Of offerings of flour, and firstfruits.
How to offer flovvre, 4. loaues, wafers, with oile and incense, without leauen or honie, 12. also first fruictes. 13. And salt in euerie oblation.
1When any one shall offer an oblation of sacrifice to the Lord, his offering shall be of fine flour: and he shall pour oil upon it, and put frankincense,Quando un uomo farà un'offerta di farina in sacrifizio al Signore, la sua obblazione sarà di fior di farina: e verserà sopra di essa dell'olio, e vi porrà dell'incenso;VVHEN a soule shal offer an oblation of sacrifice to our Lord, fine flowre shal be his oblation. and he shal poure oyle vpon it, and put franckincense,Anima cum obtulerit oblationem sacrificii Domino, simila erit ejus oblatio; fundetque super eam oleum, et ponet thus, 2And shall bring it to the sons of Aaron the priests. And one of them shall take a handful of the flour and oil, and all the frankincense; and shall put it a memorial upon the altar for a most sweet savour to the Lord.E la porterà a' sacerdoti figliuoli d'Aronne: uno dei quali piglierà una piena manata di farina, e dell'olio, e tutto l'incenso, e porrallo per memoria sopra l'altare in soavissimo odore al Signore.and shal carie it to the sonnes of Aaron the priests: of whom one shal take a handful of the flowre, and the oile, and al the franckincense, and shal put it a memorial vpon the Altar for a most sweete sauour to our Lord.ac deferet ad filios Aaron sacerdotes: quorum unus tollet pugillum plenum similæ et olei, ac totum thus, et ponet memoriale super altare in odorem suavissimum Domino. 3And the remnant of the sacrifice shall be Aaron’s, and his sons’, holy of holies of the offerings of the Lord.Quello poi, che rimarrà del sacrifizio, sarà di Aronne, e de' suoi figliuoli, cosa santissima presa dalle oblazioni fatte al Signore.And that which shal be left of the sacrifice, shal be Aarons, and his sonnes, Holie of holies among the oblations of our Lord.Quod autem reliquum fuerit de sacrificio, erit Aaron et filiorum ejus, Sanctum sanctorum de oblationibus Domini. 4But when thou offerest a sacrifice baked in the oven of flour, to wit, loaves without leaven, tempered with oil, and unleavened wafers, anointed with oil:Quando poi offerirai obblazione cotta nel forno, sarà di fior di farina, cioè pani senza lievito, intrisi coll'olio, e stiacciate azzime unte con olio.But when thou offerest a sacrifice baked in the ouen: of flowre, to wit, loaues without leauen, tempered with oyle, and wafers vnleauened layd ouer with oyle.Cum autem obtuleris sacrificium coctum in clibano: de simila, panes scilicet absque fermento, conspersos oleo, et lagana azyma oleo lita. 5If thy oblation be from the fryingpan, of flour tempered with oil, and without leaven:Se la tua obblazione sarà di cosa cotta nella padella, di fior di farina impastata coll'olio e senza lievito,If thine oblation be of the frying panne, of flowre tempered with oyle, and without leuen,Si oblatio tua fuerit de sartagine, similæ conspersæ oleo et absque fermento,
6Thou shalt divide it into little pieces, and shalt pour oil upon it.La farai in bricioli, e vi verserai sopra dell'olio.thou shalt diuide it in litle peeces, and shalt poure oyle vpon it.divides eam minutatim, et fundes super eam oleum. 7And if the sacrifice be from the gridiron, in like manner the flour shall be tempered with oil.Che se il sacrifizio sarà di cosa cotta sulla gratella, sarà parimente la farina impastata coll'olio:And if the sacrifice be from the gridiron, in like maner the flowre shal be tempered with oyle,Sin autem de craticula fuerit sacrificium, æque simila oleo conspergetur: 8And when thou offerest it to the Lord, thou shalt deliver it to the hands of the priest.E tu offerendola al Signore la porrai nelle mani del sacerdote:which offering to our Lord, thou shalt deliuer to the handes of the priest.quam offerens Domino, trades manibus sacerdotis. 9And when he hath offered it, he shall take a memorial out of the sacrifice, and burn it upon the altar for a sweet savour to the Lord.Il quale, fattane l'offerta, prenderà la parte della obblazione per memoria, e faralla bruciar sopra l'altare in odore soavissimo al Signore,Who hauing offered it, shal take a memorie of the sacrifice, and burne vpon the altar for a swete sauour to our Lord,Qui cum obtulerit eam, tollet memoriale de sacrificio, et adolebit super altare in odorem suavitatis Domino: 10And whatsoever is left, shall be Aaron’s, and his sons’: holy of holies of the offerings of the Lord.Quello poi, che rimane, sarà di Aronne, e de' suoi figliuoli, cosa santissima presa dalle obblazioni del Signore.and whatsoeuer is left, shal be Aarons, and his sonnes, Holie of holies among the oblations of our Lord.quidquid autem reliquum est, erit Aaron, et filiorum ejus, Sanctum sanctorum de oblationibus Domini. 11Every oblation that is offered to the Lord shall be made without leaven: neither shall any leaven or honey be burnt in the sacrifice to the Lord.Qualunque offerta, che si faccia al Signore, sarà senza lievito, e niente di fermento, o di miele si brucerà nel sacrifizio del Signore.Euerie oblation, that is offered to our Lord, shal be made without leauen, neyther shal any leauen and honie be burned in the sacrifice of our Lord.Omnis oblatio quæ offeretur Domino, absque fermento fiet, nec quidquam fermenti ac mellis adolebitur in sacrificio Domino. 12You shall offer only the firstfruits of them and gifts: but they shall not be put upon the altar, for a savour of sweetness.Di questi offerirete solamente primizie, e doni: ma non saranno posti sopra l'altare in obblazione di grato odore.The first fruites only of them and the giftes you shal offer: but vpon the altar they shal not be put, for a sauour of swetnes.Primitias tantum eorum offeretis ac munera: super altare vero non imponentur in odorem suavitatis.
13Whatsoever sacrifice thou offerest, thou shalt season it with salt: neither shalt thou take away the salt of the covenant of thy God from thy sacrifice. In all thy oblations thou shalt offer salt.Qualunque cosa offerirai in sacrifizio, la condirai con sale; e non separerai dal tuo sacrifizio il sale che entra nell'alleanza del tuo Dio. In tutte le tue obblazioni offerirai il sale.What sacrifice soeuer thou offerest, thou shalt season it with salt neither shalt thou take away the salt of the couenant of thy God from thy sacrifice. In euerie oblation thou shalt offer salt.Quidquid obtuleris sacrificii, sale condies, nec auferes sal fœderis Dei tui de sacrificio tuo: in omni oblatione tua offeres sal. 14But if thou offer a gift of the firstfruits of thy corn to the Lord, of the ears yet green, thou shalt dry it at the fire, and break it small like meal; and so shalt thou offer thy firstfruits to the Lord:Che se offerirai al Signore il dono delle primizie delle tue biade, delle spighe ancor verdeggianti, le tosterai al fuoco, e le stritolerai, come si usa del grano, e così offerirai al Signore le tue primizie,But if thou offer a gyfte of the first fruites of thy corne to our Lord, of the eares being yet greene, thou shalt drie it at the fire, and bruise it in maner of meale, and so shalt thou offer thy first fruites to our Lord,Si autem obtuleris munus primarum frugum tuarum Domino de spicis adhuc virentibus, torrebis igni, et confringes in morem farris, et sic offeres primitias tuas Domino, 15Pouring oil upon it and putting on frankincense, because it is the oblation of the Lord.Versandovi sopra dell'olio, e mettendovi dell'incenso, perché ella è obblazione del Signore:powring oyle vpon it, and putting on franckincense, because it is the oblation of our Lord.fundens supra oleum, et thus imponens, quia oblatio Domini est: 16Whereof the priest shall burn for a memorial of the gift, part of the corn broken small and of the oil, and all the frankincense.E di essa il sacerdote farà bruciare per memoria del dono una parte de' granelli stritolati, e dell'olio, e tutto l'incenso.Wherof the priest shal burne for memorie of the gift, part of the meale bruised, and of the oile, and al the frankincense.de qua adolebit sacerdos in memoriam muneris partem farris fracti, et olei, ac totum thus.
