Leviticus 8
Commentary from 2 fathers
Take Aaron and his sons, and his robes and the anointing oil, and the calf for the sin-offering, and the two rams, and the basket of unleavened bread,
λάβε ᾿Ααρὼν καὶ τοὺς υἱοὺς αὐτοῦ καὶ τὰς στολὰς αὐτοῦ καὶ τὸ ἔλαιον τῆς χρίσεως καὶ τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας καὶ τοὺς δύο κριοὺς καὶ τὸ κανοῦν τῶν ἀζύμων,
поимѝ а҆арѡ́на и҆ сы́ны є҆гѡ̀, и҆ ри̑зы є҆гѡ̀, и҆ є҆ле́й пома́занїѧ, и҆ тельца̀ и҆́же за грѣ́хъ, и҆ два̀ ѻ҆вна̑, и҆ ко́шницꙋ ѡ҆прѣсно́кѡвъ,
and assemble the whole congregation at the door of the tabernacle of witness.
καὶ πᾶσαν τὴν συναγωγὴν ἐκκλησίασον ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου.
и҆ ве́сь со́нмъ соберѝ пред̾ двє́ри ски́нїи свидѣ́нїѧ.
Well is the church named ecclesia ["assembly"], because it calls forth and assembles all men, as the Lord says in Leviticus: "Then assemble the whole community at the entrance of the meeting tent." It is worthy of note that this word assemble is used in the Scriptures for the first time in the passage when the Lord established Aaron in the high priesthood. In Deuteronomy God says to Moses, "Assemble the people for me; I will have them hear my words, that they may learn to fear me." He mentions the name of the church again when he says of the tablets: "And on them were inscribed all the words that the Lord spoke to you on the mountain from the midst of the fire on the day of the assembly"; as if he would say more plainly, "on the day on which you were called and gathered together." And the psalmist says, "I will give you thanks in a great church [ecclesia], in the mighty throng I will praise you."
Catechetical Lecture 18.24And Moses did as the Lord appointed him, and he assembled the congregation at the door of the tabernacle of witness.
καὶ ἐποίησε Μωυσῆς ὃν τρόπον συνέταξεν αὐτῷ Κύριος, καὶ ἐξεκκλησίασε τὴν συναγωγὴν ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου.
И҆ сотворѝ мѡѷсе́й, ꙗ҆́коже повелѣ̀ є҆мꙋ̀ гдⷭ҇ь: и҆ собра̀ со́нмъ пред̾ двє́ри ски́нїи свидѣ́нїѧ.
And Moses said to the congregation, This is the thing which the Lord has commanded you to do.
καὶ εἶπε Μωυσῆς τῇ συναγωγῇ· τοῦτό ἐστι τὸ ῥῆμα, ὃ ἐνετείλατο Κύριος ποιῆσαι.
И҆ речѐ мѡѷсе́й къ со́нмꙋ: сїѐ є҆́сть сло́во, є҆́же завѣща̀ гдⷭ҇ь сотвори́ти.
And Moses brought nigh Aaron and his sons, and washed them with water,
καὶ προσήνεγκε Μωυσῆς τὸν ᾿Ααρὼν καὶ τοὺς υἱοὺς αὐτοῦ, καὶ ἔλουσεν αὐτοὺς ὕδατι·
И҆ приведѐ мѡѷсе́й а҆арѡ́на и҆ сы́ны є҆гѡ̀ и҆ и҆змы̀ ѧ҆̀ водо́ю:
With attentive ears and watchful heart hear the consecration of the high priest, or of the priest, because you too, according to the promises of God, are priests of the Lord: "for you are a holy nation and a priesthood." Moses, he says, took according to the command of the Lord "Aaron and his sons", and first indeed he washes them, and afterward he clothes them. Consider more carefully the order of the words: first he washes, afterward he clothes. For you cannot be clothed unless you have first been washed. "Wash yourselves," therefore, "and be clean, and take away your wickednesses from your souls." For unless you have been washed in this manner, you cannot put on the Lord Jesus Christ, according to what the Apostle says: "Put on the Lord Jesus Christ, and make no provision for the flesh in its lusts." Let Moses, therefore, wash you, let him himself wash you and let him himself clothe you. How Moses can wash you, you have often heard. For we have often said that Moses in the holy scriptures is put for the law, as it is said in the gospel: "They have Moses and the prophets; let them hear them." It is the law of God, then, which washes you, which cleanses your filth, which, if you hear it, wipes away the stains of your sins; this is Moses, that is, the law, which consecrates priests, nor can he be a priest whom the law has not made a priest. For there are many priests, but whom the law has not washed nor the word of God rendered pure nor the divine discourse cleansed from the filth of sins. But you also, who desire to receive the sacred baptism and to merit the grace of the Spirit, ought first to be purged by the law, ought first, having heard the word of God, to cut away your inborn vices and to compose your barbarous and savage ways, so that, having taken up gentleness and humility, you may be able also to receive the grace of the Holy Spirit. For thus says the Lord through the prophet: "Upon whom shall I rest, if not upon the humble and quiet one who trembles at my words?" If you are not "humble and quiet", the grace of the Holy Spirit cannot dwell in you, if you have not received the divine words with trembling. For the Holy Spirit flees from a proud and stubborn and feigning soul. You ought, therefore, first to meditate on the law of God, so that, if perchance your acts are unrestrained and your ways disordered, the law of God may amend and correct you. Do you wish to see that Moses is always with Jesus, that is, the law with the gospels? Let the gospel teach you that, when Jesus "had been transfigured" into glory, also "Moses and Elijah appeared" together with him in glory, so that you may know that the law and the prophets and the gospels always come into one and remain in one glory. Finally Peter too, when he wished to make "three tabernacles" for them, is marked for his lack of skill, as one "who knew not what he said". For to the law and the prophets and the gospel there is not three tabernacles, but one, which is the church of God. First, then, Moses washes the priest of the Lord, and when he has washed him and rendered him purged from the filth of vices, after these things he clothes him. But let us consider what these vestments are with which Moses clothes "his brother" Aaron, the first high priest; if perchance it may be possible for you too to be clothed with the same vestments and to be a high priest. There is indeed one great high priest, our Lord Jesus Christ; but he is not the high priest of priests, but the high priest of high priests, nor the prince of priests, but the prince of the princes of priests, just as he is called king not of the people, but "King of kings", and Lord not of servants, but "Lord of lords". It can happen, then, if you too have been washed by Moses and have been so clean, as one whom that great and such a one has washed, that you too may be able to attain to these vestments which Moses brings forth, and to those robes with which he clothes "Aaron his brother and his sons". But not only are vestments needful for the priestly insignia, but also girdles. But before we begin to speak of the very kind of the vestments, I should like to compare those unhappy garments with which the first man, when he had sinned, was clothed, with these holy and faithful garments. And indeed those are said to have been made by God: "for God made," he says, "tunics of skins, and clothed Adam and his wife." Those tunics, then, were of skins taken from animals. For with such a sinner had to be clothed, "with tunics," he says, "of skins", which were to be a token of the mortality which he had received on account of sin, and of his fragility, which came from the corruption of the flesh. But if you have now been washed from these things and purified through the law of God, Moses will clothe you with the garment of incorruption, so that nowhere may "your shame appear" and "that this mortal may be swallowed up by life".
