Of peace offerings.
How the pacifique hostes must be offered of beeues, 6. shepe, 7. lambes, 12. and goates.
1And if his oblation be a sacrifice of peace offerings, and he will offer of the herd, whether male or female: he shall offer them without blemish before the Lord.Che se l'obblazione sarà un'ostia pacifica, ed ei vorrà offerire de' buoi, presenterà dinanzi al Signore un maschio, o una femmina senza macchia:AND if his oblation be an hoste of pacifiques, and he wil offer of beues, male or female, without spot shal he offer them before our Lord.Quod si hostia pacificorum fuerit ejus oblatio, et de bobus voluerit offerre, marem sive feminam, immaculata offeret coram Domino. 2And he shall lay his hand upon the head of his victim, which shall be slain in the entry of the tabernacle of the testimony: and the sons of Aaron the priests shall pour the blood round about upon the altar.E porrà la mano sul capo della sua vittima, la quale sarà immolata all'ingresso del tabernacolo del testimonio, e i sacerdoti figliuoli d'Aronne spargeranno il sangue intorno all'altare:And he shal lay his hand vpon the head of his victime, which shal be immolated in the entrie of the tabernacle of testimonie, and the sonnes of Aaron the priest shal poure the bloud in the circuite of the altar.Ponetque manum super caput victimæ suæ, quæ immolabitur in introitu tabernaculi testimonii, fundentque filii Aaron sacerdotes sanguinem per altaris circuitum. 3And they shall offer of the sacrifice of peace offerings, for an oblation to the Lord: the fat that covereth the entrails, and all the fat that is within,E dell'ostia pacifica offeriranno al Signore il grasso che cuopre le viscere, e tutta la pinguedine interiore:And they shal offer of the host of pacifiques, for an oblation to our Lord, the fatt that couereth the entralles, and whatsoeuer fatt is within:Et offerent de hostia pacificorum in oblationem Domino, adipem qui operit vitalia, et quidquid pinguedinis est intrinsecus: 4The two kidneys with the fat wherewith the flanks are covered, and the caul of the liver with the two little kidneys.I due reni col grasso, onde sono coperti i lombi, e co' reni la rete del fegato:the two kidneys with the fatt wherwith the guttes are couered, and the caule of the liuer with the two little kydneys.duos renes cum adipe quo teguntur ilia, et reticulum jecoris cum renunculis. 5And they shall burn them upon the altar, for a holocaust, putting fire under the wood: for an oblation of most sweet savour to the Lord.E queste cose le bruceranno in olocausto sopra l'altare, dato fuoco alle legna: obblazioni di soavissimo odore al Signore.And they shal burne them vpon the altar, for an holocaust, putting fire vnder the wood: for an oblation of most swete sauour to our Lord.Adolebuntque ea super altare in holocaustum, lignis igne supposito, in oblationem suavissimi odoris Domino.