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Year of the World 2514.
One, (anima). The soul is put to denote the whole person.
Vatable
Of sacrifice. Hebrew mincha, which is applied to inanimate things, particularly to flour, "a present of wheat." (Vatable)
Menochius
As the other sacrifices have peculiar names, this is barely called sacrifice by the Vulgate. It was instituted, 1. for the poor; 2. to support the ministers of religion; 3. to shew that God was to be honoured with the fruits of the earth; 4. sacrifice being intended as a sort of feast, bread, salt, wine, and oil accompany it; and also incense, which was almost solely reserved for God. (Menochius)
Calmet
The person who offered the sacrifice, had to furnish all things belonging to it. The Samaritan and Septuagint add at the end of this verse, "Behold what is the offering of the Lord." Similar words occur, (ver. 6. and 16,) in Hebrew. Sacrifices of flour were the most ancient of all. Ovid (Fast. ii.) says, Farra tamen veteres jaciebant, farra metebant, etc. "Numa taught the people to worship the gods with fruits and flour, and to make supplication with a salted cake." (Pliny, 18:2.) Fruge deos colere, et mola salsa supplicare. (Calmet)
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Louis de Dieu
Memorial. "To worship and celebrate the name of God." (Louis de Dieu.)
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Challoner
Holy of holies. That is, most holy; as being dedicated to God, and set aside by his ordinance for the use of his priests. (Challoner)
Calmet
All was to be eaten or consumed in the tabernacle. The high priest offered a gomor full of flour and oil, rather baked, every day, Leviticus 6:20. (Calmet)
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Menochius
Out of. The handful, which shall be burnt, shall cause God to remember and grant the request of the offerer, equally as if the whole were consumed. (Menochius)
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Challoner
Without leaven or honey. No leaven or honey was to be used in the sacrifice offered to God: to signify that we are to exclude from the pure worship of the gospel, all double-dealing and affection to carnal pleasures. (Challoner)
Calmet
The prohibition of leaven regarded these sacrifices. It was offered with the first-fruits, (chap. 23:17,) and perhaps also in peace-offerings, Leviticus 7:13. Honey is here rejected, as incompatible with the other ingredients, to admonish us to lead a penitential life, and to keep at a greater distance from the customs of the pagans, who generally accompanied their oblations with honey, Ezechiel 16:18. Herodotus (B. ii.) says, the Egyptians used honey in sacrifice. (Calmet)
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First-fruits, etc., to be voluntarily given to the priests, in honour of God. The honey arising from the dates might also be offered.
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Challoner
Salt. In every sacrifice salt was to be used, which is an emblem of wisdom and discretion, without which none of our performances are agreeable to God. (Challoner)
Salt is not prescribed in the sacrifices of animals. But it was to be used in them, as we learn from the Jews, and from St. Mark 9:48, Every victim shall be salted. The ancient poets never specify salt in their descriptions of sacrifices. But Pliny assures us, that in his time it was of the greatest authority, and always used in sacrifices, with cakes. Maxime in sacris intelligebatur salis auctoritas, quando nulla conficiuntur sine mola salsa. (B. 31:7.)
Menochius
Covenant. It is so called, because it was a symbol of the durable condition of the alliance with God, which was renewed in every sacrifice; (Calmet) or it may signify "the salt prescribed" by God: for the law and covenant are often used synonymously. (Menochius)
Let your speech be always in grace, seasoned with salt, Colossians 4:6. See Numbers 18:19.
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Haydock
And break, etc. Hebrew has simply, "corn beaten out (or ready to be beaten out) of full ears." (Haydock)
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Holy of holies.... That is, most holy, as being dedicated to God, and set aside by his ordinance for the use of his priests.
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Without leaven or honey.... No leaven nor honey was to be used in the sacrifice offered to God; to signify that we are to exclude from the pure worship of the gospel, all double dealing and affection to carnal pleasures.
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Salt.... In every sacrifice salt was to be used, which is an emblem of wisdom and discretion, without which none of our performances are agreeable to God.
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These oblations were specially for the poorest sorte. So God tempered his law to the abilitie of euerie one. Theod. q. 1. in Leuit.
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As literally no leauen, not honey might be offered in sacrifice: so al sinne and carnal delectatiō must be excluded in christian life.
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That salt signifieth discretion, appeareth by S Paul exhorting to seasonal our talke with salt Collos. 4. v. 6.
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St Gregory of Nyssa † AD 395 Answer to Eunomius' Second Book 1
… And, that this is true, may be seen yet more clearly by a careful examination of the enactments of the Levitical law. For they make mention of pans, and cakes, and fine flour
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St Jerome † AD 420 The Letters of St. Jerome 31.1
1. Doves, bracelets, and a letter are outwardly but small gifts to receive from a virgin, but the action which has prompted them enhances their value. And since honey may not be offered in sacrifice to God,
St Jerome † AD 420 The Letters of St. Jerome 128.2
… They quote the passage which says that “the lips of a strange woman drop as an honeycomb;” which is sweet indeed in the eater’s mouth but is afterwards found more bitter than gall. This they argue, is the reason that neither honey nor wax is offered in the sacrifices of the Lord,
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 1.1
… as with salt, should stink and breed worms, as King David, openly confessing with tears in the mountains, cried out, “My wounds stink and are corrupt,” because he had not salted himself with the exercises of self-control, and so subdued his carnal appetites, but self-indulgently had yielded to them, and became corrupted in adultery. And hence, in Leviticus,
St John Chrysostom † AD 407 Homilies on First Corinthians 24
… the sacrifices, have communion with the altar.” Dost thou see how he intimates that they who seemed to be perfect have not perfect knowledge, if they know not even this, that the result of these sacrifices to many oftentimes is a certain communion and friendship with devils, the practice drawing them on by degrees? For if among men the fellowship of salt
St Jerome † AD 420 The Letters of St. Jerome 125.1
… she brought salvation to many and, while the apostles were away buying food, refreshed the Saviour’s hunger and relieved His weariness. Was ever man wiser than Solomon? Yet love for women made even him foolish. Salt is good, and every offering must be sprinkled with it.
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WHEN A SOUL SHALL OFFER AN OBLATION OF A SACRIFICE TO THE LORD, FINE FLOUR SHALL BE HIS OBLATION. — "Soul," that is, man by synecdoche. Thus is soul taken in chapter IV and V, and often elsewhere. By a similar figure flesh, which is the other part of man, often signifies the whole man, as in Genesis chapter VI: "All flesh," that is, man, "had corrupted his way." John I, 14: "The Word flesh," that is, man, "was made." Isaiah XL, 5 and 6: "All flesh," that is, man, "is grass." Where note that Scripture uses the name soul when account is taken of the acts of the soul, or of human dignity; but flesh, when it regards the vileness of man.
