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  • PARALLEL HISTORY BIBLE - Exodus 29:35


    CHAPTERS: Exodus 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46

    TEXT: BIB   |   AUDIO: MISLR - DAVIS   |   VIDEO: BIB - COMM


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    LXX- Greek Septuagint - Exodus 29:35

    και 2532 ποιησεις 4160 5692 ααρων 2 και 2532 τοις 3588 υιοις 5207 αυτου 847 ουτως 3779 κατα 2596 παντα 3956 οσα 3745 ενετειλαμην 1781 5662 σοι 4671 4674 επτα 2033 ημερας 2250 τελειωσεις αυτων 846 τας 3588 χειρας 5495

    Douay Rheims Bible

    All that I have commanded thee, thou shalt do unto Aaron and his sons. Seven days shalt thou consecrate their hands:

    King James Bible - Exodus 29:35

    And thus shalt thou do unto Aaron, and to his sons, according to all things which I have commanded thee: seven days shalt thou consecrate them.

    World English Bible

    "You shall do so to Aaron, and to his sons, according to all that I have commanded you. You shall consecrate them seven days.

    World Wide Bible Resources


    Exodus 29:35

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-01 viii.ii.xxxii Pg 4
    Isa. xi. 1.

    And a star of light has arisen, and a flower has sprung from the root of Jesse—this Christ. For by the power of God He was conceived by a virgin of the seed of Jacob, who was the father of Judah, who, as we have shown, was the father of the Jews; and Jesse was His forefather according to the oracle, and He was the son of Jacob and Judah according to lineal descent.


    Anf-01 ix.iv.x Pg 20
    Isa. xi. 1, etc.

    And again Esaias, pointing out beforehand His unction, and the reason why he was anointed, does himself say, “The Spirit of God is upon Me, because He hath anointed Me: He hath sent Me to preach the Gospel to the lowly, to heal the broken up in heart, to proclaim liberty to the captives, and sight to the blind; to announce the acceptable year of the Lord, and the day of vengeance; to comfort all that mourn.”3390

    3390


    Anf-01 viii.iv.lxxxvii Pg 2
    Isa. xi. 1 ff.

    (now you admitted to me,” continued he, “that this referred to Christ, and you maintain Him to be pre-existent God, and having become incarnate by God’s will, to be born man by the Virgin:) how He can be demonstrated to have been pre-existent, who is filled with the powers of the Holy Ghost, which the Scripture by Isaiah enumerates, as if He were in lack of them?”


    Anf-02 vi.iii.i.vii Pg 37.1


    Anf-02 vi.iv.v.xv Pg 11.2


    Anf-03 iv.vi.xiii Pg 5
    Isa. xi. 1.

    Never mind the state horses with their crown. Your Lord, when, according to the Scripture, He would enter Jerusalem in triumph, had not even an ass of His own. These (put their trust) in chariots, and these in horses; but we will seek our help in the name of the Lord our God.431

    431


    Anf-03 v.iv.v.i Pg 31
    Isa. xi. 1.

    Forasmuch then as he said, that from the Creator there would come other laws, and other words, and new dispensations of covenants, indicating also that the very sacrifices were to receive higher offices, and that amongst all nations, by Malachi when he says: “I have no pleasure in you, saith the Lord, neither will I accept your sacrifices at your hands. For from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place a sacrifice is offered unto my name, even a pure offering”3506

    3506


    Anf-03 iv.ix.ix Pg 63
    See Isa. xi. 1, 2, especially in LXX.

    For to none of men was the universal aggregation of spiritual credentials appropriate, except to Christ; paralleled as He is to a “flower” by reason of glory, by reason of grace; but accounted “of the root of Jesse,” whence His origin is to be deduced,—to wit, through Mary.1306

    1306


    Anf-03 v.iv.iv.xvii Pg 11
    Isa. xi. 1, 2.

    Now to no man, except Christ, would the diversity of spiritual proofs suitably apply.  He is indeed like a flower for the Spirit’s grace, reckoned indeed of the stem of Jesse, but thence to derive His descent through Mary. Now I purposely demand of you, whether you grant to Him the destination3335

    3335 Intentionem.

    of all this humiliation, and suffering, and tranquillity, from which He will be the Christ of Isaiah,—a man of sorrows, and acquainted with grief, who was led as a sheep to the slaughter, and who, like a lamb before the shearer, opened not His mouth;3336

    3336


    Anf-03 v.iv.vi.viii Pg 18
    Isa. xi. 1–3.

