Numbers 3
Commentary from 1 father
And these [are] the generations of Aaron and Moses, in the day in which the Lord spoke to Moses in mount Sina.
ΚΑΙ αὗται αἱ γενέσεις ᾿Ααρὼν καὶ Μωυσῆ, ἐν ᾗ ἡμέρᾳ ἐλάλησε Κύριος τῷ Μωυσῇ ἐν ὄρει Σινά.
И҆ сїѧ̑ рождє́нїѧ а҆арѡ́на и҆ мѡѷсе́а, въ де́нь во́ньже гл҃а гдⷭ҇ь мѡѷсе́ю на горѣ̀ сїна́йстѣй:
And these [are] the names of the sons of Aaron; Nadab the first-born; and Abiud, Eleazar and Ithamar.
καὶ ταῦτα τὰ ὀνόματα τῶν υἱῶν ᾿Ααρών· πρωτότοκος Ναδάβ, καὶ ᾿Αβιούδ, ᾿Ελεάζαρ, καὶ ᾿Ιθάμαρ.
и҆ сїѧ̑ и҆мена̀ сынѡ́въ а҆арѡ́нихъ: пе́рвенецъ нада́въ и҆ а҆вїꙋ́дъ, и҆ є҆леаза́ръ и҆ і҆ѳама́ръ:
These [are] the names of the sons of Aaron, the anointed priests whom they consecrated to the priesthood.
ταῦτα τὰ ὀνόματα τῶν υἱῶν ᾿Ααρών, οἱ ἱερεῖς οἱ ἠλειμμένοι, οὓς ἐτελείωσαν τὰς χεῖρας αὐτῶν ἱερατεύειν.
сїѧ̑ и҆мена̀ сынѡ́въ а҆арѡ́нихъ, жерцы̀ пома̑заныѧ, и҆̀мже соверши́шасѧ рꙋ́цѣ и҆́хъ жре́ти:
And Nadab and Abiud died before the Lord, when they offered strange fire before the Lord, in the wilderness of Sina; and they had no children; and Eleazar and Ithamar ministered in the priests’ office with Aaron their father.
καὶ ἐτελεύτησε Ναδὰβ καὶ ᾿Αβιοὺδ ἔναντι Κυρίου, προσφερόντων αὐτῶν πῦρ ἀλλότριον ἔναντι Κυρίου ἐν τῇ ἐρήμῳ Σινά, καὶ παιδία οὐκ ἦν αὐτοῖς· καὶ ἱεράτευσεν ᾿Ελεάζαρ καὶ ᾿Ιθάμαρ μετὰ ᾿Ααρὼν τοῦ πατρὸς αὐτῶν.
и҆ сконча́шасѧ нада́въ и҆ а҆вїꙋ́дъ пред̾ гдⷭ҇емъ, приносѧ́щымъ и҆̀мъ ѻ҆́гнь чꙋ́ждь пред̾ гдⷭ҇емъ въ пꙋсты́ни сїна́йстѣй, и҆ ча̑дъ не бѣ̀ и҆̀мъ: и҆ жре́чествовахꙋ є҆леаза́ръ и҆ і҆ѳама́ръ со а҆арѡ́номъ, ѻ҆тце́мъ свои́мъ.
Take the tribe of Levi, and thou shalt set them before Aaron the priest, and they shall minister to him,
λάβε τὴν φυλὴν Λευὶ καὶ στήσεις αὐτοὺς ἐναντίον ᾿Ααρὼν τοῦ ἱερέως καὶ λειτουργήσουσιν αὐτῷ,
поимѝ пле́мѧ леѵі́ино, и҆ поста́виши ѧ҆̀ пред̾ а҆арѡ́номъ жерце́мъ, и҆ да слꙋ́жатъ є҆мꙋ̀:
and shall keep his charges, and the charges of the children of Israel, before the tabernacle of witness, to do the works of the tabernacle.
καὶ φυλάξουσι τὰς φυλακὰς αὐτοῦ καὶ τὰς φυλακὰς τῶν υἱῶν ᾿Ισραὴλ ἔναντι τῆς σκηνῆς τοῦ μαρτυρίου, ἐργάζεσθαι τὰ ἔργα τῆς σκηνῆς.
и҆ да стрегꙋ́тъ стражбы̑ є҆гѡ̀ и҆ стражбы̑ сынѡ́въ і҆и҃левыхъ пред̾ ски́нїею свидѣ́нїѧ, дѣ́лати дѣла̀ ски́нїи:
And they shall keep all the furniture of the tabernacle of witness, and the charges of the children of Israel as to all the works of the tabernacle.
καὶ φυλάξουσι πάντα τὰ σκεύη τῆς σκηνῆς τοῦ μαρτυρίου, καὶ τὰς φυλακὰς τῶν υἱῶν ᾿Ισραὴλ κατὰ πάντα τὰ ἔργα τῆς σκηνῆς.
и҆ да хранѧ́тъ всѧ̑ сосꙋ́ды ски́нїи свидѣ́нїѧ и҆ стражбы̑ сынѡ́въ і҆и҃левыхъ по всѣ̑мъ дѣлѡ́мъ ски́нїи:
And thou shalt give the Levites to Aaron, and to his sons the priests; they are given for a gift to me of the children of Israel.
καὶ δώσεις τοὺς Λευίτας ᾿Ααρὼν καὶ τοῖς υἱοῖς αὐτοῦ τοῖς ἱερεῦσι· δεδομένοι δόμα οὗτοί μοί εἰσιν ἀπὸ τῶν υἱῶν ᾿Ισραήλ.
и҆ да да́си леѵі́ты а҆арѡ́нꙋ бра́тꙋ твоемꙋ̀ и҆ сынѡ́мъ є҆гѡ̀ жерцє́мъ: въ да́ръ даны̀ сі́и мнѣ̀ сꙋ́ть ѿ сынѡ́въ і҆и҃левыхъ:
And thou shalt appoint Aaron and his sons over the tabernacle of witness; and they shall keep their charge of priesthood, and all things belonging to the altar, and within the veil; and the stranger that touches them shall die.
