SEV Biblia, Chapter 16:2
y el SEÑOR dijo a Moisés: Di a Aarón tu hermano, que no entre en todo tiempo en el santuario del velo adentro, delante de la cubierta que está sobre el arca, para que no muera; porque yo apareceré en la nube sobre la cubierta.
Clarke's Bible Commentary - Leviticus 16:2
Verse 2. That he come not at all times into the holy place] By the holy place we are to understand here what is ordinarily called the Holy of Holies, or most holy place; that place within the veil where the ark of the covenant, &c., were laid up; and where God manifested his presence between the cherubim. In ordinary cases the high priest could enter this place only once in the year, that is, on the day of annual atonement; but in extraordinary cases he might enter more frequently, viz., while in the wilderness, in decamping and encamping, he must enter to take down or adjust the things; and on solemn pressing public occasions, he was obliged to enter in order to consult the Lord: but he never entered without the deepest reverence and due preparation. That it may appear that the grand subject of this chapter, the ordinance of the scape-goat, typified the death and resurrection of Christ, and the atonement thereby made, I beg leave to refer to Heb. ix. 7-12, and 24-26, which I shall here transcribe, because it is a key to the whole of this chapter. "Into the second [tabernacle] went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Christ being come, a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the BLOOD of GOATS and CALVES, but by his OWN BLOOD; he entered into the holy place, having obtained eternal redemption for us. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others; (for then must he often have suffered since the foundation of the world;) but now once in the end of the world, hath he appeared TO PUT AWAY SIN BY THE SACRIFICE OF HIMSELF."
John Gill's Bible Commentary
Ver. 2. And the Lord said unto Moses, speak unto Aaron thy brother , etc.] Who was the high priest; and what is here said to him was binding on all high priests in succession from him: that he come not at all times into the holy [place] ; or “holiness” f540 , which was holiness itself, or the most holy place, as distinguished from that which was sometimes called the holy place, where stood the incense altar, the showbread table, and the candlestick, into which Aaron went every day, morning and evening, to do the service there enjoined him; but into the holy of holies here described, as appears by the after description of it, he might not go at all times, or every day, or when he pleased, only once a year, on the day of atonement; though, according to the Jewish writers, he went in four times on that day, first to offer incense, a second time to sprinkle the blood of the bullock, a third time to sprinkle the blood of the goat, and a fourth time to fetch out the censer; and if he entered a fifth time, he was worthy of death f541 . Some have observed f542 , that this respected Aaron only, and not Moses; that though Aaron might not go in when he pleased, and only at a time fixed, yet Moses might at any time, and consult the Lord upon the mercy seat, (see Exodus 25:22). Pausanias makes mention of several Heathen temples which were opened but once a year, as the temples of Hades Dindymene, and Eurymone f543 , and particularly the temple of Minerva, into which only a priest entered once a year f544 ; which perhaps was in imitation of the Jewish high priest: within the vail, before the mercy seat, which [is] upon the ark ; this is a description of the holy place, into which the high priest might not go at any time, or at pleasure; it was within the vail that divided between the holy place, and the most holy, where stood the mercy seat, which was a lid or covering to the ark, at the two ends of which were the cherubim, the seat of the divine Majesty; which was a type of heaven for its holiness, being the habitation of the holy God, Father, Son, and Spirit, and of holy angels, and holy men, and where only holy services are performed; and for its invisibility, where dwells the invisible God, where Christ in our nature is at present unseen by us, and the glories of which are not as yet to be beheld; only faith, hope, and love, enter within the vail, and have to do with unseen objects there; and also for what are in it, as the ark and mercy seat, types of Christ, through whom mercy is communicated in a way of justice, he being the propitiation and the fulfilling end of the law for righteousness. And this caution was given to Aaron, that he die not ; by appearing in the presence of God without his leave and order: for I will appear in the cloud upon the mercy seat ; this one would think should be a reason why he should not die, when he came into the most holy place, because there was the mercy seat, and Jehovah on it: and besides the cloud of incense on it, he went in with, for so many understand by the cloud, the cloud of incense: thus Aben Ezra says, the sense is, that he should not enter but with incense, which would make a cloud, and so the glory not be seen, lest he should die: and Jarchi observes, that the Midrash, or the more mystical and subtle sense is, he shall not go in but with the cloud of incense on the day of atonement; but the more simple meaning, or plain sense of the words is, as the same writer notes, that whereas he did continually appear there in the pillar of cloud; and because his Shechinah or glorious Majesty is revealed there, he is cautioned not to use himself to go in, i.e. at any time; with which agrees the Targum of Jonathan, “for in my cloud the glory of my Shechinah, or divine Majesty, shall be revealed upon the mercy seat.”
And this being the case, such a glory being there, though wrapped up in a cloud and thick darkness, it was dangerous to enter but by divine order.
Matthew Henry Commentary
Verses 1-14 - Without entering into particulars of the sacrifices on the great day of atonement, we may notice that it was to be a statute for ever, til that dispensation be at an end. As long as we are continually sinning we continually need the atonement. The law of afflicting our souls for sin, is a statue which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as a proof that the sacrifices could not take awa sin, and cleanse the conscience from it, that in them there was remembrance made of sin every year, upon the day of atonement, He 10:1, 3. The repeating the sacrifices, showed there was in them but feeble effort toward making atonement; this could be done only by offering up the body of Christ once for all; and that sacrifice neede not to be repeated. (Le 16:15-34)
Original Hebrew
ויאמר 559 יהוה 3068 אל 413 משׁה 4872 דבר 1696 אל 413 אהרן 175 אחיך 251 ואל 408 יבא 935 בכל 3605 עת 6256 אל 413 הקדשׁ 6944 מבית 1004 לפרכת 6532 אל 413 פני 6440 הכפרת 3727 אשׁר 834 על 5921 הארן 727 ולא 3808 ימות 4191 כי 3588 בענן 6051 אראה 7200 על 5921 הכפרת׃ 3727
