Numbers 8
Commentary from 3 fathers
And the Lord spoke to Moses, saying,
ΚΑΙ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю, гл҃ѧ:
Speak to Aaron, and thou shalt say to him, Whenever thou shalt set the lamps in order, the seven lamps shall give light opposite the candlestick.
λάλησον τῷ ᾿Ααρὼν καὶ ἐρεῖς πρὸς αὐτόν· ὅταν ἐπιτιθῇς τοὺς λύχνους, ἐκ μέρους κατὰ πρόσωπον τῆς λυχνίας φωτιοῦσιν οἱ ἑπτὰ λύχνοι.
глаго́ли а҆арѡ́нꙋ и҆ рече́ши къ немꙋ̀: є҆гда̀ поста́виши свѣти̑ла, ѿ страны̀ спредѝ свѣти́льника да свѣ́тѧтъ се́дмь свѣти̑ла.
And Aaron did so: on one side opposite the candlestick he lighted its lamps, as the Lord appointed Moses.
καὶ ἐποίησεν οὕτως ᾿Ααρών· ἐκ τοῦ ἑνὸς μέρους κατὰ πρόσωπον τῆς λυχνίας ἐξῆψε τοὺς λύχνους αὐτῆς, καθὰ συνέταξε Κύριος τῷ Μωυσῇ.
И҆ сотворѝ та́кѡ а҆арѡ́нъ: ѿ є҆ди́ныѧ страны̀ спредѝ свѣти́льника возжжѐ свѣти̑ла є҆гѡ̀, ꙗ҆́коже повелѣ̀ гдⷭ҇ь мѡѷсе́ю.
And this [is] the construction of the candlestick: [it is] solid, golden-- its stem, and its lilies-- all solid: according to the pattern which the Lord shewed Moses, so he made the candlestick.
καὶ αὕτη ἡ κατασκευὴ τῆς λυχνίας· στερεὰ χρυσῆ, ὁ καυλὸς αὐτῆς καὶ τὰ κρίνα αὐτῆς, στερεὰ ὅλη· κατὰ τὸ εἶδος, ὃ ἔδειξε Κύριος τῷ Μωυσῇ, οὕτως ἐποίησε τὴν λυχνίαν.
И҆ сїѐ ᲂу҆строе́нїе свѣти́льника: слїѧ́но зла́то сте́бль є҆гѡ̀ и҆ крі́ны є҆гѡ̀, слїѧ́но всѐ: по ѡ҆́бразꙋ, є҆го́же показа̀ гдⷭ҇ь мѡѷсе́ю, та́кѡ сотворѝ свѣти́льникъ.
And the Lord spoke to Moses, saying,
Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю, гл҃ѧ:
Take the Levites out of the midst of the children of Israel, and thou shalt purify them.
λάβε τοὺς Λευίτας ἐκ μέσου υἱῶν ᾿Ισραὴλ καὶ ἀφαγνιεῖς αὐτούς.
поимѝ леѵі́ты ѿ среды̀ сынѡ́въ і҆и҃левыхъ, и҆ да ѡ҆чи́стиши ѧ҆̀:
And they shall take one calf of the herd, and its meat-offering, fine flour mingled with oil: and thou shalt take a calf of a year old of the herd for a sin-offering.
καὶ λήψονται μόσχον ἕνα ἐκ βοῶν καὶ τούτου θυσίαν σεμίδαλιν ἀναπεποιημένην ἐν ἐλαίῳ, καὶ μόσχον ἐνιαύσιον ἐκ βοῶν λήψῃ περὶ ἁμαρτίας.
и҆ да во́змꙋтъ тельца̀ є҆ди́наго ѿ волѡ́въ, и҆ сегѡ̀ же́ртвꙋ мꙋкѝ пшени́чны, спрѧ́жены съ є҆ле́емъ, и҆ тельца̀ є҆динолѣ́тна ѿ волѡ́въ да во́змеши грѣха̀ ра́ди:
And thou shalt bring the Levites before the tabernacle of witness; and thou shalt assemble all the congregation of the sons of Israel.