    In this figure of a flower he shows that Christ was to arise out of the rod which sprang from the stem of Jesse; in other words, from the virgin of the race of David, the son of Jesse. In this Christ the whole substantia of the Spirit would have to rest, not meaning that it would be as it were some subsequent acquisition accruing to Him who was always, even before His incarnation, the Spirit of God;5545

    5545 We have more than once shown that by Tertullian and other ancient fathers, the divine nature of Christ was frequently designated “Spirit.”

    so that you cannot argue from this that the prophecy has reference to that Christ who (as mere man of the race only of David) was to obtain the Spirit of his God. (The prophet says,) on the contrary, that from the time when (the true Christ) should appear in the flesh as the flower predicted,5546

    5546 Floruisset in carne.

    rising from the root of Jesse, there would have to rest upon Him the entire operation of the Spirit of grace, which, so far as the Jews were concerned, would cease and come to an end. This result the case itself shows; for after this time the Spirit of the Creator never breathed amongst them. From Judah were taken away “the wise man, and the cunning artificer, and the counsellor, and the prophet;”5547

    5547


    Anf-03 v.iv.vi.viii Pg 30
    Comp. 1 Cor. xii. 8–11 and Isa. xi. 1–; 3.

    See how the apostle agrees with the prophet both in making the distribution of the one Spirit, and in interpreting His special graces. This, too, I may confidently say: he who has likened the unity of our body throughout its manifold and divers members to the compacting together of the various gifts of the Spirit,5557

    5557


    Anf-01 ix.iv.x Pg 21
    Isa. lxi. 1.

    For inasmuch as the Word of God was man from the root of Jesse, and son of Abraham, in this respect did the Spirit of God rest upon Him, and anoint Him to preach the Gospel to the lowly. But inasmuch as He was God, He did not judge according to glory, nor reprove after the manner of speech. For “He needed not that any should testify to Him of man,3391

    3391 This is according to the Syriac Peschito version.

    for He Himself knew what was in man.”3392

    3392


    Anf-01 ix.iv.xviii Pg 3
    Isa. lxi. 1.

    That is the Spirit of whom the Lord declares, “For it is not ye that speak, but the Spirit of your Father which speaketh in you.”3616

    3616


    Anf-01 ix.iv.xix Pg 19
    Isa. lxi. 1.

    —pointing out both the anointing Father, the anointed Son, and the unction, which is the Spirit.


    Anf-01 ix.vi.xxiv Pg 5
    Isa. lxi. 1.

    At the same time, showing that it was He Himself who had been foretold by Esaias the prophet, He said to them: “This day is this Scripture fulfilled in your ears.”


    Anf-01 vi.ii.xiv Pg 14
    Isa. lxi. 1, 2.



    Anf-02 vi.iv.i.xxi Pg 115.1


    Anf-03 iv.ix.xii Pg 5
    Isa. xlii. 6, 7, comp. lxi. 1; Luke iv. 14–18.

    —of ignorance, to wit. And if these blessings accrue through Christ, they will not have been prophesied of another than Him through whom we consider them to have been accomplished.1382

    1382


    Anf-03 v.iv.v.xiv Pg 34
    Isa. lxi. 1.

    Blessed are the needy, because theirs is the kingdom of heaven.”3966

    3966


    Anf-03 v.iv.v.xiv Pg 36
    Isa. lxi. 1.

    Blessed are they that hunger, for they shall be filled.”3968

    3968


    Anf-03 v.ix.xi Pg 11
    Isa. lxi. 1 and Luke iv. 18.

    He speaks of Himself likewise to the Father in the Psalm: “Forsake me not until I have declared the might of Thine arm to all the generation that is to come.”7884

    7884


    Anf-03 vi.iii.vii Pg 7
    Acts iv. 27. “In this city” (ἐν τῇ πόλει ταύτῃ) is omitted in the English version; and the name ᾽Ιησοῦν, “Jesus,” is omitted by Tertullian. Compare Acts x. 38 and Lev. iv. 18 with Isa. lxi. 1 in the LXX.

    Thus, too, in our case, the unction runs carnally, (i.e. on the body,) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins.


    Npnf-201 iii.vi.iii Pg 22


    Anf-03 v.iv.v.xiv Pg 40
    Isa. lxi. 3.

    Now since Christ, as soon as He entered on His course,3972

    3972 Statim admissus.

    fulfilled such a ministration as this, He is either, Himself, He who predicted His own coming to do all this; or else if he is not yet come who predicted this, the charge to Marcion’s Christ must be a ridiculous one (although I should perhaps add a necessary3973

    3973 Said in irony, as if Marcion’s Christ deserved the rejection.

    one), which bade him say, “Blessed shall ye be, when men shall hate you, and shall reproach you, and shall cast out your name as evil, for the Son of man’s sake.”3974

    3974


    Anf-01 viii.iv.lxiii Pg 5
    Ps. cx. 4.