AN OBLATION OF A SACRIFICE. — In Hebrew it is, an oblation of mincha, which Aquila, as testified by Isychius in chapter X, translated as a gift of grain; Vatablus translated it as a food sacrifice; Andreas Masius in chapter XXII of Joshua, verse 23, translated it as a gift. For mincha to the Hebrews is properly a sacrifice which is made from grain or fine flour, whether it be pure fine flour, or cooked in an oven, frying pan or griddle. And because other sacrifices have a particular name: hence our Interpreter throughout Leviticus calls the sacrifice of fine flour, or mincha, absolutely a sacrifice; which observe carefully. You may ask, why did God institute this sacrifice, mincha, that is, a grain sacrifice? I answer first, on account of the poor: for it was not within the means of all to buy and offer animals. Thus Lycurgus, the legislator of the Spartans, when asked why he had instituted such meager and scanty sacrifices, answered: Lest the worship of the gods ever fail among us; Plutarch is witness in his Life of Lycurgus. Second, that he might provide for the priests with bread and grain; for a great part of this sacrifice fell to the priests. Third, that, just as the Hebrews worshipped God with animals and gave him thanks, so also they might worship him with the fruits of the earth, and learn in every want and sustenance to look to God. Fourth, because a sacrifice was as it were a banquet, in which God feasted with men, and the victims were as it were food for God; but bread, whose matter is grain or fine flour, is necessary food for men. Whence God likewise required fine flour or bread in his sacrifice. That this is so is evident first from the fact that the victim is called bread, that is, food of God, Leviticus XXI, 21, and chapter XXII, verse 25. Second, from the fact that the altar is called the table of God, Malachi I, 7 and 12. For God willed, whose delights are to be with the sons of men, by this means to show his condescension toward men, exhibiting himself to them so familiar, that he might have the same table and meal with them. Hence among the Gentile Romans in the banquet of Jupiter, which the seven Masters of the Banquet celebrated in the Capitol, Jupiter was invited to a couch, Juno and Minerva to chairs for dinner: from which Valerius Maximus gathers that men of old reclined only on couches, but women on chairs. Third, from the fact that the Septuagint everywhere calls a sacrifice karposin, or karpoma, that is, fruit, by which God is nourished and enjoys. Whence they call a holocaust holokarpoma, because the whole goes to the fruit and consumption of God. Fourth, because for this reason God commanded that in every animal sacrifice fine flour and wine be offered, as is evident in Numbers XV, verses 4, 7 and 10, likewise salt, as is evident in this chapter, verse 13, so that the banquet of God might be full and perfect: for in every banquet flesh and bread are required for food, wine for drink, salt for seasoning. The Gentiles imitated the same in their sacrifices, who sprinkled the head of the victim with ground grain (which they therefore called "salted meal"), toasted and sprinkled with salt: from which meal and rite was derived the word immolo, that is, I sacrifice; witness to this meal is Lucan, book I: Now he had begun to pour out Bacchus, and to draw the mills obliquely with the knife. And Virgil, Eclogue 8: "Scatter the meal;"; and Horace, book II, Satires, satire 3: You when for a heifer you set up the sweet one at Aulis Before the altars, and sprinkle with wicked salted meal the head. And Plautus, Amphitryon: "Either with salted meal today, or with incense it was necessary to make supplication." And this from of old. For Numa Pompilius, who succeeded Romulus in the Roman kingdom, decreed "that no sacrifice should be made without flour," and added a symbolic reason, saying that by this symbol he might signify "that no small part of piety is situated in taming morals and composing them to gentleness." For flour is soft and tractable, a symbol of gentleness. Thus Plutarch in his Life of Numa. See more in Pliny, book XII, chapter XVIII, and Cicero, book II On Divination. From this rite was derived the word mactare, that is, to increase more; and a victim mactata, that is, increased more. For whenever flour, wine, or incense was poured over a victim, they said: The bull is mactus with incense or wine, that is, the victim is heaped up and increased more with incense or wine. Thus Isidore, book X, and Giraldus, Syntag. 17. The allegorical reason for this meal offering was to signify that Christ's flesh and sacrifice also had and have the nature of bread and wine in the Eucharist. Whence also the flesh of Christ is called bread, Jerem. XI, 19; John VI, verses 35, 47, 51, 58. For this is indeed the sacrifice mincha, which Malachias predicted was to be offered by Christian Gentiles in every place and throughout the whole world, cap. I, verse 11. For just as the victims of slaughtered animals signified the sacrifice of Christ slain on the cross: so the sacrifice mincha signified the sacrifice of Christ in the Eucharist, under the species of bread and wine. Hence it follows that this oblation mincha, whether of bread or fine flour, was a true and properly so-called sacrifice, which although Abulensis denies, yet the word mincha convinces, which both Malachias and the Septuagint and our Interpreter translate as sacrifice. And it is evident from the rite of mincha, by which bread or fine flour was burned, or otherwise changed to the honour of God; for this plainly proves mincha was a true sacrifice, not merely a simple oblation: for in this the thing was not destroyed or cut up, but offered whole, for example whole fruits, apples, nuts, leavened breads and pottages, as appears Numb. XV, 19, and Levit. XIX, 24. You will say: Mincha was not a holocaust, nor a peace sacrifice, nor a sacrifice for sin: therefore it was not a sacrifice. Thus Abulensis. I answer by denying the consequence; for those three, namely holocaust, peace sacrifice, and for sin, are only a division and species of animal victim, that is, animate, not inanimate. Therefore sacrifice in general must be divided into animate and inanimate; animate then must be divided into holocaust, peace sacrifice, and for sin: but inanimate was one solid, namely of grain and bread; another liquid, namely libation of oil and wine. I add however that fine flour, which was always to be offered with the animal victim, was not a distinct sacrifice from it, but was as it were a libation, or addition and ornament of the sacrifice, concerning which Numb. XV.
FINE FLOUR SHALL BE HIS OBLATION, — that is to say, he shall offer pure fine flour without bran, if, as has been said before, he wishes to offer the sacrifice which is called mincha. Tropologically, fine flour is purity of conscience, says Radulphus, for this is a sacrifice most pleasing to God.
AND HE SHALL POUR OIL UPON IT. — God commanded oil to be poured upon the fine flour, as a certain seasoning for flavour; for oiled bread is more savoury: but the most savoury and choice food is to be offered to God. The allegorical reason was, that oil might signify the charity and mercy of Christ, which he himself exhibited to us in his sacrifice, both of the cross and of the Eucharist. Thus St. Bernard on that passage of Canticles I: "Thy name is as oil poured out." Tropologically, the same is to be imitated by us with cheerfulness (for oil gladdens the face); for it is fitting that we, not sad and mournful, but joyful and cheerful, should cleave to Christian conduct, says Cyril, lib. XI On Adoration, fol. 233, and lib. XV, fol. 315. For olive and oil is a symbol, first, of reconciliation; second, of mercy; third, of peace and covenant; fourth, of cheerfulness, as I have said Gen. VIII, 11. The Gentiles imitated this, and their gods or demons. For, as Plutarch says in the Parallels, at the end: "When Hegesistratus of Ephesus, having perpetrated civil murder, fled to Delphi, he inquired of the God, in what place he should establish his seat. Apollo answered, there, where he would see rustics leading dances crowned with olive branches. When he found this in a certain region of Asia, he founded a city there, and called it Eleuntem from the olives (for Elaion in Greek is oil); just as Ulysses, founding a city in Italy according to an oracle in that place where he saw colonists crowned with ilex branches, called it Prinistum (which is now called Praeneste); for prinos in Greek is ilex." Thus Plutarch. Leontius relates in the Life of St. John the Almsgiver, that Mercy appeared to him at night in a dream, in the form of a most beautiful maiden and brighter than the sun, who wore a crown of olive branches on her head; and she said to him: "I am the first of the daughters of the king. If you possess me as a friend, I will lead you into the presence of the Emperor. For no one has power with him as I do. For I it is who made him become man on earth, and to save men." To this he relates that the monk Sabinus saw that the same maiden, so splendid and crowned with olive, received John as he was dying, and led him to God, and from this knew that John had died at that same hour, and on account of his alms was translated to the heavens.
