Leviticus 10
1. And Nadab and Abihu, the sons of Aaron A memorable circumstance is here recorded, from whence it appears how greatly God abominates all the sins whereby the purity of religion is corrupted. Apparently it was a light transgression to use strange fire for burning incense; and again their thoughtlessness would seem excusable, for certainly Nadab and Abihu did not wantonly or intentionally desire to pollute the sacred things, but, as is often the case in matters of novelty, when they were setting about them too eagerly, their precipitancy led them into error. The severity of the punishment, therefore, would not please those arrogant people, who do not hesitate superciliously to criticise God’s judgments; but if we reflect how holy a thing God’s worship is, the enormity of the punishment will by no means offend us. Besides, it was necessary that their religion should be sanctioned at its very commencement; for if God had suffered the sons of Aaron to transgress with impunity, they would have afterwards carelessly neglected the whole Law. This, therefore, was the reason of such great severity, that the priests should anxiously watch against all profanation. Their crime is specified, viz., that they offered incense in a different way from that which God had prescribed, and consequently, although they may have erred from ignorance, still they were convicted by God’s commandment of having negligently set about what was worthy of greater attention. The “strange fire” is distinguished from the sacred fire which was always burning upon the altar: not miraculously, as some pretend, but by the constant watchfulness of the priests. Now, God had forbidden any other fire to be used in the ordinances, in order to exclude all extraneous rites, and to shew His detestation of whatever might be derived from elsewhere. Let us learn, therefore, so to attend to God’s command as not to corrupt His worship by any strange inventions. But if He so severely avenged this error, how horrible a punishment awaits the Papists, who are not ashamed obstinately to defend so many gross corruptions! 3. Then Moses said unto Aaron, This is it that the Lord spake Moses restrains his brother from giving way to excessive grief; for this was a very bitter stroke after their recent joy to see himself at once deprived of two sons on the same day, and at the same moment, he might, too, have been disposed to murmur against God for the cause of their death. Lest, therefore, He should give way to such want of self-control, Moses reminds him that he must submit to the just judgment of God. We shall, however, seek in vain for what is here referred to, ▼▼ A. V., “I will be sanctified;” and so also C.’s own version; but he embodies the two clauses. Some, as De Lyra, refer this to Exodus 19:22; Others to Exodus 29:43. “Some think it was spoken, but not written, as many things beside. Oleaster, Lorinus, Caietan; but,” adds Willet, “they are of this mind, that they may have here some show for their unwritten traditions. Therefore,” he concludes, “without any more circumstance, we find this to have been spoken, Leviticus 8:35, ‘Keep ye the Lord’s charge, that ye die not;’ there they are commanded to observe the Lord’s ordinances, which he gave them, (Junius;) and because Nadab and Abihu did not so, they are punished with death.”
“I will be glorified in them that come nigh me.” He had often threatened the priests witlt death if they departed in the least degree from the prescribed rule: He had often set before them the sacredness of their office, lest they should defile themselves by any sacrilegious act; in a word, He had chosen them to be His ministers in holy things, on the condition that they should know themselves to be subject to greater guilt and punishment than the rest of the people. By this consolation, then, Aaron’s grief is quieted, that God had not dealt cruelly with his sons, but had shewn forth in them a just and profitable example, in order that their successors might be more attentive in their duties; for thus should the sentence be paraphrased: In order that I may be glorified before the whole people, I must be sanctified by those of the highest degree and consequence; or, When I shall have been sanctified by the priests themselves, whose dignity is the highest, my glory will shine forth before the whole people. And, in point of fact, although God may punish whole bodies of obscure persons, such lessons have but little effect; but the punishment of men of more noble and illustrious condition draws almost all eyes to the judgments of God. For God is said to be sanctified in us in many ways, whether He shews Himself to be a pitiful or a severe Judge. This declaration, then, is an exhortation to those whom he has dignified with peculiar honor, to walk in fear and trembling; for, since “judgment begins at the house of God,” the greater are the gifts and the higher the pre-eminence is with which any one is blessed, the greater is his obligation to God, and his ingratitude worthy of severer punishment. 3. And Aaron held his peace Much is this silence of Aaron to be applauded, whereby he confessed that his sons were slain by the just judgment of God; for Moses indicates that he yielded to his admonition, and was thus restrained from complaining against. God. Thus Paul teaches us that Scripture is given to teach us patience. (Romans 15:4.) Wherefore, whenever our passions are too much excited, let us learn that this is the best remedy for quieting and repressing them, to submit ourselves to God, and to humble ourselves beneath his mighty hand. David invites us to this by his own example when he says, “I was dumb, I opened not my mouth; because thou didst it.” (Psalm 39:9.) 4. And Moses called Mishael and Elzaphan Lest Eleazar and Ithamar should carry ▼▼ “Se polluassent en portant les corps morts de leurs freres;” should pollute themselves by carrying the dead bodies of their brothers. — Fr. Blunt has a very ingenious conjecture that Mishael and Elzaphan were the very persons “defiled by the dead body of a man,” mentioned in Numbers 9:6, 7, and who therefore could not keep the Passover. “The Veracity of the Five Books of Moses.” Art. 14. But surely, out of such a large body of persons, there must have been many deaths daily, and consequently others would have been defiled besides Mishael and Elzaphan.