6But if his oblation and the sacrifice of peace offering be of the flock, whether he offer male or female, they shall be without blemish.Che se l'obblazione, e l'ostia pacifica sarà di pecore, queste o sien maschi, o sien femmine, saranno senza macchia.But if his oblation, and the hoste of pacifiques be of flocks, whether he offer male, or female, they shal be without spot.Si vero de ovibus fuerit ejus oblatio et pacificorum hostia, sive masculum obtulerit, sive feminam, immaculata erunt. 7If he offer a lamb before the Lord:Se offerirà davanti al Signore un agnello.If he offer a lambe before our Lord,Si agnum obtulerit coram Domino, 8He shall put his hand upon the head of the victim. And it shall be slain in the entry of the tabernacle of the testimony: and the sons of Aaron shall pour the blood thereof round about upon the altar.Porrà la sua mano sul capo della sua vittima, la quale sarà immolata nel vestibolo del tabernacolo del testimonio: e i figliuoli d'Aronne ne spargeranno il sangue intorno all'altare.he shal put his hand vpon the head of his victime; which shal be immolated in the entrie of the tabernacle of testimonie: and the sonnes of Aaron shal powre the bloud therof in the circuite of the altar.ponet manum suam super caput victimæ suæ: quæ immolabitur in vestibulo tabernaculi testimonii: fundentque filii Aaron sanguinem ejus per circuitum altaris. 9And they shall offer of the victim of peace offerings, a sacrifice to the Lord: the fat and the whole rump,E dell'ostia pacifica offeriranno al Signore in sacrifizio il grasso e tutta la coda,And they shal offer of the hoste of pacifiques, a sacrifice to our Lord: the fatt and the whole rumpe,Et offerent de pacificorum hostia sacrificium Domino: adipem et caudam totam 10With the kidneys, and the fat that covereth the belly and all the vitals and both the little kidneys, with the fat that is about the flanks, and the caul of the liver with the little kidneys.E insieme i reni, e la pinguedine, che copre il ventre, e tutte le viscere coll'uno, e coll'altro rene, e col grasso, che è intorno a' lombi, e la rete del fegato co' reni:with the kidneys, and the fatt that couereth the bellie and al the vital partes, and both little kydneys, with the fatt that is about the guttes, and the caule of the liuer with the two little kidneys.cum renibus, et pinguedinem quæ operit ventrem atque universa vitalia, et utrumque renunculum cum adipe qui est juxta ilia, reticulumque jecoris cum renunculis.
11And the priest shall burn them upon the altar, for the food of the fire, and of the oblation of the Lord.E il sacerdote gli farà bruciare sopra l'altare in alimento del fuoco, e obblazione al Signore.And the priest shal burne them vpon the altar, to the foode of the fire, and of the oblation of our Lord.Et adolebit ea sacerdos super altare in pabulum ignis et oblationis Domini. 12If his offering be a goat, and he offer it to the Lord:Se l'obblazione è d'una capra, cui egli offerisca al Signore;If his oblation be a goate, and he offer it to our Lord,Si capra fuerit ejus oblatio, et obtulerit eam Domino, 13He shall put his hand upon the head thereof: and shall immolate it in the entry of the tabernacle of the testimony. And the sons of Aaron shall pour the blood thereof round about upon the altar.Porrà sul capo di essa la sua mano; e la immolerà all'ingresso del tabernacolo del testimonio. E i figliuoli d'Aronne ne spargeranno il sangue intorno all'altare.he shal put his hand vpon the head therof: and shal immolate it in the entrie of the tabernacle of testimonie. And the sonnes of Aaron shal poure the bloude therof in the circuite of the altar.ponet manum suam super caput ejus: immolabitque eam in introitu tabernaculi testimonii, et fundent filii Aaron sanguinem ejus per altaris circuitum. 14And they shall take of it for the food of the Lord’s fire, the fat that covereth the belly, and that covereth all the vital parts:E d'essa prenderanno in alimento del fuoco del Signore il grasso, che cuopre il ventre, ed è disteso sopra tutte le viscere:And they shal take of it to the foode of our Lords fire, the fatt that couereth the bellie, and that couereth al the vital partes:Tollentque ex ea in pastum ignis dominici, adipem qui operit ventrem, et qui tegit universa vitalia: 15The two little kidneys with the caul that is upon them which is by the flanks, and the fat of the liver with the little kidneys.I due reni colla rete, che sta sopra di essi presso i fianchi, e il grasso del fegato co' reni:the two little kydneys with the caule, that is vpon them about the guttes, and the tallowe of the liuer with the little kidneys:duos renunculos cum reticulo, quod est super eos juxta ilia, et arvinam jecoris cum renunculis: 16And the priest shall burn them upon the altar, for the food of the fire, and of a most sweet savour. All the fat shall be the Lord’s.E queste cose brucerà il sacerdote sopra l'altare in alimento del fuoco, e in odor soavissimo. Tutto il grasso sarà del Signore.and the priest shal burne them vpon the altar, to the food of the fire, and of a most sweete sauour. Al the fatt shal be our Lordesadolebitque ea super altare sacerdos in alimoniam ignis, et suavissimi odoris. Omnis adeps, Domini erit
17By a perpetual law for your generations, and in all your habitations: neither blood nor fat shall you eat at all.Per legge perpetua in tutte le generazioni, e in tutti i paesi vostri: voi non mangerete giammai né sangue; né grasso.by a perpetual right in your generations, and in al your habitations: you shal eate no bloude nor fat at al.jure perpetuo in generationibus, et cunctis habitaculis vestris: nec sanguinem nec adipem omnino comedetis.