AND HE SHALL PUT FRANKINCENSE. — God commands frankincense to be placed upon the fine flour, so that in this banquet, as it were, of God there may be present not only a pleasing taste, but also a sweet odor. Second, because frankincense from the common sense of men is wont to be burned to God, and to him almost alone, and therefore God here commands the whole of it to be burned to himself. Hence Ovid, book XIV of the Metamorphoses: I shall build temples for you, I shall pay you the honors of frankincense, namely divine ones, that is to say, I shall worship and honor you with frankincense as God. Hence also some derive frankincense from thyein, that is, from sacrificing, because frankincense is wont to be sacrificed to God and to be used among his sacrifices. Thus the three Magi adoring Christ, Matthew II, 11, by offering frankincense to the boy Christ, signified and professed his divinity, as St. Ambrose, Basil, Gregory, Jerome, and Juvencus teach, while he sings: Frankincense, gold, myrrh to king and man and God They bring as gifts. Some think that formerly the evaporation of fragrant trees, which the Greeks call thymiasis, was offered to God in sacrifice by ancient men: whence thysia, that is sacrifice, was derived, because the first thysia, or first sacrifice, was thymiasis, that is, the burning of frankincense and the kindling of odors. But Arnobius denies that frankincense was used in sacred rites from the most ancient times; for we read that the Roman heroes Romulus and Remus, among the Etruscans, and Numa, were ignorant of thurification, but exta were observed, and then burned or boiled for the gods, and Giraldus teaches this from Apuleius, Syntagm. 17. Nor is this surprising, since they were so far distant from Arabia, which alone is fertile in frankincense. Therefore the invention of offering frankincense to God is to be attributed to Moses, or rather to God commanding here: for Moses was living with the Hebrews in Arabia. Thus Jerome Prado in Ezekiel VIII; page 119. Note: Frankincense with fine flour and mincha agrees in color and brightness; for frankincense is white: whence by the Hebrews it is called lebona, and by the Greeks libanos, that is white and bright; hence Scripture calls frankincense pure and most brilliant, Exodus XXX, 34; and from this, both on account of the evaporation and on account of the brightness, it is most fitting that it be burned to God, to whom the most brilliant things are pleasing. Pliny notes secondly, book XII, chapter XIV, that frankincense is born in Happy Arabia, and that it is, as it were, brought forth and cooked in summer by the summer heats, and gathered in autumn when already cooked, white and most pure. Now what is gathered in winter, or in spring, from the bark of the frankincense-bearing tree when cut, is reddish, and is not to be compared to the former, which emanated from the heat of summer. Hence tropologically, frankincense and the burning of frankincense signify holy works, liquefied and smoking, as it were, by the fervor of charity, which are burned to God in the fire of that same charity, and therefore emit a most sweet odor and are most pleasing to God. Second, frankincense signifies the virtue of religion and prayer, Psalm CXI, 2: "Let my prayer be directed as incense in thy sight." Whence thurification is used in sacred rites, so that those present may be reminded of internal devotion and prayer. Thus Isychius, Radulphus, Bede and others. Third, frankincense signifies the odor of a good life. "Frankincense," says St. Cyril, book XII On Adoration, "and fine flour moistened with oil signify that fragrant and bright life."
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HE SHALL TAKE A HANDFUL OF THE FINE FLOUR AND OIL, — namely full of fine flour sprinkled with oil, or oiled fine flour; it is a hendiadys. AND HE SHALL PUT THE MEMORIAL UPON THE ALTAR. — In Hebrew it is, he shall burn, or he shall burn the memorial of it, that is, the handful of fine flour which he has taken, together with all the frankincense he shall burn, so that this may be as it were a memorial and sign, this fine flour as it were mincha, that is, a grain sacrifice, is offered not to the priest, but to God. Second, so that this mincha of fine flour may renew to God the memory of the one offering, and may obtain from him what he himself asks; for thus our Interpreter explains this phrase in chapter V, 12. A handful therefore here was burned to God from the fine flour; but the remainder of the fine flour went to the priest. Whence it follows:
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AND WHATSOEVER SHALL BE LEFT OF THE SACRIFICE (mincha or fine flour), SHALL BE AARON'S AND HIS SONS', A HOLY OF HOLIES OF THE OBLATIONS OF THE LORD. — In Hebrew it is, a holiness of holinesses shall it be of the burnings, that is, of the oblations burned to the Lord, that is to say, The remainder of the fine flour offered to God shall be and shall be held most holy, because it is a part of a thing, namely of the fine flour sacrificed to God by fire. Whence it could not be eaten except by sacred persons, namely by the family of the priest, as is clear from Leviticus XXII, 10 and 11.
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AND WHEN THOU SHALT OFFER A SACRIFICE BAKED IN AN OVEN, OF FINE FLOUR, — supply, thou shalt offer it. Thus Vatablus (1). Up to this point Moses has described the mincha, or sacrifice of pure and uncooked fine flour: here he describes the mincha of fine flour kneaded and cooked, which was the second species of mincha. Note here: In as many ways as fine flour and bread are cooked, in so many ways God wished it to be sacrificed to Him: just as therefore bread is cooked in three ways, namely in an oven, in a frying pan and on a gridiron, so also the mincha of bread was threefold: namely of the oven, of the frying pan and of the gridiron. Allegorically, the mincha is the flesh of Christ: first, in the oven, that is, in the womb of the Blessed Virgin in the Incarnation, cooked; second, in the frying pan, that is, in the passion of the cross, fried; third, on the gridiron of the same cross dead, so that it might provide to us in the venerable Sacrament of the Eucharist bread and nourishment thoroughly cooked. Thus Isychius. Second, the mincha or fine flour is the Church of Christ, says Bede, which is His body made up of many members, as it were collected from many grains, ground fine by the mill of the law and Gospel, moistened by the water of baptism, anointed with the oil of chrism, solidified by the Holy Spirit. Whence the same Bede and Origen, hom. 5, understand by the gridiron, frying pan and oven the three senses of Holy Scripture, namely the literal, moral and mystical, by which this bread of the Church is cooked. Tropologically, the oven is the pressure of this world, namely affliction and persecution by tyrants. Whence God is said to have freed the Hebrews from the iron furnace, that is, from the servitude and affliction of Egypt; those who are cooked in this oven become breads of Christ. Such was St. Ignatius, who, hearing lions prepared to devour him roaring: "I am the wheat of Christ," he said, "ground by the teeth of beasts, so that I may become pure bread." Second, the frying pan is the frying of minds, and the zeal of the Saints on account of the sins of men, or the hardships of their neighbors, which fry and torment them through compassion. Third, the gridiron is the daily cross of each one, upon which the just man placed is tormented by slow but constant heat; yet oil, that is, charity toward God and neighbor, strongly bears all these things and offers from them a sacrifice to God, saying with Paul, Philip. II, 17: "But and if I be offered upon the sacrifice and service of your faith, I rejoice and congratulate myself with you all;" and I Cor. XV, 31: "I die daily for your glory, brethren." Thus Radulphus, Bede and St. Gregory, hom. 12 in Ezech.: "Fine flour," he says, "in the frying pan, is the pure mind of the just man in the affliction of spiritual zeal, which is fried by solicitude for souls, and is reckoned not only a sacrifice but also a holocaust to the Lord." Furthermore, the victims of the frying pan in the literal sense were the seven brothers Maccabees, fried by Antiochus in the frying pan for faith and the law of God, II Machab. VII. The victims of the oven were the three youths, cast into the Babylonian furnace by Nebuchadnezzar on account of the worship of the one God, Daniel. III. Likewise St. Eustachius cast into a brazen bull glowing hot, which was the torment of Phalaris the tyrant. Likewise Antipas Bishop of Pergamum, whom St. John mentions, Apoc. II, 13, who under the Emperor Domitian was similarly cast into a brazen bull and died a glorious martyrdom, whose memory the Church celebrates on the eleventh day of April. Likewise three hundred Martyrs, who leapt into a lime furnace for the faith of Christ at Carthage under Valerian, and from this were called the White Mass, in the Martyrology on the 24th of August. The victim of the gridiron was St. Lawrence, who, chaste and pure like fine flour, kindled with the oil of mercy and divine love, was a living and burning victim to God, so that the Psalmist, looking upon him, rightly said: "Thou hast proved me by fire, and iniquity hath not been found in me," Psalm. XVI, 3. A hard and sharp trial indeed, but light and sweet to the fiery soul of Lawrence. For, as St. Leo says, serm. De Laurentio: "The flame of charity could not be overcome; the fire which burned without was slower than that which burned within;" nay, what is like a prodigy, the external fire kindled the internal in the mind of Lawrence, the internal extinguished the external. For Lawrence thirsted for this fire more than a panting deer thirsts for water, nay more than Valerian thirsted for his blood and burning. O how mighty is the flame of Christ! "My soul hath stuck close to thee, for my flesh is burnt up with fire for thee, my God." SPRINKLED WITH OIL, — kneaded with oil in place of water; for this is what the Hebrew belulot signifies. AND UNLEAVENED WAFERS ANOINTED WITH OIL, — "Wafers" are cakes not thick, but thin and spread out, such as our cakes made from panic grass: for this is what the Hebr. rekike signifies; elsewhere they are called challot, as it were the first fruits or beginnings of kneaded dough, as mothers, while pounding, are accustomed first, before they make and cook breads, to make cakes for children, which they cook over coals. Thus Oleaster and Ribera. Note: He calls them anointed with oil, not mixed with oil, but anointed on top with oil. For thus Scripture distinguishes these things, so that it calls some sprinkled, that is kneaded, with oil like water; others it calls anointed or anointed with oil, which are not kneaded, but smeared on top with oil. Thus Abulensis and Ribera, and it is evident from the Hebrew, Chaldean and Septuagint.