forth the corpses, Moses commanded these others to anticipate them. It may also have been the case that all were stupified by terror. He forbids the father and brothers to mourn their death, not so much in accordance with the law, whereby all except the high priest were permitted to mourn for their own brother, as to prevent this memorable lesson from being obscured by their grief, since thus was the sanctity of their religion magnificently asserted. Nevertheless, God allowed the dead men to be bewailed by the people, lest the recollection of their punishment should too soon be lost. When he forbids (Aaron ▼▼ Added from Fr.
and his sons) to go out from the door of the tabernacle, he does not mean so to fix them to that place as to banish them from their own private tents, but he withholds them from all pollution which might have compelled them to desert or interrupt their duty. 9. Do not drink wine, nor strong drink. The second cleanness required in the priests is that they should abstain from wine, and strong drink; ▼
12. And Moses spake unto Aaron, and unto Eleazar Lest hereafter the priests should transgress through ignorance, Moses admonishes them of their duty; and perhaps he was moved by some immediate reason to give these particular injunctions rather than any others. As yet they were but little practiced in the observance of the rites; and what had happened to their brethren must have rendered them anxious. Now, this consternation at the death of their brethren might have so confounded their senses, that they could not apply themselves with so much composure as they ought to the service of God; and thus the offering would have been improperly made. Lest, therefore, their grief should so disturb them as to prevent the due performance of their office, he commands them to eat what remained of the meat-offering with the burnt-sacrifices. Whence we gather that he endeavored to prevent them from transgressing on that day in consequence of their minds being occupied by their recent grief. And in order to induce them to obedience, he sets before them the authority of God, to which it was fitting that the priesthood should be subject, as being founded upon it. ▼ Lat., “ sicera.” Fr, “ ce qui est nomme en Hebrieu Sechar.” Blunt, “The veracity of the Books of Moses, etc.,” art. 13, argues on the probability of Nadab and Abihu’s sin in the offering of strange fire having been the effect of intoxication, from the fact of its relation being immediately followed by this prohibition. — Edit., 1835. Pp. 113, et seq. Lorinus, however, in loco, refutes the notion from Tostatus, and so also Willet. It appears to have been of Jewish origin; and the principal arguments against it are, — 1. That it is not mentioned in the Scripture; and 2. That the offenders had been ministering from an early hour in the morning.
