without the vail.
22. Posuit et mensam in tabernaculo conventionis ad latus tabernaculi ad aquilonem extra velum.
23. And he set the bread in order upon it before the Lord; as the Lord had commanded Moses.
23. Et ordinavit super eam ordinationem panum coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi.
24. And he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward.
24. Posuitque candelabrum in tabernaculo conventionis ex adverso in latere tabernaculi ad meridiem.
25. And he lighted the lamps before the Lord; as the Lord commanded Moses.
25. Et accendit lucernas coram Jehova, quemadmodum praeceperat Jehova ipsi Mosi.
26. And he put the golden altar in the tent of the congregation before the vail:
26. Posuit etiam altare aureum in tabernaculo conventionis coram velo:
27. And he burned sweet incense thereon; as the Lord commanded Moses.
27. Et incendit super illud suffimentum aromaticum, quemadmodum praeceperat Jehova ipsi Mosi.
28. And he set up the hanging at the door of the tabernacle.
28. Posuit praeterea aulaeum ostii tabernaculi.
29. And he put the altar of burnt-offering by the door of the tabernacle of the tent of the congregation, and offered upon it the burnt-offering, and the meat-offering; as the Lord commanded Moses.
29. Et altare holocausti posuit ad ostium tabernaculi, tabernaculi conventionis: et obtulit super illo holocaustum, et minham, quemadmodum praeceperat Jehova ipsi Mosi.
30. And he set the laver between the tent of the congregation and the altar, and put water there, to wash withal.
30. Et posuit concham inter tabernaculum conventionis et altare, in qua posuit aquam ad lavandum.
31. And Moses, and Aaron, and his sons, washed their hands and their feet thereat.
31. Et lavabant ex ea Moses et Aharon et filii ejus marius suas et pedes suos.
32. When they went into the tent of the congregation, and when they came near unto the altar, they washed; as the Lord commanded Moses.
32. Quando ingrediebantur tabernaculum conventionis, et quando accedebant ad altare, lavabant se, sicut praeceperat Jehova ipsi Mosi.
33. And he reared up the court round about the tabernacle and the altar, and set up the hanging of the court-gate: so Moses finished the work.
33. Postremo erexit atrium in circuitu tabernaculi et altaris, posuitque aulaeum portae atrii. Itaque, absolvit Moses opus ipsum.
34. Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle.
34. Et operuit nubes tabernaculum conventionis, gloriaque Jehovae replevit tabernaculum.
35. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.
35. Neque poterat Moses ingredi tabernaculum conventionis, quia habitabat super illud nubes, et gloria Jehovae replebat tabernaculum.
Numbers
Numbers 9:15, 16
15. And on the day that the tabernacle was reared up, the cloud covered the tabernacle, namely, the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until the morning.
15. Quo die erectum fuit tabernaculum, operuit nubes tabernaculum supra rectum testimonii: vespere autem erat super tabernaculum tanquam species ignis usque mane.
16. So it was alway: the cloud covered it by day, and the appearance of fire by night.
16. Sic erat jugiter: nubes operiebat ilud, et species ignis noctu.
Exodus 40:2. On the first day of the first month I cannot at all approve of the opinion of those commentators who think that the tabernacle was only now set up. That it was already complete in all its parts before Moses went the second time into the Mount, we infer from the fact that the ark was then prepared in which the tables were deposited, as we shall see from the context. Besides, it has elsewhere1 been shewn by sound arguments, as I think, that it was pitched without the camp in token of divorce, from the time that the people had made the calf. What, then, is the meaning of the setting-up which is now spoken of? I reply, that it is said to have been set up, when2 it was brought back from its strange to its proper place. For then it was both anointed and honored by sacred oblations, whilst Aaron and his sons were consecrated to the performance of the priestly office. Since, therefore, it had not yet been duly placed in the middle of the camp, nay, rather had been removed from the people lest they should enjoy that pledge of God's presence, its solemn dcdication is justly celebrated after the renewal of the covenant. This passage also confirms what I have said elsewhere,3 that this was the tabernacle which Moses pitched at a distance from the camp; for, by the addition of its title, he speaks as of something well known, "Thou shalt set up (He says) the tabernacle, viz., the tabernacle of convention." Now Moses himself had already stated that this name had been given it by the mouth of God. He repeats, however, the same injunctions, not that He distrusted the memory of His servant, but that it might be more fully apparent that He was Himself the sole Author of the whole work, and also that it nlight obtain more reverence, since He had so often deigned to give initructions as concerning things of very great importance.