καὶ προσάξεις τοὺς Λευίτας ἔναντι τῆς σκηνῆς τοῦ μαρτυρίου καὶ συνάξεις πᾶσαν συναγωγὴν υἱῶν ᾿Ισραὴλ
и҆ да приведе́ши леѵі́ты пред̾ ски́нїю свидѣ́нїѧ, и҆ собере́ши ве́сь со́нмъ сынѡ́въ і҆и҃левыхъ:
And thou shalt bring the Levites before the Lord; and the sons of Israel shall lay their hands upon the Levites.
καὶ προσάξεις τοὺς Λευίτας ἔναντι Κυρίου, καὶ ἐπιθήσουσιν οἱ υἱοὶ ᾿Ισραὴλ τὰς χεῖρας αὐτῶν ἐπὶ τοὺς Λευίτας,
и҆ приведе́ши леѵі́ты пред̾ гдⷭ҇а, и҆ да возложа́тъ сы́нове і҆и҃льстїи рꙋ́ки своѧ̑ на леѵі́ты:
And Aaron shall separate the Levites for a gift before the Lord from the children of Israel: and they shall be prepared to perform the works of the Lord.
καὶ ἀφοριεῖ ᾿Ααρὼν τοὺς Λευίτας ἀπόδομα ἔναντι Κυρίου παρὰ τῶν υἱῶν ᾿Ισραήλ, καὶ ἔσονται ὥστε ἐργάζεσθαι τὰ ἔργα Κυρίου.
и҆ да ѿлꙋчи́тъ а҆арѡ́нъ леѵі́ты ѿда́нїе пред̾ гдⷭ҇а ѿ сынѡ́въ і҆и҃левыхъ, и҆ да слꙋ́жатъ слꙋ̑жбы гдⷭ҇еви:
And the Levites shall lay their hands on the heads of the calves; and thou shalt offer one for a sin-offering, and the other for a whole-burnt-offering to the Lord, to make atonement for them.
οἱ δὲ Λευῖται ἐπιθήσουσι τὰς χεῖρας ἐπὶ τὰς κεφαλὰς τῶν μόσχων, καὶ ποιήσεις τὸν ἕνα περὶ ἁμαρτίας καὶ τὸν ἕνα εἰς ὁλοκαύτωμα Κυρίῳ ἐξιλάσασθαι περὶ αὐτῶν.
леѵі́ти же да возложа́тъ рꙋ́ки на главы̑ тельцє́въ: и҆ да сотвори́ши є҆ди́наго ѡ҆ грѣсѣ̀ и҆ є҆ди́наго во всесожже́нїе гдⷭ҇ꙋ, ᲂу҆ми́лостивити ѡ҆ ни́хъ:
And thou shalt set the Levites before the Lord, and before Aaron, and before his sons; and thou shalt give them as a gift before the Lord.
καὶ στήσεις τοὺς Λευίτας ἔναντι Κυρίου καὶ ἔναντι ᾿Ααρὼν καὶ ἔναντι τῶν υἱῶν αὐτοῦ καὶ ἀποδώσεις αὐτοὺς ἀπόδομα ἔναντι Κυρίου·
и҆ поста́виши леѵі́ты пред̾ гдⷭ҇емъ и҆ пред̾ а҆арѡ́номъ и҆ пред̾ сынмѝ є҆гѡ̀, и҆ ѿда́си ѧ҆̀ ѿда́нїе гдⷭ҇ꙋ:
While we wish to obey the commands of love, we may perhaps fall into reproach, since we are writing about a matter that has never been questioned by anyone; for while we do not wish to offend friendship, we entangle the effort that ought to have served to reveal some hidden matter: yet on account of the excessive foolishness of a certain person who emphasizes what we set forth below, that aforementioned love has enjoined this on us, lest, since no one answered him on this for a long time, he grow worse, and, long exercised in vain, be unable to be corrected. For this is the task of love, which does not seek its own. A certain man therefore, who bears the name Falcidius, led by folly and by the boasting of the city of Rome, strives to equal deacons [levitas] with priests and deacons with presbyters: I will not say to favor them, because that would be even more foolish and perhaps seem unbelievable, and we might be regarded not as correctors but as slanderers. By what law then, or what custom, by what example he dares to undertake this, I think no one knows: namely, that he should make equal to those who, as God’s bishops, sit in the house of God and in the honor of Christ with dignity, those to whom no seat has been granted in the Church. What audacity is it to make ministers equal to presbyters themselves? What rash presumption it is to compare with priests the bearers of the tabernacle, and the cutters of all its wood and the carriers of water? For this was the office of the deacons [levitarum]. It is as if officials were equated with captains, and slaves with masters. For this is written, with the Lord saying to Moses, Take the tribe of Levi from the midst of the children of Israel, and set them before Aaron the priest, and they shall serve him (Num. 8:13). What is clearer than this example, which is still observed in the Church? Although the deacons of the Roman Church may appear a little more shameless, yet they do not presume the dignity of sitting in the Church. And if they do not perform all the ministries of service in order, that is due to the multitude of clerics. For otherwise they would also