HOMILIES ON LEVITICUS 6and put on him the coat, and girded him with the girdle, and clothed him with the tunic, and put on him the ephod;
καὶ ἐνέδυσεν αὐτὸν τὸν χιτῶνα καὶ ἔζωσεν αὐτὸν τὴν ζώνην καὶ ἐνέδυσεν αὐτὸν τὸν ὑποδύτην καὶ ἐπέθηκεν ἐπ᾿ αὐτὸν τὴν ἐπωμίδα καὶ συνέζωσεν αὐτὸν κατὰ τὴν ποίησιν τῆς ἐπωμίδος καὶ συνέσφιγξεν αὐτὸν ἐν αὐτῇ,
и҆ ѡ҆блечѐ є҆го̀ въ срачи́цꙋ {Гре́ч.: хїтѡ́нъ.}, и҆ ѡ҆поѧ́са є҆го̀ по́ѧсомъ, и҆ ѡ҆блечѐ є҆го̀ въ и҆спо́днюю ри́зꙋ {Гре́ч.: ѵ҆подѵ́тисъ и҆ є҆пендѵ́тисъ.}, и҆ возвлечѐ на́нь ве́рхнюю ри́зꙋ {Гре́ч.: є҆пѡмі́съ, є҆вр.: є҆фꙋ́дъ.}:
So then he washed him and clothed him. With what garment? "With a tunic," he says, "and he girded him with the girdle, and again he clothed him with the ankle-length tunic", or, as we read elsewhere, "the inner tunic". With two tunics, as I see, the high priest is clothed through Moses. But what do we make of the fact that Jesus forbade his priests, our Apostles, to use two tunics? And we had said that Moses and Jesus, that is, the law and the gospels, are consonant with one another. Someone might perhaps be able to say that what Jesus commanded, that two tunics are not to be had, is not contrary to the law, but more perfect than the law, just as when the law forbids murder, but Jesus cuts away even anger, and when the law prohibits adultery, Jesus cuts off even the concupiscence of the heart. So then it will seem that there the high priest was clothed with two tunics, and here the Apostles with one. Let this sense too indeed be acceptable, if it seems so; yet I do not confine the priestly mysteries within the narrowness of this understanding. Something further seems to me to be shown by this figure: the high priest is he who holds the knowledge of the law and understands the reasons of each mystery, and, to explain briefly, who knows the law both according to the spirit and according to the letter. That high priest, then, whom Moses was then ordaining, knew that there was a spiritual circumcision, yet he kept also the circumcision of the flesh, because an uncircumcised man could not be high priest. He had, therefore, two tunics: one of the carnal ministry and another of the spiritual understanding. He knew that spiritual sacrifices too ought to be offered to God, yet he offered nonetheless also the carnal ones. For he could not be the high priest of those who then existed unless he sacrificed victims. So then that high priest is fittingly said to have been clothed with two tunics. But the Apostles, who were going to say that "if you be circumcised, Christ will profit you nothing", and who were going to say that "let no one judge you in food or in drink, or in respect of a feast day or a new moon or a sabbath, which are a shadow of things to come", these therefore, in order that they might utterly repudiate observances of this kind according to the letter of the law and might not occupy the disciples with "Jewish fables" and "lay upon them a yoke which neither they nor their fathers were able to bear", are rightly forbidden to have two tunics, but one suffices for them, and that the "inner" one. For that tunic which is outside and which appears on top, the tunic of the law, they do not want; for Jesus permits them to have one, and that the "inner" one. Yet Moses puts upon the high priest also the "ephod", which is a certain ornament of the shoulders from the drapery of the garment around them. The shoulders, moreover, hold the tokens of works and of labor. He wishes, then, that the high priest be adorned also in works, nor does knowledge alone suffice, because "whoever shall do and teach, he shall be called great in the kingdom of heaven".
HOMILIES ON LEVITICUS 6and girded him [with a girdle] according to the make of the ephod, and clasped him closely with it: and put upon it the oracle, and put upon the oracle the Manifestation and the Truth.