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IF THY OBLATION SHALL BE FROM THE FRYING PAN, THOU SHALT DIVIDE IT INTO SMALL PIECES, AND SHALT POUR OIL UPON IT. — "Into small pieces," so that the parts thus divided may better imbibe the oil to be poured upon them; secondly, so that some of them may be sacrificed to God.
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HE THAT SHALL OFFER IT. — In Hebrew, to cause to approach, or to bring it to the altar, namely the one offering it, as is evident from the Hebrew, and especially from the Septuagint. HE SHALL TAKE THE MEMORIAL OF THE SACRIFICE. — He shall take, namely he whose duty it is to take, that is, the priest. He shall take moreover from all the sacrifices already mentioned, namely from the oven, the frying pan, and the gridiron. Again, "memorial" is called throughout here that part of the flour offering which was to be burned and sacrificed to God, by which they testified that the whole mincha was offered to God; for the whole was reckoned to be sacrificed to God through this part of it. See what is said at verse 2.
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EVERY OBLATION THAT IS OFFERED TO THE LORD SHALL BE MADE WITHOUT LEAVEN. — Although bread made with leaven, on account of the sourness it has, is more savory and easier to digest, God nevertheless did not wish the Hebrews to use it in sacrifice, but unleavened bread. First, on account of the purity of the sacrifice; for unleavened bread is purer bread. Secondly, so that the Hebrews might have a perpetual memorial of their liberation from Egypt, when on account of haste they used unleavened bread, Exod. XII, 34. Wherefore unleavened bread, Deut. XVI, 3, is called the bread of affliction. Tropologically, leaven signifies oldness, wickedness, and every vice and corruption, which ought to be far removed from the sacred things of God, I Cor. V, 3. Hence also in Plautus, a woman lying in leaven is called inflated and angry. Secondly, St. Cyril, in book XV On Adoration, fol. 302, by leaven understands cunning, which is indifferent to good and to evil. And therefore leaven could be offered, but not burned, or kindled and sacrificed: because, says Cyril, the cunning of a virtuous soul, although not rejected by God, if employed opportunely for the sake of piety, is nevertheless not reckoned as a spiritual sacrifice and odor of sweetness. NOR SHALL ANY LEAVEN OR HONEY BE BURNED IN THE SACRIFICE. — Honey here, equally as leaven, is forbidden in the sacrifice; but why? R. Solomon understands by honey sweet fruits, such as figs and dates; but this is foreign and forced. Philo, in the book On Victims, thinks honey is forbidden in the sacred rites by God, because the bee, which collects honey, is an unclean animal, born from the putrid carcasses of oxen; but this is not absolutely true. For it is established that bees are generated from bees in hives, and that purely and chastely without copulation. I say therefore: the reason for the forbidding of honey is the same as for leaven; for honey is to bread like leaven: for honey when cooked contracts sourness; and bread to which it is mixed ferments. Secondly, honey is an enemy to the stomach; both because it is flatulent, and because it increases bile; for, as Horace says: "Sweet things turn into bile." On the contrary, wormwood benefits the stomach; for it purges all the filth of the intestines. Thirdly, honey is forbidden to the Jews, because the Gentiles offered honey and sweet things to Bacchus: hear Ovid, lib. III Fast.: Libations are made to the god, because he rejoices in sweet juices, and they say honey was discovered by Bacchus. Add from Plutarch, lib. V Sympos., Quaest. V, that wine is corrupted by the admixture of honey, because honey has a nature most adverse to wine; hence also when honey is tasted, wine becomes insipid; but wine was to be used in the sacrifices, and poured out: for wine was as it were the drink of God; therefore it was fitting that honey be excluded from them. The allegorical and principal reason was, so that in the sacrifice of the cross of Christ it might be signified that all honey, that is, all sweetness and joy, would be absent. The tropological reason was, so that it might be signified that honey, that is, vain and carnal pleasure, ought to be absent from the sacred things, as displeasing to God, and that those resolved by the blandishments of delights, or the sweetness of pleasures, cannot be partakers of the mysteries of God. Hence the Passover was to be eaten with wild lettuce, or, as the Hebrew is, bitter herbs, because "the strictness of truth is always austere," says Eucherius; for, as the Psalmist says, Psalm. L, 19, "A contrite and humbled heart, O God, thou wilt not despise." For honey is a symbol first of a man devoted to pleasure; secondly, of a flatterer, who has honey in his mouth, but secretly carries in his tail a sting that strikes and wounds. Hence the Wise man compares the lips of a harlot to a honeycomb, Proverb. V, 3. Thus Procopius, Eucherius, Ralph, Rupert, Bede, and Cyril, lib. XV On Adoration.
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YOU SHALL OFFER THE FIRSTFRUITS ONLY OF THEM AND GIFTS. — In Hebrew it is a gift, that is, an oblation of firstfruits, from leaven namely and honey, and that for food of the priests, as will be said in Numer. XV. The mystical reason of which is, because it is the duty of priests to eat the sins of the people through confession, to cook, to digest them, so that they may pray for them, may provide for them, may absolve them through the sacrament of penance: thus Serrano, who by the firstfruits of leaven and honey understands the confession of sins, the restitution of goods wrongly acquired, penance, etc. For sins themselves are honey and leaven, because they instill a honeyed pleasure in man, which soon turns into gall and leaven. To this Ralph also alludes.