carry the altar and its vessels, and pour water on the hands of the priest, as we see in all the Churches, and as it was appointed by the Lord through Moses. Or are they better than Elisha, who poured water on the hands of Elijah (2 Kings 3:11)? Yet he defends the deacons against the presbyters, as though deacons were ordained from presbyters, and not presbyters from deacons. But because they are ministers of the Roman Church, they are therefore thought more honorable than in the other Churches, on account of the magnificence of the city of Rome, which appears to be the head of all cities. If this is so, then they ought to claim this also for their priests: for if those who are lower are exalted because of the magnificence of the city, how much more should those who are higher be raised up? For whatever is granted to the officials becomes an increase of the power: just as the honor of the servant contributes to the praise of the master. Yet before the just Judge, God, the honor remains for each here which has been assigned to the several offices of the Churches, so that whoever is a deacon has the honor of a deacon in all the Churches. For it is no slight honor to serve in the Church as minister to a bishop of God; only the priest is worthy of the whole honor of the ecclesiastical order. For the higher order has within itself and by itself the lower as well: for the presbyter performs the office of deacon and of exorcist and of reader. That “presbyter” is to be understood as “bishop,” the Apostle Paul proves, when he instructs Timothy, whom he ordained presbyter, as to what sort of man he ought to ordain as bishop (1 Tim. 3:1–7). For what is a bishop, if not the first presbyter, that is, the chief priest? Accordingly he here calls them his fellow-presbyters and his fellow-priests. Does the bishop also call the ministers his fellow-deacons? Certainly not, because they are much lower. And it is shameful for a judge to be called the head of the office staff. For in Alexandria and throughout all Egypt, if the bishop is lacking, the presbyter consecrates. How great the dignity of the priestly order is, the case of Caiaphas shows, who, although he was a very wicked man, prophesied. Why? Because, he says, he was the high priest (Jn. 11:49). And again, that there is a great difference between a deacon and a priest, the book we call the Acts of the Apostles proves. For when in Samaria they had believed Philip as he preached, Philip, a deacon ordained by the Apostles, they sent, it says, to Peter and John that they might come and give the Holy Spirit by the laying on of hands to those who believed (Acts 8:14–15). But they, I think, defend these things either ignorant of the Scriptures or forgetful of the Law. He, therefore, who thinks these things ought to be asserted must recall what happened to the deacons [levitis] when they thought in this way. For when they presumed that there was no difference between priests and deacons [levitas], Korah and those who agreed with him were swallowed up by the gaping earth, by the judgment of God, and a rush of fire consumed the two hundred and fifty men together (Num. 16:31–35): and King Uzziah, when he presumed to perform the priestly work, was covered with leprosy (2 Chron. 26:19–21): so that by this example, at least, others, struck with fear, might not dare to suppose what has not been granted to them. For now we see deacons rashly doing at banquets and in prayer what belongs to priests, wanting it to be the case that people answer them, whereas this is permitted only to priests. For it is the role of the deacon to receive from the priest and so to give to the people. You see what empty presumption produces? Forgetful, in the pride of their minds, that they are ministers of the Roman Church, they do not consider what has been ordained for them by God and what they ought to observe: rather, they remove