καὶ ἐπέθηκεν ἐπ᾿ αὐτὴν τὸ λογεῖον καὶ ἐπέθηκεν ἐπὶ τὸ λογεῖον τὴν δήλωσιν καὶ τὴν ἀλήθειαν·
и҆ ѡ҆поѧ́са є҆го̀ по ᲂу҆строе́нїю є҆фꙋ́да, и҆ сти́сне є҆го̀ и҆́мъ: и҆ возложѝ на́нь сло́во {Гре́ч.: логі́онъ.}, и҆ возложѝ на сло́во ꙗ҆вле́нїе и҆ и҆́стинꙋ:
"And he girded him," he says, "according to the making of the ephod." Already above too he had said that "he girded him with the girdle" over the tunic, and now again he is girded "according to the making of the ephod". What is this double girdle, with which he wishes the high priest to be bound fast on every side? Let him be bound fast in word, bound fast in work, ready for all things, nothing slack, let him have nothing loose. Let him be girded with the virtues of the soul, let him be bound fast from bodily vices, let him fear no lapse of the soul, none of the body, let him always use both girdles, "that he may be chaste in body and spirit". And well is it that he is girded also "according to the making of the ephod". For according to his own deeds and according to his own works he will use the girdle of virtue. And after these things, he says, "he put upon him the breastpiece"—which is the rational—"and put upon the breastpiece the manifestation and the truth; and he put the mitre upon his head". But let us see what the "breastpiece", which is the rational, signifies. After the nakedness has been covered and the shame veiled with garments, after he has been fortified with works and secured with both girdles, then the "breastpiece", that is, the rational, is handed over to him. The "breastpiece" is a token of wisdom, because wisdom consists in reason. But what the virtue of this wisdom and reason is, he shows. For "he puts upon the rational the manifestation and the truth". For it does not suffice for the high priest to have wisdom and to know the reason of all things, unless he can also manifest to the people what he knows. Therefore, then, there is put upon the "rational" also the "manifestation", so that he may be able to answer everyone who asks of him a reason concerning faith and truth. But there is set upon it also "truth", so that he may not build up those things which he was able to devise by his own genius, but those things which "truth" holds, nor ever depart from the truth, so that in all his discourse "truth" may always remain. This, then, is "to have set upon the rational the manifestation and the truth". Unhappy are those who, reading these things, pour out all their understanding upon the sense of the bodily vestment; let them tell us what kind of vestment "manifestation" is, or what kind of garment "truth" is. If anyone ever saw, if anyone ever heard "manifestation and truth" named as vestments, let them tell us who the women are who wove these things, in what weaving-shop these were ever made. But if you wish to hear the truth, it is wisdom that makes garments of this kind. She weaves the manifestation of hidden things, she weaves the truth of all things. Her, then, let us pray from the Lord that we may merit to receive, and she herself will surround us with such garments. But behold also how holy and how wonderful is the very order of the things. Not first the "breastpiece" and afterward the "ephod", because wisdom is not before works, but works ought first to be had and afterward wisdom is to be sought. Then, next, not "manifestation" before the "rational", because we ought not to teach others before we ourselves are instructed and rational. But above these is added "truth", because "truth" is the highest wisdom. Finally the prophet too keeps this same order, when he says: "Sow for yourselves unto righteousness, and reap the fruit of life, kindle for yourselves the light of knowledge." You see how he does not say first: "Kindle for yourselves the light of knowledge", but first: "Sow for yourselves unto righteousness", and it does not suffice to sow, but "reap," he says, "the fruit of life", so that after these things you may be able to fulfill what follows: "Kindle for yourselves the light of knowledge." So then here too the "ephod" ornament is put on, and it does not suffice, but he is also bound fast with the "girdle". But not even this is enough; he is girded yet a second time, so that thus at last the "rational" may be put on, that after these things "manifestation" may follow and "truth". These vestments the high priest uses; with such an ornament ought he to be clothed who bears the priesthood.
HOMILIES ON LEVITICUS 6And he put the mitre on his head, and put upon the mitre in front the golden plate, the most holy thing, as the Lord commanded Moses.
καὶ ἐπέθηκε τὴν μίτραν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ ἐπέθηκεν ἐπὶ τὴν μίτραν κατὰ πρόσωπον αὐτοῦ τὸ πέταλον τὸ χρυσοῦν τὸ καθηγιασμένον ἅγιον, ὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ.
и҆ возложѝ ᲂу҆вѧ́сло {Гре́ч.: мі́тра.} на главꙋ̀ є҆гѡ̀, и҆ возложѝ на ᲂу҆вѧ́сло проти́въ лица̀ є҆гѡ̀ дщи́цꙋ златꙋ́ю ѡ҆сщ҃е́ннꙋю ст҃ꙋ́ю, ꙗ҆́коже повелѣ̀ гдⷭ҇ь мѡѷсе́ю.
But he has not yet finished, and yet another ornament is to be added; it is necessary that he receive also a crown. Therefore he receives first the "cidaris", which is either a certain covering of the head or an ornament. And after these things there is set upon him the "mitre". "Before the face", that is, from the forehead of the high priest, "the golden plate, hallowed", on which the name of God is said to be engraved. Truly this ornament of the head, where the name of God is said to be placed, is set on above all those things with which the lower members of the body had been adorned. In this it seems to me to be indicated that above all things which can be perceived or understood, whether of the world or of the rest of creatures, the knowledge of God is more eminent, as of the author of all things. And because he himself "is the head of all things", therefore this ornament too is set upon the head above all things; for nothing is added to the head of the high priest after these. And therefore wretched are those of whom the Apostle says that they do not hold "the head, from which the whole frame, joined and compacted together, grows unto the increase of God in the spirit". But if we have well understood what the ornament of the priest is, and what the honor of his head is above all things, marveling at the depths of the divine mysteries, let us desire not only to know and to hear these things, but also to fulfill and to do them, because "not the hearers of the law shall be justified before God, but the doers". For you too can, as we have already often said, if by your studies and vigils you prepare for yourself garments of this kind, if the word of the law and the anointing of the chrism have washed you and made you clean and the grace of baptism has remained uncontaminated in you, if you are clothed with the double garments of the letter and of the spirit, if you are also doubly girded, so as to be chaste in flesh and mind, if you are adorned with the "ephod" of works and the "rational" of wisdom, if also the "mitre" and the "golden plate", the fullness of the knowledge of God, crown your head—know that, even if you lie hidden among men and are unknown, yet before God you exercise the high priesthood within the temple of your soul. "For you are the temple of the living God", if "the Spirit of God dwells in you". The things that are said after these concerning his consecration and concerning the anointing have been discussed by us dispersedly and often.
HOMILIES ON LEVITICUS 6And Moses took of the anointing oil,
καὶ ἔλαβε Μωυσῆς ἀπὸ τοῦ ἐλαίου τῆς χρίσεως
И҆ взѧ̀ мѡѷсе́й ѿ є҆ле́а пома́занїѧ,
and sprinkled of it seven times on the altar; and anointed the altar, and hallowed it, and all things on it, and the laver, and its foot, and sanctified them; and anointed the tabernacle and all its furniture, and hallowed it.