9. And thou shalt take the anointing oil There was by no means any virtue or efficacy for sanctification in the oil, except in so far as it was a type of the Spirit, from whom as its only source all holiness emanates. Assuredly the oil, as being a corruptible fluid, neither penetrates into the soul, nor would by itself at all avail unto spiritual service. It appears, however, from many pnssages of Scripture, that it was a symbol of all the gifts of the Holy Spirit. This figure, therefore, clearly shews that nothing pleases God, that nothing is pure or holy in His sight, except what has been purged, and duly consecrated by the influence and grace of the Holy Spirit. Moreover, God would have all the vessels of the sanctuary set apart by this sacred anointing from common use, in order that the Israelites might distinguish between things sacred and profane, and thus that God's service might receive its due reverence, so that none should intrude the pollutions of the flesh into that place, the purity of which had been signalized by that sacred symbol. A question, however, here arises why he dignifies the altar of burnt-offering with a more exalted title; for, after having called the tabernacle itself with its vessels simply holy, He calls the altar "holy of holies," which I have rendered sacrosanctum. I doubt not but that it acquired this name from the sacrifices, which are also so called on account of the expiation made by them,4 as we have seen elsewhere. The children of Israel, therefore, were instructed that God is truly reconciled by holocausts and burnt-offerings, since "the holiness of holinesses" resided on the altar itself.
12. And thou shalt bring Aaron and his sons I have already expounded all that might seem to be profitable with respect to the garments and the mode of anointing; only let; my readers remember that the priest,5 who had been before appointed, is now at length inaugurated, in order that he may begin the discharge of his office. At the same time, let them also bear in mind that this oil was consecrated by God. Hence it appears how foolishly the Popish bishops, as it were, ape Moses, when, in imitation of him, they sprinkle their priests and altars and other rubbish with stinking oil, since it is abundantly clear that this ceremony of anointing, belonging as it did to the ancient shadows of the Law, ceased at the coming of Christ. What Augustine6 reminds us of is also worthy of observation, that Moses, who is commissioned to anoint the others, was never consecrated himself by any visible symbol, in order that we may understand that outward signs are not to be estimated by the dignity of the minister, but only by the ordinance of God; and again, that invisible grace has profited some without visible sacraments, whilst visible sanctification may be imparted, but cannot profit, without invisible.
17. And it came to pass in the first month In all the arrangements, which are here described, it must be especially noted, that Moses obeyed God in such a manner as not to vary in the most trifling point from the form prescribed to him. He therefore so frequently enforces the fact, that he did as God had commanded him; and not without reason, for there is nothing to which men are more prone than to mix up their inventions with God's commands, as if they would be wiser than He is. In order then that the people might know that there was nothing of human invention in all the legal service, Moses so carefully insists on this point, and so often testifes to his obedience. But if so great the Prophet dared to attempt nothing of himself in trifling matters, how great is the audacity and arrogance of those men who arbitrarily invent innumerable figments, whereby God may be worshipped! Let us, however, learn from this passage to embrace with reverence whatever has proceeded from God, whilst we reject whatever men advance of themselves.
34. Then a cloud covered the tent The holiness of the tabernacle was proved by this signal or pledge, for the people assuredly knew that it had not been set up in vain, but that the promise given before was actually fulfilled, and that it was chosen to be the dwelling-place of God, who would be the Leader and Keeper of His people. For it was not a natural thing that the cloud should settle over the sanctuary in which the Ark of the Covenant was deposited; and much less so that by day a cloud should be seen and a fire by night, especially when this did not occur once only, but when they succeeded each other in perpetual alternation. It is fitly said, that when the tabernacle was covered by the cloud, it was at, the same time filled with the glory of God; for this was a magnificent distinction, that an earthly edifice should be rendered illustrious by a more than heavenly ornament, as if God's majesty were visibly presented to them.