from memory these things, the constant attendance to household duties and official service, which now has great power through good or bad suggestions. For either it is feared lest they give bad advice, or they are bought so that they may grant favors. These are the people who cause them not to consider the rule of their own order. For while they unlawfully humor them with flattery, they drive them headlong, so that they think more is permitted them: since they see that priests are not so courted; and by this they suppose themselves to be preferred He says that by testimony the deacon becomes a presbyter, as though this belonged to the privilege of greatness. For we read that Peter the Apostle said to the people: “Choose from among you those whom we may appoint to serve the mysteries of the Church” (Acts 6:3). I do not wish to say, the tables. Behold, by the testimony of laypeople deacons were created. And the Apostle wants the one who is to be ordained bishop to have testimony even from the Gentiles; for he says, “For he must also have a good testimony from those who are outside” (1 Tim. 3:7). Therefore it belongs to all to give testimony, and yet not all are worthy of this honor. For all can judge, and yet not all can be what they judge. A painter can be judged good and preferred to another by someone who does not know how to paint; and a flute-player may be approved as better than another flute-player by one who practices a different art. So too a witness for the creation of a presbyter can be someone who is lower in rank. And again, they are puffed up by this and think much is owed to them: “For it is by us,” they say, “that those who are to be ordained are brought forward,” so that, since they stand at their side, they may appear worthy of honor. Suppose this is true. For he is sent by the bishop as an attendant, to render service to the one being ordained. For even the emperor, that he may appear as emperor, is established with the service of the army; yet the army is neither better than nor equal to the emperor. For Haman too, though he was illustrious in military rank, was sent by the king to go in attendance to Mordecai (Esther 6:10), so that by such acts of service it might be known how worthy Mordecai was. So also deacons are sent in attendance for the creation of presbyters, so that all may understand that they become worthy to be priests. For except for the priests, to whom they owe service, deacons are placed before all.
QUESTIONS ON THE OLD AND NEW TESTAMENTS, QUESTION 101: ON THE BOASTFULNESS OF ROMAN DEACONSAnd thou shalt separate the Levites from the midst of the sons of Israel, and they shall be mine.
καὶ διαστελεῖς τοὺς Λευίτας ἐκ μέσου υἱῶν ᾿Ισραήλ, καὶ ἔσονται ἐμοί.
и҆ да ѿлꙋчи́ши леѵі́ты ѿ среды̀ сынѡ́въ і҆и҃левыхъ, и҆ бꙋ́дꙋтъ мнѣ̀:
And afterwards the Levites shall go in to perform the works of the tabernacle of witness; and thou shalt purify them, and present them before the Lord.
καὶ μετὰ ταῦτα εἰσελεύσονται οἱ Λευῖται ἐργάζεσθαι τὰ ἔργα τῆς σκηνῆς τοῦ μαρτυρίου, καὶ καθαριεῖς αὐτοὺς καὶ ἀποδώσεις αὐτοὺς ἔναντι Κυρίου·
и҆ по си́хъ да вни́дꙋтъ леѵі́ты дѣ́лати дѣла̀ ски́нїи свидѣ́нїѧ: и҆ да ѡ҆чи́стиши и҆̀хъ, и҆ ѿда́си ѧ҆̀ пред̾ гдⷭ҇емъ: ꙗ҆́кѡ ѿда́нїе ѿданы̀ сі́и мнѣ̀ сꙋ́ть ѿ среды̀ сынѡ́въ і҆и҃левыхъ:
For these are given to me for a present out of the midst of the children of Israel: I have taken them to myself instead of all the first-born of the sons of Israel that open every womb.
ὅτι ἀπόδομα ἀποδεδομένοι οὗτοί μοί εἰσιν ἐκ μέσου υἱῶν ᾿Ισραήλ· ἀντὶ τῶν διανοιγόντων πᾶσαν μήτραν πρωτοτόκων πάντων ἐκ τῶν υἱῶν ᾿Ισραὴλ εἴληφα αὐτοὺς ἐμοί.
вмѣ́стѡ ѿверза́ющихъ всѧ̑ка ложесна̀ пе́рвенцєвъ всѣ́хъ ѿ сынѡ́въ і҆и҃левыхъ, прїѧ́хъ ѧ҆̀ себѣ̀:
For every first-born among the children of Israel [is] mine, whether of man or beast: in the day in which I smote every first-born in the land of Egypt, I sanctified them to myself.