καὶ ἔρρανεν ἀπ᾿ αὐτοῦ ἐπὶ τὸ θυσιαστήριον ἑπτάκις καὶ ἔχρισε τὸ θυσιαστήριον καὶ ἡγίασεν αὐτὸ καὶ πάντα τὰ ἐν αὐτῷ καὶ τὸν λουτῆρα καὶ τὴν βάσιν αὐτοῦ, καὶ ἡγίασεν αὐτά· καὶ ἔχρισε τὴν σκηνὴν καὶ πάντα τὰ σκεύη αὐτῆς καὶ ἡγίασεν αὐτήν.
и҆ воскропѝ ѿ негѡ̀ на ѻ҆лта́рь седми́жды, и҆ пома́за ѻ҆лта́рь и҆ ѡ҆свѧтѝ є҆го̀ и҆ всѧ̑ сосꙋ́ды є҆гѡ̀, и҆ ᲂу҆мыва́льницꙋ и҆ стоѧ́ло є҆ѧ̀, и҆ ѡ҆свѧтѝ ѧ҆̀, и҆ пома́за ски́нїю и҆ всѧ̑ сосꙋ́ды є҆ѧ̀, и҆ ѡ҆свѧтѝ ю҆̀,
And Moses poured of the anointing oil on the head of Aaron; and he anointed him and sanctified him.
καὶ ἐπέχεε Μωυσῆς ἀπὸ τοῦ ἐλαίου τῆς χρίσεως ἐπὶ τὴν κεφαλὴν ᾿Ααρὼν καὶ ἔχρισεν αὐτὸν καὶ ἡγίασεν αὐτόν.
и҆ возлїѧ̀ мѡѷсе́й ѿ є҆ле́а пома́занїѧ на главꙋ̀ а҆арѡ́ню, и҆ пома́за є҆го̀, и҆ ѡ҆свѧтѝ є҆го̀.
You must know that this chrism [chrismation] is prefigured in the Old Testament. When Moses, conferring on his brother the divine appointment, was ordering him high priest, he anointed him after he had bathed in water, and thenceforward he was called "christ" ["anointed"], clearly after the figurative Chrism.
Catechetical Lecture 3.6And Moses brought the sons of Aaron near, and put on them coats and girded them with girdles, and put on them bonnets, as the Lord commanded Moses.
καὶ προσήγαγε Μωυσῆς τοὺς υἱους ᾿Ααρὼν καὶ ἐνέδυσεν αὐτοὺς χιτῶνας καί ἔζωσεν αὐτοὺς ζώνας καὶ περιέθηκεν αὐτοῖς κιδάρεις, καθάπερ συνέταξε Κύριος τῷ Μωυσῇ.
И҆ приведѐ мѡѷсе́й сы́ны а҆арѡ̑ни, и҆ ѡ҆блечѐ ѧ҆̀ въ срачи̑цы, и҆ ѡ҆поѧ́са ѧ҆̀ пѡ́ѧсы, и҆ возложѝ на нѧ̀ клобꙋкѝ {Въ гре́ч.: кі́дарїсъ.}, ꙗ҆́коже повелѣ̀ гдⷭ҇ь мѡѷсе́ю.
But as for what he says: "And Moses brought near the sons of Aaron, and clothed them with tunics and girded them with girdles and put upon them cidaras, as the Lord commanded Moses", it must be attended to what is the difference of the lesser priests to the greater priesthoods. To these neither are double vestments handed over, nor the "ephod", nor the "rational", nor the "ornament of the head", but only the "cidaris" and the "girdles", which bind the tunic. These too, then, receive the grace of the priesthood, and these too discharge the office, but not as that one who is adorned both with the "ephod" and the "rational", who is resplendent "with manifestation and truth", who is decorated with the ornament of the "golden plate". Whence I judge it to be one thing among priests to discharge the office, and another to be instructed in all things and adorned. For anyone can discharge the solemn ministry to the people; but few are those who, adorned in morals, instructed in doctrine, learned in wisdom, most fit for manifesting the truth of things, may set forth the knowledge of faith not without the ornament of the senses and the splendor of assertions—which the ornament of the "golden plate" set upon the head designates. There is, therefore, one name of the priesthood, but not one dignity, whether according to the merit of life or according to the virtues of the soul. And therefore in these things which the divine law describes, as in a mirror, each of the priests ought to inspect himself and thence to gather the grade of his merit, if he sees himself placed, in all those things which we have expounded above, in the priestly ornaments; if he is conscious to himself that, whether in knowledge or in acts or in doctrine, he is so great and such a one, let him know that he obtains the highest priesthood not only in name, but also in merits. Otherwise let him know that a lower grade is placed for him, even if he has received the name of the first. It ought not indeed to escape us also this, which can be brought forward by the studious reader, on which I too have often myself hesitated within myself. For reading in Exodus, where it is commanded concerning the priestly vestments, I find that there are eight kinds which are prepared for the high priest; but here only seven are numbered. I ask, then, what it is that has been omitted. There an eighth kind is placed, the campestre, or, as we read elsewhere, the linen breeches, concerning which here, among the other vestments, he was silent. What, then, shall we say? Shall we impute forgetfulness to the words of the Holy Spirit, so that, when he has narrated all the rest a second time, one kind aforesaid should have escaped him? I do not dare to think these things about the sacred discourses. But let us see whether perhaps, since we said above that this kind of garment seems to be a token of chastity, whereby the thighs are seen to be covered or the loins and reins bound fast, whether perhaps, I say, he does not always say that these parts were bound fast in those who were then priests; for sometimes indulgence is granted also concerning the posterity of the race and the succession of offspring. But I would not introduce an understanding of this kind among the priests of the church; for I see another thing meeting the mystery. For in the church too priests and teachers can beget sons, just as also that one who said: "My little sons, whom I again bring forth in travail, until Christ be formed in you." And again elsewhere he says: "Although