in which word Jerome says that everything intoxicating is included; and this I admit to be true; but the definition would be more correct, that all liquors espressed from fruits are denoted by it, in whose sweetness there is nearly as much to tempt men as in wine. Even in these days the Orientals compose of dates as well as of other fruits, liquors, which are exceedingly sweet and delicious. The same rule is, therefore, here prescribed for the priests, whilst in the performance of their duties, as for the Nazarites. Both were allowed freely to eat of all the richest foods; but God commanded them to be content with water, because abstinence in drinks very greatly conduces to frugality of living. For few are intemperate in eating, who do not also love wine; besides, an abundance of food generally satisfies the appetite, whilst there is no limit to drinking, where the love of wine prevails. Therefore, abstinence from wines was enjoined upon the priest, not only that they might beware of drunkenness, but that they might be temperate in eating, and not luxuriate in their abundance. But, inasmuch as sobriety is the main point in moderate living, God especially limited His priests in this respect, lest the rigor of their minds, and rectitude, and integrity of judgment, should be impaired by drinking. Hence it appears how great is man’s proneness to all defilements. Wine is very wholesome as one of our means of nutriment; but by the too free use of it many enervate their strength, becloud their understanding, and almost stupify all their senses so as to make themselves inactive. Some, too, degrade themselves into foul and brutish stupidity, or are driven by it to madness. Thus a pleasure, which ought to have incited them to give God thanks, is taken away from them on account of their vicious excess; and not without disgrace, because they know not how to enjoy God’s good gifts in moderation. He afterwards confirms the fact, that He interdicted wine to the priests when exercising their office, that they may distinguish “between clean and unclean,” and be sound and faithful interpreters of the Law. On this score it became them to be abstemious throughout their whole life, because they were always appointed to be masters to instruct the people; but lest immoderate strictness should tend to disgust them, so that they might be less disposed for the willing performance of the rest of their duty, God deemed it sufficient to admonish them by this temporary abstinence, that they should study to be sober at other times. Thus, then, it must be concluded that none are fit to teach who are given to gluttony, which corrupts the soundness of the mind, and destroys its rigor. The comment of Jerome is indeed a childish one, that “A fat belly does not engender a quick understanding:” for many corpulent men are of vigorous and active intellect, and indeed leanness is often the consequence of drinking too much. But those who stuff their bodies will never have sufficient activity of mind to execute the office of teaching. In conclusion, we gather from this passage, as Malachi says, (Malachi 2:7,) that the priests were interpreters of the Law, and messengers of the Lord of hosts, and not dumb masks For though the Law was written, yet God would ever have the living voice to resound in His Church, just as now-a-days preaching is inseparably united with Scripture. Concerning the High Priest Leviticus 21 | Leviticus 21:1-6, 10-12 | |
| 1. And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people: | 1. Et dixit Jehova ad Mosen, Alloquere sacerdotes filios Aharon, et dicito eis, Super animam non contaminabit se quisquam vestrum it, populis suis: |
| 2. But for his kin that is near unto him, that is, for his mother, and for his father, and for his son, and for his daughter, and for his brother, | 2. Sed super propinquo suo, propinquo sibi, nempe super matre sua, et super patre suo, et super filio suo, et super filia sua, et superfratre suo., |
| 3. And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled. | 3. Et super sorore sua virgine propinqua sibi, quae non fuerit viro: super ea contaminabit se. |
| 4. But he shall not defile himself, being a chief man among his people, to profane himself. | 4. Non contaminabit se in principe in populis suis, ut polluat sese. |
| 5. They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. | 5. Non decalvabunt calvitium in capitc suo, et extremitatem barbae suse non radent, et in carne sua non incident ullam incisuram. |
| 6. They shall be holy unto their God, and not profane the name of their God: for the offerings of the LORD made by fire, and the bread of their God, they do offer: therefore they shall be holy. | 6. Sancti erunt Dco suo, neque polluent nomen Dei sui: quia oblationes ignitas Jehovoe, et panem Dei tui offerunt, proinde erunt sancti. |