καὶ ᾿Ααρὼν καὶ τοὺς υἱοὺς αὐτοῦ καταστήσεις ἐπὶ τῆς σκηνῆς τοῦ μαρτυρίου, καὶ φυλάξουσι τὴν ἱερατείαν αὐτῶν καὶ πάντα τὰ κατὰ τὸν βωμὸν καὶ ἔσω τοῦ καταπετάσματος· καὶ ὁ ἀλλογενὴς ὁ ἁπτόμενος ἀποθανεῖται.
и҆ а҆арѡ́на и҆ сы́ны є҆гѡ̀ поста́виши над̾ ски́нїею свидѣ́нїѧ, и҆ да хранѧ́тъ жре́чество своѐ, и҆ всѧ̑ ꙗ҆̀же ᲂу҆ ѻ҆лтарѧ̀ и҆ внꙋ́трь завѣ́сы: и҆ноплеме́нникъ же прикаса́ѧйсѧ ᲂу҆́мретъ.
And the Lord spoke to Moses, saying,
καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю, гл҃ѧ:
Behold, I have taken the Levites from the midst of the children of Israel, instead of every male that opens the womb from among the children of Israel: they shall be their ransom, and the Levites shall be mine.
καὶ ἰδοὺ ἐγὼ εἴληφα τοὺς Λευίτας ἐκ μέσου τῶν υἱῶν ᾿Ισραὴλ ἀντὶ παντὸς πρωτοτόκου διανοίγοντος μήτραν παρὰ τῶν υἱῶν ᾿Ισραήλ· λύτρα αὐτῶν ἔσονται καὶ ἔσονται ἐμοὶ οἱ Λευῖται·
и҆ сѐ, а҆́зъ взѧ́хъ леѵі́ты ѿ среды̀ сынѡ́въ і҆и҃левыхъ, вмѣ́стѡ всѧ́кагѡ пе́рвенца, ѿверза́ющагѡ ложесна̀ ѿ сынѡ́въ і҆и҃левыхъ: и҆скꙋплє́нїѧ и҆́хъ бꙋ́дꙋтъ, и҆ да бꙋ́дꙋтъ мнѣ̀ леѵі́ти:
"And the Lord spoke," it says, "to Moses, saying: Behold, I have taken the Levites from the midst of the sons of Israel, in place of every firstborn that opens the womb from among the sons of Israel; they shall be their redemption, and the Levites shall be mine. For every firstborn is mine. From the day when I struck every firstborn in the land of Egypt, I sanctified to myself every firstborn of Israel; from man even to beast it shall be mine; I am the Lord." The Levites are taken in place of the firstborn, though indeed they are not firstborn. For Levi is born third from Leah; for first is Reuben, second Simeon, third Levi; and these are taken as firstborn who by nature are not firstborn. Is it to be believed that these things are written in the law of God without purpose? Or does it teach us this: that with God those are not reckoned firstborn who come first by bodily birth, but those whom God himself, having inspected the purpose of the mind, judges to be taken into the order of the firstborn? For so with God Jacob, though later in birth, was judged firstborn and received the blessings of the firstborn through the blindness of the parent, which was divinely brought about. For out of the purpose of the heart, which lay open to God, even before they were born into this world or had done anything good or evil, the Lord pronounces concerning them: "Jacob I loved, but Esau I hated." The sons of Levi, therefore, are indeed not firstborn according to the flesh, but they are taken in place of the firstborn, so that it is something greater to be taken in place of the firstborn than to be born firstborn. "Behold," it says, "I have taken the Levites from the midst of the sons of Israel." Say simply: I have taken the Levites from the sons of Israel; what is it that you add, "and from the midst of the sons of Israel"? From what midst, then? Levi is third, as we said above, among the sons of Israel. From what midst, then, the Levites are taken, I should like to know. I find in the Scriptures that blessed Shunammite, who once had fed the prophet, answering with confidence the king of Israel, who wished to confer some benefit upon her, and saying: "I dwell in the midst of my people." But more grandly and more magnificently I see it written in the Gospels concerning our Lord and Savior, when John says: "In the midst of you stands one whom you do not know." I think therefore that he who has never turned aside to the right hand or to the left can be said to stand in the midst — he "who did no sin, neither was guile found in his mouth." And therefore he indeed, because he always stands, is said to stand in the midst; but if anyone is an imitator of him, as are all the saints and that blessed woman whom we mentioned above, he is not indeed said to stand — for it cannot be that one is not at some time inclined either to the right or to the left; for no one is clean from filth, not even if his life be of one day — yet he is said to dwell in the midst of the people. And so the Levites too are taken from the midst of the sons of Israel. For the Levites are those who have not known their right hand and their left, but, following Moses, that is, following the law of God, have not spared father or mother. And you too, therefore, if, when temptation comes, when the wrath of sin comes, you are not inclined to the right hand or to the left and do not transgress the law of God, but stand in the midst, fixed and stable, and are not inclined nor bend your knees to sin, nor follow the head of a beast, that is, the image of folly, you will be taken from the midst of the sons of Israel and placed in the number of the firstborn. These things concerning what is written: "And I will take the Levites from the midst of the sons of Israel."
