No sacrifices to be offered but at the door of the tabernacle: a prohibition of blood.
Al Sacrifices must be offered at the doore of the Tabernacle. 7. with special prohibitiō of Idolatrie. 10. None must eate bloud. 15 whosoeuer eateth caraine flesh is contaminate, and must be washed.
1And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Et locutus est Dominus ad Moysen, dicens: 2Speak to Aaron and his sons, and to all the children of Israel, saying to them: This is the word, which the Lord hath commanded, saying:Parla ad Aronne, e a' suoi figliuoli, e a tutti i figliuoli d'Israele: e di' loro: Questo è il comando del Signore: egli ha detto.Speake to Aaron and his sonnes, and to al the children of Israel, saying to them: This is the word, which our Lord hath cō manded, saying:Loquere Aaron et filiis ejus, et cunctis filiis Israël, dicens ad eos: Iste est sermo quem mandavit Dominus, dicens: 3Any man whosoever of the house of Israel, if he kill an ox, or a sheep, or a goat in the camp, or without the camp,Un uomo chiunque egli sia della stirpe d'Israele, se ucciderà un bue, o una pecora, o una capra negli alloggiamenti, o fuori degli alloggiamenti,Anie man whosoeuer of the house of Israel, if he kil an oxe or a sheepe, or a goate in the campe or without the campe,Homo quilibet de domo Israël, si occiderit bovem aut ovem, sive capram, in castris vel extra castra, 4And offer it not at the door of the tabernacle an oblation to the Lord, shall be guilty of blood. As if he had shed blood, so shall he perish from the midst of his people.E non presenterà la sua obblazione al Signore alla porta del tabernacolo, sarà reo di morte: sarà sterminato dalla società del suo popolo, come se avesse fatto omicidio.and offer it not at the dore of the tabernacle an oblation to the Lord, shal be guiltie of bloud: as if he had shed bloud, so shal he perish out of the middes of his people.et non obtulerit ad ostium tabernaculi oblationem Domino, sanguinis reus erit: quasi si sanguinem fuderit, sic peribit de medio populi sui. 5Therefore the children of Israel shall bring to the priest their victims, which they kill in the field, that they may be sanctified to the Lord before the door of the tabernacle of the testimony: and they may sacrifice them for peace offerings to the Lord.Quindi è che i figliuoli d'Israele debbono offerire al sacerdote le loro vittime uccise da loro alla campagna, affinché sieno consacrate al Signore dinanzi alla porta del tabernacolo del testimonio, e sieno immolate al Signore in ostie di pace.Therfore shal the children of Israel bring to the priest their hostes, which they kil in the filde, that they may be sanctified to our Lord before the dore of the tabernacle of testimonie, & they may immolate them pacifique hostes to our Lord.Ideo sacerdoti offerre debent filii Israël hostias suas, quas occident in agro, ut sanctificentur Domino ante ostium tabernaculi testimonii, et immolent eas hostias pacificas Domino.
6And the priest shall pour the blood upon the altar of the Lord, at the door of the tabernacle of the testimony: and shall burn the fat for a sweet odour to the Lord.E il sacerdote ne spargerà il sangue sull'altare del Signore alla porta del tabernacolo del testimonio, e farà bruciare il grasso in odore soave al Signore:And the priest shal poure the bloud vpon the altar of our Lord, at the dore of the tabernacle of testimonie, and shal burne the fatte for a swete odour to our Lord:Fundetque sacerdos sanguinem super altare Domini ad ostium tabernaculi testimonii, et adolebit adipem in odorem suavitatis Domino: 7And they shall no more sacrifice their victims to devils, with whom they have committed fornication. It shall be an ordinance for ever to them and to their posterity.E non immoleranno più le loro ostie a' demoni, co' quali hanno avuto impuro commercio. Ella è legge eterna per essi, e pe' loro posteri.and they shal no more immolate their hostes to diuels, with whom they haue committed fornication. It shal be an ordinance for euer to them and to their posteritie.et nequaquam ultra immolabunt hostias suas dæmonibus, cum quibus fornicati sunt. Legitimum sempiternum erit illis et posteris eorum. 8And thou shalt say to them: The man of the house of Israel, and of the strangers who sojourn among you, that offereth a holocaust or a victim,E tu dirai loro: Qualunque uomo della casa d'Israele, o straniero, che abiti tra di voi, il quale offerisca olocausto, o vittima,And to them thou shalt say: The man of the house of Israel, and of the strangers, which seiourne with you, that offereth an holocaust or victime,Et ad ipsos dices: Homo de domo Israël, et de advenis qui peregrinantur apud vos, qui obtulerit holocaustum sive victimam, 9And bringeth it not to the door of the tabernacle of the testimony, that it may be offered to the Lord, shall perish from among his people.E non la conduce alla porta del tabernacolo del testimonio, perché sia offerta al Signore, sarà sterminato dalla società del suo popolo.and bringeth it not to the dore of the tabernacle of testimonie, that it may be offered to our Lord, shal perish out of his people.et ad ostium tabernaculi testimonii non adduxerit eam, ut offeratur Domino, interibit de populo suo. 10If any man whosoever of the house of Israel, and of the strangers that sojourn among them, eat blood, I will set my face against his soul, and will cut him off from among his people.Qualunque uomo della casa d'Israele, o forestiere, che abiti tra di loro, se mangerà del sangue, fisserò l'irato mio sguardo sopra l'anima di colui, e lo sterminerò dalla società del suo popolo;Anie man whosoeuer of the house of Israel, and of the strangers, that seiourne among them, if he eate bloud, I wil sette my face against his life, and wil destroy it out of his people,Homo quilibet de domo Israël et de advenis qui pereginantur inter eos, si comederit sanguinem, obfirmabo faciem meam contra animam illius, et disperdam eam de populo suo,
11Because the life of the flesh is in the blood: and I have given it to you, that you may make atonement with it upon the altar for your souls, and the blood may be for an expiation of the soul.Perocché l'anima dell'animale sta nel sangue: e io l'ho dato a voi affinché con esso sopra l'altare espiar possiate l'anime vostre, e il sangue serva all'espiazione dell'anima.because the life of the flesh is in the bloud: and I haue geuen it to you, that vpon the altar you may make expiation with it for your soules, and the bloud may be for an expiation of the soule. Therfore haue I faidquia anima carnis in sanguine est: et ego dedi illum vobis, ut super altare in eo expietis pro animabus vestris, et sanguis pro animæ piaculo sit. 12Therefore I have said to the children of Israel: No soul of you, nor of the strangers that sojourn among you, shall eat blood.Per questo ho detto ai figliuoli d'Israele: Nessun di voi mangerà del sangue, né alcuno de' forestieri che abitano tra di voi.to the children of Israel: No soule of you shal eate bloud, nor of the strangers, that seiourne with you.Idcirco dixi filiis Israël: Omnis anima ex vobis non comedet sanguinem, nec ex advenis qui peregrinantur apud vos. 13Any man whosoever of the children of Israel, and of the strangers that sojourn among you, if by hunting or fowling, he take a wild beast or a bird, which is lawful to eat, let him pour out its blood, and cover it with earth.Se alcuno de' figliuoli d'Israele, e de' forestieri che abitan tra di voi, prende alla caccia, o all'uccelliere una bestia, o un uccello di que' che è lecito di mangiare, ne sparga il sangue, e lo copra colla terra:Anie man whosoeuer of the children of Israel, and of the strangers that seiourne with you, if by hunting or fowling, he take wild beast or foule, which it is lawful to eate, let him poure our the bloud therof, and couer it with earth.Homo quicumque de filiis Israël, et de advenis qui peregrinantur apud vos, si venatione atque aucupio ceperit feram, vel avem, quibus vesci licitum est, fundat sanguinem ejus, et operiat illum terra. 14For the life of all flesh is in the blood. Therefore I said to the children of Israel: you shall not eat the blood of any flesh at all, because the life of the flesh is in the blood, and whosoever eateth it, shall be cut off.Perocché la vita d'ogni animale sta nel sangue: per questo ho detto a' figliuoli d'Israele: Non mangerete il sangue di verun animale; perché la vita dell'animale è nel sangue: e chiunque ne mangia, perirà.For the life of al flesh is in the bloud: wherupon I said to the children of Israel: The bloud of no flesh shal you eate, because the life of the flesh is in the bloud: and whosoeuer eateth it, f•al die.Anima enim omnis carnis in sanguine est: unde dixi filiis Israël: Sanguinem universæ carnis non comedetis, quia anima carnis in sanguine est: et quicumque comederit illum, interibit.