Whereas before Moses had been concealed and separated from the people by the cloud, its density is now said to have prevented even him from entering; thus, then, ought their reverence and admiration of the place to have been increased, when the greatness of its glory was a hinderance to their holy Prophet. It is probable that by his example not only the rest of the multitude, but all the Levites also, were admonished that they should not endeavor to penetrate further than they were allowed. For, after the possession of the priesthood was transmitted to his brother, he, as well as his descendants, was excluded from that sacred dignity.
Numbers 7:1-89
1. And it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar, and all the vessels thereof, and had anointed them, and sanctified them,
1. Et fuit quo die finivit Moses erigere tabernaculum, unxit illud et sanctificavit, omniaque utensilia ejus, altare quoque et omnia utensilia ejus, ex quo unxit ca et sanctificavit.
2. That the princes of Israel, heads of the house of their fathers, (who were the princes of the tribes, and were over them that were numbered,) offered.
2. Tunc obtulerunt principes Israelis, capita domuum patrum suorum, principes tribuum, hi erant praefecti numeratis.
3. And they brought their offering before the Lord, six covered waggons, and twelve oxen; a waggon for two of the princes, and for each one an ox: and they brought them before the tabernacle.
3. Et attulerunt oblationem suam coram Jehova, sex plaustra operta, et duodecim boves, plaustrum pro binis principibus, et bovem in singulos obtulerunt coram tabernaculo.
4. And the Lord spake unto Moses, saying,
4. Dixerat autem Jehova ad Mosen, dicendo:
5. Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service.
5. Accipe ab els, et servient in ministerio tabernaculi conventionis: et dabis ea Levitis, cuique secundun, rationem sui ministerii.
6. And Moses took the waggons and the oxen, and gave them unto the Levites.
6. Accepit itaque Moses plaustra et boves, et dedit Levitis:
7. Two waggons and four oxen he gave unto the sons of Gershon, according to their service:
7. Duo plaustra, et quatuor boves dedit filiis Gerson secundum rationem ministerii ipsorum.
8. And four waggons and eight oxen he gave unto the sons of Merari, according unto their service, under the hand of Ithamar the son of Aaron the priest.
8. Et quatuor plaustra et octo boves tradidit filiis Merari secundum rationem ministerii ipsorum sub manu Ithamar filii Aharon sacerdotis.
9. But unto the sons of Kohath he gave none; because the service of the sanctuary belonging un to them was, that they should bear upon their shoulders.
9. Filiis veto Cehath nihil dedit: quia ministerium sanctuarii quod illis injunctum erat, humero ferebant.
10. And the princes offered for dedicating of the altar, in the day that it was anointed, even the princes offered their offering before the altar.
10. Obtulerunt autem principes pro dedicatione altaris die quo unctum fuit: obtulerunt, inquam, principes oblationem suam coram altari.
11. And the Lord said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar.
11. Et dixit Jehova ad Mosen, Singuli principes singulis diebus of ferent oblationem suam ad dedicationem altaris.
12. And he that offered his offering the first day was Nahshon the son of Amminadab, of the tribe of Judah.
12. Obtulit itaque primo die oblationem suam Nahason filius Amminadab de tribu Jehudah.
13. And his offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them were full of fine flour mingled with oil, for a meat-offering:
13. Fuit autem oblatio ejus patina argentea, centum triginta siclorum pondus ejus: phiala una argentia, septuaginta siclorum, secundum siclum sanctuarii: ambae plenae similaconspersa oleo in minha:
14. One spoon of ten shekels of gold, full of incense:
14. Cochlear unum aureum decent siclorum, plenum suffitu:
15. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
15. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
16. One kid of the goats for a sin-offering:
16. Hircus caprarum unus pro peccato:
17. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nahshon the son of Amminadab.
17. Pro sacrificio autem prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi qumque. Haec fuit oblatio Nahason filii Amminadab.
