Egzòd 29
Bib La · Kreyòl Ayisyen
1 Men sa ou gen pou fè pou mete Arawon ak pitit gason l' yo apa pou mwen pou yo ka sèvi m' prèt. Pran yon jenn ti towo bèf ak de belye mouton ki san defo. 2 W'a pran bon farin frans, w'a fè kèk pen san ledven, kèk gato san ledven, men ak lwil melanje nan pa t' la. W'a fè tou kèk gato plat san ledven wouze ak lwil. 3 Mete yo nan yon panyen. Ofri yo ban mwen nan panyen an ansanm ak ti towo a ak de belye mouton yo. 4 W'a fè Arawon ansanm ak pitit gason l' yo vanse jouk devan pòt Tant Randevou a. W'a benyen yo nan dlo. 5 Apre sa, w'a pran rad yo, w'a biye Arawon. W'a mete chemiz la, rad la, jile a ak plastwon an sou li. W'a mare sentiwon an nan ren li. 6 W'a mete mouchwa a nan tèt li. W'a mare plak ki make Apa pou Seyè a, sou mouchwa a. 7 Lèfini, w'a pran lwil pou mete moun apa a, w'a vide l' sou tèt Arawon. Konsa, w'a mete l' apa pou mwen. 8 W'a fè pitit li yo pwoche, w'a mete chemiz yo sou yo. 9 W'a pase sentiwon nan ren yo, w'a mete bonnèt yo nan tèt yo. Se yo menm k'ap sèvi m' prèt dapre yon lwa ki la pou tout tan. Se konsa w'a bay Arawon ak pitit gason l' yo pouvwa pou fè sèvis Bondye. 10 Mennen towo bèf la devan Tant Randevou a. Arawon ak pitit gason l' yo va mete men yo sou tèt li. 11 W'a touye towo a la devan Seyè a, devan pòt Tant Randevou a. 12 W'a tranpe dwèt ou nan san towo a. W'a mete ti degout san sou kat kòn lòtèl la. Apre sa, w'a vide tout rès san an atè nan pye lòtèl la. 13 Lèfini, w'a pran grès ki vlope tripay yo, mas grès ki sou fwa a ansanm ak de wonyon yo ak tout grès yo, w'a ofri yo ban mwen. W'a boule yo nèt sou lòtèl la. 14 Men w'a pran tout vyann lan, po a ak tout tripay la, w'a boule yo andeyò limit kote nou rete a. Se va yon ofrann bèt y'ap touye pou Bondye ki va sèvi pou wete peche moun fè san yo pa konnen. 15 W'a pran yonn nan belye mouton yo. Arawon ak pitit gason l' yo va mete men yo sou tèt li. 16 W'a touye l', w'a pran san an, w'a vide l' tout arebò lòtèl la. 17 W'a dekoupe belye a an divès moso. W'a lave tonbe a ansanm ak pye yo. W'a mete yo anwo moso vyann yo ansanm ak tèt la. 18 W'a ofri tout belye a ban mwen. W'a boule l' nèt sou lòtèl la. Sa se yon ofrann bèt w'a boule nèt pou Seyè a, yon ofrann bèt ki fèt pou boule nèt nan dife, yon ofrann bèt k'ap fè Seyè a plezi ak bon sant li. 19 Apre sa, pran lòt belye mouton an. Arawon ak pitit gason l' yo va mete men yo sou tèt li. 20 W'a touye l', w'a pran ti gout nan san li, w'a mete l' sou tete zòrèy dwat Arawon ak sou tete zòrèy dwat pitit gason l' yo, sou gwo pous men dwat yo ak sou gwo zòtèy pye dwat yo. W'a pran rès san an, w'a vide l' tout arebò lòtèl la. 21 Pran ti gout nan san ki sou lòtèl la ansanm ak ti gout nan lwil pou mete moun apa a, voye yo sou Arawon ak sou rad li yo, sou pitit gason l' yo ak sou rad yo tou. Konsa, w'a mete Arawon ak pitit gason l' yo ansanm ak tout rad yo apa pou mwen nèt. 22 Wete tout grès dezyèm belye mouton an: ke a ak tout grès li, grès ki vlope tripay yo, moso grès ki sou fwa a, de wonyon yo ak tout grès yo, ansanm ak jigo dwat la, paske se yon belye k'ap sèvi nan sèvis pou mete prèt yo apa a. 23 Nan panyen pen san ledven ki devan Seyè a, w'a pran yon pen antye, yon gato fèt ak lwil ak yon pen plat. 24 W'a mete tout bagay sa yo nan men Arawon ak nan men pitit gason l' yo. W'a mete yo apa pou sèvis mwen, w'a fè yo balanse l' devan Seyè a tankou yon ofrann. 