HOMILIES ON NUMBERS 3.2But, if it seems good, let us return once more to the very order of the history that is recounted in Numbers, and from it let us contemplate where and how the mystery of the firstborn ought to be sought. Let us therefore review more attentively how the twelve tribes are distributed by threes into four parts and settle in a fixed station at each of the quarters of the heavens, and we find Judah indeed stationed on the east with Issachar and Zebulun, but Reuben on the west with Simeon and Gad; on the south Ephraim with Benjamin and Manasseh, but on the north Dan with Naphtali and Asher. Out of all these, placed as it were around the four corners of the earth in a circuit, in the midst of them, as being nearest to God, around the very tabernacle of God, the Levites are stationed. In the camp of Judah indeed, which is on the east, Moses and Aaron; but in the camp of Reuben, Gershon; in the camp of Benjamin, Kohath; and where Dan set his camp, Merari is written to be placed; and so in the midst of the sons of Israel, on every side and round about, the sons of Levi seem to be inserted among the rest and interwoven, as it were. These are the things that the letter of the law sets forth for us, so that, gathering from them the seeds of the sacred mysteries, we may ascend as by certain steps from lowly things to lofty ones and from earthly things to heavenly ones. Ascend therefore now, O hearer, if you can, and be lifted up from earthly senses by the gaze of the mind and the keenness of the heart. Forget earthly things for a little while, and walk with the step of the mind above the clouds and above the very heaven. There seek the tabernacle of God, where as a forerunner for us Jesus entered and now stands before the face of God, interceding for us. There, I say, seek those fourfold orders and stations of the camps, there behold the Israelite ranks and the watches of the saints, and there examine those mysteries of the firstborn which we now seek here. But I do not dare to ascend there alone, I do not dare to plunge myself into these so secret recesses of the mysteries without the authority of some great teacher. I cannot ascend there unless Paul goes before me and himself shows me the way of this new and steep journey. He therefore, the greatest of the Apostles, who knew that there are many churches not only on earth but also in the heavens — of which John also enumerates seven — Paul himself, wishing to show that there is besides even a certain church of the firstborn, says, writing to the Hebrews: "For you have not drawn near to a burning and palpable fire, but you have drawn near to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to multitudes of angels giving praise, and to the church of the firstborn enrolled in the heavens." Moses therefore describes the people of God divided by four camps on earth, and the Apostle describes four orders of saints in the heavens, to each of which he says that each one of us draws near. For not all draw near to all, but some indeed draw near to Mount Zion; and those a little better than these draw near to the city of the living God, the heavenly Jerusalem; and those who are more eminent even than these draw near to the multitude of angels giving praise; and those who are above all these draw near to the church of the firstborn enrolled in the heavens. If therefore from these things you have understood what the order of the firstborn is and what the mystery of that name is, prepare yourself and strive, as much as you are able, that perhaps by your deeds, your life, your morals, your faith and your practices you may make progress, so that you may be able to draw near to the church of the firstborn, which is enrolled in the heavens. But if you are not able for so much, but are a little lower, draw near to the multitude of angels giving praise. But if you cannot draw near even to that order, strive at least to hasten to the city of the living God, the heavenly Jerusalem. But if you are not fit even for this, strive at least toward Mount Zion, that you may be saved on the mountain. Only let it not be that you settle on the earth, that you remain in the valleys, that you persevere in things sunk down and lowly. To me it seems that this is how it must be understood, that the firstborn sons of Levi are taken, who minister to God and serve his altar and the tabernacle, and by perpetual watches celebrate together the divine services.
HOMILIES ON NUMBERS 3.3But also what it says — "in place of every firstborn that opens the womb" — does not seem to me able to be easily discussed or explained. For not everyone who opens the womb is straightway to be held worthy of the sanctification of the firstborn, since we also read in the Psalms that: "The sinners are estranged from the womb, they have gone astray from the belly, they have spoken false things." Which certainly can in no way stand according to the letter. For how could anyone go astray from the way of God the moment he came forth from his mother's belly? Or how could a child just brought forth speak false things or utter any sort of speech at all? Since therefore it is impossible either for anyone to go astray from the belly or to speak false things, it will be necessary that such a belly and womb be sought to which this saying can fit, that: "The sinners are estranged from the womb and have gone astray from the belly, they have spoken false things"; and that will be the womb which every firstborn opens who is sanctified to God. God once opened the womb of Leah, which was closed, and she bore the patriarchs; likewise also of Rachel, that she too might bear, whose sight was keen and whose appearance was comely. But also in many other places of Scripture you will find wombs being opened. If you consider these one by one according to their places, you will find how both sinners go astray from the womb and others, opening the womb, are sanctified into the order of the firstborn. "And they shall be mine," it says, "the Levites. For every firstborn is mine; from the day when I struck every firstborn in the land of Egypt, I sanctified to myself every firstborn." It is known what the history contains about these things, how the firstborn of the Egyptians were struck when the people of Israel were led out of Egypt. This, then, is what is indicated in this place: that the firstborn of Israel were not sanctified before the firstborn of the Egyptians were struck; and it sets, as it were, the destruction and slaughter of the latter as the cause of the sanctification of the former. Hence here too it must be understood that there are certain firstborn even among the Egyptians, that is, among the opposing powers — as it were the choice ones in malice and the first among the demons — who, unless they are struck and extinguished, the firstborn of the Israelites can in no way receive sanctification. Who then is it who struck the firstborn of the Egyptians, that is, the principalities and powers of the demons? Is it not my Lord Jesus Christ, who is the firstborn of every creature, who led away the adverse principalities and powers, triumphing over them on the cross? Whom certainly, unless he had struck and triumphed over them, the sanctification of the firstborn could by no means have come to us. But that he might grant us the blessings of the firstborn, he first himself became the firstborn from the dead, that in all things he himself might hold the primacy and might take us who believe in his resurrection in place of the firstborn and place us in the order of the firstborn — if only we hold the grace of the blessings firm to the end, aided by the mercy of our Lord Jesus Christ himself, to whom is glory and dominion unto the ages of ages. Amen.
HOMILIES ON NUMBERS 3.4For every first-born [is] mine; in the day in which I smote every first-born in the land of Egypt, I sanctified to myself every first-born in Israel: both of man and beast, they shall be mine: I [am] the Lord.
ἐμοὶ γὰρ πᾶν πρωτότοκον· ἐν ᾗ ἡμέρᾳ ἐπάταξα πᾶν πρωτότοκον ἐν γῇ Αἰγύπτου, ἡγίασα ἐμοὶ πᾶν πρωτότοκον ἐν ᾿Ισραὴλ ἀπὸ ἀνθρώπου ἕως κτήνους· ἐμοὶ ἔσονται, ἐγὼ Κύριος.