18. On the second day Nethaneel the son of Zuar, prince of Issachar, did offer.
18. Die autem secundo obtulit Nethanel filius Suar princeps Issachar.
19. He offered for his offering one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingld with oil, for a meat-offering:
19. Obtulit oblationem suam, patinam argenteam unam, centum triginta siclorum pondus ejus: phialam unam argenteam, septuaginta siclorum, secundum siclum sanctuarii, arebas ipsas plenas simila conspersa oleo in minham:
20. One spoon of gold of ten shekels, full of incense:
20. Cochlear unum decem siclorum, aureum, plenum suffitu:
21. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
21. Juvencum unum, fillum armenti, arietem unum, agnum anniculum in holocaustum:
22. One kid of the goats for a sin-offering:
22. Et hircum caprarum unum pro peccato:
23. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Nethaneel the son of Zuar.
23. Et pro sacrificio prosperitatum, boves duos, arietes quinque, hircos quinque, agnos anniculos qninque. Haec est oblatio Nethanel filii Suar.
24. On the third day Eliab the son of Helon, prince of the children of Zebulun, did offer.
24. Die tertio princeps filiorum Zebulon, Eliab filius Helon.
25. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:
25. Oblatio autem ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:
26. One golden spoon of ten shekels,full of incense:
26. Cochlear unum decem siclorum, auremn, plenum suffitu:
27. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
27. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
28. One kid of the goats for a sin-offering:
28. Hircus caprarum unus pro peccato:
29. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliab the son of Helon.
29. Et pro sacrificio prosperitatum boves duo, arides quinque, hirci quinque, agni quinque anniculi. Haec fuit oblatio Eliab filii Helon.
30. On the fourth day Elizur the son of Shedeur, prince of the children of Reuben, did offer.
30. Die quarto princeps filiorum Ruben, Elisur filius Sedeur.
31. His offering was one silver charger, of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:
31. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:
32. One golden spoon often shekels, full of incense:
32. Cochlear unum decem siclorum, aureum, plenum suffitu:
33. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
33. Juvencus unus, illius armenti, aries unus, agnus unus anniculus in holocaustum:
34. One kid of the goats for a sin-offering:
34. Hircus caprarum unus pro peccato:
35. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elizur the son of Shedeur.
35. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Elisur filii Sedeur.
36. On the fifth day Shelumiel the son of Zurishaddai, prince of the children of Simeon, did offer.
36. Die quinto princeps filiorum Simeon, Selumiel, filius Surisaddai.
37. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver
37. Oblatio ejus fuit patina argentia una, centum triginta siclorum pondus ejus: phiala una argentea,
38. One golden spoon of ten shekels, full of incense:
38. Cochlear unum decem siclorum, aureum plenum suffitu:
39. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
39. Juvencus unus filius armenti, aries unus, agnus unus anniculus in holocaustum:
40. One kid of the goats for a sin-offering:
40. Hircus caprarum unus pro peccato:
41. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Shelumiel the son of Zurishaddai.
41. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Selumiel filii Surisaddai.
42. On the sixth day Eliasaph the son of Deuel, prince of the children of Gad, offered.
42. Die sexto princeps filiorum Gad, Eliasaph filius Deuel.
43. His offering was one silver charger, of the weight of an hundred and thirty shekels, a silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:
43. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:
44. One golden spoon of ten slhekels, full of incense:
44. Cochlear unum decem siclorum, aureum, plenum suffitu:
45. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
45. Juvencus unus, filius armenti, aries nuns anniculus in holocaustum:
46. One kid of the goats for a sin-offering:
46. Hircus caprarum unus pro peccato:
47. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Eliasaph the son of Deuel.
47. Et pro sacrificio prosperitatum, boves duo, ariet es quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Eliasaph filii Deuel.
48. On the seventh day Elishama the son of Ammihud, prince of the children of Ephraim, offered.
48. Die septimo, princeps filiorum Ephraim, Elisarea filius Ammihud.
49. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:
49. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:
50. One golden spoonoften shekels, full of incense:
50. Cochlear unum decem siclorum, aureum, plenum suffitu:
51. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
51. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
52. One kid of the goats for a sin-offering:
52. Hircus caprarum unus pro peccato.
53. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Elisharod the son of Ammihud.
53. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Elisama filii Ammihud.