    —does this not declare to you2182

    2182 Or, “to us.”

    that [He was] from of old,2183

    2183 ἄνωθεν; in Lat. vers. antiquitus, which Maranus prefers.

    and that the God and Father of all things intended Him to be begotten by a human womb? And speaking in other words, which also have been already quoted, [he says]: ‘Thy throne, O God, is for ever and ever: a sceptre of rectitude is the sceptre of Thy kingdom. Thou hast loved righteousness, and hast hated iniquity: therefore God, even thy God, hath anointed Thee with the oil of gladness above Thy fellows. [He hath anointed Thee] with myrrh, and oil, and cassia from Thy garments, from the ivory palaces, whereby they made Thee glad. Kings’ daughters are in Thy honour. The queen stood at Thy right hand, clad in garments embroidered with gold.2184

    2184 Literally, “garments of gold, variegated.”

    Hearken, O daughter, and behold, and incline thine ear, and forget thy people and the house of thy father; and the King shall desire thy beauty: because he is thy Lord, and thou shalt worship Him.’2185

    2185


    Anf-01 viii.iv.cxviii Pg 2
    Ps. cx. 4.

    and what this prediction means; and the prophecy of Isaiah which says, ‘His burial is taken away from the midst,’2394

    2394


    Anf-01 viii.iv.lxxxiii Pg 3
    Or better, “His.” This quotation from Ps. cx. is put very differently from the previous quotation of the same Psalm in chap. xxxii. [Justin often quotes from memory. Kaye, cap. viii.]

    enemies. In the splendour of the saints before the morning star have I begotten Thee. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.’ Who does not admit, then, that Hezekiah is no priest for ever after the order of Melchizedek? And who does not know that he is not the redeemer of Jerusalem? And who does not know that he neither sent a rod of power into Jerusalem, nor ruled in the midst of his enemies; but that it was God who averted from him the enemies, after he mourned and was afflicted? But our Jesus, who has not yet come in glory, has sent into Jerusalem a rod of power, namely, the word of calling and repentance [meant] for all nations over which demons held sway, as David says, ‘The gods of the nations are demons.’ And His strong word has prevailed on many to forsake the demons whom they used to serve, and by means of it to believe in the Almighty God because the gods of the nations are demons.2278

    2278 This last clause is thought to be an interpolation.

    And we mentioned formerly that the statement, ‘In the splendour of the saints before the morning star have I begotten Thee from the womb,’ is made to Christ.


    Anf-01 viii.iv.xxxii Pg 4
    Ps. cx.

    ‘The Lord said unto My Lord, Sit Thou at My right hand, until I make Thine enemies Thy footstool. The Lord shall send the rod of Thy strength out of Sion: rule Thou also in the midst of Thine enemies. With Thee shall be, in the day, the chief of Thy power, in the beauties of Thy saints. From the womb, before the morning star, have I begotten Thee. The Lord hath sworn, and will not repent: Thou art a priest for ever after the order of Melchizedek. The Lord is at Thy right hand: He has crushed kings in the day of His wrath: He shall judge among the heathen, He shall fill [with] the dead bodies.2031

    2031 πληρώσει πτώματα; Lat. version, implebit ruinas. Thirlby suggested that an omission has taken place in the mss. by the transcriber’s fault.

    He shall drink of the brook in the way; therefore shall He lift up the head.’


    Anf-01 viii.iv.xxxiii Pg 0


    Anf-03 iv.ix.ii Pg 16
    Bible:Heb.7.10 Bible:Heb.7.15 Bible:Heb.7.17">Gen. xiv. 18, Ps. cx. (cix. in. LXX.) 4; Heb. v. 10, vii. 1–3, 10, 15, 17.

    if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God?  For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years.  In fact, it was after Abraham’s “four hundred and thirty years”1151

    1151


    Anf-03 iv.ix.xiv Pg 24
    See Ps. cx. (cix. in LXX.) 4; Heb. v. 5–10.

    So, again, I will make an interpretation of the two goats which were habitually offered on the fast-day.1467

    1467


    Anf-03 v.iv.vi.ix Pg 33
    Ps. cx. 4.

    relates to (Christ) Himself. Hezekiah was no priest; and even if he had been one, he would not have been a priest for ever. “After the order,” says He, “of Melchizedek.” Now what had Hezekiah to do with Melchizedek, the priest of the most high God, and him uncircumcised too, who blessed the circumcised Abraham, after receiving from him the offering of tithes? To Christ, however, “the order of Melchizedek” will be very suitable; for Christ is the proper and legitimate High Priest of God. He is the Pontiff of the priesthood of the uncircumcision, constituted such, even then, for the Gentiles, by whom He was to be more fully received, although at His last coming He will favour with His acceptance and blessing the circumcision also, even the race of Abraham, which by and by is to acknowledge Him. Well, then, there is also another Psalm, which begins with these words: “Give Thy judgments, O God, to the King,” that is, to Christ who was to come as King, “and Thy righteousness unto the King’s son,”5612

    5612


    Anf-03 v.xi.viii Pg 8
    See Ps. cx. 4, and the references there.