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WHATEVER OFFERING YOU SHALL OFFER OF SACRIFICE (mincha, as it is in Hebrew), YOU SHALL SEASON WITH SALT; — for salt is the seasoning of all food. Therefore, so that the sacrifice, which is as it were God's banquet, may be properly furnished, God commands that bread and fine flour be offered not insipid, but seasoned with salt. Thus also the Gentiles made no sacred rites without salted meal, as I said verse 1. For without salt human life cannot subsist. For salt preserves flesh, lest it putrefy; wine, lest it become stupefied, or degenerate into vinegar; dead and putrefying bodies it thus vindicates from corruption, so that they endure through ages; it renders food savory and pleasing. Whence the axiom of the ancients: "Nothing is more useful to bodies than salt and sun." Again, salt is the artificial life of bloodless meats; for by corroding and drying them it preserves them from corruption; and mystically it aptly signifies the life of the spirit, which with respect to animal life is adventitious. Hence also Ovid in the Fasti: Before men could reconcile anything to the Gods, It was spelt, and the bright grain of pure salt. Indeed, the ancients were accustomed to anoint the drunk and delirious with oil and salt, which Aristophanes hints at in the Clouds. Tropologically, salt is a symbol of wisdom, prudence and discretion, which in every sacrifice and every work, even of penance and mortification, which is done for the obedience of God, ought to be employed. Hence the Apostle, Rom. XII, 1, admonishes that our obedience be reasonable; and Christ, Mark IX, 48: "Every one, he says (spiritual victim and pleasing to God), shall be salted with fire, and every victim shall be salted with salt," namely with the fire of tribulation and the salt of wisdom. Thus Theodoret, Procopius, Ralph, Bede, Rupert, Eucherius, and Cyril, book XV On Adoration; for, as St. Bernard says, sermon 49 in the Canticles: "Discretion is the moderatrix and charioteer of virtues, affections, morals; it places order in every virtue; order gives measure and beauty, and perpetuity: take this away, virtue becomes vice." Hence secondly, salt was a symbol and type of evangelical doctrine and apostolic preaching: for this is the highest wisdom, by which we ought to season all our actions and oblations. For every action of ours ought to correspond to this wisdom, as to a norm, and be conformed to it in all things. Hence Christ said to the Apostles: "You are the salt of the earth." Thirdly, by salt is signified eternal durability: salt therefore is a symbol both of the eternity of God, which those offering sacred victims protested through salt; and of the integrity and incorruptibility of soul and body, which God requires in the one offering. For, as Philo first says, book On Victims, the first preserver of bodies is the soul; the second is salt: for salt preserves bodies for a very long time, and renders them in a certain way immortal: therefore, says Philo, the altar is called thysiastêrion, from diatêrein tas thysias, that is from preserving the victims; but the flesh of victims is consumed by fire: whence it is gathered that this victim seasoned and preserved with salt ought to be understood mystically, namely the mind and alacrity of the one offering confirmed in virtues: for this preserves and conserves the purity and incorruptibility of the soul. Thus Philo. Hence allegorically and anagogically, the heavenly salt is Christ, who by his grace and glory seasons and preserves both bodies and souls for eternity, so that they may rise to immortal life. NOR SHALL YOU TAKE AWAY THE SALT OF THE COVENANT OF YOUR GOD FROM YOUR SACRIFICE. — Why it is called "salt of the covenant," R. Solomon gives an insipid and foolish reason, namely this: The terrestrial waters, he says, in the beginning of the creation of all things, hardly bore to be separated from the celestial waters by the interposition of the firmament: therefore, so that God might appease them, he promised that he would make the sacred use of waters to be in the tabernacle of the covenant; then so that salt, which is made from waters, would be perpetually employed in sacrifices. Thus this buffoon, who here does not have even a grain of salt, and lacking brains needs hellebore. I say therefore: it is called "salt of the covenant," that is, salt of this law, by which salt I command to be used in the meal offering. For the law was the reason, condition and ratification of the covenant and pact between God and the Hebrews. Whence the tables of the law were called tables of the covenant, and often elsewhere the law itself is called a covenant. But it is said peculiarly of this law of salt, that it is salt of the covenant, because by salt was signified the firmness of the law and covenant; and therefore salt was wont to be used in covenants, for victims were sacrificed with salted meal to ratify the covenant. And it is likely that this was done thus in the covenant of the Hebrews with God, Exodus XXIV, 5; whence II Paralipomenon XV, 5, and Numbers XVIII, 19, it is called a covenant of salt; a firm and stable pact. For just as salt preserves flesh from putrefaction, so a covenant of salt metaphorically signifies a covenant free from corruption and violation, a firm and perpetual pact. Salt therefore of the covenant is the same as salt that confirms the covenant, or a symbol of a firm and stable covenant. For the same reason, salt was wont to be set before guests of old, before other foods, so that namely by salt might be signified the firmness and perseverance of friendship: wherefore many Gentiles held it as an ill omen, if salt happened to be spilled on the table, as if by this the overthrow or breaking of friendship were portended. Thus Pierius in Hieroglyphics of salt. Note: In every fleshly sacrifice, by which it was immolated, for example an ox, sheep or goat, a meal offering was used; but not conversely: for the meal offering, or barley and fine flour could be offered alone without flesh. In every fleshly sacrifice therefore oil, frankincense, fine flour and salt were to be used; but no leaven or honey could be used in a sacrifice, whether it were fleshly or of meal. The rite therefore of fleshly sacrifices was this: The priest placed the flesh of the victim to be burned on the altar; then from fine flour mixed and mingled with oil and salt, he took a handful, and placed it on the victim to be burned, and at the same time poured wine over the victim; finally he placed frankincense on the fine flour, then applied fire, and burned and consumed the victim with these libations to God, as will be clear from Numbers XV, 4 and following.
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BUT IF (when) THOU OFFER A GIFT OF THE FIRSTFRUITS OF THY CORN (still existing in the ear, as will be clear from what follows) TO THE LORD OF EARS YET GREEN, THOU SHALT DRY IT WITH FIRE, AND BREAK IT SMALL LIKE MEAL. — This is the third kind of meal offering or sacrifice of meal: for the first kind was the offering of fine flour; the second was the offering of loaves; the third was this offering of green ears. God speaks here of the firstfruits of grain, or of the barley harvest, of which a sheaf was offered at Passover on the second day of unleavened bread: for the Hebrews could not reap anything of barley or of crops, unless they had first offered this sheaf of ears as it were firstfruits to God. Note: The Hebrews owed to offer God threefold firstfruits. First, these ears at Passover; second, the firstfruits of loaves from the wheat harvest at Pentecost, as is clear from chapter XXIII, verses 15 and 17. Third, the firstfruits of all grain at the feast of Tabernacles, as is clear from Exodus XXIII, 16 and 19. Note secondly, that these ears were green, not entirely, but at the same time whitening and ripening; otherwise they could not be broken into meal, since no grains of meal had yet been formed. The Septuagint for green, here and elsewhere, render nea, that is, new. BREAK IT SMALL LIKE MEAL, — In Hebrew it is geres carmel, which Vatablus renders, which the most fertile field has produced; for this is called carmel in Hebrew. But our Interpreter, the Septuagint and the Chaldean render better, the crushing or breaking of the ear, or of grain, that is, crushed grain; or meal, supply thou shalt offer, as follows: for it could not be flour, since the ears were still green. Note: All these things were done not by the priest, but by the layman offering. He himself crushed the firstfruits of his ears like meal, then poured oil over them, and finally placed frankincense on them, and thus offered them to the priest, so that he might burn a part of them to God, and keep the rest for himself; whence follows:
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OF WHICH THE PRIEST SHALL BURN IN MEMORY OF THE OFFERING, A PART. — namely that this part burned for God may be a memorial and sign that this whole offering, that is, the sacrifice, has been offered to God. See the words at verse 2. Allegorically, the firstfruits of the crops at Passover is Christ rising at Passover, as it were the firstborn of the dead. Thus Cyril, book XVII On Adoration, chapter XXIII. Tropologically, the offering of green ears of grain signifies neophytes in the service of God and the way of perfection; these parch the ears with fire when they mortify the body and subject it to the spirit; they break them into flour when they deny their own will; they impose oil, that is, the gladness of the heart; and incense, that is, prayers; finally they always carry in mind the memorial of God, that is, the fear of God, and therefore refer all things to Him. Thus Radulphus. Cassian, book IV On the Institutes of Renunciation, chapter VIII: "A novice about to renounce the world, in the monastery, he says, is first taught to overcome his own wills, and they often command him to do those things which they perceive to be contrary to his mind. For they declare that a monk can in no way prevail against anger, or sadness, or the spirit of fornication, unless he has first learned to mortify his own wills through obedience; but neither can he retain true humility of heart, nor firm concord with the brethren, nor can he remain long in the monastery, he who has not learned to overcome his own wills." Again, the novice, says Rufinus, ought to strive for purity of heart, and that which the Psalmist says, Psalm XLV: "Be still and see that I am God;"; finally to strive to return to infancy and original innocence. Pachomius, from the rule delivered to him by an angel, commanded novices to work with their hands and to do their work simply, and to be kept away from the more sacred studies. Pinufius the Abbot in Cassian, book IV On the Institutes, chapter XXXII, teaches the novice that he ought to imitate and put on the crucified Jesus, so that the fear of God may be to him a continual cross by which he crucifies his appetites, especially those of excellence and pride, through true and constant humility and humiliation. Cassian, book IV, chapter XLI, teaches the novice that in the monastery, according to the Psalmist's saying, "he should be as a deaf man not hearing, and as a dumb man not opening his mouth, discerning nothing, judging nothing of those things which shall be commanded to him. Therefore, he says, you ought not to hope for your patience from the virtue of others, that is, so that you possess it only when you are irritated by no one."
Machine translation from the Latin, not reviewed.