ὅτι ἐμοὶ πᾶν πρωτότοκον ἐν υἱοῖς ᾿Ισραὴλ ἀπὸ ἀνθρώπων ἕως κτήνους· ᾗ ἡμέρᾳ ἐπάταξα πᾶν πρωτότοκον ἐν γῇ Αἰγύπτου, ἡγίασα αὐτοὺς ἐμοὶ
ꙗ҆́кѡ мнѣ̀ є҆́сть всѧ́къ пе́рвенецъ ѿ сынѡ́въ і҆и҃левыхъ, ѿ человѣ́ка до скота̀: въ де́нь во́ньже порази́хъ всѧ́каго пе́рвенца въ землѝ є҆гѵ́петстѣй, ѡ҆ст҃и́хъ ѧ҆̀ себѣ̀,
And I took the Levites in the place of every first-born among the children of Israel.
καὶ ἔλαβον τοὺς Λευίτας ἀντὶ παντὸς πρωτοτόκου ἐν υἱοῖς ᾿Ισραήλ.
и҆ взѧ́хъ леѵі́ты вмѣ́стѡ всѧ́кагѡ пе́рвенца сынѡ́въ і҆и҃левыхъ,
And I gave the Levites presented as a gift to Aaron and his sons out of the midst of the children of Israel, to do the service of the children of Israel in the tabernacle of witness, and to make atonement for the children of Israel: thus there shall be none among the sons of Israel to draw nigh to the holy things.
καὶ ἀπέδωκα τοὺς Λευίτας ἀπόδομα δεδομένους ᾿Ααρὼν καὶ τοῖς υἱοῖς αὐτοῦ ἐκ μέσου υἱῶν ᾿Ισραὴλ ἐργάζεσθαι τὰ ἔργα τῶν υἱῶν ᾿Ισραὴλ ἐν τῇ σκηνῇ τοῦ μαρτυρίου καὶ ἐξιλάσκεσθαι περὶ τῶν υἱῶν ᾿Ισραήλ, καὶ οὐκ ἔσται ἐν τοῖς υἱοῖς ᾿Ισραὴλ προσεγγίζων πρὸς τὰ ἅγια.
и҆ ѿда́хъ леѵі́ты ѿда́нїемъ а҆арѡ́нꙋ и҆ сынѡ́мъ є҆гѡ̀ ѿ среды̀ сынѡ́въ і҆и҃левыхъ дѣ́лати дѣла̀ сынѡ́въ і҆и҃левыхъ въ ски́нїи свидѣ́нїѧ и҆ ᲂу҆милостивлѧ́ти ѡ҆ сынѣ́хъ і҆и҃левыхъ: да не бꙋ́детъ ꙗ҆́зва на сынѣ́хъ і҆и҃левыхъ, внегда̀ пристꙋпа́ти и҆̀мъ къ ст҃ы̑мъ.
And Moses and Aaron, and all the congregation of the children of Israel, did to the Levites as the Lord commanded Moses concerning the Levites, so the sons of Israel did to them.
καὶ ἐποίησε Μωυσῆς καὶ ᾿Ααρὼν καὶ πᾶσα ἡ συναγωγὴ υἱῶν ᾿Ισραὴλ τοῖς Λευίταις καθὰ ἐνετείλατο Κύριος τῷ Μωυσῇ περὶ τῶν Λευιτῶν, οὕτως ἐποίησαν αὐτοῖς οἱ υἱοὶ ᾿Ισραήλ.
И҆ сотворѝ мѡѷсе́й и҆ а҆арѡ́нъ и҆ ве́сь со́нмъ сынѡ́въ і҆и҃левыхъ леѵі́тѡмъ, ꙗ҆́коже заповѣ́да гдⷭ҇ь мѡѷсе́ю ѡ҆ леѵі́тѣхъ, та́кѡ сотвори́ша и҆̀мъ сы́нове і҆и҃лєвы.
So the Levites purified themselves and washed their garments; and Aaron presented them as a gift before the Lord, and Aaron made atonement for them to purify them.
καὶ ἡγνίσαντο οἱ Λευῖται καὶ ἐπλύναντο τὰ ἱμάτια, καὶ ἀπέδωκεν αὐτοὺς ᾿Ααρὼν ἀπόδομα ἔναντι Κυρίου, καὶ ἐξιλάσατο περὶ αὐτῶν ᾿Ααρὼν ἀφαγνίσασθαι αὐτούς.