15The soul that eateth that which died of itself, or has been caught by a beast, whether he be one of your own country or a stranger, shall wash his clothes and himself with water, and shall be defiled until the evening: and in this manner he shall be made clean.Qualunque persona o della nazione, o forestiero, che mangerà d'un animale morto da sé, o straziato da una fiera, laverà le sue vesti e il corpo nell'acqua, e sarà immondo fino alla sera: e con questo sarà mondo.The soule that eateth carraine, or that which is taken of a beast, aswel of them of the same countrie as of strangers, shal wash his clothes, and him self with water, and shal be contaminated vntil euen: and in this order he shal be made cleane.Anima, quæ comederit morticinum, vel captum a bestia, tam de indigenis, quam de advenis, lavabit vestimenta sua et semetipsum aqua, et contaminatus erit usque ad vesperum: et hoc ordine mundus fiet. 16But if he do not wash his clothes, and his body, he shall bear his iniquity.Ma se non lava le sue vesti, e il suo corpo, pagherà il fio della sua iniquità.And if he doe not wash his clothes, and his bodie, he shal beare his iniquitie.Quod si non laverit vestimenta sua et corpus, portabit iniquitatem suam.
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Year of the World 2514.
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Challoner
If he kill, etc. That is, in order to sacrifice. The law of God forbids sacrifices to be offered in any other place but at the tabernacle or temple of the Lord: to signify that no sacrifice would be acceptable to God, out of his true temple, the one, holy, Catholic Apostolic Church. (Challoner)
Calmet
On other occasions, many believe that the blood of oxen, sheep, and goats, was to be poured out in honour of God by the priest, who received a part of each, Deuteronomy 18:3 and 12:15, 22. (Theodoret, q. 23.) Perhaps this law regards the time when the Hebrews sojourned in the desert; and that of Deuteronomy has a reference to those times when they should obtain possession of Chanaan. (Calmet)
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Haydock
They. The Egyptians and other nations, kill in the field, as the Hebrews had also done, till it was now prohibited. Some were, perhaps, still much inclined to adore, (Calmet) and to offer sacrifices privately to devils; (ver. 7,) and therefore God forbids any sacrifice, but such as was performed by his priests at the tabernacle. (Haydock)
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Calmet
Devils. Hebrew sehirim: which some translate goats, (the hairy ones,) satyrs, etc. The Egyptians adored the goat, (which they represented like the god Pan) particularly in the territory of Mendes, near which the Hebrews had dwelt. Its worship was very abominable and obscene. (Strabo xvii.) (Calmet)
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Challoner
Eat blood. To eat blood, was forbidden in the law; partly because God reserved it to himself to be offered in sacrifices on the altar, as to the Lord of life and death; and as a figure of the blood of Christ; and partly to give men a horror of shedding blood, Genesis 9:4, 5, 6. (Challoner)
Some barbarians feast on human blood. The Massagetes drunk the blood of horses, and the Gelonians of Pontus mixed it with milk. ([Virgil,?] Georg. 3:463.) If the Hebrews did any such thing, and it became public, they were put to death. But if it remained private, God threatens to take vengeance himself of their cruelty and disobedience. The face often denotes anger.
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Calmet
Life, (anima). The sensitive soul depends on the blood. The soul and the blood are often used in the same sense. (Deuteronomy 12:23 and Psalm 29:10.) Sanguine quaerendi reditus animaque litandum---Argolica. (Virgil, Aeneid ii.) (Calmet)
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Calmet
Hunting, with nets, or with bow and arrow. If a dog had killed the prey, it would have rendered it unclean. (Tostat) But perhaps dogs were not employed in hunting by the Hebrews. The Persians use lions, etc. (Chardin) (Calmet)
Calmet
Earth, to prevent any abusive custom, such as that of the magicians, who pretended to raise spirits by blood. Tiresias would not disclose the truth to Ulysses, till he had drunk some blood. (Homer, Odyssey xxii.) The Jews abhorred things strangled, and the apostles forbade the primitive Christians to use them, Acts xv. Phocilides, the pagan, says, "abandon such remains to dogs; beasts eat the leavings of beasts." (Eusebius) (Calmet)
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Stranger. Perhaps the proselyte of justice, not simply of the gate, for the latter were allowed to eat and purchase what had died of itself, Deuteronomy 14:21.
Haydock
Clean, having offered the sacrifice, Leviticus 4:27. But if he ate such things knowingly, or neglected these regulations, he was more severely punished. (Haydock)
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If anie killed for sacrifice he must offer it at the dore of the tabernacle. that a priest might offer it on the Altar, for no other man, nor place was allowed, without special dispensation of God. And so Samuel offered sacrifice in an other place, 1. Reg. •. Hlias •. Reg. 18. and Dauid also being no Priest. 2. Reg. 24 so S. Aug. explicateth, this text. q. 56. in Leuit.
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Tertullian † AD 220 An Answer to the Jews 5
… which the Lord God was about to give to “the people” Israel and to their brethren, in order that, on Israel’s introduction thither, there should there be celebrated sacrifices and holocausts, as well for sins as for souls; and nowhere else but in the holy land.