мнѣ́ бо всѧ́къ пе́рвенецъ: во́ньже де́нь поби́хъ всѧ́каго пе́рвенца въ землѝ є҆гѵ́петстѣй, ѡ҆ст҃и́хъ себѣ̀ всѧ́каго пе́рвенца во і҆и҃ли, ѿ человѣ́ка до скота̀ мнѣ̀ да бꙋ́дꙋтъ: а҆́зъ гдⷭ҇ь.
And the Lord spoke to Moses in the wilderness of Sina, saying,
καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν ἐν τῇ ἐρήμῳ Σινὰ λέγων·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю въ пꙋсты́ни сїна́йстѣй, гл҃ѧ:
Take the number of the sons of Levi, according to the houses of their families, according to their divisions; number ye them every male from a month old and upwards.
ἐπίσκεψαι τοὺς υἱοὺς Λευὶ κατ’ οἴκους πατριῶν αὐτῶν, κατὰ δήμους αὐτῶν, κατὰ συγγενείας αὐτῶν· πᾶν ἀρσενικὸν ἀπὸ μηνιαίου καὶ ἐπάνω ἐπισκέψασθε αὐτούς.
соглѧ́дай сынѡ́въ леѵі́иныхъ по домѡ́мъ ѻ҆те́чествъ и҆́хъ по со́нмѡмъ и҆́хъ, по рожде́нїю и҆́хъ: всѧ́къ мꙋ́жескъ по́лъ ѿ мцⷭ҇а є҆ди́нагѡ и҆ вы́шше да соглѧ́даете и҆̀хъ.
And Moses and Aaron numbered them by the word of the Lord, as the Lord commanded them.
καὶ ἐπεσκέψαντο αὐτοὺς Μωυσῆς καὶ ᾿Ααρὼν διὰ φωνῆς Κυρίου, ὃν τρόπον συνέταξεν αὐτοῖς Κύριος.
И҆ сочтѐ и҆̀хъ мѡѷсе́й и҆ а҆арѡ́нъ повелѣ́нїемъ гдⷭ҇нимъ, ꙗ҆́коже повелѣ̀ и҆̀мъ гдⷭ҇ь.
And these were the sons of Levi by their names; Gedson, Caath, and Merari.
καὶ ἦσαν οὗτοι οἱ υἱοὶ Λευὶ ἐξ ὀνομάτων αὐτῶν· Γεδσών, Καάθ, καὶ Μεραρί.
И҆ бѧ́хꙋ сі́и сы́нове леѵі̑ины ѿ и҆ме́нъ и҆́хъ: гирсѡ́нъ, каа́ѳъ и҆ мера́рї.
After these things, when the sons of Levi had been divided into three orders, and each of the orders was reckoned according to the three names of the princes, certain diversities are recorded in them too, not without mysteries. For the order of the sons of Kohath is described first, and rightly; for from him descend Moses and Aaron, to whom the summit of the priesthood is committed. For from him is born Amram; and from Amram, Moses and Aaron. The second order is Gershon, who indeed is first in birth, but is held second in order; for thus the Scripture says: "And the sons of Levi: Gershon, Kohath, and Merari." But from the sons of Kohath again two orders are directed, and those indeed who descend from Aaron are consigned to the priesthood, while the remaining part is ordained to minister to the priests; and therefore the offices of the Levites are divided into four parts, so that Aaron and his sons discharge the priesthood, but the holy of holies is carried upon their shoulders by those who remain of the people of Kohath. But the things that pertain to the tabernacle of testimony, or to its courts and skins, or even the veils, and whatever is less hard and light for a burden, the sons of Gershon are to take care of. But the columns of the tabernacle and its bases and its bars the sons of Merari are to carry. Therefore also in the enumerating of these the Scripture significantly makes mention that the strength of Merari be reckoned; for strength is needed for carrying burdens of this kind.
HOMILIES ON NUMBERS 4.1And these [are] the names of the sons of Gedson according to their families; Lobeni and Semei:
καὶ ταῦτα τὰ ὀνόματα τῶν υἱῶν Γερσὼν κατὰ δήμους αὐτῶν· Λοβενὶ καὶ Σεμεΐ.
И҆ сїѧ̑ и҆мена̀ сынѡ́въ гирсѡ́нихъ по со́нмѡмъ и҆́хъ: ловені̀ и҆ семе́й.
and the sons of Caath according to their families; Amram and Issaar, Chebron and Oziel:
καὶ υἱοὶ Καὰθ κατὰ δήμους αὐτῶν· ᾿Αμρὰμ καὶ ᾿Ισσαάρ, Χεβρὼν καὶ ᾿Οζιήλ.
И҆ сы́нове каа́ѳѡвы по со́нмѡмъ и҆́хъ: а҆мра́мъ и҆ і҆ссаа́ръ, хеврѡ́нъ и҆ ѻ҆зїи́лъ.
and the sons of Merari according to their families, Mooli and Musi; these are the families of the Levites according to the houses of their families.
καὶ υἱοὶ Μεραρὶ κατὰ δήμους αὐτῶν· Μοολὶ καὶ Μουσί. οὗτοί εἰσι δῆμοι τῶν Λευιτῶν κατ’ οἴκους πατριῶν αὐτῶν.
И҆ сы́нове мера̑рїны по со́нмѡмъ и҆́хъ: моолі̀ и҆ мꙋсі̀: сі́и сꙋ́ть со́нми леѵі́тстїи по домѡ́мъ ѻ҆те́чествъ и҆́хъ.
To Gedson belongs the family of Lobeni, and the family of Semei: these are the families of Gedson.
τῷ Γερσὼν δῆμος τοῦ Λοβενὶ καὶ δῆμος τοῦ Σεμεΐ· οὗτοι οἱ δῆμοι τοῦ Γεδσών.