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olei, ac totum thus, et ponet » — Hebr. adolebit tamquam — « memoeuis, sanctum sanctorum de oblationibus Domini », cf. Ex. 99,31, quod. profanis nefas erit atüngere, et quidem quia de combustionibus Domini provenit. Etiam secus reliquum sacerdotibus reservatur n?23N nomen evasit (2,9. 16; 5,12; 6,15 [8]; 24,7 eto.) eius sacrificii incruenti partis, quae comburebatur; non tamen eius solius, cum 24,7 de panibus propositionis, quorum nihil comburebatur, praedicetur. LXX Vulg. Chald. Syr. vertunt. memoriale , sc. id, quod Deo sacrificantem in memoriam revocat, Deum eidem placatum efficit. Haec significatio utique praeferenda est alteri, quam Vat. suggerit : odor, a verbi significatione primitiva pungere. Quae nullo nititur teste, atque pleonasmum efficit cum sequenti expressione combustionem odoris suavissimi. — v. 2 subiectum sacerdos nonnisi ante verbum adolebit scribitur. Suggerit Dillm., sententiam a yop ad ani serius esse adscriptam tamquam sequentis vocis (T11127N interpretamentum aliquod. Non mera tantum farina, sed opus item pistorium offerri poterat, coctum sive in furno, sive in sartagine , sive in craticula. Cuius accurate et forma, et materia et condimentum describitur.
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v. & « Cum autem —. obtuleris sacrificium » — pro dono mincham — « coctum in clibano » - seu olla coquinaria, « de simila » offeres, « panes sc. » seu placentas —— (ef. Ex. 29,2) « absque fermento , conspersos oleo , et lagana » (cf. ib.) — « azyma oleo lita ».
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v. 5 « Si oblatio tua fuerit de sartagine », esto - « similae conspersae oleo et absque fermento ».
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v. 6 « Divides eam matnutatüim », seu verius 7n óuccellas ad esum veluti iamiam paratas, non - quo facilius oleum imbibatur (Men.), « et fundes super eam oleum ». (v. 1 « Sin autem » mincha « de craticula fuerit sacrificium » seu ve- -. rius oblatio tua , « aeque simila oleo conspergetur ». Haec est mincha : . his tantum conditionibus observatis habetur legitima mincha. v. 8-10 .. porro refertur ad omnia v. 4-7 genera operis pistorit. v. 8 « Quam of-- - ferens Domino, trades [manibus] sacerdotis ». Accuratius ritum Heór. . describit : e£ deferes mincham , quae confecta est ex illis rebus, Domino; etenim extra sanctuarium illam confici oportebat ; (radeturgue Brordori, qui admovebit eam altari.
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v. 9 « Qui cum obtulerit eam, » | tollet memoriale de sacrificio » , elevabit de mincha memoriale (Hebr. ; Domino ».
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v. 10 « Quidquid autem reliquum est, erit Aaron et filiorum euus, sanctum sanctorum de oblationibus Domani ». Cf. v. 3. "in utique est clibamus : cf. Gen. 15,17; Ex. 8,3 (7,28). nomma Yulg. LXX Syr. vertere craticulam , sed Chald. (pro NIYY1 corrige ND?) sartaginem (germ. Pfanne, angl. pan, gall. chaudiére). Quae altera significatio videtur praeferenda ob radicis sensum moveri, hine ebullire : quae vero in craticula coquitur placenta, non movetur, non ebullit. nàr "23 vi etymi significat instrumentum, quo vel in quo coquitur opus pistorium (n*nain). Quod LXX Vulg. Syr. et etiam Chald. (NDY^D5; cf. hebr. rena 2 Reg. 13,9) vertunt sartaginem.. Poterit ergo quis defendere, duo h. 1l. sartaginum cenera enumerari. Monet Kn., ob praefixum ov intelligi oportere instrumentum planum; Arabes etiamnum massam coquere laminis ferreis impositam, quae super ignem collocentur. Excludere autem videtur s. textus eas coquendi panis rationes, quibus immundum quid admisceri poterat : panem subcinericium aut in craticula coctum. — v. 8 navem. aliquis offert, ob mutatam verbi personam admirationem utique facit. Serius insertam vocem suggerit Dillm. Arg.— Fermentum a mincha excluditur, sal semper adhibendum. Illud vero e generaliori aliquo, quod omnibus notum esse supponitur, principio deducitur, fermentum et mel excludi a combustionibus sacris.
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v. 11 « Omnis oblatio » seu mincha, « quae offertur Domino , absque fermento fiet, nec quidquam » — Hebr. quia nihil — « fermenti ac mellis adolebitur » — Sam. LXX et Targ. Hier. apponetur — « àn sacrificio Domino ». « Fermentum ex corruptione fit » (Bonfr.), massamque corrumpit (Gal. 5,9; cf. 1 Cor. 5,8). Praeterea azyma constanter in memoriam revocabant liberationem ex Aegypto factam (Sy/v.). Mel ideo sane excludebatur, quod de intestinis insectorum procedens aliquid censeretur habere immunditiei : lex haee primarie utique respiciebat mel apum, lieet ab Hebraeis sine dubio quoad alias etiam mellis species observabatur. Tamen a solis sacrificiis in altari comburendis haec. excludebantur, non a donarüs sacris, quae in usum cederent sacerdotum :
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v. 12 « Primttias tantum eorum offeretis [ac] munera ». Hebr. : tamquam donum primitiarum afferetis ea Domino. « Super altare vero non imponentur in odorem suavitatis ».
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v. 18 « Quidquid obtuleris sacrificii, sale condies, nec auferes sal foederis Dei tui » — pro Uns LXX mum — « de sacr Vicio tuo. In omni oblatione tua. offeres sal ». Hebr. primum loquitur de oblatione minchae tuae , deinde de mzncha tua, tandem de omn? oblatione tua. Priores duae expressiones ad solam mincham restringuntur, non vero tertia. Hinc censet Ca;., ultima expressione extendi praeceptum adhibendi salis ad omnia sacrificia, etiam cruenta: unde dicatur Marc. 9,48 « omnis victima (0ucíz) sale salietur », et Ez. ^3,2^ legatur sal sacrificio eruento impositum. Tamen admitti etiam potest opinio Caím., tertiam expressionem , licet explicite non restringatur, sensu tamen similiter atque praecedentem restringi, totumque versum esse de solis minchis; quod vero de minchis praescribatur, id Hebraeos, et iure quidem , ad reliqua sacrificia extendisse, eumque usum extentum respicere duos textus laudatos. Ratio adhibiti salis praecipua ea sane est, « quod nullum convivium absque sale agitari soleat, ob idque nec decebat sacrificia seu Dei convivia sine eo apparari » (Bonfr.). Hinc Iob. 6,6: « aut poterit comedi insulsum, quod non est sale conditum? » Praeterea sal, quod impediat corruptionem (S. TAom. 1* 2** q. 102 a. 3 ad 14) , oblationes diutius puras praeservabat. Nihil compertum habemus de sale antiquitus Aegyptiorum sacrificiis adhibito. A Graecis et Romanis illud adhibebatur, sed tempore Moyse longe recentiore. Nullus suadet textus, Deum ante Moysen sal adhibendum Hebraeis solemnius inculcasse, veluti foederis partem, licet facile concedamus illud ab Hebraeis adhiberi consuevisse. 2 Par. 13,5 novit foedus salis : « An ignoratis, quod Dominus Deus Israel dederit regnum David super Israel in sempiternum, ipsi et filiis eius, in pactum salis ? » Et Num. 18,19 primitiae scribuntur esse sacerdotibus concessae « ordinatione perpetua, foedus salis perpetuum ». Quibus in textibus idem videtur esse foedus salis, atque foedus perpetuum. Aptumque perpetuitatis symbolum est sal, quod corruptionem arcet. Apud Arabes, qui una vescuntur pane et sale, amici censentur; eo ritu amicitiae iunguntur, paces feriuntur; foedus inituri sal ensibus impositum gustant; sacrum praeprimis habetur foedus salis (cf. Kn.). Neque est ratio, cur Hebraeos antiquitus eiusmodi foedera salis habuisse negemus. Porro, ubi sunt foedera salis , adsit etiam sal foederis necesse est. Sacrificia, uli reliqui actus religionis omnes, apud Hebraeos vi foederis cum Deo initi peragebantur, erantque eius actualis veluti renovatio : hinc sal sacrificiis adhibitum erat sal foederis, ipsaque sacrificia erant pactum salis, sal foederis divini perpetuitatem demonstrabat.