54. On the eighth day offered Gamaliel the son of Pedahzur, prince of the children of Manasseh.
54. Die octavo princeps filiorum Manasse, Gamliel filius Padahsur.
55. His offering was one silver charger, of the weight of an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:
55. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:
56. One golden spoon often shekels, full of incense:
56. Cochlear unum decem siclorum, aureum, plenum suffitu:
57. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
57. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
58. One kid of the goats for a sin-offering:
58. Hircus caprarum unus pro peccato:
59. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Gamaliel the son of Pedahzur.
59. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Gamliel filii Pedahsur.
60. On the ninth day Abidan the son of Gideoni, prince of the children of Benjamin, offered.
60. Die nono princeps filiorum Benjamin, Abidan filius Gidoni.
61. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:
61. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: amble ipsae plenae simila conspersa oleo in minham:
62. One golden spoon of ten shekels, full of incense:
62. Cochlear unum decem siclorum, plenum suffitu:
63. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
63. Juvencus unus, filius armenti, aries unus anniculus in holocaustum:
64. One kid of the goats for a sin-offering:
64. Hircus caprarum unus pro peccato:
65. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Abidan the son of Gideoni.
65. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculiquinque. Haec fuit oblatio Abidan filii Gidoni.
66. On the tenth day Ahiezer the son of Ammishaddai, prince of the children of Dan, offered.
66. Die decimo princeps filiorum Dan, Ahiezer filius Ammisaddai.
67. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for meat-offering:
67. Oblatio ejus fuit patina argentea una, centum triginta siclorum pontius ejus: phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenae simila conspersa oleo in minham:
68. One golden spoon of ten shekels, full of incense:
68. Cochlear unum decem siclorum, argenteum, plenum suffitu:
69. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
69. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
70. One kid of the goats for a sin-offering:
70. Hircus caprarum unus pro peccato:
71. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahiezer the son of Ammishaddai.
71. Et pro sacrificio prosperitatum boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Ahiezer filii Ammisaddai.
72. On the eleventh day Pagiel the son of Ocran, prince of the children of Asher, offered.
72. Die undecimo princeps filiorum Aser, Pagiel filius Ochran.
73. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:
73. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septnaginta siclorum, secundum siclum sanctuarii, ambae ipsae plenae simila conspersa oleo in minham:
74. One golden spoon of ten shekels, full of incense:
74. Cochlear unum decem siclorum, auremn, plenum suffitu:
75. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
75. Juvencus unus, filius armenti, aries unus, anniculus in holocaustum:
76. One kid of the goats for a sin-offering:
76. Hircus caprarum unus pro peccato:
77. And for a sacrifice of peace-offerings, two oxen, five rains, five he-goats, five lambs of the first year. This was the offering of Pagiel the son of Ocram
77. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque. Haec fuit oblatio Pagiel filii Ochran.
78. On the twelfth day Ahira the son of Enan, prince of the children of Naphtali, offered.
78. Die duodecimo, princeps filiorum Nephthali, Ahira filius Enan:
79. His offering was one silver charger, the weight whereof was an hundred and thirty shekels, one silver bowl of seventy shekels, after the shekel of the sanctuary, both of them full of fine flour mingled with oil, for a meat-offering:
79. Oblatio ejus fuit patina argentea una, centum triginta siclorum pondus ejus, phiala una argentea, septuaginta siclorum, secundum siclum sanctuarii: ambae ipsae plenaee simila conspersa oleo in minham:
80. One golden spoon of ten shekels, full of incense:
80. Cochlear unum decem siclorum, argenteum, plenum suffitu:
81. One young bullock, one ram, one lamb of the first year, for a burnt-offering:
81. Juvencus unus, filius armenti, aries unus, agnus unus anniculus in holocaustum:
82. One kid of the goats for a sin-offering:
82. Hircus caprarum unus pro peccato:
83. And for a sacrifice of peace-offerings, two oxen, five rams, five he-goats, five lambs of the first year. This was the offering of Ahira the son of Enan.
83. Et pro sacrificio prosperitatum, boves duo, arietes quinque, hirci quinque, agni anniculi quinque, Haec fuit oblatio Allira filii Enan.
84. This was the dedication of the altar (in the day when it was anointed) by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold:
84. Haec fuit dedicatio altaris, die quo unctum fuit a principibus Israel: patrum argentine duodecim, phiale argenteae duodecim, cochlearia aurea duodecim.