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 60
… If they did ill, how came it that they who despised this law were liable to punishment? for it is written that if a man make light of it and go not up, he shall perish from among the people
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Origen † AD 254 Origen De Principiis 2.8.1
… But with regard to God, we find it written as follows: “And I will put My soul upon that soul which has eaten blood, and I will root him out from among his people;”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 33
… See what wisdom! He seems to honor him, and to set him up as the authority for his own people, and by this very thing he leads away the Gentiles from him!
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St Basil the Great † AD 379 The Hexæmeron 8.2
2. “ Let the earth bring forth a living soul .” Why did the earth produce a living soul? so that you may make a difference between the soul of cattle and that of man. You will soon learn how the human soul was formed; hear now about the soul of creatures devoid of reason. Since, according to Scripture, “the life of every creature is in the blood,”
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Origen † AD 254 Origen De Principiis 2.8.1
… and of winged creatures too, this same definition of anima may be shown to hold good. Scripture also has added its authority to a second opinion, when it says, “Ye shall not eat the blood, because the life of all flesh is its blood; and ye shall not eat the life with the flesh;”
Origen † AD 254 Origen De Principiis 3.4.2
… For the expression, “The flesh lusteth against the Spirit,” they take to be applicable not to the flesh, but to this soul, which is properly the soul of the flesh. From these words, moreover, they endeavour notwithstanding to make good the declaration in Leviticus: “The life of all flesh is the blood thereof.”
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3 and 4. Any man of the house of Israel, if he kill an ox, or a sheep, or a goat in the camp or out of the camp, and offer it not as an oblation to the Lord at the door of the tabernacle, shall be guilty of blood. — Some understand this of any killing, not only for sacrifice, but also for food, as if God here commanded that butchers and other private persons who slaughter oxen, sheep and goats for eating, should not slaughter them anywhere except in the tabernacle, nor slaughter them unless they first offer them to the Lord. This seems to be what Theodoret wishes to say, saying that the pontiff of the Jews from this law was to immolate their edible animals. But thus the pontiff would truly have been a butcher, and the tabernacle would have been a place of butchery. Add that it would have been impossible in so great a multitude of Jews, that all the sheep, oxen and goats, which throughout all Judea (for concerning those which were slaughtered in Jerusalem where the temple was, the matter was different, as I shall say in Deuteronomy XII, 21) were slaughtered, should be brought to Jerusalem, and there be slaughtered in the temple, and afterwards be carried home to other cities. Wherefore it is certain and clear that here there is no question of killing for food, but only for sacrifice; for here there is question of the immolation of victims, as is evident from the following verse. The sense therefore is, that is to say, Whoever shall have immolated and sacrificed a sheep, ox or goat outside the tabernacle, shall be guilty of death. In two ways therefore did he who immolated thus sin: first, by killing the victim if he was a layman: for thus in sacrificing he usurped the priestly office; secondly, by doing the same thing outside the tabernacle. For God wished to have sacrifice offered to Him in one place only, and that to prevent the danger and suspicion of idolatry, and lest the Jews should worship the gods of the Gentiles in mountains, groves and caves. Wherefore, these causes ceasing, some holy men, God inspiring them, immolated outside the tabernacle, says St. Augustine, Questions XVI. Thus did Manoah the father of Samson, Judges XIII, 19; so also Samuel, who sacrificed in Masphath, I Kings VII, 9, and in Galgala, I Kings XI, 15, and in Bethlehem, I Kings XVI, 2; so also David immolated in the threshing floor of Ornan, II Kings XXIV, 18; and Elias on Mount Carmel, III Kings XVIII, 23. Allegorically, the tabernacle is the Church, outside which no sacrifice, or even martyrdom, can please God. Thus Ralph.
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4. Shall be guilty of blood (that is to say, shall be guilty of death, shall be punished with death by the judge, if the matter is established; but if the matter is hidden, shall be punished by God. Whence it follows), As if he had shed blood, so shall he perish from the midst of his people, — that is to say, He shall be slain just as a murderer is slain. On account of this law the Israelites prepared war against the Rubenites, who had erected another altar, Joshua XXII, 12.
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5. Therefore (lest they be guilty of blood and death) the children of Israel ought to offer to the priest their sacrifices, which they shall kill in the field. — Namely, which they are accustomed to kill and immolate in the field after the manner of other nations, and that not to God, but to demons, as is said in verse 7; or which they would otherwise kill and immolate in the field, unless this law forbade it. This is evident from what follows: "That they may be sanctified (offered and consecrated) to the Lord before the door of the tabernacle of the testimony, and that they may immolate (not therefore already killed or immolated, but these victims were accustomed to be immolated in the field) to Him those sacrifices of peace to the Lord." Under peace offerings understand both holocausts and victims for sin. He names only peace offerings here, however: for such they were accustomed to immolate to demons, because peace offerings were easier and more frequent to offer, in that a great part of them fell to the offerers as a feast. Wherefore God, that He might invite the Jews to Himself and His sacrifices, proposes and names only peace offerings to them here.
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6. He shall pour the blood upon the altar, — around the altar, as is evident in chapter III, 2.
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7. And they shall not offer their sacrifices to devils, with whom they have committed fornication. — "To devils," namely to Satyrs, says Vatablus. For to these the Hebrew word שעירם seirim is fitting, which is derived from שער sear, that is, hair. Whence it properly signifies those who are hairy and hirsute, like he-goats; for in such appearance and form did demons once appear in forests, fields and mountains: and these are the Fauns and Satyrs, to whom the Gentiles sacrificed there, which God here forbids to the Jews. With whom they have committed fornication, — that is, to whom they adhered and sacrificed. Note: Idolatry in Scripture is called fornication, and idolaters are said to fornicate with idols, because the Jews, abandoning God their true spouse, give themselves to the love and worship of another, namely of a demon. Hence it is clear that the Jews before these times, while they still dwelt in Egypt, worshipped idols and sacrificed to demons; the same is evident from Ezekiel chapter XVI, verses 22 and following.