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Year of the World 2514.
Challoner
Peace-offerings. Peace, in the Scripture language, signifies happiness, welfare, or prosperity; in a word, all kind of blessings. Such sacrifices, therefore, as were offered either on occasion of blessings received, or to obtain new favours, were called pacific or peace-offerings. In these some part of the victim was consumed with fire on the altar of God: other parts were eaten by the priests, and the persons for whom the sacrifice was offered. (Challoner)
Du Hamel
Female beasts might here be sacrificed, but not birds. The victims were either offered to praise God for past favours, or to comply with some vow, or were perfectly free, Leviticus 7:12. Three sorts of victims, the ox, the sheep, and the goat, denoted all those who served God in innocence, or in the state of penance. (Du Hamel)
Of these sacrifices "of the perfect," none of the unclean could taste, Leviticus 7:20. When only flour or bread was given, the donor received no part again.
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Which shall. Hebrew, "which he gives, he shall slay it....the priests shall pour," etc. Yet some assert, that laymen were not allowed to approach the altar.
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Catullus
Fat. All the fat was carefully presented to the Lord. The Persians offered this alone. Omentum in flamma a pingue liquefaciens. (Catullus, Epig. de Magis.)
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Calmet
Flanks. St. Jerome sometimes translates the Hebrew loins, as the Septuagint and Symmachus do; (Psalm 37:7) and this Bochart believes is the most proper signification. (Calmet)
Two is not specified in the Latin, nor little in the Hebrew.
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Calmet
For a. Some translate, "upon the," others "after the burnt-sacrifice;" as if that were always to be offered first, every day. (Calmet)
Haydock
But is seems that the peace-offering was an imitation of the holocaust, with respect to the fat, caul, and kidneys, which were to be entirely consumed. (Haydock)
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Calmet
It. Hebrew and Septuagint, "he shall slay," ver. 2, 13. (Calmet)
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Menochius
Whole rump. Septuagint, "the loin without blemish." The tail of the Arabian sheep is extremely large and fat, weighing eight or ten pounds; so that it is necessary to support it on a vehicle. (Busbecque, ep. 3.) The tail was not sacrificed in any other species. (Menochius)
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Haydock
With, etc. Hebrew, "and the two kidneys with their fat by the flanks, and the great lobe of the liver, above the kidneys, shall they take." (Haydock)
Du Hamel
All our affections must be consecrated to God, and our passions kept under. (Du Hamel)
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Food, destined for the honour of God, and to be consumed by fire. In other places, God calls these sacrifices his food, and the altar his table. (Chap. 21:21.; Malachias 1:7, 12.)
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Challoner
Fat. It is meant of the fat, which by the prescription of the law was to be offered on God's altar: not of the fat of meat, such as we commonly eat. (Challoner)
Calmet
This distinction is sufficiently insinuated; (chap. 7:25,) whence it also appears that the fat, here forbidden, is only that, which, in all sacrifices, appertains to the Lord, ver. 9, 10. The fat which was intermingled with the flesh might be eaten, and even the rest if the animal was not sacrificed. God repeatedly forbids the use of blood, Leviticus 17:13. Yet the Jews abstain from the fat also of all oxen, sheep, and goats; (Josephus, [Antiquities?] 3:10,) and some, adhering to the words of this text, forbid the use of fat indiscriminately. (Calmet)
Cornelius a Lapide condemns it, if the animal might be offered in sacrifice, though it were slain at home.