you have many thousands of tutors in Christ, yet not many fathers. For in Christ Jesus through the gospel I have begotten you." These teachers of the church, then, in procreating generations of this kind, sometimes use girded breeches and abstain from begetting, when they have found such hearers in whom they know that they cannot have fruit. Finally in the Acts of the Apostles too it is related concerning certain ones that "we could not," he says, "speak the word of God in Asia", that is, to have had the breeches put on and to have restrained themselves, lest they should beget sons, because namely such were the hearers in whom both the seed would perish and no succession could be had. So then let the priests of the church, when they have seen incapable ears or when they have looked upon feigned and hypocritical hearers, put on the "campestre", let them use the "breeches", lest the seed of the word of God perish, because the Lord too commands the same and says: "Do not give the holy thing to dogs, nor your pearls before swine, lest perhaps they trample them with their feet and, turning, tear you." Therefore, then, if anyone wishes to be a high priest not so much in name as in merit, let him imitate Moses, let him imitate Aaron. For what is said of them? That "they do not depart from the tabernacle of the Lord". Moses, then, was unceasingly in the "tabernacle of the Lord". But what was his work? That he either learned something from God or himself taught the people. These are the two works of the high priest, that he either learn from God by reading the divine scriptures and by meditating more often, or teach the people. But let him teach those things which he himself has learned from God, not "from his own heart", or from human sense, but those things which the Spirit teaches. There is also another work which Moses does. He does not go to wars, he does not fight against enemies. But what does he do? He prays, and, as long as he prays, his people conquer. If he "relaxes and lets down his hands", his people are conquered and put to flight. Let the priest of the church too, then, pray unceasingly, so that the people who are under him may conquer the invisible Amalekites, the enemies who are the demons, assailing those "who wish to live piously in Christ". And therefore, meditating on these things and recalling these things "day and night" to memory and being instant in prayer and watchful in it, let us beseech the Lord that he himself may deign to reveal to us the knowledge of these things which we read, and to show how we may observe the spiritual law not only in understanding, but also in acts, so that we may merit also to attain spiritual grace, being enlightened through the law of the Holy Spirit, in Christ Jesus our Lord, "to whom be glory and dominion unto the ages of ages. Amen".
HOMILIES ON LEVITICUS 6And Moses brought near the calf for the sin-offering, and Aaron and his sons laid their hands on the head of the calf of the sin-offering.
καὶ προσήγαγε Μωυσῆς τὸν μόσχον τὸν περὶ τῆς ἁμαρτίας, καὶ ἐπέθηκεν ᾿Ααρὼν καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας ἐπὶ τὴν κεφαλὴν τοῦ μόσχου τοῦ τῆς ἁμαρτίας.
И҆ приведѐ мѡѷсе́й тельца̀ и҆́же за грѣ́хъ, и҆ возложѝ а҆арѡ́нъ и҆ сы́нове є҆гѡ̀ рꙋ́ки на главꙋ̀ тельца̀ и҆́же за грѣ́хъ,
And he slew it; and Moses took of the blood, and put it on the horns of the altar round about with his finger; and he purified the altar, and poured out the blood at the bottom of the altar, and sanctified it, to make atonement upon it.
καὶ ἔσφαξεν αὐτόν, καὶ ἔλαβε Μωυσῆς ἀπὸ τοῦ αἵματος καὶ ἐπέθηκεν ἐπὶ τὰ κέρατα τοῦ θυσιαστηρίου κύκλῳ τῷ δακτύλῳ καὶ ἐκαθάρισε τὸ θυσιαστήριον· καὶ τὸ αἷμα ἐξέχεεν ἐπὶ τὴν βάσιν τοῦ θυσιαστηρίου καὶ ἡγίασεν αὐτό, τοῦ ἐξιλάσασθαι ἐπ᾿ αὐτοῦ.
и҆ закла̀ є҆го̀. И҆ взѧ̀ мѡѷсе́й ѿ кро́ве, и҆ возложѝ на ро́ги ѻ҆лтарѧ̀ ѡ҆́крестъ пе́рстомъ, и҆ ѡ҆чи́сти ѻ҆лта́рь: и҆ кро́вь пролїѧ̀ на стоѧ́ло ѻ҆лтарѧ̀, и҆ ѡ҆свѧтѝ є҆го̀, є҆́же моли́тисѧ ᲂу҆ негѡ̀.
And Moses took all the fat that was upon the inwards, and the lobe on the liver, and both the kidneys, and the fat that was upon them, and Moses offered them on the altar.
καὶ ἔλαβε Μωυσῆς πᾶν τὸ στέαρ τὸ ἐπὶ τῶν ἐνδοσθίων καὶ τὸν λοβὸν τὸν ἐπὶ τοῦ ἥπατος καὶ ἀμφοτέρους τοὺς νεφροὺς καὶ τὸ στέαρ τὸ ἐπ᾿ αὐτῶν, καὶ ἀνήνεγκε Μωυσῆς ἐπὶ τὸ θυσιαστήριον.
И҆ взѧ̀ мѡѷсе́й ве́сь тꙋ́къ и҆́же на ᲂу҆тро́бѣ, и҆ препо́нкꙋ ꙗ҆́же на пе́чени, и҆ ѻ҆́бѣ пѡ́чки, и҆ тꙋ́къ и҆́же на ни́хъ, и҆ вознесѐ мѡѷсе́й на ѻ҆лта́рь:
But the calf, and his hide, and his flesh, and his dung, he burnt with fire without the camp, as the Lord commanded Moses.
καὶ τὸν μόσχον καὶ τὴν βύρσαν αὐτοῦ καὶ τὰ κρέα αὐτοῦ καὶ τὴν κόπρον αὐτοῦ κατέκαυσεν αὐτὰ πυρὶ ἔξω τῆς παρεμβολῆς, ὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ.
тельца́ же и҆ ко́жꙋ є҆гѡ̀, и҆ мѧса̀ є҆гѡ̀ и҆ мѡты́лы є҆гѡ̀, сожжѐ ѧ҆̀ ѻ҆гне́мъ внѣ̀ полка̀, ꙗ҆́коже повелѣ̀ гдⷭ҇ь мѡѷсе́ю.
And Moses brought near the ram for a whole-burnt-offering, and Aaron and his sons laid their hands on the head of the ram. And Moses slew the ram: and Moses poured the blood on the altar round about.