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8 and 10. A man of the house of Israel (a Jew) and of the strangers (of Gentiles converted to Judaism, or proselytes; for these are called strangers throughout the Pentateuch) who sojourn (in Hebrew יגור tagur, that is, who dwell) among them (as strangers and sojourners), if he shall eat blood, I will set my face against that soul, and will cut it off from among his people, — namely I will kill him, and punish him with swift death in this life, and will reject him in the future, so that namely he shall not be reckoned, nor be in the people of his father Abraham, nor in the assembly of the saints: but I will place him among those having the foreskin and foreigners, says Isychius, and consequently among the reprobate and damned; for thus on the contrary it is said that Abraham was gathered to his people, Genesis XXV, 8; and Isaac, Genesis XXXV, 29; and Jacob, Genesis XLVI, last verse. Here the Jews are forbidden the eating of blood under penalty of death and damnation (as is evident from verse 4) for the reason which God subjoins, saying:
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11. Because the soul of the flesh is in the blood. — Not as if blood itself were animated, or informed by a soul, so that it be in itself living and live: for this the Philosophers refute; but the sense is, as if to say, Because the soul, and consequently the life of the flesh, that is of the animal, consists and is preserved chiefly in the blood, as in a disposition and vehicle, in that blood more than other humors supplies and fosters natural heat and radical moisture, and forms and supplies vital spirits: for as oil nourishes fire in a lamp, so blood nourishes life, says St. Augustine, Questions LVII. Again, because visible blood signifies invisible soul: thus the same St. Augustine, to be cited presently. The sense therefore is, as if to say, I forbid you the eating of blood, because the life of the animal is in the blood: but I wish that you do not eat life, lest you learn to take life from someone, and that I may keep you further from cruelty. Thirdly, because, as follows, by the blood of victims expiation is made for your souls: since therefore blood is to me as it were sacred, I wish you, out of reverence for me, to abstain from all blood whatsoever, even that not immolated. See the sayings at chapter III, verse 17. For this reason also, says Theodoret, Questions XXIII, God forbade the Jews the eating of carrion, in that blood was not separated from it by them; which understand of carrion that died of itself: for otherwise other carrion also, indeed all carcasses were forbidden to the Jews, for example, those that were slaughtered and killed in the fields and lay cast about, in which this reason of Theodoret has no place, since by slaughter their blood was shed. Tropologically, blood is hidden cupidity, flesh is vice, because from cupidity every vice is born and lives; carrion is an external work proceeding thence. "Blood," says Radulphus, "signifies carnal appetite: but God discerns not only what I do, but also what I desire; before therefore we do anything evil outwardly, if we have drunk blood, if we have conceived iniquity in our heart, alienated in mind from God we incur his enmities, which is to eat blood." Wherefore that Abbot wisely said in the Lives of the Fathers, chapter On Fornication: "The thought of fornication," he says, "is fragile, like papyrus. If therefore it be cast upon us, and not consenting we cast it from us, it breaks easily; for those therefore who consent to it, there is no hope of salvation: but for those who do not consent, a crown is laid up." The best remedy therefore for concupiscence is, if as soon as you notice it, you generously shake it off, and turn your mind and eyes elsewhere. Hence truly said Abbot Hyperichius: "As a lion is terrible to wild asses, so is a proven monk to thoughts of concupiscence." In the sacrifices also of other nations blood and soul are confused, as in those of Virgil, Aeneid II, 116 seq.: You appeased the winds with blood, and with a slain maiden, When first the Danaans came to the Ilian altars; By blood must return be sought, and by Argive soul must atonement be made. To which place thus Servius: "He seems indeed to have shown the skill of the Pontifical art in mentioning the soul of the victim; for he said both soul, and used the word litare in the pontifical sense, for that which is: to appease the gods by sacrifices."
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13. If he shall have taken by hunting and fowling a beast or a bird. — The Jews, says Abulensis, do not appear to have hunted with dogs, because if dogs had killed or torn the beast in hunting, it could not have been eaten, according to the law of Exodus XXII, last verse: they hunted therefore with nets, pits, spears, arrows. But this concerning dogs does not appear to be true; for that law of Exodus XXII does not speak of dogs, but of beasts of the field (that is, wild beasts), as the Chaldean, the Septuagint and Our translation have it. The Jews therefore could not eat what was taken and torn by a wild beast; they could however eat what was taken by a dog.
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14. For the soul of all flesh is in the blood. — In Hebrew, the soul of all flesh is its blood, not that the soul is properly the blood itself, as some philosophers wished, as Aristotle testifies, book I On the Soul; but this must be understood causally and concomitantly, that is to say, the life of all flesh is caused, sustained and declared through the blood. Whence it follows in Hebrew, blood is (reckoned) for the soul, so that if you take away that, you take away both the soul and the life. Hear St. Augustine, book II Against the Adversaries of the Law and the Prophets, chapter VI: "Thus," he says, "it was said: The soul of all flesh is blood, just as it was said: The rock was Christ, namely not because this was so, but because this was signified: nor was it in vain that the law wished to signify the soul through blood, an invisible thing through a visible thing, because blood diffused through all the veins from the very heart itself, rules more than other humours in our body: so that wherever a wound is inflicted, not another humour, but this very one proceeds: so also the soul, because it invisibly prevails over all of which we are composed, is better signified by that which visibly prevails over all of which we are composed." Add that from blood are made the vital and animal spirits, as physicians teach. Blood therefore serves the spirit, the spirit serves the senses, the senses serve reason.
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15. The soul that shall have eaten carrion (something dead of itself), or what is taken by a beast — torn by some wild beast and tasted beforehand: thus Our translation, the Septuagint and the Chaldean render it, Exodus XXII, 31. But because ordinarily what wild beasts take, they tear and eat, hence it is the same thing to be taken by a beast as to be torn by a beast and tasted beforehand. He shall wash his garments, — if he ate such a thing in ignorance (for if he had eaten it knowingly, he would have been punished more severely); moreover he shall offer the prescribed sacrifice, chapter IV, verse 27.
And in this order he shall be made clean. — In Hebrew, and he shall be clean, namely these ceremonies being performed which I have prescribed here.
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16. But if he shall not wash his garments, or his body, he shall bear his iniquity, — that is, he shall bear and give the penalties of his iniquity and disobedience, and if indeed he shall have omitted this expiation of himself through forgetfulness, he shall offer the prescribed sacrifice, chapter V, verse 2; and hence it is said that God transfers sin to the victim, when He remits the penalty of sin to the offerer and transfers it to the victim: but if he shall have omitted it knowingly, he has sinned gravely, nor shall it be expiated by sacrifice, but by penance and satisfaction made to God.