85. Each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary.
85. Centum triginta siclorum erat patina una argentea, et septuaginta phiala una: omne argentum vasorum, duo millia, et quadringenti sicli, secundum siclure sanctuarii.
86. The golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels.
86. Cochlearia aurea duodecim plena suffitu: decem siclorum erant cochlearia secundum pondus sanctuarii: omne aurum cochlearium, centurm viginti siclorum.
87. All the oxen for the burnt-offering were twelve bullocks, the rains twelve, the lambs of the first year twelve, with their meat-offering; and the kids of the goats for sin-offering twelve.
87. Omnes boves in holocaustum, duodecim juvenci, arietes duodecim, agni anniculi duodecim, cum minha; ipsorum: et hirci caprarum duodecim pro peccato.
88. And all the oxen, for the sacrifice of the peace-offerings, were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed.
88. Orenos autem boves sacrificii prosperitatum viginti quatuor, juvenci arietes sexaginta, hirci sexaginta, agni anniculi sexaginta. Haec fuit dedicatio altaris postquam unctum fuit.
89. And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy-seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him.
89. Quum autem ingrediebatur Moses tabernaculum conventionis, ut loqueretur cum eo, audiebat vocem loquentis ad se e propitiatorio, quod erat super arcam testimonii inter duos Cherubim, et loquebatur ei.
1. And it came to pass on the day that Moses This was the second contribution of the people, after the completion of the Tabernacle; for although mention is only made of the princes, it is probable that each of them presented what the whole tribe had subscribed, since there was no private person at that time wealthy enough to give so much gold and silver of his own. Let it be understood, then, that they brought in the name, and at the desire of all, what they had received from the members of their respective tribes. Before, however, I proceed any further, it must be remarked that the sacrifices were not killed, before the sanctuary was anointed. Moses himself is said to have anointed it, as he had his brother Aaron; for the exposition of some, that what properly applies to Aaron is attributed to his brother, does not appear to be sound. We have said elsewhere that God thus freely used the visible signs, in order that He might by no means bind the grace of the Spirit to particular persons. When Moses, therefore, who was not anointed himself, anointed both the sanctuary and the priest, it was manifestly shewn that the efficacy of consecration did not emanate from himself, inasmuch as He could not give of his own that which he did not possess. Consequently the entire virtue and utility of signs depend on the command of God. We have elsewhere seen why it was necessary to consecrate the tabernacle, the altar, and all the vessels by a sacred anointing. Here let us only observe, that the connection of the two words anointing and sanctifying is not superfluous: that we may understand that the symbol of the oil was not vain and inefficacious, but that true spiritual sanctity was annexed to it; for God institutes nothing in vain, but, by filling what He typifies with the secret influence of the Spirit, He effectually proves Himself to be true. It is said that the princes were set "over them that were numbered," i.e., after the people were numbered, and separated into their several divisions, these were chosen as the chiefs of the tribes. The exposition which some give, that they assisted when the people were numbered, in my opinion, is far-fetched.
3. And they brought their offering before the Lord, six covered waggons These waggons were dedicated for the conveyance of the tabernacle: for its pillars and many other parts of it could not be carried on men's shoulders; and therefore they are said to have been covered, lest the things which were deposited in them should be exposed to the rain. For it is by no means suitable to suppose that they were litters;7 and, in fact, a pair of oxen is assigned to every waggon. It is pretty clear, then, that the materials of the tabernacle were placed in them when they were travelling from one place to another.
This oblation is stated to have been made "before the Lord," and then "before the tabernacle," but the meaning is precisely the same; for God had, as it were, put on that face in which he might be beheld by believers. What follows, "But the Lord had spoken to Moses," etc., I thus interpret, That God had required this tribute of the people: I have thought it well, therefore, to render it in the pluperfect tense, whereas others translate it, "The Lord said unto Moses," as if Moses had not been ordered to receive it, before it was actually presented by the princes and the people. Indeed, it is probable that the number of the waggons was not accidentally determined, but by a just calculation of the things which they were to carry.