καὶ προσήγαγε Μωυσῆς τὸν κριὸν τὸν εἰς ὁλοκαύτωμα, καὶ ἐπέθηκεν ᾿Ααρὼν καὶ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ κριοῦ.
И҆ приведѐ мѡѷсе́й ѻ҆вна̀ и҆́же во всесожже́нїе, и҆ возложѝ а҆арѡ́нъ и҆ сы́нове є҆гѡ̀ рꙋ́ки своѧ̑ на главꙋ̀ ѻ҆́вню.
And he divided the ram by its limbs, and Moses offered the head, and the limbs, and the fat; and he washed the belly and the feet with water.
καὶ ἔσφαξε Μωυσῆς τὸν κριόν, καὶ προσέχεε Μωυσῆς τὸ αἷμα ἐπὶ τὸ θυσιαστήριον κύκλῳ.
И҆ закла̀ мѡѷсе́й ѻ҆вна̀, и҆ пролїѧ̀ мѡѷсе́й кро́вь на ѻ҆лта́рь ѡ҆́крестъ:
And Moses offered up the whole ram on the altar: it is a whole-burnt-offering for a sweet-smelling savour; it is a burnt-offering to the Lord, as the Lord commanded Moses.
καὶ τὸν κριὸν ἐκρεανόμησε κατὰ μέλη καὶ ἀνήνεγκε Μωυσῆς τὴν κεφαλὴν καὶ τὰ μέλη καὶ τὸ στέαρ·
ѻ҆вна́ же раздробѝ на ᲂу҆́ды є҆гѡ̀, и҆ вознесѐ мѡѷсе́й главꙋ̀ и҆ ᲂу҆́ды и҆ тꙋ́къ, и҆ ᲂу҆тро́бꙋ и҆ но́ги и҆змы̀ водо́ю:
And Moses brought the second ram, the ram of consecration, and Aaron and his sons laid their hands on the head of the ram, and [he] slew him;
καὶ τὴν κοιλίαν καὶ τοὺς πόδας ἔπλυνεν ὕδατι, καὶ ἀνήνεγκε Μωυσῆς ὅλον τὸν κριὸν ἐπὶ τὸ θυσιαστήριον· ὁλοκαύτωμά ἐστιν εἰς ὀσμὴν εὐωδίας, κάρπωμά ἐστι τῷ Κυρίῳ, καθάπερ ἐνετείλατο Κύριος τῷ Μωυσῇ.
и҆ вознесѐ мѡѷсе́й всего̀ ѻ҆вна̀ на ѻ҆лта́рь: всесожже́нїе є҆́сть въ воню̀ благово́нїѧ: прино́съ є҆́сть гдⷭ҇ꙋ, ꙗ҆́коже заповѣ́да гдⷭ҇ь мѡѷсе́ю.
and Moses took of his blood, and put it upon the tip of Aaron’s right ear, and on the thumb of his right hand, and on the great toe of his right foot.
καὶ προσήγαγε Μωυσῆς τὸν κριὸν τὸν δεύτερον, κριὸν τελειώσεως· καὶ ἐπέθηκεν ᾿Ααρὼν καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ κριοῦ.
И҆ приведѐ мѡѷсе́й ѻ҆вна̀ втора́го, ѻ҆вна̀ соверше́нїѧ: и҆ возложѝ а҆арѡ́нъ и҆ сы́нове є҆гѡ̀ рꙋ́ки своѧ̑ на главꙋ̀ ѻ҆́вню,
And Moses brought near the sons of Aaron; and Moses put of the blood on the tips of their right ears, and on the thumbs of their right hands, and on the great toes of their right feet, and Moses poured out the blood on the altar round about.
καὶ ἔσφαξεν αὐτὸν καὶ ἔλαβε Μωυσῆς ἀπὸ τοῦ αἵματος αὐτοῦ καὶ ἐπέθηκεν ἐπὶ τὸν λοβὸν τοῦ ὠτὸς ᾿Ααρὼν τοῦ δεξιοῦ καὶ ἐπὶ τὸ ἄκρον τῆς χειρὸς τῆς δεξιᾶς καὶ ἐπὶ τὸ ἄκρον τοῦ ποδὸς τοῦ δεξιοῦ.
и҆ закла̀ є҆го̀: и҆ взѧ̀ мѡѷсе́й ѿ кро́ве є҆гѡ̀, и҆ возложѝ на кра́й ᲂу҆́ха а҆арѡ́нѧ десна́гѡ, и҆ на кра́й рꙋкѝ є҆гѡ̀ десны́ѧ, и҆ на кра́й ногѝ є҆гѡ̀ десны́ѧ.
And he took the fat, and the rump, and the fat on the belly, and the lobe of the liver, and the two kidneys, and the fat that is upon them, and the right shoulder.
καὶ προσήγαγε Μωυσῆς τοὺς υἱοὺς ᾿Ααρών, καὶ ἐπέθηκε Μωυσῆς ἀπὸ τοῦ αἵματος ἐπὶ τοὺς λοβοὺς τῶν ὤτων τῶν δεξιῶν καὶ ἐπὶ τὰ ἄκρα τῶν χειρῶν αὐτῶν τῶν δεξιῶν καὶ ἐπὶ τὰ ἄκρα τῶν ποδῶν αὐτῶν τῶν δεξιῶν, καὶ προσέχεε Μωυσῆς τὸ αἷμα ἐπὶ τὸ θυσιαστήριον κύκλῳ.
