22. Moreover, the Lord spake unto Moses, saying,
22. Loquutus est etiam Jehova ad Mosen, dicendo:
23. Take thou also unto thee principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much, even two hundred and fifty shekels, and of sweet calamus two hundred and fifty shekels,
23. Tu sume tibi aromata optima: myrrhae fluidae ad quingentos siclos, cinnamomi aromatici dimidium ipsius, ducentos et quinquaginta: et calami atomatici ducentos et quinquaginta:
24. And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil-olive an hin.
24. Casiae vero quingentos siclos, pondere sanctuarii: et olei olivae hin:
25. And thou shalt make it an oil of holy ointment, an ointment compound after the art of the apothecary: it shall be an holy anointing oil.
25. Et facies ex ea oleum unctionis sanctitatis, unguentum unguenti, opus unguentarii; oleum unctionis sanctitatis erit.
26. And thou shalt anoint the tabernacle of the congregation therewith, and the ark of the testimony,
26. Unges eo tabernaculum conventionis, et arcam testimonii,
27. And the table and all his vessels, and the candlestick and his vessels, and the altar of incense,
27. Et mensam onmiaque vasa ipsius, et candelabrum omniaque vasa ipsius, et altare suffimenti:
28. And the altar of burnt-offering with all his vessels, and the laver and his foot.
28. Altare quoque holocausti et omnia vasa ipsius, et concham et basin ejus.
29. And thou shalt sanctify them, that they may be most holy: whatsoever toucheth them shall be holy.
29. Ita sanctificabis ea, erunt sanctitas sanctitatum: quicquid tetigerit ea, sanctificabitur.
30. And thou shalt anoint Aaron and his sons, and consecrate them, that they may minister unto me in the priest's office.
30. Aharon praeterea et filios ejus unges, et sanctificabis eos, ut sacerdotio fungantur mihi.
31. And thou shalt speak unto the children of Israel, saying, This shall be an holy anointing oil unto me throughout your generations.
31. Ad filios autem Israel loqueris, dicendo, Oleum unctionis sanctitatis erit hoc mihi per generationes vestras.
32. Upon man's flesh shall it not be poured; neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you.
32. Super carnem hominis non ungent: neque compositioni ejus facietis similes: sanctum est, sanctum erit vobis.
33. Whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people.
33. Quisquis confecerit unguentum simile, et qui posuerit ex eo super extraneum, succidetur e populis suis.
But we were especially to consider the anointing of the priest, who was sanctified by the Spirit of God for the performance of his office; thus, as Isaiah, in the person of Jesus Christ, declares that he was anointed with the spirit of prophecy, (Isaiah 61:1;) and David affirms the same of the royal spirit, (Psalm 45:7;) so Daniel is our best interpreter and witness how the sacerdotal unction was at length manifested (in Him1), for when he says that the time, when by the death of Christ the prophecy shall be sealed up, was determined upon "to anoint the holy of holies," he plainly reminds us that the spiritual pattern, which answers to the visible sanctuary, is in Christ; so that believers may really feel that these shadows were not mere empty things. (Daniel 9:24.) We now perceive why Aaron was anointed, viz., because Christ was consecrated by the Holy Spirit to be the Mediator between God and man; and why the tabernacle and its vessels were sprinkled with the same oil, viz., because we are only made partakers of the holiness of Christ by the gift and operation of the Spirit. 2Some translate it in the masculine gender, where of the vessels it is said, "whatsoever toucheth them shall be holy;" ver. 29: as if they were not to be touched by any but the priests; but it appears to me to be rather spoken for another reason, viz., that they may embue the oblations with their own sanctity.
In order that the Jews may hold this mystery in just reverence, he forbids similar ointment to be made. We know that ointments were then among the luxuries of a fine banquet; but it is accounted profanation if they make use of this kind; and we must mark the reason, that what is holy, may be holy unto them, ver. 32, i.e., that they may reverently observe what is peculiarly devoted to their salvation. For although the sacred things divinely instituted always retain their nature, and cannot be either corrupted or made void by our vices, yet may we by our filthiness, by our impure use or neglect of them, pollute them as far as in us lies.
1 Added from Fr.
2 "Ou il est dit, Que tout ce que, etc., aucuns mettent legendre masculin, Celuy qui les sanctifiera;" where it is said, "Whatsoever," etc., some put the masculine gender, "He who shall sanctify them." This is the translation of LXX. and V.
3 The reference here is to Luke 2:28. It does not, however, appear that Simeon actually called Him "the Lord's Christ," though the Evangelist states, ver. 26, that "it was revealed to him by the Holy Ghost that he should not see death, before he had seen the Lord's Christ."
4 Lat., "Nugas;" Fr, "L'autel avec tout leur bagage." "Now that your oil came not from the Apostles, your own doctor Panormitane is witness; for thus he writeth: 'The Apostles in old time gave the Holy Ghost only by laying on of hands; but now-a-days, because bishops be not so holy, order hath been taken that they should give this sacrament with chrism.'" -- Jewel's Defence of the Apology, Parker Society's edition, p. 178.
"Transtulerunt item sua haec olea, cure ad homines moribundos, tum etiam ad parietes, altaria, and campanas: necnon calices et alia hujusmodi, qum videmus,
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