Ѿ гирсѡ́на со́нмъ ловені́инъ и҆ со́нмъ семеи́нь: сі́и сꙋ́ть со́нми гирсѡ́нѡвы.
The numbering of them according to the number of every male from a month old and upwards, their numbering [was] seven thousand and five hundred.
ἡ ἐπίσκεψις αὐτῶν κατὰ ἀριθμὸν παντὸς ἀρσενικοῦ ἀπὸ μηνιαίου καὶ ἐπάνω, ἡ ἐπίσκεψις αὐτῶν ἑπτακισχίλιοι καὶ πεντακόσιοι.
Соглѧ́данїе и҆́хъ по числꙋ̀ всегѡ̀ мꙋ́жеска по́лꙋ, ѿ мцⷭ҇а є҆ди́нагѡ и҆ вы́шше, соглѧ́данїе и҆́хъ се́дмь ты́сѧщъ и҆ пѧ́ть сѡ́тъ.
And the sons of Gedson shall encamp westward behind the tabernacle.
καὶ οἱ υἱοὶ Γερσὼν ὀπίσω τῆς σκηνῆς παρεμβαλοῦσι παρὰ θάλασσαν,
И҆ сы́нове гирсѡ́нѡвы за ски́нїею да ѡ҆полча́ютсѧ къ мо́рю.
And the ruler of the household of the family of Gedson [was] Elisaph the son of Dael.
καὶ ὁ ἄρχων οἴκου πατριᾶς τοῦ δήμου τοῦ Γεδσών, ῾Ελισὰφ υἱὸς Δαήλ.
И҆ кнѧ́зь до́мꙋ ѻ҆те́чества со́нма гирсѡ́нѧ є҆лїса́фъ сы́нъ даи́ль.
And the charge of the sons of Gedson in the tabernacle of witness [was] the tent and the veil, and the covering of the door of the tabernacle of witness,
καὶ ἡ φυλακὴ υἱῶν Γεδσὼν ἐν τῇ σκηνῇ τοῦ μαρτυρίου· ἡ σκηνὴ καὶ τὸ κάλυμμα, καὶ τὸ κατακάλυμμα τῆς θύρας τῆς σκηνῆς τοῦ μαρτυρίου
И҆ стражба̀ сынѡ́въ гирсѡ́новыхъ въ ски́нїи свидѣ́нїѧ, ски́нїѧ и҆ покро́въ є҆ѧ̀, и҆ покро́въ две́рїй ски́нїи свидѣ́нїѧ,
and the curtains of the court, and the veil of the door of the court, which is by the tabernacle, and the remainder of all its works.
καὶ τὰ ἱστία τῆς αὐλῆς καὶ τὸ καταπέτασμα τῆς πύλης τῆς αὐλῆς τῆς οὔσης ἐπὶ τῆς σκηνῆς καὶ τὰ κατάλοιπα πάντων τῶν ἔργων αὐτοῦ.
и҆ ѻ҆пѡ́ны двора̀, и҆ завѣ́са две́рїй двора̀, и҆́же є҆́сть ᲂу҆ ски́нїи, и҆ прѡ́чаѧ всѣ́хъ дѣ́лъ є҆гѡ̀.
To Caath [belonged] one division, that of Amram, and another division, that of Issaar, and another division, that of Chebron, and another division, that of Oziel: these are the divisions of Caath, according to number.
τῷ Καὰθ δῆμος ὁ ᾿Αμρὰν εἷς, καὶ δῆμος ὁ ᾿Ισαὰρ εἷς, καὶ δῆμος ὁ Χεβρὼν εἷς, καὶ δῆμος ὁ ᾿Οζιὴλ εἷς· οὗτοί εἰσιν οἱ δῆμοι τοῦ Καάθ, κατὰ ἀριθμόν.
Ѿ каа́ѳа со́нмъ а҆мра́мль є҆ди́нъ и҆ со́нмъ і҆ссаа́ровъ є҆ди́нъ, и҆ со́нмъ хеврѡ́нь є҆ди́нъ и҆ со́нмъ ѻ҆зїи́ль є҆ди́нъ: сі́и сꙋ́ть со́нми каа́ѳѡвы:
Every male from a month old and upward, eight thousand and six hundred, keeping the charges of the holy things.
πᾶν ἀρσενικὸν ἀπὸ μηνιαίου καὶ ἐπάνω, ὀκτακισχίλιοι καὶ ἐξακόσιοι φυλάσσοντες τὰς φυλακὰς τῶν ἁγίων.
по числꙋ̀ всѧ́къ мꙋ́жескъ по́лъ ѿ мцⷭ҇а є҆ди́нагѡ и҆ вы́шше ѻ҆́смь ты́сѧщъ и҆ ше́сть сѡ́тъ, стрегꙋ́щїи стражбы̑ ст҃ы́хъ.
The families of the sons of Caath, shall encamp beside the tabernacle toward the south.
οἱ δῆμοι τῶν υἱῶν Καὰθ παρεμβαλοῦσιν ἐκ πλαγίων τῆς σκηνῆς κατὰ λίβα,
Со́нми сынѡ́въ каа́ѳовыхъ да ѡ҆полча́ютсѧ ѿ страны̀ ски́нїи къ ю҆́гꙋ,
And the chief of the house of the families of the divisions of Caath, [was] Elisaphan the son of Oziel.
καὶ ὁ ἄρχων οἴκου πατριῶν τῶν δήμων τοῦ Καὰθ ῾Ελισαφάν, υἱὸς ᾿Οζιήλ.
и҆ кнѧ́зь до́мꙋ ѻ҆те́чествъ со́нмѡвъ каа́ѳовыхъ є҆лїсафа́нъ сы́нъ ѻ҆зїи́ль:
And their charge [was] the ark, and the table, and the candlestick, and the altars, and all the vessels of the sanctuary wherewith they do holy service, and the veil, and all their works.