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Peace offerings.... Peace, in the scripture language, signifies happiness, welfare or prosperity; in a word, all kind of blessings.—Such sacrifices, therefore, as were offered either on occasion of blessings received, or to obtain new favours, were called pacific or peace offerings. In these, some part of the victim was consumed with fire on the altar of God; other parts were eaten by the priests and by the persons for whom the sacrifice was offered.
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Fat.... It is meant of the fat, which by the prescription of the law was to be offered on God’s altar; not of the fat of meat, such as we commonly eat.
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In holocaust onlie the male was offered, chap. 1. in other sacrifices both sexes were acceptable.
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These partes and the fatt: were burned as an Holocaust, the rest of the oblation being pacifique.
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St John Chrysostom † AD 407 Homilies on Second Corinthians 5
… for this depriveth of all pardon. But if thou pray for them, even if thou say nothing in thine own sins’ behalf, thou hast achieved all . Consider how many sacrifices there are in the law; a sacrifice of praise, a sacrifice of acknowledgment, a sacrifice of peace
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Do not be surprised at my giving a more abundant honour to our uncomely parts, mortifying them and making them chaste by my speech, and standing up against the flesh. Let us give to God all our members which are upon the earth; let us consecrate them all; not the lobe of the liver
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Tertullian † AD 220 On Fasting 6
… Through them, to wit, had “the heart of the People been made thick, lest they should see with the eyes, and hear with the ears, and understand with a heart” obstructed by the “fats” of which He had expressly forbidden the eating,
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1. AND IF THE OFFERING OF HIS SACRIFICE BE A PEACE OFFERING. — "Peace offering," understand of animals, that is, of those which are offered for peace, that is, for safety, security and prosperity (for this is peace to the Hebrews), whether already obtained or to be obtained: for there was a twofold peace offering, one which was offered in thanksgiving for prosperity obtained; another which was offered to obtain prosperity, or some benefit either for a man, or for a family, or for the Commonwealth. The Septuagint translates, θυσία σωτηρίου, that is, a saving sacrifice, that is, of salvation, that is, a sacrifice offered for safety; the Chaldean translates, a sacrifice of sanctifications. In Hebrew this sacrifice is called זבח שלמים Zebach schelamim, which can first be translated, peace offering, that is, peaceful, for the reason already stated, and because this sacrifice made as it were peace between God, the priest and those offering, in that in it a part of their victim was assigned to each. Second, it can be translated, a victim of the tranquil, that is, a victim offered for quiet and tranquility. Third, it can be translated, a victim of retributions, that is, a victim of thanksgiving, as Josephus translates. Fourth, it can be translated, a victim of the perfect, that is, a victim offered for the integrity and perfection, either of a man, or of a house and family. For the Hebrew שלם schalam signifies first, to make peace; second, to be quiet and tranquil; third, to repay; fourth, to finish, complete and perfect.
Note: This peace offering was not offered by precept, but by vow or willingly; hence at the pleasure of the one offering it could be male or female. If anyone, however, had vowed an animal from his flock that was better, and therefore a male, he was bound to offer that, according to that saying of Malachi I, 14: "Cursed is the deceitful one, who has a male in his flock, and making a vow offers a weak one to the Lord."
Note secondly: The peace offering was divided into three parts: the first, namely the fat and blood, was burned for God; the second, namely the breast and the right shoulder, went to the priest making the sacrifice; the third, namely the remaining flesh, went to the lay persons offering it, concerning which see chapter VII. In the holocaust, however, the whole victim went to God; in the sin offering, a part went to God, a part to the priest, nothing however to the one offering, as is clear from chapter VII, verse 6.
Hence note thirdly: A peace offering, like the sin offering, ought to be a bull, sheep or goat, but not birds, namely a turtledove or dove, because these are too small to be conveniently divided into three portions. Birds, however, were offered in a holocaust, because this was entirely burned for God.