Tropological sense: Beasts are demons Tropologically, beasts are demons and men of bestial customs, estranged from the worship of piety. Those captured by the beast are they who are deceived by them and impelled to sin. Such are not to be eaten, that is, imitated, but reproved; if one should eat, that is, imitate, them, let him wash his garments and flesh, that is, through penance let him purify his conduct from the deed, and his conscience from perverse will; and he shall be unclean until evening, because, so long as the heat of temptation has not cooled, he cannot obtain complete purification of himself: if he shall not have washed himself and corrected himself, he shall not escape the punishment which he has deserved. Thus Radulphus. That Abbot wisely said in the Lives of the Fathers, in the treatise On Sobriety, that there are three precursors of Satan, namely forgetfulness, negligence and concupiscence. "For indeed," he says, "if forgetfulness comes, it begets negligence; but from negligence concupiscence is born; and from concupiscence man falls. For if the mind is so sober as to reject forgetfulness, it does not come to negligence; and if it has not been negligent, it does not receive concupiscence; but if it does not receive concupiscence, it will never fall with the help of the grace of Christ." And Abbot Achilles, being asked: "How do demons fight against us?" Answered: "Through our wills: for souls are wood; the axe is the devil; the handle is our will. Through our evil wills therefore we are cut down." But Abbot Pimenius: "Demons," he says, "do not fight with us, because we do their wills; but our wills have become demons to us, and trouble us." Ibid. lib. VII, cap. XXV. For that saying of St. Ambrose is most true, On the Happy Life: "There is no reason why we should ascribe our affliction to anyone except to the will. Christ chooses for himself a willing soldier: the devil hires for himself a willing servant. He possesses no one bound by the yoke of servitude, unless he has first sold himself to him for the price of sins." Note: The devil is aptly called beast and wild animal; first, as St. Peter says: "He as a roaring lion goeth about, seeking whom he may devour;"; second, because, as St. Basil says, as a leopard rages against a man so that, if he even sees his painted image, he tears it and rends it: so the devil, since he cannot harm God, whom he hates, persecutes his image, namely man. Third, the author of On the Simplicity of Prelates, in St. Cyprian: "The devil," he says, "is called a serpent, because when he creeps in secretly, when by the appearance of peace deceiving with hidden approaches he creeps (whence also he received the name of serpent), such is his cunning, such is his blind and laborious deception in circumventing man, that he seems to assert night for day, poison for health, desperation under the pretense of hope, perfidy under the pretext of faith, Antichrist under the name of Christ; so that while he lies with verisimilitude, he frustrates truth by subtlety. For he transforms himself into an angel of light." Fourth, St. Martin, as Sulpicius testifies in his Life, setting out to visit the diocese of Corda with his disciples, saw cormorants fishing in the river, pursuing the prey of fish, and pressing on ravenous gluttony with constant captures. Then he said: This is the form of demons, who lie in wait for the unwary, capture the unknowing, devour the captured, and cannot be satisfied with what they devour.
Machine translation from the Latin, not reviewed.
17:1
v. 4 « Et locutus est Dominus ad Moysen dicens » :
17:2
v. 9 « Loquere Aaron et filiis eius et cunctis filis Israel » — sufficit autem supponere, Moysen immediate allocutum esse quosdam, puta seniores, . et mediantibus his reliquos — « dicens ad eos : Iste est sermo, quem sive advenae qui se tunzerunt vobis — « si occiderit bovem aut ovem stve capram, in castris vel extra castra », — casuisticam sapit hic textus, uti alii quidam : videntur aliqui prius legem de solis maetationibus ?nfra castra esse interpretati, ut hae solae ad ostium tabernaculi essent faciendae, dum ali censebant solas extra castra mactationes prohiberi, eas vero, quae in castris fierent, non esse necessario ad ostium tabernaculi faciendas —
17:4
v. 4 « et non obtulerit ad ostium taferendum eum holocaustum aut hostiam pacificam Domino in acceptationem eorum in odorem suavitatis ; et si occiderit eum extra [castra], et ad ostium tabernaculi testimonii non adduxerit , ut offerat oblationem Domino — n conspectu habitaculi Domini ( Hebr.) : « sanguinis reus erit ; [quasi si] sanguinem fuderit, [sic] peribit de medio populi $44», morietur morte civili, omnibus benedictionibus stirpis electae privabitur : cf. quae dicebamus ad Gen. 17,14. Additum Sam. LXX spurium est; non agi de Aolocaustis, patet e v. 5 sq.; sed additum hic et v. 3 ditcndit. quomodo vel antiquitus textus sacer aliquas passus sit mutationes. Heór. absolute : sanguinem fudit. Sanguis, quod. vitae intime necteretur, specialius De1 erat : sanguis omnis, quem comedere nefas erat; sanguis humanus, cuius effusor interimebatur; sanguis reus eandem atque homicida poenam ferebat.
17:5
v. 5 « Ideo sacerdoti tim — sed perperam participium futuro vertunt LXX Vwu/g., quasi in posterum etiam licitum fuerit Hebraeis ubilibet cirea montem Sinai pecora mactare : verte cum Caz. tempore praesenti quas immolant , et explica cum Syr. « sicut facere consueverunt » — « wu sanctificenur Domino ante ostium tabernaculi testimonii, et immolent eas hostias . pacifi cas Domino ».
17:6
v. 6 « Fundetque sacerdos sanguinem super altare Eom ad ostium tabernaculi testimonii, et adolebit adipem in odorem suavitatis Domino ».
17:7
v. 1 « Et nequaquam ultra immolabunt hostias | Suas daemonibus, cum quibus fornicati sunt », quibus cultum divinum Hirt ntosndt LXX Chald. Syr. etiam ddr vertunt; Aq. /. &elg «pry1oty, pilosis quae est primitiva vocis "'ZV significatio. Sed cum vox potissimum Arcum. significet, hireum Aegyptii coluerint, He- cf. item Is. 35,1^ et 2 Par. 11,15. « Legttimum sempiternum erit allis et posteris eorum ». ( : Quaeres, cum hostiae pacificae debuerint esse immaculatae, quid fuerit faciendum de pecoribus aliquo defectu laborantibus, quae tamen ad cibum essent omnino idonea. Respondeo, in his occidendis nullam fuisse sacrilegii rationem, cum sacerdotibus ne liceret quidem illa pro victimis acceptare; ergo neque possessores illa ad sanctuarium producere tenebantur : cf. Deut. 1. c. Arg. — Intra fines Israelitarum soli Iahve, et quidem prope tabernaculum, sacrificia offerantur. Lex haec etiam ad advenas extenditur. |
17:8
v. 8.« Et ad :psos dices : Homo de domo Israel et de advenis, qui peregrinantur apud. vos, qui obtulerit holocaustum sive victimam »,
17:9
v. 9 « et ad ostium tabernaculi testimonii non adduzerit eam, ut offeratur Domino, interibit de populo suo ». Advena non prohibetur mactare pecora pro cibo : sed ipsi intra fines Hebraeorum degenti, non licet sacrificare nisi Domino, et quidem ad tabernaculum. Quodsi facere nolit, à sacrificiis omnino abstineat. Arg. Sanguinem, quem vitae intime connexum Deus sibi pro sacrifielis reservavit, comedere nefas est. Haec lex ad advenas etiam extenditur.