| 10. And he that is the high priest among his brethren, upon whose head the anointing oil was poured, and that is consecrated to put on the garments, shall not uncover his head, nor rend his clothes; | 10. Sacerdos autem praecipuus inter fratres suos super cujus caput fusum fuerit oleum unctionis, et consecraverit manum suam ut induat vestes, caput suum non discooperiet, et vestes suas non scindet. |
| 11. Neither shall he go in to any dead body, nor defile himself for his father, or for his mother; | 11. Et ad omnes animas mortui non ingredietur, ne super patre quidem suo, ant matre sua, contaminabit se. |
| 12. Neither shall he go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him: I am the LORD. | 12. Et de sanctuario non ingredietur, neque polluet sanctuarium Dei sui: quia corona olei unctionis Dei sui est super eum. Ego Jehova. |
16. And Moses diligently sought the goat of the sin-offering Moses had not omitted to tell them what was to be done with the goat; and the sacrifice which he had himself performed, was a visible instruction to them. He had set before them what they should imitate, and this would have been enough even for children. But, as I have said, in such serious matters Moses had not spared labor and care, whereas the sons of Aaron, as if they had neither heard nor seen anything of the sort, pervert the whole order of them, although they had been just before reminded that they had been appointed to keep the charge of God. Perhaps they were impelled to this error by the trouble arising from their grief; but we gather from hence that however exquisite may be the ability of masters and teachers, it may be often fruitless unless they have obedient scholars with retentive memories. And hence also we learn that when God often inculcates the same thing, His labor is not superfluous, because we do not understand what we seem to understand; or what has been clearly shewn to us soon afterwards escapes. Further from the anger of Moses, which is mentioned in his praise, we may infer that the transgression was no light one, although it was not so severely punished as the presumption of Nadab and Abihu. The excuse which some make for them, or allege in extenuation of their crime, that they thought they were deprived of the right before accorded to them, and therefore abstained through modesty, is refuted by the answer of Aaron himself. It was, therefore, grief alone which impelled them to this error. But the reason why God was more merciful to them than to their brethren, is only known to Himself. Conjectures may, indeed, be advanced; but at last we must come to this, that because God’s judgments are hidden, they are not therefore unjust; but that we must humbly adore their depth into which the minds of men cannot penetrate. 19. And Aaron said unto Moses, Behold, this day Aaron replies that it arose from pious fear that they had not feasted before God, because they would in a manner have defiled the sanctuary by their tears and melancholy, as if he had said, Part indeed of the sin-offering was reserved for our food, but we could not properly partake of it except in cheerfulness and with thanksgiving. The grief arising from his sudden bereavement did not allow of this; but it was not a just defense; for he ought rather to have striven against the feelings of the flesh, so that his domestic calamity should not withhold him from the service of God. But, inasmuch as in his perplexity his fear was deserving of pity, Moses forgives him; and it is said that he was appeased, because he finds less of evil than he supposed. Numbers 1
| Numbers 1:1-54 | |
| 1. And the Lord spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying, | 1. Loquutus est autem Jehova ad Mosen in deserto Sinai, in tabernaculo conventionis, in primo mensis secundi, anno secundo ex quo egressi sunt e terra AEgypti, dicendo: |
| 2. Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls; | 2. Capite summam totius coetus filiorum Israel per familias eorum, per domos patrum eorum, juxta numerum nominum, onmem masculum per capita eorum. |
| 3. From twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies. | 3. A filio viginti armorum et supra, Omnem egredientem ad bellum in Israele numerabitis eos per excreitus suos tu et Aharon. |
| 4. And with you there shall be a man of every tribe; every one head of the house of his fathers. | 4. Sintque vobiseum viri de singulis tribubus, quorum quilibet caput domus sit patrum suorum. |
| 5. And these are the names of the men that shall stand with you: Of the tribe of Reuben; Elizur the son of Shedeur. | 5. Haec sunt autem nomima virorum qui stabunt vobiscum: de Ruben, Elisur, filius Sedeur. |
| 6. Of Simeon; Shehmiel the son of Zurishaddai. | 6. De Simeon, Selumiel filius Surisaddai. |
| 7. Of Judah; Nahshon the son of Amminadab. | 7. De Jehudah, Nahason filius Amminadab. |
| 8. Of Issachar; Nethaneel the son of Zuar. | 8. De Issachar, Nethanel filius Suar. |
| 9. Of Zebulun; Eliab the son of Helon. | 9. De Zebulon, Eliab filius Helon. |