И҆ ѡ҆чи́стишасѧ леѵі́ти и҆ и҆спра́ша ри̑зы своѧ̑: и҆ ѿдадѐ ѧ҆̀ а҆арѡ́нъ ѿда́нїе пред̾ гдⷭ҇емъ, и҆ помоли́сѧ ѡ҆ ни́хъ а҆арѡ́нъ, ѡ҆чище́нїѧ ра́ди и҆́хъ.
And afterwards the Levites went in to minister in their service in the tabernacle of witness before Aaron, and before his sons; as the Lord appointed Moses concerning the Levites, so they did to them.
καὶ μετὰ ταῦτα εἰσῆλθον οἱ Λευῖται λειτουργεῖν τὴν λειτουργίαν αὐτῶν ἐν τῇ σκηνῇ τοῦ μαρτυρίου ἔναντι ᾿Ααρὼν καὶ ἔναντι τῶν υἱῶν αὐτοῦ· καθὰ συνέταξε Κύριος τῷ Μωυσῇ περὶ τῶν Λευιτῶν, οὕτως ἐποίησαν αὐτοῖς.
И҆ по си́хъ внидо́ша леѵі́ти слꙋжи́ти слꙋ̑жбы своѧ̑ въ ски́нїи свидѣ́нїѧ пред̾ а҆арѡ́номъ и҆ пред̾ сы̑ны є҆гѡ̀: ꙗ҆́коже повелѣ̀ гдⷭ҇ь мѡѷсе́ю ѡ҆ леѵі́тѣхъ, та́кѡ сотвори́ша и҆̀мъ.
And the Lord spoke to Moses, saying,
Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю гл҃ѧ:
This is the [ordinance] for the Levites; From five and twenty years old and upward, they shall go in to minister in the tabernacle of witness.
τοῦτό ἐστι τὸ περὶ τῶν Λευιτῶν· ἀπὸ πέντε καὶ εἰκοσαετοῦς καὶ ἐπάνω εἰσελεύσονται ἐνεργεῖν ἐν τῇ σκηνῇ τοῦ μαρτυρίου·
сїѐ є҆́сть є҆́же ѡ҆ леѵі́тѣхъ: ѿ два́десѧти пѧтѝ лѣ́тъ и҆ вы́шше, да вни́дꙋтъ слꙋжи́ти слꙋже́нїе въ ски́нїи свидѣ́нїѧ:
What is indicated by the twentyfifth year, in which the flower of young manhood blooms, except those battles against every vice? And what is meant by fifty, which contains the repose of the jubilee, except the internal peace that comes when the war of the mind is won? What do the vessels of the tabernacle mean, except the souls of the faithful? Hence the Levites serve the tabernacle from their twentyfifth year, and from their fiftieth year they become the keepers of the vessels. This means that those who are still struggling with vices and risk consenting to them should not presume to undertake the care of others. For when the elect are still subject to temptation, they must be subjected and engage in service and grow tired through their duties and labors. But when they have won the war against temptations and are secure in their inner tranquillity, they are given the care of souls. For in the tranquil age of the mind, when the heat of temptation abates, they are guardians of the vessels and become healers of souls. Exposition of the Old and New Testament, Numbers
What is indicated by the twenty-fifth year, in which the flower of young manhood blooms, except those battles against every vice? And what is meant by fifty, which contains the repose of the jubilee, except the internal peace that comes when the war of the mind is won? What do the vessels of the tabernacle mean, except the souls of the faithful? Hence the Levites serve the tabernacle from their twenty-fifth year, and from their fiftieth year they become the keepers of the vessels. This means that those who are still struggling with vices and risk consenting to them should not presume to undertake the care of others. For when the elect are still subject to temptation, they must be subjected and engage in service and grow tired through their duties and labors. But when they have won the war against temptations and are secure in their inner tranquillity, they are given the care of souls. For in the tranquil age of the mind, when the heat of temptation abates, they are guardians of the vessels and become healers of souls.
EXPOSITION OF THE OLD AND NEW TESTAMENT, NUMBERS 4And from fifty years old [the Levites] shall cease from the ministry, and shall not work any longer.