17:10
v. 10 « Homo quilibet de domo Israel et de advenis, qui peregrtnantur inter eos, si comederit sanguinem » , sive in sacrificiis (Cai.) sive in cibum profanum, ponam et positam servabo (Tost.), hine « obfirmabo faciem meam contra animam altus, et. disperdam eam de populo suo ». Ut sequentia intelligas, adverte, sicut auctor sacer de animalibus, de astris, de lepra non secundum rationem scientificam, sed secundum externam rerum speciem disserat, ita etiam de hominis vita loqui non secundum physiologorum placita. Quae dicit, possent quidem vi verborum ad sanguinem humanum extendi (A4ug.), tamen secundum contextum ad animalium sanguinem videntur esse restringenda (Est.). Dat vero vetiti de non comedendo sanguine rationem :
17:11
v. 41 « quia anima. carnis in sanguine est » seu, uti idem sensus Deut. 19,93 exprimitur : « quia sanguis ipse est anima, et non ergo ratio ea profertur, quod vita viventis sit in sanguine. Non dicitur bruta habere sanguinem loco animae (TAeodoret.), sed vitam sine sanguine non constare (Mar.), praecipue e sanguine pendere, sine quo pereat animal (Sa), practice vitam animalem et sanguinem unum esse, ut hoc stagnante illa deficiat; ut proinde vitam ipsam absumere esu sanguinis cohibere videaris. Quin potius haec sententia cum serum hominum selegit sanguinem, et apte quidem, quia in sanguine vita est. « Et ego dedi illum vobis » super altare, ut — sed ordinem verborum Vulg. invertit : « ut super altare — in eo ezptetis pro animabus vestris, et sanguis pro animae piaculo sit ». Pro et habet Hebr. quia; Deus suum decretum repetit : quia sanguis utique expiationem cuius unicum usum permittit hominibus, sc. 1n sacrificia » (Calm.).
17:12
v. 129 « Idcirco dizi filiis Israel », mandavi eis, et mandati observationi invigilabo : « Omnis anima ex vobis non. comedet sanguinem , nec ex advenis, qui peregrinantur apud. vos ». Omnis intra fines Hebraeorum sanguis Domino reservatur, Cf. Gen. 9,1 sqq.; Lev. 7,26 sq. C. Sanguis quando in terram fundendus Lev. 17,13 sq. Arg. — Sanguis eorum etiam animalium mundorum, quae sacrificare nefas, non comedatur, ne ab advenis quidem. — Quia ratio non eomedendi sanguinis potissima desumebatur a sanguinis in sacrificiis usu, potuit quis in suspicionem adduci, sanguinem eorum animalium mundorum, quae sacrificiis non adhiberentur, aut carnem eorum animalium mundorum, quorum sanguis a carnibus non fuerat extractus, impune comedi. Quare prior lex ad haec extenditur. De sanguine animalium immundorum autem nihil dicitur, quem ne contingere quidem fas erat.
17:13
v. 13 « Homo quicunque de filiis Israel et de advenis , qui peregrinantur apud vos , si venatione [atque aucupto] ceperit. feram vel avem, quibus vesci licitum est, fundat sanguinem eius et operiat illum terra », Hebr. pulvere, qui brevissimo temnea feris lambatur (Bonfr.) et, quae potissima fortasse est ratio, ut ab hominum usu penitus removeatur (Ca.). Huius porro prioris legis DATA TUAE L^ HIBERTILBGUM. extensionis rationem affert v. 14, quae eadem est atque ratio v. 41 allata. Sed haec ostenditur iam non de solis animalibus sacrificalibus, titur: vita omnis carnis in sanguine est : aliquem vero sanguinem acceptavi in expiationem vitae humanae : ideo omnem sanguinem sanctum haberi volo, nec comedi.
17:14
v. 14 « Anima enim omnis carnis in sanguine est». Reliqui : ezta enim omnis carnis sanguis ejus est, adduntque praeter LXX Vulg. Syr. : in vita eius ipse est. Sed haec expungenda : non potest dici sanguis esse in vita, maxime cum constanter dicatur vita esse 1n sanguine. Quae secus suggerebantur explicationes, violentae sunt (cf. DilIm.). « Unde dizi filis Israel : Sanguinem untversae carnis non comedetis, quia anima carnis in sanguine est; et quicumque comederit illum , interibit ». Haec vox idem sonat, atque V... 9. 10 znteribit de populo suo. Pericope septem divina eloguia habet, praeter alloquium truncatum 22,96 praecedentis legis appendici praefixum : quorum priora tria cap. 18-20 ad populum, sequentia tria 21,1-22,16 ad sacerdotes, extremum 22,17-95 ad sacerdotes et populum diriguntur. Singula eloquia unam habent /egem, quae tamen cap. 19 sq. e variis legibus in unam congestis coaluit. Prima lex post exordium orditur 18,6 vocibus v^N v5 ; item secunda lex post suum exordium orditur 19,3 voce v"N. Cap. 20 duabus. legibus constat in unam compactis. Prior v. 2 orditur vocibus v*N vx "an yo ovàwt 335 (ef. cap. 17) , rursumque v. 6 *?vN v5z*; altera item v. 9 tota orditur vocibus *wN vw v^N "2, dein singulos versus. orditur vocibus *9N vw* (v. 16 ^vwN nuu), excepto v. 19 quia reliquorum versuum uniformi constructione deflectens constructionem cap. Similiter septimae legis 22,17-25, quae non ad solos sacerdotes diri- quae non de hominibus sed de abono bus est, v. 27 imitatur *N "v 233 "5 2v2. E contra tres leges 21,1-22,16, quae ad solos sacerdotes diriguntur, eiusmodi expressiones ignorant : evidenter prima et tertia. Secunda 21,17 orditur quidem vocibus Y5N nn^35 qy72 v^N, sed. eae primum ob insertum 2n^75 non sunt plane idem eum iis, de quibus defectibus naturalibus, pronum erat ut ea a voce v^N ordiretur, eratque similitudo eum aliis illis formulis fortuitum quid. Videtur igitur Lev. 1-7 observabamus : leges solum vel etiam ad populum directae sua habent initia, ab initiis legum, quae solos sacerdotes spectant, diversa. uniformis quaedam earum legum s£ructura Quae primum cernitur in frequenti formulae « Ego Iahve » vel « Ego Iahve Deus vester » usu. | Et primae quidem legis, quae est de re matrimonialt, exordium 18,2-5 eam formulam habet ter, epilogus v. 24-30 semel, extremo sc. v. 30. Sed eadem insuper affigitur v. 6 propositioni generali, quae sequente v. 7-21 lege evolvitur, et extremo v. 21, ubia foeda sexuum commixtione transitur ad peccata contra naturam. — Cap. 29 est congeries mandatorum. Uti mox ostendemus, constat ea duabus septenarum stropharum paragraphis (v. 3-18. 