Tropologically Radulphus and Isychius: In the holocaust, they say, the life of the perfect is designated, in peace offerings the conduct of the mediocre, who, although they do not fulfill the highest goods, nevertheless avoid the greatest evils. These distribute some things to the altar, some to the priests, the rest they concede to the use of the body, says Theodoret, Question I. "Therefore he who is devoted to worldly deeds in secular life immolates a bull, offering to God from his own labors," says Radulphus. "He offers a sheep, who, not being sufficient to labor, and being recalled from acts of mercy by infirmity and age, or poverty, pleases God through innocence alone. He immolates a goat, whoever changes his old conduct by the chastisement of a better purpose. No mention is made of birds here, because the virtue of contemplation is usually attributed to the more perfect." Secondly, Rupertus here, chapter XXVII, understands faith by the sin offering; hope by the peace offering; charity by the holocaust, which is the greatest of all, but this is more accommodative than tropological.
The peace offering therefore is continence and mercy. "Truly continent is he who is superior to disturbance, and admits no incitement of pleasure; but is of sober mind, and never yields to pleasure," says St. Basil, and from him Maximus, sermon On Continence. Anacharis ordered inscribed on his statues: "Temperance is required for the tongue, belly and genitals;" for which reason an unbridled tongue is the cause of the greatest evils, nothing is more shameful than luxury, lust makes a beast of man, says Laertius, book I, chapter IX. Socrates, when asked how one might become rich, said: "If one is continent and free from desires." Archidamus, when someone promised him the sweetest wine, said: "What is the use? For the better it is, the more it will be consumed; and it will render those unfit for the things that befit strong men." Plutarch is witness in the Laconian. Alcamenes, a rich man, when he lived frugally, and others marveled, said: "It befits him who possesses much to live according to reason, not according to lust;" signifying that riches are pernicious unless there is a mind superior to them. Plutarch in the same place. Alexander the Great, invited to see the most beautiful captured daughters of Darius, refused to go, saying: "I will not allow myself to be conquered by women, I who have conquered men." The same, looking at the image of a most beautiful woman at the altar of Jupiter, when Hephaestion said it would be right that he himself should take the beloved: "Would this not," he said, "be most unworthy, that we who wish to reprove the incontinence of others should ourselves be found enslaved to incontinence by foreigners?" Maximus relates this, sermon 3. Menedemus, when a certain youth said it was great if one obtained what one desired, said: "It is much greater to desire nothing that is unbecoming." Hear the Christians, St. Ephrem in the Life of St. Abraham: "Continence," he says, "is the foundation of spiritual life." Abbas Isaac in the Lives of the Fathers had so devoted himself to continence that he said it was forty years since he felt the same motion in his mind, yet he never consented to lust or anger. In the same work, a prior ordered by St. Anthony to greet his sister did so, but with closed eyes: so continent was he of his eyes. And Mark greeted his mother with closed eyes. Simeon Stylites refused to see his mother. Eusebius, as Theodoret testifies, did not wish to see even the neighboring fields or the sky, but weighed down with iron, bent and walking with his gaze on the ground. The continence of Arsenius is well known, in that he neither satisfied hunger nor endured to see any woman. Dorotheus, according to Palladius in the Lausiac History, chapter II, tormented himself with labor and heat: asked why? "The body must be mortified," he said, "lest it kill us." Abbas Pambo asked Abba Anthony: "What shall I do to be saved?" He answered: "Be continent in belly and tongue." The continent therefore are peace offerings to themselves and to God.
IMMACULATE. — In Hebrew תם tamim, that is, whole, perfect. See the remarks on chapter I, verse 3. SHE SHALL OFFER BEFORE THE LORD, — before the altar, where God is worshipped and represented.