И҆ приведѐ мѡѷсе́й сы́ны а҆арѡ̑ни, и҆ возложѝ мѡѷсе́й ѿ кро́ве на кра́й ᲂу҆ше́съ и҆́хъ десны́хъ, и҆ на кра́й рꙋ́къ и҆́хъ десны́хъ, и҆ на кра́й но́гъ и҆́хъ десны́хъ: и҆ пролїѧ̀ мѡѷсе́й кро́вь на ѻ҆лта́рь ѡ҆́крестъ:
And from the basket of consecration, which was before the Lord, he also took one unleavened loaf, and one loaf made with oil, and one cake; and put [them] upon the fat, and the right shoulder:
καὶ ἔλαβε τὸ στέαρ καὶ τὴν ὀσφὺν καὶ τὸ στέαρ τὸ ἐπὶ τῆς κοιλίας καὶ τὸν λοβὸν τοῦ ἥπατος καὶ τοὺς δύο νεφροὺς καὶ τὸ στέαρ τὸ ἐπ᾿ αὐτῶν καὶ τὸν βραχίονα τὸν δεξιόν·
и҆ взѧ̀ мѡѷсе́й тꙋ́къ и҆ чре́сла, и҆ тꙋ́къ и҆́же на ᲂу҆тро́бѣ, и҆ препо́нкꙋ пе́чени, и҆ ѻ҆́бѣ пѡ́чки, и҆ тꙋ́къ и҆́же на ни́хъ, и҆ ра́мо десно́е,
and put them all on the hands of Aaron, and upon the hands of his sons, and offered them up for a wave-offering before the Lord.
καὶ ἀπὸ τοῦ κανοῦ τῆς τελειώσεως, τοῦ ὄντος ἔναντι Κυρίου, ἔλαβεν ἄρτον ἕνα ἄζυμον καὶ ἄρτον ἐξ ἐλαίου ἕνα καὶ λάγανον ἓν καὶ ἐπέθηκεν ἐπὶ τὸ στέαρ καὶ τὸν βραχίονα τὸν δεξιόν·
и҆ ѿ ко́шницы соверше́нїѧ, ꙗ҆́же є҆́сть пред̾ гдⷭ҇емъ, и҆ взѧ̀ хлѣ́бъ є҆ди́нъ прѣ́сный, и҆ хлѣ́бъ є҆ле́енъ є҆ди́нъ, и҆ ѡ҆прѣсно́къ є҆ди́нъ, и҆ возложѝ на тꙋ́къ, и҆ ра́мо десно́е:
And Moses took them at their hands, and Moses offered them on the altar, on the whole-burnt-offering of consecration, which is a smell of sweet savour: it is a burnt-offering to the Lord.
καὶ ἐπέθηκεν ἅπαντα ἐπὶ τὰς χεῖρας ᾿Ααρὼν καὶ ἐπὶ τὰς χεῖρας τῶν υἱῶν αὐτοῦ· καὶ ἀνήνεγκεν αὐτά ἀφαίρεμα ἔναντι Κυρίου.
и҆ возложѝ всѧ̑ на рꙋ́цѣ а҆арѡ̑ни и҆ на рꙋ́цѣ сынѡ́въ є҆гѡ̀, и҆ вознесѐ ѧ҆̀ ᲂу҆ча́стїе пред̾ гдⷭ҇а.
And Moses took the breast, and separated it for a heave-offering before the Lord, from the ram of consecration; and it became Moses’ portion, as the Lord commanded Moses.
καὶ ἔλαβε Μωυσῆς ἀπὸ τῶν χειρῶν αὐτῶν, καὶ ἀνήνεγκεν αὐτὰ Μωυσῆς ἐπὶ τὸ θυσιαστήριον, ἐπὶ τὸ ὁλοκαύτωμα τῆς τελειώσεως, ὅ ἐστιν ὀσμὴ εὐωδίας· κάρπωμά ἐστι τῷ Κυρίῳ.
И҆ взѧ̀ мѡѷсе́й ѿ рꙋ́къ и҆́хъ и҆ вознесѐ ѧ҆̀ на ѻ҆лта́рь на всесожже́нїе соверше́нїѧ, є҆́же є҆́сть вонѧ̀ благоꙋха́нїѧ: прино́съ є҆́сть гдⷭ҇ꙋ.
And Moses took of the anointing oil, and of the blood that was on the altar, and sprinkled it on Aaron, and on his garments, and his sons, and the garments of his sons with him.
καὶ λαβὼν Μωυσῆς τὸ στηθύνιον ἀφεῖλεν αὐτὸ ἐπίθεμα ἔναντι Κυρίου ἀπὸ τοῦ κριοῦ τῆς τελειώσεως, καὶ ἐγένετο Μωυσῇ ἐν μερίδι, καθὰ ἐνετείλατο Κύριος τῷ Μωυσῇ.
И҆ взе́мъ мѡѷсе́й грꙋ́дь, ѿлꙋчѝ ю҆̀ возложе́нїе пред̾ гдⷭ҇емъ ѿ ѻ҆вна̀ соверше́нїѧ: и҆ бы́сть мѡѷсе́ю въ ча́сть, ꙗ҆́коже заповѣ́да гдⷭ҇ь мѡѷсе́ю.
And he sanctified Aaron and his garments, and his sons, and the garments of his sons with him.
καὶ ἔλαβε Μωυσῆς ἀπὸ τοῦ ἐλαίου τῆς χρίσεως καὶ ἀπὸ τοῦ αἵματος τοῦ ἐπὶ τοῦ θυσιαστηρίου καὶ προσέρρανεν ἐπὶ ᾿Ααρὼν καὶ τὰς στολὰς αὐτοῦ καὶ τοὺς υἱοὺς αὐτοῦ καὶ τὰς στολὰς τῶν υἱῶν αὐτοῦ μετ᾿ αὐτοῦ, καὶ ἡγίασεν ᾿Ααρὼν καὶ τὰς στολὰς αὐτοῦ καὶ τούς υἱοὺς αὐτοῦ καὶ τὰς στολὰς τῶν υἱῶν αὐτοῦ μετ᾿ αὐτοῦ.
И҆ взѧ̀ мѡѷсе́й ѿ є҆ле́а пома́занїѧ и҆ ѿ кро́ве ꙗ҆́же на ѻ҆лтарѝ, и҆ воскропѝ на а҆арѡ́на и҆ на ри̑зы є҆гѡ̀, и҆ на сы́ны є҆гѡ̀ и҆ на ри̑зы сынѡ́въ є҆гѡ̀ съ ни́мъ: и҆ ѡ҆свѧтѝ а҆арѡ́на и҆ ри̑зы є҆гѡ̀, и҆ сы́ны є҆гѡ̀ и҆ ри̑зы сынѡ́въ є҆гѡ̀ съ ни́мъ.
