THEOSISJerome of Stridon
And he spoke to me, indicating that the northern and southern treasuries, located in front of the separate structure, are sacred places where the priests who approach the Lord in the most holy place are nourished. In these treasuries, the offerings of the most holy and the sin and guilt offerings are kept, as it is a sanctified space. When the priests enter, they shall not pass from the sanctuary into the outer court without first removing their ministerial garments, as they are consecrated, and instead don other attire before going out to the people. The leader of the prophet guided him into the outer court and revealed to him all that had been described earlier, including the treasuries or chambers where he had spent considerable time.
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He explained that these are the treasuries or vaulted rooms and chambers on the northern and southern sides, positioned before a distinct building, known as holy treasuries; it is here that the priests who approach the Lord in the most sacred space are sustained. This indicates that there are various kinds of sustenance that may or may not be permissible for the priests to consume, and not all that is permissible is consumed by every priest or at all times. I believe the northern and southern treasuries symbolize either plain histories or mysteries of spiritual insight, leading us to the southern wisdom through the northern path. It is not sufficient to interpret literally, nor to derive the essence of history without achieving the summit or the strength of the most splendid structure, which must have a solid foundation. The priests who partake in these chambers filled with abundance are those who draw near to the Lord, as confirmed by Scripture, where it is stated that Moses drew near to the Lord while others could not. Within the temple of the established sacraments and the sacraments of the Church, many priests and apostolic figures approach the Lord, but always within the most holy place. Regarding the phrase in the Septuagint about the sons of Zadok, which signifies righteous, it does not appear in the Hebrew text. There, it is stated that the priests shall place the most holy items and the offerings, including the burnt, sin, and guilt offerings, implying that they are to offer not merely continual sacrifices but to know how to atone for the Lord at different times and according to the nature of sin or ignorance; for this place is sacred, and its priestly order can intercede for others. However, when they must engage with those unable to enter the temple and grasp divine mysteries, the priests, it is said, should approach them in the outer court, dressed in the garments suited for service within, specifically in the divine kindness, as mentioned in Colossians, and embodying our Lord Savior, of whom it is written, “Clothe yourselves with our Lord Jesus Christ.” They must refrain from uttering those secretive phrases that God regards as exclusive to Him, lest they fall into the admonition of the Savior not to cast sacred things before dogs or to throw pearls to swine. Therefore, let them shed those sacred garments, reserved for temple ministry, which are holy and not suitable to be worn before those not fully sanctified; instead, let them put on different clothing to meet the people. He instructs that the priests should communicate with the people in a manner that they can understand. Thus, the apostle addressed the Corinthians, where an unacceptable immorality was evident, with a type of immorality not even found among the Gentiles: “I gave you milk to drink, not solid food, for you were not yet able.” And he further states, “My children, with whom I am again in labor until Christ is formed in you.” It is not only ineffective but also detrimental for young children and infants to consume the solid food appropriate for mature individuals. Additionally, we must note the extra commentary from the Seventy, advising that the priests should not enter the outer court to ensure that the offering remains always consecrated, an observation marked with an obelisk, as this is absent in the Hebrew text.