10. And the princes offered for dedicating of the altar Here is another kind of offering, viz., a silver dish and bowl from every tribe, besides a golden spoon,8 which properly means a censer. Their use was as follows, — that the sacred cakes should be received in the dishes, the wine of libation in the bowls, and the frankincense in the censers. But God would have each tribe contribute their respective vessels, in order that the common interest of the whole people in the sacrifices might be the better testified. Although the word shekel9 is derived front its being weighed, still it is almost everywhere used for a coined piece of money, which, as we have seen at Exodus 30, was of the value of twenty oboli. Josephus estimates it at an Attic tetradrachm. But Ezekiel, when he is inveighing against their fraud in having diminished its weight, settles its value at twenty oboli, and adds that it is the third part of a pound or mina. (Ezekiel 45:12.) But it must be borne in remembrance, as we have also seen elsewhere, that the shekel of the sanctuary was double the ordinary one, for it was worth four drachmas, whereas the common shekel was only worth two drachmas, or a staler. Now, if we calculate, we shall find that the value of each dish amounted to nearly a hundred French livres; and that of each bowl to forty-four. If we take the shekel in the same sense with reference to the censers, or spoons, they must have been very small, only being about seven livres in value: whereas a gold vessel of this size would scarcely hold three grains of frankincense. Wherefore, I doubt whether they had not also gold shekels; but I leave it undecided as a point on which we have no knowledge.
Lastly, follow the animals offered as victims, a young bullock, a ram, and a lamb for a burnt-offering; a kid for a sin-offering; two oxen, five rams, five he-goats, and five lambs for a sacrifice of thanksgiving. It would, however, have been difficult for each prince to present so many out of his own folds or stalls; whence it is probable that they were aided by a general contribution. God chose that each tribe should have its peculiar day appointed for it in order, not only that there might be no confusion or disturbance, but; also that by this lengthened exercise the hearts even of the careless might be stirred up to zealous devotion.
12. And he that offered his offering the first day The oracular declaration which God made by the mouth of Jacob is well known. "The scepter shall not depart from Judah," etc. (Genesis 49:10.) Non, although the time had not yet arrived when the truth of this prophecy should be manifested by its fulfillment, still it was brought to pass by the admirable counsel of God that certain marks of supremacy should exist in the tribe of Judah; and, by general consent, if not dominion, at least the chief dignity, was always lodged in it. The assignment of the first day to Nahshon was, therefore, a presage of that future kingdom which was at length set up in the person of David. If any should allege the absurdity that the tribe of Reuben, who was the first-born, should be kept back till the fourth day, I reply that the tribes of Zebulun and Issachar were ranked under the banner of Judah; since it will appear in chapter 10.10 that the twelve tribes were divided into four divisions of three. Thus it was more honorable for the tribe of Reuben to have the fourth day, so as to have the two tribes over which it presided attached to it. But the fathers of the two tribes, which God placed under the banner of Judah, were the two youngest sons of Leah, who followed next after Judah, her fourth son. We see, therefore, that the kingdom was thus obscurely shadowed forth, from which salvation was to be hoped for by the whole people: in order that they might be the more attentive to the promise given them; although this indication of it had but little effect on their sluggish minds.
89. And when Moses was gone into the tabernacle There seems at first sight to be a kind of contradiction between this passage and the other, in which we saw that a thick cloud stood in the door of the tabernacle, so that Moses could not enter it. It might, indeed, be answered that this only occurred once; but to me it appears more probable that, Moses sought the replies of God at the mercy-seat, until Aaron began to exercise the priesthood, and then abandoned his dignity, which was only temporary, as far as regarded the entering of the sanctuary. For we know that by the established Law of God the priesthood was distinct from the civil government; and therefore that he could not, except by special privilege, be at the same time the leader and the priest.11 If this exposition be accepted, he does not here record in its proper place that answers were given to him by God from the mercy-seat; since it is by no means unusual that what has preceded in order of time should be annexed at the end of a narrative. His intention, indeed, was to declare to posterity that God had not promised in vain that the Israelites should experience the presence of His favor; because He had chosen His dwelling-place in the sanctuary, to sit between the cherubim. By this testimony, therefore, of God's grace, the external anointing was ratified and confirmed, inasmuch as God appeared to Moses upon the Ark of the Covenant.
A fuller Explication of the same thing