25 Lèfini, pran manje a nan men yo, boule l' sou lòtèl la, anwo ofrann ki boule deja a, pou l' fè Seyè a plezi ak bon sant li. Se va yon ofrann pou Seyè a ki fèt pou boule nèt nan dife. 26 Pran vyann pwatrin belye ki te sèvi nan sèvis pou mete Arawon apa a, w'a balanse l' devan Seyè a tankou yon ofrann. Se va pòsyon pa ou la sa. 27 W'a pran vyann pwatrin belye ki te sèvi nan sèvis pou mete Arawon ak pitit gason l' yo apa a, w'a mete yo apa pou Seyè a. W'a balanse yo devan Seyè a tankou yon ofrann. W'a fè menm bagay la tou pou jigo w'ap wete pou prèt yo. 28 Dapre lòd mwen bay pèp Izrayèl pou tout tan an, moso vyann sa yo va pou Arawon ak pou pitit gason l' yo. Se va yon kado pèp Izrayèl la pral blije fè. Se pòsyon yo va toujou wete pou prèt yo, pòsyon pèp Izrayèl la va toujou bay nan ofrann y'ap fè pou di mèsi. Se kado y'a bay Seyè a. 29 Lè Arawon va mouri, rad sèvis li yo va rete pou pitit li yo. Se rad sa yo y'a mete sou yo lè y'ap vide lwil sou tèt yo pou mete yo apa, lè y'ap ba yo pouvwa pou fè sèvis Bondye. 30 Pitit Arawon ki va pran plas Arawon nan sèvis Seyè a va mete rad yo sou li pandan sèt jou, epi l'a antre nan tant lan pou fè sèvis li nan kote ki apa pou Bondye a. 31 W'a pran belye mouton ki te sèvi nan sèvis pou mete apa a, w'a fè kwit vyann li yon kote ki apa pou Bondye. 32 Arawon ak pitit gason l' yo va manje vyann belye a ansanm ak pen ki nan panyen an. y'a rete bò pòt devan Tant Randevou a. 33 y'a manje manje ki te sèvi nan sèvis yo fè pou mande Bondye padon pou peche yo fè san yo pa konnen, sèvis yo te fè lè yo t'ap mete yo apa, lè yo t'ap resevwa pouvwa pou fè sèvis Bondye a. Se prèt yo ase ki ka manje manje sa yo, paske se manje yo mete apa pou Bondye. 34 Si gen rès nan vyann lan ak nan pen an ki rete apre yo fin manje, nan denmen maten w'a boule l' nan dife. Piga pesonn manje li, paske se manje yo mete apa pou Bondye. 35 W'a fè tou sa m' te ba ou lòd fè pou Arawon ansanm ak pitit gason l' yo. W'a pase sèt jou ap fè sèvis pou mete yo apa pou sèvis mwen. 36 Chak jou, w'a ofri yon towo bèf, w'a touye l' pou mande Bondye padon pou peche yo fè san yo pa konnen. Avèk ofrann bèt sa a w'ap fè pou peche a, w'a mete lòtèl la nan kondisyon pou l' sèvi nan sèvis Bondye. Lèfini, w'a vide lwil sou li, w'a mete l' apa pou sèvis Bondye. 37 Pandan sèt jou, w'a fè ofrann bèt pou peche yo fè san yo pa konnen an sou lòtèl la. Konsa w'a mete lòtèl la apa pou sèvis Bondye a. Konsa, lòtèl la va apa nèt pou Bondye. Tout moun ki va manyen lòtèl la, ak tout bagay ki va an kontak ak lòtèl la va tounen bagay yo mete apa pou Bondye tou. 38 Men sa ou gen pou ofri sou lòtèl la: Chak jou, san sote yon jou, w'a ofri de ti mouton ki poko gen ennan bay Bondye. 39 W'a ofri yonn nan mouton yo nan maten, lòt la nan aswè anvan li fin fè nwa nèt. 40 Avèk premye ti mouton an, w'a ofri sèt ti mamit farin frans melanje ak yon lit edmi bon lwil oliv fèt nan moulen. W'a pran yon lit edmi diven pou ofri pou bwason ak manje a. 41 W'a touye dezyèm ti mouton an aswè. W'a ofri ansanm avè l' menm manje ak menm bwason ou te ofri nan maten an. W'a boule tout bagay sa yo nèt nan dife. Se va yon ofrann bèt k'ap fè Seyè a plezi ak bon sant li. 42 Ofrann nan dife sa a, yo gen pou yo fè l' tout tan devan mwen, de pitit an pitit nan papòt Tant Randevou a. Se la mwen menm Seyè a, m'ap kontre ak pèp mwen an pou m' pale ak yo. 43 Se la m'ap kontre pèp Izrayèl la. Avèk pouvwa mwen, m'ap mete kote sa a apa pou mwen. 44 M'ap mete Tant Randevou a apa pou sèvis mwen. M'ap fè menm bagay la tou pou lòtèl la. M'ap mete Arawon ak pitit gason l' yo apa pou mwen pou yo ka sèvi m' prèt. 45 M'ap rete nan mitan pèp Izrayèl la, se mwen menm ki va Bondye yo. 46 y'a konnen se mwen menm ki Seyè a, Bondye yo a, se mwen menm ki te fè yo soti kite peyi Lejip pou m' te kapab rete nan mitan yo. Se mwen ki Seyè a, Bondye yo a.