καὶ ἡ φυλακὴ αὐτῶν, ἡ κιβωτὸς καὶ ἡ τράπεζα καὶ ἡ λυχνία καὶ τὰ θυσιαστήρια καὶ τὰ σκεύη τοῦ ἁγίου, ὅσα λειτουργοῦσιν ἐν αὐτοῖς καὶ τὸ κατακάλυμμα καὶ πάντα τὰ ἔργα αὐτῶν.
и҆ стражба̀ и҆́хъ кївѡ́тъ и҆ трапе́за, и҆ свѣти́льникъ и҆ ѻ҆лтари̑, и҆ сосꙋ́ды ст҃а́гѡ, въ ни́хже слꙋ́жатъ, и҆ покро́въ, и҆ всѧ̑ дѣла̀ и҆́хъ.
And the chief over the chief of the Levites, [was] Eleazar the son of Aaron the priest, appointed to keep the charges of the holy things.
καὶ ὁ ἄρχων ἐπὶ τῶν ἀρχόντων τῶν Λευιτῶν, ᾿Ελεάζαρ ὁ υἱὸς ᾿Ααρὼν τοῦ ἱερέως, καθεσταμένος φυλάσσειν τὰς φυλακὰς τῶν ἁγίων.
И҆ кнѧ́зь над̾ кнѧ̑зи леѵі́тскими є҆леаза́ръ сы́нъ а҆арѡ́на жерца̀, поста́вленъ стрещѝ стражбы̑ ст҃ы́хъ.
To Merari [belonged] the family of Mooli, and the family of Musi: these are the families of Merari.
τῷ Μεραρὶ δῆμος ὁ Μοολὶ καὶ δῆμος ὁ Μουσί· οὗτοί εἰσι δῆμοι τοῦ Μεραρί.
Ѿ мера́ра же со́нмъ моолі̀ и҆ со́нмъ мꙋсі̀: сі́и сꙋ́ть со́нми мера̑рїны,
The mustering of them according to number, every male from a month old and upwards, [was] six thousand and fifty.
ἡ ἐπίσκεψις αὐτῶν κατὰ ἀριθμόν, πᾶν ἀρσενικὸν ἀπὸ μηνιαίου καὶ ἐπάνω, ἑξακισχίλιοι καὶ πεντήκοντα·
соглѧ́данїе и҆́хъ по числꙋ̀, всѧ́къ мꙋ́жескъ по́лъ ѿ мцⷭ҇а є҆ди́нагѡ и҆ вы́шше, ше́сть ты́сѧщъ и҆ двѣ́сти.
And the head of the house of the families of the division of Merari, was Suriel the son of Abichail: they shall encamp by the side of the tabernacle northwards.
καὶ ὁ ἄρχων οἴκου πατριῶν τοῦ δήμου τοῦ Μεραρί, Σουριὴλ υἱὸς ᾿Αβιχαίλ· ἐκ πλαγίων τῆς σκηνῆς παρεμβαλοῦσι πρὸς βορρᾶν.
И҆ кнѧ́зь до́мꙋ ѻ҆те́чествъ со́нма мера́рїна сꙋрїи́лъ сы́нъ а҆вїхе́овъ: ѿ страны̀ ски́нїи да ѡ҆полча́ютсѧ къ сѣ́верꙋ,
The oversight of the charge of the sons of Merari [included] the chapiters of the tabernacle, and its bars, and its pillars, and its sockets, and all their furniture, and their works,
ἡ ἐπίσκεψις τῆς φυλακῆς υἱῶν Μεραρί, τὰς κεφαλίδας τῆς σκηνῆς καὶ τοὺς μοχλοὺς αὐτῆς καὶ τοὺς στύλους αὐτῆς, καὶ τὰς βάσεις αὐτῆς καὶ πάντα τὰ σκεύη αὐτῶν καὶ τὰ ἔργα αὐτῶν
соглѧ́данїе стражбы̀ сынѡ́въ мера́рїныхъ глави̑цы ски́нїи и҆ верєѝ є҆ѧ̀, и҆ столпы̀ є҆ѧ̀ и҆ стоѧ̑ла є҆ѧ̀, и҆ всѧ̑ сосꙋ́ды и҆́хъ и҆ всѧ̑ дѣла̀ и҆́хъ,
and the pillars of the court round about, and their bases, and their pins, and their cords.
καὶ τοὺς στύλους τῆς αὐλῆς κύκλῳ καὶ τὰς βάσεις αὐτῶν καὶ τοὺς πασσάλους καὶ τοὺς κάλους αὐτῶν.
и҆ столпы̀ двора̀ ѡ҆́крестъ и҆ стоѧ̑ла и҆́хъ, и҆ колкѝ и҆́хъ и҆ вє́рви и҆́хъ.
They that encamp before the tabernacle of witness on the east [shall be] Moses and Aaron and his sons, keeping the charges of the sanctuary according to the charges of the children of Israel; and the stranger that touches them, shall die.
οἱ παρεμβάλλοντες κατὰ πρόσωπον τῆς σκηνῆς τοῦ μαρτυρίου ἀπὸ ἀνατολῆς, Μωυσῆς καὶ ᾿Ααρὼν καὶ οἱ υἱοὶ αὐτοῦ φυλάσσοντες τὰς φυλακὰς τοῦ ἁγίου εἰς τὰς φυλακὰς τῶν υἱῶν ᾿Ισραήλ· καὶ ὁ ἀλλογενὴς ὁ ἁπτόμενος ἀποθανεῖται.
Ѡ҆полча́ющїисѧ сопредѝ ски́нїи свидѣ́нїѧ на восто́ки мѡѷсе́й и҆ а҆арѡ́нъ и҆ сы́нове є҆гѡ̀, стрегꙋ́ще стражбы̑ ст҃а́гѡ, въ стражба́хъ сынѡ́въ і҆и҃левыхъ: и҆ и҆ноплеме́нникъ прикаса́ѧйсѧ да ᲂу҆́мретъ.
All the numbering of the Levites, whom Moses and Aaron numbered by the word of the Lord, according to their families, every male from a month old and upwards, [were] two and twenty thousand.