19-36) : singulae vero strophae ea formula clauduntur, uti etiam exordium v. 2 et clausula v. 97. — Cap. 90 poenas sancit pro peccatis cap. 18 et pro uno alterove e cap. 19 enumeratis. Et partes quidem adiectitiae v. 2-6 et v. 27 formulam ignorant, ni mavis v. 7 a sequentibus separatum prioribus copulare. Sed pars praecipua eam habet bis in exordio v. 7 sq. et bis in epilogo v. 92-26. Hucusque, si quid formulae adsceribebatur, erant verba « qui eduxi vos de terra Aegypti » (19,36; 22,33), vel « qui sanctifico vos » (20,8), vel « quiseparavi vos de Bobubd » (20,24), quibus verbis 20,26 accedunt haec « ut sitis mei ». Aliter res habet in legibus, quae ad solos sacerdotes diriguntur, aguntque de /uctu et nuptiis , de ?rregularitatibus permanentibus et temporaneis. Adscribisuper prior tertiae legis pars verba « Ego lahve » affigit generali 22,9 principio (cf. 18,6) sequentibus evolvendo, eiusque v. 3. 8 dua- bus applieationibus. — Tandem septima lex, quae est de vietzmis , formulam quidem ipsa ignorat , habet tamen v. 30 in extrema appendice et ter in epilogo v. 31-33, ubi semel adseribuntur verba « qui sanctifico vos ». Appenditur igitur ea formula exordiis, epilogis, propositionibus generalibus extremisque paragraphis sigi//i instar. Et, uti regum decreta regium nomen et in capite prae se ferunt et ad calcem cum sigilo exhibent, ita hae Dei leges Iahve nomen et in. fronte habent (« Locutus est lahve »), et ad calcem non universae solum orationis, sed singularum eiusdem particularum habent. Quorum sensus obvius is est, proponi hane Thoram Sanctitatis cum omnibus suis partibus tamquam auctoritate « Iahve Dei Israelitarum » promulgatam. Ubi sc., quae proponebantur leges, pleraeque more legeque humana iam ante Moysen exstitissent sacrae, plurimum intererat ut intelligerent Hebraei, easdem sancttore iam auctoritate 1niung1. Quod autem id in legibus Lev. 18-22 expressius etiam quam in aliis legibus a Deo per Moysen promulgatis fiat, demonstrat harum legum observationem magis etiam quam aliarum Deo cordi fuisse. Cuius rei obvia est ratio : etenim, ut de aliis taceam, providebat haec thora imprimis generis per matrimonia tam in populo quam in stirpe sacerdotali puritati. meris sacris. Ita Lev. 18 habetur ter formula brevior (« Ego Iahve »), ter longior (« Ego Iahve Deus vester »). Lev. 19 habetur semel longior in exordio et brevior in clausula, sed septenae in utralibet serie (3 Y 4 et 4 3). Lev. 20 habetur formula longior ter, brevior semel. Lev. 21,1-22,8, quae pericope est de sacerdotibus, habetur « Ego Iahve » septies (3-r 13 in tribus paragraphis), et praeterea semel in epilogo 22,9 et semel in appendicula 22,16 : ergo omnino novies. Eandem formulam statuta de victimis habent semel 22,30, clausula vero totius thorae v. 31-33 ter. — Etiam formula « (Ego Iahve,) qui sanctifico vos » (vel « eos » vel « eum ») septies recurrit 5:20:97 921.81 15.927 02 2 40:92. Uniformis porro huius thorae structura, praeter formulam « Ego lahve », observatur secundo in exordiis, epilogis aliisque formulis adscriptis, quibus communis illa sanctitatis idea clarius exprimatur. Lex cap. 18 solemni orditur exordio v. 1-5, solemni clauditur epilogo v. 24-30. Documento cap. 19 praefigitur v. 2, appenditur v. 37, medio inseruntur v. 19 verba « Leges meas custodite ». Legis 20,1-26 exordium habes v. 4 sq., epilogum v. 22-26. Legibus ad sacerdotes editis 21,1-92,16 extremis quibusque articulis adscribitur divinae sanetitatis commendatio. Clauditur thora epilogo 99,31-33. — Porro exordium 18,1-5 in eo est, ut tripliei « Ego Iahve » inserat duplicem monitioTHORA SANCTITATIS. 1 A15 nem custodiendorum divinorum mandatorum, quae monitio v. 3 sq. non positive tantum sed item negative inculcatur. Epilogus eandem custodiam exigit primum negative v. 24 sq. (« Nec polluamini etc. »), dein positive v. 26 (« Custodite etc. »), rursum negative v. 26-29 (« et non faciatis etc. »), positive v. 30 (« Custodite etc. »), negative v. 30 (« Nolite facere etc. »). Exordium 19,2 « sanctitatis » commendationem habet, clausula v. 37 mandatorum custodiam exigit. Utrumque 1nculcat exordium 20,7 sq.; epilogus vero 20,22-26 vocibus « Ego tam positive quam negative inculcat, v. 25 sq. eo, quod Deus Hebraeos a populis separaverit, exigit ut separentur ab immundis et sanctitatem Neque solae ideae eaedem sunt, sed magna ex parte 1psae expressiones. Ubi custodia divinorum mandatorum inculcatur, semper seribitur verbum vv , itemque nomen 'npn, in cuius tamen locum 18,30; 22.9 succedit *n*»v5 ab eodem cv derivatum, 22,31 »mxvo. Forma igitur eius admonitionis veluti fundamentalis est *npn nw bnwev; cuius 19,37; 20,22 vis augetur adscripto nomini emphatice adiectivo 55. Sed ea forma variatur. Nomini sc. additur alterum nomen synonymum "52v (18,5. 26; 19,37; 20,22), quod verbum nv» saepe adiunctum habet, vel tamquam verbum regens (18,5) , vel tamquam verbum sententiae aut relativae (18,5) aut coordinatae (19,37 ; 20,8. 92; 22,31). Maior etiam deprehenditur varietas, ubi a positiva inculcanda mandatorum custodia transit scriptor ad argumentum negative amplificandum et ad Israelitas a mandatorum neglectu dehortandos. Qui neglectus semel (20,93) exprimitur vocibus omnino generalibus 55 nN "own, semel expressione item generali nv» (18,3), frequentius voce npn (18,3) vel nav»n (abominatio 18,96. 271. 29) vel utraque coniuncta (18,30). Verbum vero vix non semper (18,3. 26. 97. 29. 30; 20,23) est nov, bis (18,3; 20,93) *»n. Eius neglectus exempla demonstrantur Aegyptii, saepius etiam Chananaet; effectus describuntur pollui peccantes et terram (18,24 sq. 27. 28), hine provocari terram ad vomitum (18,25. 