    For that Melchizedek, he says, was a heavenly Virtue of pre-eminent grace; in that Christ acts for human beings, being made their Deprecator and Advocate:  Melchizedek does so8416

    8416 The Latin here is very careless, unless, with Routh, we suggest “et” for “eo,” and render: “and that what Christ does,” etc., “Melchizedek does,” etc.

    for heavenly angels and Virtues. For to such a degree, he says, is he better than Christ, that he is ἀπάτωρ (fatherless), ἀμήτωρ (motherless), ἀγενεαλογητον (without genealogy), of whom neither the beginning nor the end has been comprehended, nor can be comprehended.8417

    8417


    Anf-03 v.iv.vi.ix Pg 20
    Ps. cx.

    was a chant in honour of Hezekiah,5599

    5599 In Ezechiam cecinisse.

    because “he went up to the house of the Lord,”5600

    5600


    Anf-03 v.iv.vi.ix Pg 23
    Tertullian, as usual, argues from the Septuagint, which in the latter clause of Ps. cx. 3 has ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε; and so the Vulgate version has it. This Psalm has been variously applied by the Jews. Raschi (or Rabbi Sol. Jarchi) thinks it is most suitable to Abraham, and possibly to David, in which latter view D. Kimchi agrees with him.  Others find in Solomon the best application; but more frequently is Hezekiah thought to be the subject of the Psalm, as Tertullian observes. Justin Martyr (in Dial. cum Tryph.) also notices this application of the Psalm. But Tertullian in the next sentence appears to recognize the sounder opinion of the older Jews, who saw in this Ps. cx. a prediction of Messiah.  This opinion occurs in the Jerusalem Talmud, in the tract Berachoth, 5. Amongst the more recent Jews who also hold the sounder view, may be mentioned Rabbi Saadias Gaon, on Dan. vii. 13, and R. Moses Hadarsan [singularly enough quoted by Raschi in another part of his commentary (Gen. xxxv. 8)], with others who are mentioned by Wetstein, On the New Testament, Matt. xxii. 44. Modern Jews, such as Moses Mendelsohn, reject the Messianic sense; and they are followed by the commentators of the Rationalist school amongst ourselves and in Germany. J. Olshausen, after Hitzig, comes down in his interpretation of the Psalm as late as the Maccabees, and sees a suitable accomplishment of its words in the honours heaped upon Jonathan by Alexander son of Antiochus Epiphanes (see 1 Macc. x. 20). For the refutation of so inadequate a commentary, the reader is referred to Delitzch on Ps. cx. The variations of opinion, however, in this school, are as remarkable as the fluctuations of the Jewish writers. The latest work on the Psalms which has appeared amongst us (Psalms, chronologically arranged, by four Friends), after Ewald, places the accomplishment of Ps. cx. in what may be allowed to have been its occasionDavid’s victories over the neighboring heathen.

    are applicable to Hezekiah, and to the birth of Hezekiah. We on our side5602

    5602 Nos.

    have published Gospels (to the credibility of which we have to thank5603

    5603 Debemus.

    them5604

    5604 Istos: that is, the Jews (Rigalt.).

    for having given some confirmation, indeed, already in so great a subject5605

    5605 Utique jam in tanto opere.

    ); and these declare that the Lord was born at night, that so it might be “before the morning star,” as is evident both from the star especially, and from the testimony of the angel, who at night announced to the shepherds that Christ had at that moment been born,5606

    5606 Natum esse quum maxime.

    and again from the place of the birth, for it is towards night that persons arrive at the (eastern) “inn.” Perhaps, too, there was a mystic purpose in Christ’s being born at night, destined, as He was, to be the light of the truth amidst the dark shadows of ignorance. Nor, again, would God have said, “I have begotten Thee,” except to His true Son.  For although He says of all the people (Israel), “I have begotten5607

    5607 Generavi: Sept. ἐγέννησα.

    children,”5608

    5608


    Treasury of Scriptural Knowledge, Chapter 29

    VERSE 	(35) - 

    Ex 40:12-15 Le 8:4-36


    PARALLEL VERSE BIBLE

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