πᾶσα ἡ ἐπίσκεψις τῶν Λευιτῶν, οὓς ἐπεσκέψατο Μωυσῆς καὶ ᾿Ααρὼν διὰ φωνῆς Κυρίου κατὰ δήμους αὐτῶν, πᾶν ἀρσενικὸν ἀπὸ μηνιαίου καὶ ἐπάνω, δύο καὶ εἴκοσι χιλιάδες.
Всѐ соглѧ́данїе леѵі́тѡвъ, и҆̀хже соглѧ́да мѡѷсе́й и҆ а҆арѡ́нъ повелѣ́нїемъ гдⷭ҇нимъ по со́нмѡмъ и҆́хъ, всѧ́къ мꙋ́жескъ по́лъ ѿ мцⷭ҇а є҆ди́нагѡ и҆ вы́шше, два́десѧть и҆ двѣ̀ ты́сѧщы.
It is the book of Numbers that is read to us, in which there are many differences of numbers, which are recorded concerning the sons of Israel. But after the sons of Israel, the Levites too are numbered separately. For they had not been counted along with the sons of Israel, and they have a certain number set apart and distinguished above the rest, by which they are all together reported to be found twenty-two thousand, so that neither anything more nor less than this was found in the number. After this the Lord commanded that the firstborn of the sons of Israel also be numbered in the same order in which the Levites had been numbered, that is, from one month and upward, and the firstborn of the sons of Israel are found to be twenty-two thousand and two hundred and seventy-three. Do you suppose that through these things Moses wished to teach us only the bare history of number, and enclosed no mystery, according to his customary manner, in these varieties of numbers? Will there seem to be no reason in the fact that two hundred and seventy-three are said to abound so much among the firstborn of Israel, while among the Levites it is recorded that toward the twenty-two thousand nothing abounds nor is anything lacking? The number twenty-two, indeed, in the divine Scriptures, if anyone observes, he will frequently find to be assigned to certain principal causes. For they hand down that among the Hebrews the first elements of letters are twenty-two. Again, from Adam, the first-formed, down to Jacob, from whose seed the twelve tribes take their beginning, the fathers are numbered to have been twenty-two. They hand down also that the kinds of all God's creatures are gathered within the number twenty-two. But many other things too in the Scriptures, if anyone should pursue them more diligently, he will find consecrated under this number. For this reason, therefore, both the Levites, that is, those who serve God, and the firstborn of the sons of Israel are titled with this admirable and sacred number. But that among the sons of Israel two hundred and seventy-three are added seems to me neither idle, nor do I discern an easy way of solution, unless the Lord should deign to open and take away for us that veil placed upon these letters by Moses. Therefore the generation of the human race in the flesh, as those assert who are skilled in such matters, is indeed contained in the womb for nine months, but it is not said to move toward birth before even the three days of the tenth month pass; and thus it is found that this number, that is, two hundred and seventy-three, indicates those days which are gathered from the nine months and the three days of the tenth month, and together they make these two hundred and seventy-three days, in which entrance into this world is granted to the human race. And thus in the twenty-two numbers together the sum of the mystical reasons of all creatures is gathered; but in those which are found in excess among the firstborn of Israel, the mystery also of human generation is set forth.
HOMILIES ON NUMBERS 4.1And the Lord spoke to Moses, saying, Count every first-born male of the children of Israel from a month old and upwards, and take the number by name.
Καὶ εἶπε Κύριος πρὸς Μωυσῆν λέγων· ἐπίσκεψαι πᾶν πρωτότοκον ἄρσεν τῶν υἱῶν ᾿Ισραὴλ ἀπὸ μηνιαίου καὶ ἐπάνω καὶ λάβε τὸν ἀριθμὸν ἐξ ὀνόματος·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю, гл҃ѧ: соглѧ́дай всѧ́каго пе́рвенца мꙋ́жеска по́лꙋ сынѡ́въ і҆и҃левыхъ ѿ мцⷭ҇а є҆ди́нагѡ и҆ вы́шше, и҆ возмѝ число̀ и҆́хъ по и҆́мени,
And thou shalt take the Levites for me-- I [am] the Lord-- instead of all the first-born of the sons of Israel, and the cattle of the Levites instead of all the first-born among the cattle of the children of Israel.
καὶ λήψῃ τοὺς Λευίτας ἐμοί, ἐγὼ Κύριος, ἀντὶ πάντων τῶν πρωτοτόκων τῶν υἱῶν ᾿Ισραὴλ καὶ τὰ κτήνη τῶν Λευιτῶν ἀντὶ πάντων τῶν πρωτοτόκων ἐν τοῖς κτήνεσι τῶν υἱῶν ᾿Ισραήλ.
и҆ да по́ймеши мнѣ̀ леѵі́ты за всѧ̑ пе́рвенцы сынѡ́въ і҆и҃левыхъ: а҆́зъ гдⷭ҇ь: и҆ скоты̀ леѵі̑тски вмѣ́стѡ всѣ́хъ пе́рвенцєвъ въ скотѣ́хъ сынѡ́въ і҆и҃левыхъ.
And Moses counted, as the Lord commanded him, every first-born among the children of Israel.
καὶ ἐπεσκέψατο Μωυσῆς, ὃν τρόπον ἐνετείλατο Κύριος πᾶν πρωτότοκον ἐν τοῖς υἱοῖς ᾿Ισραήλ·
И҆ соглѧ́да мѡѷсе́й, ꙗ҆́коже заповѣ́да є҆мꙋ̀ гдⷭ҇ь, всѧ́каго пе́рвенца въ сынѣ́хъ і҆и҃левыхъ.
And all the male first-born in number by name, from a month old and upwards, were according to their numbering twenty-two thousand and two hundred and seventy-three.