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2. AND SHE SHALL PUT HER HAND UPON THE HEAD OF THE VICTIM. — I have given the reason for this rite in chapter I, verse 4. WHICH SHALL BE IMMOLATED AT THE ENTRANCE OF THE TABERNACLE OF THE TESTIMONY. — In Hebrew, which shall be immolated at the door of the tabernacle of the testimony, namely at the altar of holocausts (which was near the tabernacle, in which was the testimony, that is the law or the tables of the law in the ark), namely at the side of the altar which faces the North, as is clear from chapter I, verse 11.
AND THEY SHALL POUR OUT THE BLOOD ROUND ABOUT THE ALTAR. — Tropologically, they pour out blood round about the altar, who cast out from themselves vicious affections and desire, around the cross of Christ (namely while they turn over in their mind the virtues of Christ): for our altar is Christ, to whom we place whatever will be pleasing to the Father, and through him we offer it.
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3. AND THEY SHALL OFFER OF THE SACRIFICE OF PEACE OFFERINGS AN OBLATION TO THE LORD, THE FAT THAT COVERETH THE INWARDS. — "Inwards," in Hebrew the interior parts, namely the heart and the vital organs, which especially serve to preserve life, and by the injury of which life is lost.
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4. AND THE CAUL OF THE LIVER. — This caul is the fat which, like a net, surrounds the liver. Whence in verse 15, it is called the fat of the liver. Allegorically Origen and Bede: The fat covering the inwards is the soul of Christ, covering His divinity; the kidneys are the flesh of Christ: for Christ is all our sacrifice, both of peace, and of holocaust and for sin. Tropologically Radulphus: "The fat," he says, "which covers the inwards, signifies the affection which we have for this life; the fat also which is within denotes the love of those things which are possessed in this life, such as house, field, money, father, mother and relatives, which all, if they abound in this life, seem to make men blessed: but God commands that these be offered and burned to Him;" although this is done with difficulty and with pain, so that namely one would rather lose them and turn away from them than recede from God and piety. "For he that loveth father or mother more than me, is not worthy of me," saith the Lord.
With the kidneys already named in this same verse. It is a pleonasm, or Hebrew repetition of the same thing; for by the little kidneys here are always understood the two kidneys, which are in the loins, and therefore that God wills the kidneys to be burned to Him, is evident from the Hebrew, the Septuagint, Josephus and Philo, who consistently here and elsewhere translate, νεφρούς, that is, kidneys. Thus read also St. Basil, in the book On Virginity, Origen here, homily 3, Theodoret here and Question LXI in Exodus, Isychius, Radulphus, Bede, Vatablus and others, indeed even our Interpreter, who in this verse called them kidneys and little kidneys, in verses 10 and 15 calls them only little kidneys. They are therefore the same, the kidneys and the little kidneys.
Tropologically the same, namely St. Basil, Theodoret, Isychius, Radulphus, understand by the kidneys the concupiscible appetite, especially of lust; for the kidneys are the vessels of generation, says Philo. Whence the Church prays: "Burn with the fire of the Holy Spirit our kidneys and our heart, O Lord, that we may serve Thee with a chaste body, and please Thee with a pure heart." The same understand by the caul of the liver the force and irascible appetite; for the liver is the source of blood, that is, of cruelty: this, says Radulphus, those offering a victim of peace, that is, the moderate and the married, ought not to cast off entirely, but partly offer to God and devote to divine things, partly mortify and restrain, as St. Basil and Theodoret teach.
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8. IN THE VESTIBULE OF THE TABERNACLE, — in the entrance of the tabernacle, as I said in verse 2, namely before the Holy Place, at the altar of holocausts.