28; 20,22), Deum vero ad abominationem (20,23) , reos tandem interimi (18,29). Sed praeter formulam « Custodite mandata mea », cum omnibus suis variationibus et amplificationibus, notanda sunt alia. Formulae « Ego Iahve Deus vester », uti diximus, aliquod quandoque membrum adscribitur, « separans vos a populis » vel « sanctificans vos », quae duo de facto unum sunt, idem quippe est separari a profanis et sancüficari. Igitur prior illa expressio 20,94 illico v. 25 sq. amplificatur, ut, qui a Deo sancto separati fuerint Hebraei, separentur oportet ab immundis et saneti sint 1psi. Quae conferas, quaeso, cum 11,43-^5, sunt enim profecto eodem calamo descripta. Multo frequentior vero altera expressio, quam diximus cap. 21 sq. extremis quibusque paragraphis adhiberi. At etiam ipsum ib. textum eadem ubique sanctitatis commendatio pervadit. Ratio mandatorum sacerdotibus quoad luctum traditorum 21,6 adscribitur : « Saneti erunt Deo suo et non polluent nomen Dei sui ». Cur vero sancti esse debent? « Quia combustiones Iahve, saerificia Dei sui offerunt ». Praecepto de sacerdotum nuptiis v. sq. adiicitur ratio : « quia sanctus ipse Deo suo est; sanctificavi eum, quia sacrificia Dei sui ipse profert : sanctus igitur erit tibi etc. ». Tamquam ratio specialis pontificis sanctitatis eius sanctificationis ritus v. 12 distinctius exhibetur : « non polluet locum sanctum Dei sui, quia oleum sanctae unctionis Dei sui super eum est ». Statutum de coniugiis pontificum v. 15 claudunt verba : « non polluet semen suum in vulgo » — 5m, idem verbum quod 91,6. 12. 23; 22,9. 15. 39 et nota, quam facile v. 12. 23 v1p:5 nN oriri potuit corruptione expressionis secus in his textibus adhibitae v7p nv nw. Rursum legis de irregularitatibus permanentibus v. 23 adscribitur ratio : « non polluet sanctuarium meum ete. ». Propositio generalis 22,9 desinit in verba : « et non polluent nomen sanctum meum, quia mihi sunt sanetificati ». Lex de irregularitatibus transeuntibus v. 15 sq. concluditur verbis : « Non polluant sancta filiorum Israel etc. ». Tandem epilogus v. 32 habet: « Ne polluatis nomen meum sanetum, sed sanctus habear in medio filiorum Israel ». Ergo sanctitatis commendatio reapse leges cap. 21 sq. totas pervadit, neque illis est serius adseripta, sed intime per omnes eorum articulos concreta. Eadem porro sanctitatis commendatio in legibus item cap. 18-20 deprehenditur, at non cum illis nata, sed collectoris manu identidem adscripta. Extremae legis 18,2-21 vetito adnectuntur voces : « nec polluas nomen Dei tui » (Donn). Exordia 19,2 et 20,7 et epilogus 20,26 Hebraeis sanctitatem inculcant. Porro «nicus auctor haec omnia adscripsit : formulas « Ego Iahve », monita mandatorum observationem vitaeque sanctitatem exigentia. Eiusmodi additamentorum inter se tam affinium gratuito quis diversos finxerit auctores. Imo fingi nequeunt, cum additamenta non solum inserantur : cf. cap. 19, ubi v. 2 sanctitas pro exordio inculeatur, v. 19 autem partium divisio formula « Leges meas custodite » notatur ; v. 29,9, ubi monitum custodiendorum mandatorum extremae cuidam paragrapho legum 21,1-92,16 adscribitur, quae totae sunt in incul-
17:1
While the unity of the national sanctuary (connected with the Ark of the Covenant) was never denied in law, the law of the unity of worship (Lev. 17:1-9; Deut. 12:4-25, often recalled in the following chapters) was not applied in an absolute manner in Israel to the unity of altar, when circumstances demanded otherwise. …
by the priest in a bronze basin: the act could be vitiated by 3 defects); sprinkling of the blood, which was the most sacred part, held by the ancients to be the seat of life (cf. Lev. 17:1 ff.: the rite of sprinkling varied according to the quality of the sacrifices); burning of the victim (total or partial according to the various sacrifices). …
17:2
From the special purpose of Leviticus, tending to provide the ministers of worship (Lev. 17:2; 21:2; 22:2 etc.) with the detailed code of their state and their functions, it is explained how the prescriptions of a moral order that at least, for example, Deuteronomy contains, …
… 26; Deut. 14, 21 and Deut. 22, 6. d) Bēkhōrōth "first-born", in 9 chapters: it concerns the precepts of Ex. 13, 2.12 f.; 34, 19 f.; Lev. 27, 26 f.; Num. 8, 16 f.; 18, 15 f. and Deut. 15, 19 f. e) 'Arākhīn "valuations": concerning vows (Lev. 25, 25 f.; 17, 2-20) and the persons who make the vows. f) Tēmūrāth "exchange", 7 chapters: substitution in the offering of animals (Lev. 27, 10). g) Kērīthōth "cutting off": premature natural death, …
17:3
… The sacrificial character also emerges from the expression pésah lê-Jahweh "passover sacred to J." (Ex. 12, 11, 48; Lev. 23, 5; Num. 9, 10, 14; Deut. 16, 1 ff.; II Par. 30, 1, 5; etc.), and from the rite of the blood poured by the priest at the foot of the altar of holocausts (Lev. 17, 3-6; II Par. 30, 16; 35, 11). Therefore Philo (Vita Mos. 3) and Flavius Josephus (Antiq. …
17:7
… In Lev. 17:7 it is strictly forbidden to sacrifice to the iē'irīm (Vulg. daemones); in Lev. 16:8-10 'Azā'zēl, connected with the iē'irīm, is an evil spirit opposed to Yahweh. …
… No wonder, then, that Sacred Scripture uses very strong terms against this sin: it calls it "fornication," "prostitution" (cf. Ex. 34:15; Lev. 17:7; Deut. 31:16, etc.).
17:8
… The ancient worship of Micah in Ephraim was not idolatrous, but its manner of proceeding is condemned (Judg. 17:6), because it was contrary to the Mosaic legislation (Ex. 20:4; Deut. 12:14; Lev. 17:8 ff.). …
17:11
… the breath, the respiration that passes through the throat distinguishing the living body from the non-living one; therefore néphēš also means life, but rather insofar as it is more closely bound to the body, indeed to the blood of the living being (Lev. 17, 11-14). The néphēš is considered principally, though not exclusively, as the subject of the lower vital activities (vegetative, sensitive). …
17:14
BLOOD. - The contact of blood, which the experience of primitive peoples considers as the organic element closely bound to life (cf. Lev. 17:14; Deut. 12:23), is held to produce two diametrically opposed effects: one positive and beneficial, the other negative and harmful, depending on its quality and the circumstances in …
… God blessed Noah and his sons: "Increase and multiply and fill the earth"; he restored to man dominion over the animals and added the prohibition against eating "flesh with the blood," the vehicle of life (Lev. 17:14). God made the shedding of blood a sacrificial rite, while he opposed the shedding of human blood. …
17:39
… While in Ex. 20:24-36 the multiplicity of places of worship is presupposed, in Lev. 17:39 the altar (v.) is unique for all and no slaughter of animals is permitted except at the altar; in D., moreover, there is absolute centralization: a single sanctuary in one tribe (12:5-14) …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.