καὶ ἐγένοντο πάντα τὰ πρωτότοκα τὰ ἀρσενικὰ κατὰ ἀριθμὸν ἐξ ὀνόματος ἀπὸ μηνιαίου καὶ ἐπάνω ἐκ τῆς ἐπισκέψεως αὐτῶν δύο καὶ εἴκοσι χιλιάδες καὶ τρεῖς καὶ ἑβδομήκοντα καὶ διακόσιοι.
И҆ бы́ша всѝ пе́рвенцы мꙋ́жескагѡ по́лꙋ, по числꙋ̀ и҆ме́нъ ѿ мцⷭ҇а є҆ди́нагѡ и҆ вы́шше, ѿ соглѧ́данїѧ и҆́хъ два́десѧть двѣ̀ ты́сѧщы двѣ́сти и҆ се́дмьдесѧтъ трѝ.
And the Lord spoke to Moses, saying,
Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю, гл҃ѧ:
Take the Levites instead of all the first-born of the sons of Israel, and the cattle of the Levites instead of their cattle, and the Levites shall be mine; I [am] the Lord.
λάβε τοὺς Λευίτας ἀντὶ πάντων τῶν πρωτοτόκων υἱῶν ᾿Ισραὴλ καὶ τὰ κτήνη τῶν Λευιτῶν ἀντὶ τῶν κτηνῶν αὐτῶν, καὶ ἔσονται ἐμοὶ οἱ Λευῖται· ἐγὼ Κύριος.
поимѝ леѵі́ты вмѣ́стѡ всѣ́хъ пе́рвенцєвъ сынѡ́въ і҆и҃левыхъ, и҆ скоты̀ леѵі̑тски вмѣ́стѡ скотѡ́въ и҆́хъ, и҆ бꙋ́дꙋтъ мнѣ̀ леѵі́ты: а҆́зъ гдⷭ҇ь:
And for the ransoms of the two hundred and seventy-three which exceed the Levites in number of the first-born of the sons of Israel;
καὶ τὰ λύτρα τριῶν καὶ ἑβδομήκοντα καὶ διακοσίων, οἱ πλεονάζοντες παρὰ τοὺς Λευίτας ἀπὸ τῶν πρωτοτόκων τῶν υἱῶν ᾿Ισραήλ,
и҆ и҆скꙋ́пъ двꙋ̀ сѡ́тъ седми́десѧти тре́хъ, и҆̀же преизбыва́ютъ све́рхъ леѵі́тѡвъ ѿ пе́рвенцѡвъ сынѡ́въ і҆и҃левыхъ:
thou shalt even take five shekels a head; thou shalt take them according to the holy didrachm, twenty oboli to the shekel.
καὶ λήψῃ πέντε σίκλους κατὰ κεφαλήν, κατὰ τὸ δίδραχμον τὸ ἅγιον λήψῃ, εἴκοσιν ὀβολοὺς τοῦ σίκλου,
и҆ да во́змеши по пѧтѝ сі̑кль на главꙋ̀, по сі́клю ст҃о́мꙋ во́змеши два́десѧть пѣ́нѧзей сі́кль,
And thou shalt give the money to Aaron and to his sons, the ransom of those who exceed in number among them.
καὶ δώσεις τὸ ἀργύριον ᾿Ααρὼν καὶ τοῖς υἱοῖς αὐτοῦ, λύτρα τῶν πλεοναζόντων ἐν αὐτοῖς.
и҆ да́си сребро̀ а҆арѡ́нꙋ и҆ сынѡ́мъ є҆гѡ̀ и҆скꙋ́пъ ѿ преизбыва́ющихъ въ ни́хъ.
And Moses took the silver, the ransom of those that exceeded in number the redemption of the Levites.
καὶ ἔλαβε Μωυσῆς τὸ ἀργύριον τὰ λύτρα τῶν πλεοναζόντων εἰς τὴν ἐκλύτρωσιν τῶν Λευιτῶν,
И҆ взѧ̀ мѡѷсе́й сребро̀ и҆скꙋ́пное ѿ преизбыва́ющихъ въ ни́хъ на и҆скꙋ́пъ леѵі́тѡмъ:
He took the silver from the first-born of the sons of Israel, a thousand three hundred and sixty-five shekels, according to the holy shekel.
παρὰ τῶν πρωτοτόκων τῶν υἱῶν ᾿Ισραὴλ ἔλαβε τὸ ἀργύριον, χιλίους τριακοσίους ἑξηκονταπέντε σίκλους, κατὰ τὸν σίκλον τὸν ἅγιον.
ѿ пе́рвенєцъ сынѡ́въ і҆и҃левыхъ взѧ̀ сребра̀ ты́сѧщꙋ трѝ ста̑ шестьдесѧ́тъ пѧ́ть сі́клєвъ, по сі́клю ст҃о́мꙋ.
And Moses gave the ransom of them that were over to Aaron and his sons, by the word of the Lord, as the Lord commanded Moses.
καὶ ἔδωκε Μωυσῆς τὰ λύτρα τῶν πλεοναζόντων ᾿Ααρὼν καὶ τοῖς υἱοῖς αὐτοῦ, διὰ φωνῆς Κυρίου, ὃν τρόπον συνέταξε Κύριος τῷ Μωυσῇ.
И҆ дадѐ мѡѷсе́й ѡ҆́кꙋпъ ѿ преизбы́вшихъ а҆арѡ́нꙋ и҆ сынѡ́мъ є҆гѡ̀, повелѣ́нїемъ гдⷭ҇нимъ, ꙗ҆́коже заповѣ́да гдⷭ҇ь мѡѷсе́ю.
And the Lord spoke to Moses, saying,
καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν λέγων·
И҆ речѐ гдⷭ҇ь къ мѡѷсе́ю, гл҃ѧ:
And again, the priests are written down as more eminent than the Levites. For thus it is contained in the same Scripture: "And the Lord spoke to Moses, saying: Take the sum of the Levites, and set them in the sight of Aaron the priest, and let them minister to him." You see in this too how it names the priests as superior to the Levites, and again sets the Levites as more eminent than the children of Israel?
COMMENTARY ON THE SONG OF SONGS, PROLOGUE