καὶ ἀπὸ πεντηκονταετοῦς ἀποστήσεται ἀπὸ τῆς λειτουργίας καὶ οὐκ ἐργᾶται ἔτι.
и҆ ѿ пѧти́десѧти лѣ́тъ да ѿста́нꙋтъ ѿ слꙋже́нїѧ и҆ не слꙋ́жатъ ктомꙋ̀.
And his brother shall serve in the tabernacle of witness to keep charges, but he shall not do works: so shalt thou do to the Levites in their charges.
καὶ λειτουργήσει ὁ ἀδελφὸς αὐτοῦ ἐν τῇ σκηνῇ τοῦ μαρτυρίου φυλάσσειν φυλακάς, ἔργα δὲ οὐκ ἐργᾶται. οὕτως ποιήσεις τοῖς Λευίταις ἐν ταῖς φυλακαῖς αὐτῶν.
И҆ да слꙋ́жатъ бра́тїѧ є҆гѡ̀ въ ски́нїи свидѣ́нїѧ є҆́же стрещѝ стра̑жи, дѣ́лъ же да не дѣ́лаютъ. Та́кѡ сотвори́ши леѵі́тѡмъ въ стра́жахъ и҆́хъ.
And thus shalt thou perform their purification: thou shalt sprinkle them with water of purification, and a razor shall come upon the whole of their body, and they shall wash their garments, and shall be clean.
καὶ οὕτω ποιήσεις αὐτοῖς τὸν ἁγνισμὸν αὐτῶν· περιρρανεῖς αὐτοὺς ὕδωρ ἁγνισμοῦ, καὶ ἐπελεύσεται ξυρὸν ἐπὶ πᾶν τὸ σῶμα αὐτῶν, καὶ πλυνοῦσι τὰ ἱμάτια αὐτῶν, καὶ καθαροὶ ἔσονται.
и҆ си́це да сотвори́ши и҆̀мъ ѡ҆чище́нїе и҆́хъ: покропи́ши на ни́хъ во́дꙋ ѡ҆чище́нїѧ, и҆ да взы́детъ бри́тва на всѐ тѣ́ло и҆́хъ, и҆ и҆сперꙋ́тъ ри̑зы своѧ̑, и҆ чи́сти бꙋ́дꙋтъ:
Hairs of the flesh mean whatever human corruption is left. Hairs of the flesh are the thoughts of the old life, which we so expel from our minds that no grief at their loss fatigues us. Levite means "one taken up." So all Levites should shave the hairs of the flesh. For he who is taken up into divine service should appear before the eyes of God cleansed of all carnal thoughts. His mind should not bring forth illicit thoughts and deform the beautiful shape of his soul with unruly hair. But as much as the virtue of holy conversation draws a man up, as we said, he was still born into the old life, and he bears it with him. Thus the hairs of the Levites are to be shaved off, not pulled out. For when hairs have been shaved off the flesh the roots remain, and the hairs grow and are shaved off again. Vain thoughts should be cut off with great effort, but they can never be entirely rooted out. For the flesh always begets what is vain, and the spirit cuts it back with the knife of watchful concern. We see this happening in us more subtly when we reach the heights of contemplation. Exposition of the Old and New Testament, Numbers
Hairs of the flesh mean whatever human corruption is left. Hairs of the flesh are the thoughts of the old life, which we so expel from our minds that no grief at their loss fatigues us. Levite means "one taken up." So all Levites should shave the hairs of the flesh. For he who is taken up into divine service should appear before the eyes of God cleansed of all carnal thoughts. His mind should not bring forth illicit thoughts and deform the beautiful shape of his soul with unruly hair. But as much as the virtue of holy conversation draws a man up, as we said, he was still born into the old life, and he bears it with him. Thus the hairs of the Levites are to be shaved off, not pulled out. For when hairs have been shaved off the flesh the roots remain, and the hairs grow and are shaved off again. Vain thoughts should be cut off with great effort, but they can never be entirely rooted out. For the flesh always begets what is vain, and the spirit cuts it back with the knife of watchful concern. We see this happening in us more subtly when we reach the heights of contemplation.
Exposition of the Old and New Testament, Numbers 3