| 10. Of the children of Joseph: of Ephraim; Elishame the son of Ammihud: of Manasseh; Gamaliel the son of Pedabzur. | 10. De filiis Joseph, de Ephraim, Elisamama filius Ammihud: de Manasses, Gamliel illius Pedahsur. |
| 11. Of Benjamin; Abidan the son of Gideoni. | 11. De Benjamin, Abidan filius Gidoni. |
| 12. Of Dan; Ahiezer the son of Ammishaddai. | 12. De Dan, Ahiezer filius Ammisaddai. |
| 13. Of Asher; Pagiel the son of Ocran. | 13. De Aser, Pagiel filius Ochran. |
| 14. Of Gad; Eliasaph the son of Deuel. | 14. De Gad, Eliasaph filius Deuel. |
| 15. Of Naphtali; Ahira the son of Enan. | 15. De Nephthali, Ahira filius Ellan. |
| 16. These were the renowned of the congregation, princes of the tribes of their fathers, heads of thousands in Israel. | 16. Hi sunt nobilissimi synagogae, principes tribuum patrum suorum: capita millium Israelis erant. |
| 17. And Moses and Aaron took these men which are expressed by their names: | 17. Accepit igitur Moses et Aharon viros istos qui expositi sunt per nomina. |
| 18. And they assembled all the congregation together on the first day of the second month; and they declared their pedigrees after their fanlilies, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls. | 18. Et universam synagogam congregaverunt primo mensis secundi, et secundum genealogiam recensiti sunt per familias suas: per domos patrum suorum, juxta numerum numerum per capita sua, omnis masculus a filio viginti armorum et supra, onmis egrediens ad pugnam. |
| 19. As the Lord commanded Moses, so he numbered them in the wilderness of Sinai. | 19. Quemadmodum praeceperat Jehova ipsi Mosi, numeravit eos in deserto Sinai. |
| 20. And the children of Reuben, Israel’s eldest son, by their generations, after their families, by the house of their fathers, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; | 20. Fuerunt itaque filii Ruben primogeniti lsrael per generationes suas, per familias suas, per domes patrum suorum, juxta numerura nominum per capita sua, omnis masculus a filio viginti annorum et supra, omnis egrediens ad pugham, |
| 21. Those that were numbered of them, even of the tribe of Reuben, were forty and six thousand and five hundred. | 21. Numerati eorum de tribu Ruben, sex et quadraginta millia, atque quingenti. |
| 22. Of the children of Simeon, by their generations, after their families, by the house of their fathers, those that were numbered of them, according to the number of the names, by their polls, every male from twenty years old and upward, all that were able to go forth to war; | 22. De filiis Simeon per generationes suas, per familias suas, per domos patrum suorum, munerati ejus, juxta humerum niminum, per capita sua, omnis masculus a filio viginti armorum et supra, omnis; egrediens ad pugnam: |
| 23. Those that were numbered of them, even of the tribe of Simeon, were fifty and nine thousand and three hundred. | 23. Numerati inquam eorum de tribu Simeon, novera et quinquaginta millia, atque trecenti. |
| 24. Of the children of Gad, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 24. De filiis Gad per generationes suas, per familias suas, per domus patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam. |
| 25. Those that were numbered of them, even of the tribe of Gad, were forty and five thousand six hundred and fifty. | 25. Numerati eorum de tribu Gad, quinque et quadraginta milliae, atque sexcenti et quinquaginta. |
| 26. Of the children of Judah, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 26. De filiis Jehudah per generationes suas, per familias suas, per domus patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
| 27. Those that were numbered of them, even of the tribe of Judah, were threescore and fourteen thousand and six hundred. | 27. Numerati eorum de tribu Jehudah, quatuor et septuaginta millia, atque sexcenti. |
| 28. Of the children of Issachar, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 28. De filiis Issachar per generationes suas, per familias suas, per domum patrum suorum, juxta nuroerum nominum, a filio viginti annorum et supra, omnis egrediens ad putnam: |
| 29. Those that were numbered of them, even of the tribe of Issachar, were fifty and four thousand and four hundred. | 29. Numerati eorum de tribu Issachar, quatuor et quinquaginta millia, atque quadringenti. |
| 30. Of the children of Zebulun, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 30. De filiis Zebulon, per generationes sues, per familias suas, per domos patrum suorum, juxta numerum niminum a filio Viginti annorum et supra, omnis egrediens ad pugnam: |
| 31. Those that were numbered of them, even of the tribe of Zebulun, were fifty and seven thousand and four hundred. | 31. Numerati corum de tribu Zebulon, septem et quinquaginta millia, atque quadringenti. |
| 32. Of the children of Joseph, namely, of the children of Ephraim, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 32. De filiis Joseph, de filiis Ephraim, per generationes suas, per familias suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