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Egzòd 29:1
Ex 29:1-35. Consecrating the Priests and the Altar.
1. hallow them, to minister unto me in the priest's office--The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest in the worship, by being obliged to offer for themselves, before they were qualified to offer as the representatives of the people.
this is the thing that thou shalt do--Steps are taken at the beginning of a society, which would not be repeated when the social machine was in full motion; and Moses, at the opening of the tabernacle, was employed to discharge functions which in later periods would have been regarded as sacrilege and punished with instant death. But he acted under the special directions of God.
Egzòd 29:4-9
4-9. Aaron and his sons thou shalt bring unto the door of the tabernacle--as occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the priests being duly prepared for entrance, and the people witnessing the ceremony of inauguration.
wash them with water. And ... take the garments--The manner in which these parts of the ceremonial were performed is minutely described, and in discovering their symbolical import, which indeed, is sufficiently plain and obvious, we have inspired authority to guide us. It signified the necessity and importance of moral purity or holiness (Is 52:11; Joh 13:10; 2Co 7:1; 1Pe 3:21). In like manner, the investiture with the holy garments signified their being clothed with righteousness (Re 19:8) and equipped as men active and well-prepared for the service of God; the anointing the high priest with oil denoted that he was to be filled with the influences of the Spirit, for the edification and delight of the church (Le 10:7; Psa 45:7; Is 61:1; 1Jo 2:27), and as he was officially a type of Christ (He 7:26; Joh 3:34; also Mt 3:16; 11:29).
Egzòd 29:10-22
10-22. And thou shalt cause a bullock to be brought before the tabernacle--This part of the ceremonial consisted of three sacrifices: (1) The sacrifice of a bullock, as a sin offering; and in rendering it, the priest was directed to put his hand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2) The sacrifice of a ram as a burnt offering (Ex 29:15-18). The ram was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and then the burnt offering; for until guilt be removed, no acceptable service can be performed. (3) There was to be a peace offering, called "the ram of consecration" (Ex 29:19-22). And there was a marked peculiarity in the manner in which this other ram was to be disposed of. The former was for the glory of God--this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided--part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applied to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest--part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon the altar; the other part was to be eaten by the priests at the door of the tabernacle--that feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See He 7:26, 27; 10:14).
Egzòd 29:35
Egzòd 29:36
36. and thou shalt cleanse the altar--The phrase, "when thou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were engaged as above from day to day in offering the appointed sacrifices, the greatest care was to be taken to keep the altar properly cleansed--to remove the ashes, and sprinkle it with the prescribed unction that, at the conclusion of the whole ceremonial, the altar itself should be consecrated as much as the ministers who were to officiate at it (Mt 23:19). It was thenceforth associated with the services of religion.
Egzòd 29:38
Ex 29:38-46. Institution of Daily Service.
38. two lambs of the first year day by day continually--The sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, namely, the worship of God; and hence the institution of the morning and evening sacrifice. The institution was so imperative, that in no circumstances was this daily oblation to be dispensed with; and the due observance of it would secure the oft-promised grace and blessing of their heavenly King.
Konsèy: peze sou nimewo yon vèsè pou w wè kòmantè vèsè sa a.