And Moses said to Aaron and to his sons, Boil the flesh in the tent of the tabernacle of witness in the holy place; and there ye shall eat it and the loaves in the basket of consecration, as it has been appointed me, [the Lord] saying, Aaron and his sons shall eat them.
καὶ εἶπε Μωυσῆς πρὸς ᾿Ααρὼν καὶ τοὺς υἱοὺς αὐτοῦ· ἑψήσατε τὰ κρέα ἐν τῇ αὐλῇ τῆς σκηνῆς τοῦ μαρτυρίου ἐν τόπῳ ἁγίῳ καὶ ἐκεῖ φάγεσθε αὐτὰ καὶ τοὺς ἄρτους τοὺς ἐν τῷ κανῷ τῆς τελειώσεως, ὃν τρόπον συντέτακταί μοι, λέγων· ᾿Ααρὼν καὶ οἱ υἱοὶ αὐτοῦ φάγονται αὐτά·
И҆ речѐ мѡѷсе́й а҆арѡ́нꙋ и҆ сынѡ́мъ є҆гѡ̀: свари́те мѧ́са во дворѣ̀ ски́нїи свидѣ́нїѧ на мѣ́стѣ ст҃ѣ, и҆ та́мѡ да снѣ́сте ѧ҆̀, и҆ хлѣ́бы и҆̀же въ ко́шницѣ соверше́нїѧ, ꙗ҆́коже заповѣ́дано бы́сть мнѣ̀ гл҃ѧ: а҆арѡ́нъ и҆ сы́нове є҆гѡ̀ да снѣдѧ́тъ ѧ҆̀:
And that which is left of the flesh and of the loaves burn ye with fire.
καὶ τὸ καταλειφθὲν τῶν κρεῶν καὶ τῶν ἄρτων ἐν πυρὶ κατακαύσατε.
и҆ ѡ҆ста́нокъ мѧ́съ и҆ хлѣ́бѡвъ на ѻ҆гнѝ да сожже́те:
And ye shall not go out from the door of the tabernacle of witness for seven days, until the day be fulfilled, the day of your consecration; for in seven days shall he consecrate you,
καὶ ἀπὸ τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου οὐκ ἐξελεύσεσθε ἑπτὰ ἡμέρας, ἕως ἡμέρα πληρωθῇ, ἡμέρα τελειώσεως ὑμῶν· ἑπτὰ γὰρ ἡμέρας τελειώσει τὰς χεῖρας ὑμῶν,
и҆ и҆з̾ две́рїй ски́нїи свидѣ́нїѧ да не и҆зы́дете се́дмь дні́й, до́ндеже де́нь сконча́етсѧ, де́нь соверше́нїѧ ва́шегѡ: въ се́дмь бо дні́й соверши́тъ рꙋ́ки ва́шѧ:
as he did in this day on which the Lord commanded me to do so, to make an atonement for you.
καθάπερ ἐποίησεν ἐν τῇ ἡμέρᾳ ταύτῃ, ᾗ ἐνετείλατο Κύριος τοῦ ποιῆσαι, ὥστε ἐξιλάσασθαι περὶ ὑμῶν.
ꙗ҆́коже сотворѝ въ де́нь се́й, во́ньже заповѣ́да гдⷭ҇ь сотвори́ти, ꙗ҆́кѡ моли́тисѧ ѡ҆ ва́съ:
And ye shall remain seven days at the door of the tabernacle of witness, day and night; ye shall observe the ordinances of the Lord, that ye die not; for so has the Lord God commanded me.
καὶ ἐπὶ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου καθήσεσθε ἑπτὰ ἡμέρας, ἡμέραν καὶ νύκτα· φυλάξεσθε τὰ φυλάγματα Κυρίου, ἵνα μὴ ἀποθάνητε· οὕτω γὰρ ἐνετείλατό μοι Κύριος ὁ Θεός.
и҆ ᲂу҆ две́рїй ски́нїи свидѣ́нїѧ сѣди́те се́дмь дні́й, де́нь и҆ но́щь, и҆ сохрани́те повелѣ̑нїѧ гдⷭ҇нѧ, да не ᲂу҆́мрете: та́кѡ бо заповѣ́да мнѣ̀ гдⷭ҇ь бг҃ъ.
And Aaron and his sons performed all these commands which the Lord commanded Moses.
καὶ ἐποίησεν ᾿Ααρὼν καὶ οἱ υἱοὶ αὐτοῦ πάντας τοὺς λόγους, οὓς συνέταξε Κύριος τῷ Μωυσῇ.
И҆ сотворѝ а҆арѡ́нъ и҆ сы́нове є҆гѡ̀ всѧ̑ словеса̀, ꙗ҆̀же завѣща̀ гдⷭ҇ь мѡѷсе́ю.
And the Lord spoke to Moses, saying,
ΚΑΙ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю, гл҃ѧ:
Let us see, then, in what order the high priest is appointed. "Moses," he says, "gathered together the congregation, and says to them: This is the word which the Lord commanded." Although, therefore, the Lord had commanded concerning the appointing of the high priest and the Lord had chosen him, nevertheless the congregation too is gathered together. For in the ordination of a priest there is required also the presence of the people, so that all may know and be assured that the one who is more excellent out of all the people, who is more learned, who is more holy, who is more eminent in every virtue, that one is chosen for the priesthood, and this with the people standing by, lest afterward any reconsideration should arise for anyone, lest any scruple should remain. This is, moreover, what the Apostle too commanded in the ordination of a priest, saying: "It is fitting also that he have a good testimony from those who are without." Yet I see also something further in this, that he says: that "Moses gathered together all the congregation", and I think that "to gather together the congregation" is this: to collect all the powers of the soul and to congregate the virtues into one, so that, when discourse is held about the priestly mysteries, all the powers of the soul may be watchful and intent, that nothing of wisdom, nothing of knowledge, nothing of diligence be lacking in these, but that the whole multitude of the senses be present, that the whole congregation of holy thoughts be present, so that, gathering within the sanctuary of his heart, he may be able to observe what the high priest is, what the anointing is, what his vestments are.
HOMILIES ON LEVITICUS 6