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v. 1^ « Si autem obtuleris munus » seu mincham « primarum fruqum tuarum Domino, de spicis [adhuc virentibus], torrebis igne, et confringes àn modum farris, et sic offeres primitias tuas [Domino] », — Hebr. : mincham primitiarum tuarum, —
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v. 15 « fundens supra oleum et thus imponens , [quia] oblatio Domini est ». Hebr., uti v. 1.6 : mincha est.
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v. 16 « De qua adolebit sacerdos |in| memoriam [muneris| » — Hebr. memoriale, cf. quae ad v. 29 dicebamus de voce Hebr. v. 14 voci Domino priori subscribit athnach, et materiam oblationis primi- spicas toslas igme; et '5p, quod a constructione uude dissonans Sam. habet, significat frumentum tostum (23,14; 1 Reg. 25,18; 2 Reg. 17,28; Ruth 2,14). 3*aN per se non videtur solas spicas RN virentes designare; tamen ita intellexere etiam LXX véa, et reapse spicas, quae pro primitiis offerebantur, oportebat fere esse adhuc virentes. De Aq. Symm. Theod. cf. Field eorum, quae h. l. recensentur, versiones ad sequentes voces remittentem. Quae per modum appositionis, sine copula adscribuntur : 5332 v. Deut. 33,14 Masorethae vocem vV^?3 punctant litera schin, ut significationem induat germen, fructus à radice pellere, propellere, germinare. Hie vero punctant litera sin, derivandam a radice aliqua 7*3. quae in V. T. non occurrit quidem, sed in forma D^3 significatione comminuendi exstat apud neohebraeos. Of. arab.; et chald. N*'D"?3, alica seu polenta in granula comminuta. Cui derivationi accedunt Vulg. confringes , LXX (9px, Chald. NZ1158 et Syr. ND2*^2 à radice "(5 confringere. Theod. ztovx pinguem vel vjztov stultum 522 pro ov? —.et. Field), quis explicet? — Vocem 5:33 Vulg. vertit far, LYX igwz& i. e. in granula comminuta. Chald. q] utique sonat temer : sed adverte, quam facile lectio corruptione oriri potuerit ex q2. comminutus, quam radicem reapse habet Syr. NDY'2710. Theod. &Xo« i. e. alicà ex hordeo. Ceterum etiam Aq. Symm. habent &zaAóy vel &xaAd, lener : an forte e significatione comminui derivabatur altera significatio tenerum esse? Ergo versiones conspirant fere in tribuenda voci 52 significatione frumenti intelligeretur. Ergo materia oblationis primitiarum Íirumenti alica est, quae, cum spicae sint virides adhuc et molles, non potest nisi tostis antea granis comparari : spicas tostas igne, in alicam redactas. Arg. — Eorum victima erat aut bos v. 1-5, aut minus aliquod quadrupedum, etquidem aut ovis v. 6-11, aut capra v. 12-16. Aves, quae 1,14 holocaustis adhibebantur, a pacifieis excluduntur, quae in tres dividendae erant partes Deo, sacerdoti, fidelibus tribuendas; vix autem decenter dividi Piirraut tam exigua animalia (Bonfr.). v. 16 sq. adnectit regulam generalem pro saerifieiis pacificorum. Dum soli mares holocaustis adhibebantur, femellae etiam. v. 1.6 tamquam hostiae pacificorum offerebantur. At semper (v. 1.6; 1,3. 10) « immaculata » hostia requirebatur (Ca?.). Ceterum, non tofa de hostiis pacificorum h. 1. doctrina traditur, sed alia 7,11 sqq. subiunguntur. n»w nmn n appelletur' (Lev. 7,13. 15), vel TY 353 (222295 P842 49: 5501514) vel nn (Ps. 55,12 [56,13]). Licet enim sacrificia, quae hoc nomine veniunt, etiam ad gratiarum actionem offerantur, tamen mn vi etymi non gratiarum. actionem sonat, sed agnitionem, laudem. Et Lev. 7,12. 16 hostiae pacificorum dividuntur in eas, quae offeruntur nn oy, et eas, quae offeruntur 11723 "N 112, i. e. voto aut voluntarie; ergo prior expressio videtur respicere hostias, quae pertineant ad cultum non extraordinarium sed ordinarium, et ipsa lege divina praescribebantur, apteque vertitur cultus. Neque ita expressio nn n2; fit pleonastica. Cum enim n3*5 de se mactationem exprimat sive profanam sive sacram, adiectum i7T1n indicat agi de mactatione sacra, ad cultum pertinente. — Alii igitur ad verbi nov Vulg. pacificorum, Syr. salutis, Chald. sanctificationis. — Ceterum nota, ipsum nomen esse antiquissimum , cum vel ipsi Phoenices genus sacrificiorum noverint aov 553 (passim in inscriptione sacra Massiliensi), cuius tamen quae fuerit indoles ignoramus. Ceterum eiusmodi nomina non semper totam et intimam rei indolem pandunt : sane apud nos Eucharistia non est merum eratiarum actionis sacrificium. Cap. III
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CORBAN. - In Hebrew c., like its Akkadian counterpart qurbān, means "offering" or, according to the etymology, "presentation of a gift to God" (cf. Lev. 2:1, 4; 7:13; 9:7, 15; Num. 7:3; Ezek. 40:43): the term is found only in the three books cited, that is, in the legislation concerning worship. …
… sacred worship, as in the consecration of altars, vessels and places (Gen. 28, 18; 35, 14; Ex. 30, 24 ff.; 40, 9 ff.), of priests (ibid. 29, 7 ff.; Lev. 8, 11), of kings (I Reg. 10, 1; 16, 13); in sacrifices and in the oblations of first-fruits (Lev. 2, 1 ff.; Deut. 14, 23); in the purification of lepers (Lev. 14). The Savior is called "Christ" (Anointed) by antonomasia. …
Incense was prescribed for the oblations (Lev. 2, 1. 2. 15. 16), while it was forbidden in the sacrifices of expiation (ibid. 5, 11) and in the offerings for the rite of jealousy (Num. 5, 15); the twelve "loaves of presentation" were also sprinkled …
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… It contains the treatises: a) Zēbhōhim ("sacrifices"), in 14 chapters: the intentions with which the sacrifice is offered; what renders it unfit; the sprinkling of the blood; which priests are excluded from consuming the sacrificial meats. b) Mēnāfōth "meal-offerings" (Lev. 2, 2), in 13 chapters: the first-fruits, the 2 loaves of Pentecost offered as first-fruits, the loaves of display on the sacred table; the libations. c) Hullin "things" (profane, not sacred): …
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Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… Since nothing leavened could be offered on the altar (Ex. 23, 18; 34, 25), only cakes without leaven were offered in the sacrifices, which sometimes constituted a special unbloody sacrifice (Lev. 2, 4, 11; 6, 16 ff.) (minhāh), except for the "firstfruits," which were not placed on the altar (Lev. 2, 7; 7, 13 ff.; 23, 17). The preparation of the unleavened bread was the duty …
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Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… Since nothing leavened could be offered on the altar (Ex. 23, 18; 34, 25), only cakes without leaven were offered in the sacrifices, which sometimes constituted a special unbloody sacrifice (Lev. 2, 4, 11; 6, 16 ff.) (minhāh), except for the "firstfruits," which were not placed on the altar (Lev. 2, 7; 7, 13 ff.; 23, 17). The preparation of the unleavened bread was the duty of the Levites (I Par. 23, 29: the "sacerdotes" of the Vulgate is interpolated). …
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SALT (IN THE LITURGY). - Salt was used in sacrifices among the Hebrews (Lev. 2:13), the Romans and the Greeks.
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'ABIB (Septuagint: μὴν τῶν νεῶν; Vulgate: mensis novorum frugum). - First month of the ancient Hebrew calendar (Ex. 13:4; 23:15; 34:18; Deut. 16:1), called 'abib, "ear of grain" (Ex. 9:31; Lev. 2:14; Ex. 3:15: "Tell Abib"): it coincided with the beginning of spring. …
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.