| 33. Those that were numbered of them, even of the tribe of Ephraim, were forty thousand and five hundred. | 33. Numerati eorum de tribu Ephraim, quadraginta millius atque quingenti. |
| 34. Of the children of Manasseh, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 34. De filiis Manasse, per generationes suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
| 35. Those that were numbered of them, even of the tribe of Manasseh, were thirty and two thousand and two hundred. | 35. Numerati corum de tribu Manasse, duo et triginta raillid, atque ducenti. |
| 36. Of the children of Benjamin, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 36. De filiis Benjamin, per generationes suas, per familias suam, per domum patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
| 37. Those that were numbered of them, even of the tribe of Benamin, were thirty and five thousand and four hundred. | 37. Numerati eorum de tribu Benjamin, quinque et triginta millie, et quadringenti. |
| 38. Of the children of Dan, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 38. De filiis Dan, per generationes suas, per familias suas, per domos patrum suorum, juxta numerum nominum, a filio viginti annorum et supra, omnis egrediens ad pugnam: |
| 39. Those that were numbered of them, even of the tribe of Dan, were threescore and two thousand and seven hundred. | 39. Numerati eorum de tribu Dan, duo et sexaginta millia, atque septingenti. |
| 40. Of the children of Asher, by their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 40. De filiis Aser per generationes suas, per familias suas, per domos patrum suorum, juxta humerum nominum, a filio viginti armorum et supra, omnis egrediens ad pugnam: |
| 41. Those that were numbered of them, even of the tribe of Asher, were forty and one thousand and five hundred. | 41. Numerati eorum de tribu Aser, unum et quadraginta millia, atque quingenti. |
| 42. Of the children of Naphtali, throughout their generations, after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, all that were able to go forth to war; | 42. De filiis Nephthali, per generationes suds, per familias suas, per domus patrum suorum, juxta numerum nominum a filio viginti annorum et supra, omnis egrediens ad pugnam: |
| 43. Those that were numbered of them, even of the tribe of Naphtali, were fifty and three thousand and four hundred. | 43. Numerati eorum de tribu Nephthali, tria et quinquaginta millia, atque quadringenti. |
| 44. These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers. | 44. Isti sunt numerati illi quos numeravit Moses et Aharon atque principes Israelis, duodecim viri: singuli per domos patrum suorum erant. |
| 45. So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel; | 45. Fueruntque omnes numerati filiorum Israel per domos patrum suorum, a filio viginti annorum et supra, omnis egrediens ad pugnam in Israele. |
| 46. Even all they that were numbered, were six hundred thousand, and three thousand, and five hundred and fifty. | 46. Fuerunt inquam omnes numerati, sexcenta tria millia, et quingenti quinquaginta. |
| 47. But the Levites, after the tribe of their fathers, were not numbered among them. | 47. At Levitin per tribum patrum suorum non fuerunt numerati in medio eorum. |
| 48. For the Lord had spoken unto Moses, saying, | 48. Loquutus enim erat Jehova, ad Mosen dicendo: |
| 49. Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel: | 49. Veruntamen (vel, utique, vel, tantummodo) tribum Levi non numerabis, neque summam eorum capies in medio filiorum Israel. |
| 50. But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof: and they shall minister unto it, and shall encamp round about the tabernacle. | 50. Sed tu praefice Levitas tabernaculo testimonii, et onmibus vasis ejus, et omnibus qum ad illud pertinent: ipsi portabunt tabernaculum, et omnia vasa ejus, et ipsi ministrabunt illi, et in circuitu tabernaculi castrametabuntur. |
| 5l. And when the tabernacle setteth forward, the Levites shall take it down; and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death. | 51. Quando autem proficiscetur tabernaculum, deponent illud Levitie: quum consistet tabernaculum, erigent illud Levitae et extraneus qui accesserit, morietur. |
| 52. And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts. | 52. Et castrametabuntur filil Israel quisque in castris suis, et quisque juxta vexillum suum, et per exercitus suos. |
| 53. But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony. | 53. Levitae vero castrametabuntur in circuitu tabernaculi testimoni et non erit ira super coetum filliorum Israel: custodientque Levitiae custodiam tabernaculi testimonii. |
| 54. And the children of Israel did according to all that the Lord commanded Moses, so did they. | 54. Fecerunt ergo filii Israel juxta omnia quae praeceperat Jehova Most, sic fecerunt. |
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