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9 and 10. And the whole tail with the kidneys. — Our Interpreter rightly translated the Hebrew, whatever the more recent translators with the Chaldean may render otherwise: for thus the Hebrew has it word for word, the whole tail opposite the backbone they shall take away, that is, they shall take away the tail in such a way that at the same time they take away the kidneys opposite the backbone; for the backbone in that part where it is joined to the tail sustains the kidneys. Thus Cajetan. And this seems to be what the Septuagint intended here and in chapter VIII, verse 25, who for the tail have the loin; for thus they translate, καὶ τὴν ὀσφὺν ἁμωμον ὡς ἐπὶ τῶν μοσχῶν, which the Interpreter of the Royal Bibles did not translate well, and the immaculate loin with the flanks; it should be translated, and the immaculate loin with the muscles (for these are called ιλεα) internal, or internal flesh, to which namely the kidneys adhere, which is the same as if he said: Let them take away and offer to God the loin with the kidneys. In the sacrifice of peace of sheep, namely of lambs and rams, as is evident from Leviticus IX, 19, it was peculiar that the tail was burned to the Lord; for this was not done if the sacrifice of peace were an ox or a goat. The tropological reason for this Radulphus gives. The tail, he says, because it is the end of the body, is a symbol of consummation and perseverance in holy and good works; this God commands to be offered in the sheep alone, because truly in sheep, that is, in the simple, the thoughtless and the slothful, there is reason to fear inconstancy; but not in the victims of goats, that is, in penitent sinners; nor in the victims of oxen, that is, in the laborious, who, seeing the fruit of their labors, are fattened with great pleasure, and thus are sharpened and strengthened for labors. Hence St. Gregory, homily 25 in the Gospels: "By the precept," he says, "of the law the tail of the victim is commanded to be offered in sacrifice: for in the tail is the end of the body, and he sacrifices well who brings the sacrifice of good work to the end of the action owed." "Perseverance," says St. Bernard, epistle 129, "is the nurse of merit, the mediatrix of reward, the sister of patience, the daughter of constancy, the friend of peace, the bond of friendships, the bond of unanimity, the bulwark of holiness. Take away perseverance, and obedience has no reward, nor benefit grace, nor fortitude praise. It alone is that to which eternity is rendered, or rather which renders man to eternity, the Lord saying: He that shall persevere unto the end, he shall be saved."
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16 and 17. ALL THE FAT OF THE LORD SHALL BE A PERPETUAL RIGHT IN YOUR GENERATIONS, AND IN ALL YOUR DWELLINGS. — That is to say, so that no generation and no house may except itself from this law.
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17. NEITHER BLOOD, NOR FAT SHALL YOU EAT AT ALL. — Note: The Jews were forbidden all blood, not only sacrificial blood, namely the blood of a victim, of which properly this passage treats, as will presently be clear from the fat; but also any other blood whatsoever, for example of sheep, goat, or deer, which they slaughtered at home for food. For they were obliged not to eat their blood, but to pour it out upon the earth, as is evident from Deuteronomy XII, 16, and here chapter XVII, verse 13, where also in verse 11, the reason for this law is intimated, namely, because the life of the flesh is in the blood, that is, because blood is the vehicle, nourishment and protection of life and vital spirits; but life belongs to God alone: therefore it is fitting that blood also be rendered to God alone, even if it be not the blood of a victim; for if it be the blood of a victim, it is clear that it is most just that all of it be poured out to God in sacrifice, the author of life. Thus Theodoret. The second reason is, because God wished to teach the Jews gentleness, and to turn them far away from cruelty to be exercised upon men. And so He forbade the eating of the blood of beasts, in which the life of the animal consists; but He permitted the eating of flesh drained of blood and lifeless. Thus Isychius and Abulensis. See what is said at Genesis IX, 4 and following. Hence also the Apostles forbade the eating of blood to the first Christians, Acts XV, 29, so that thus the Jews might more easily become accustomed to the Gentiles, and coalesce into one Church. For the Jews abhorred the Gentiles as barbarians, because they ate blood.
NEITHER FAT SHALL YOU EAT AT ALL. — He forbids here all fat, and demands it for Himself to God. By fat understand, not that which adheres to the flesh and is mixed with it, but that which is separately packed and condensed in the intestines. Again, by fat understand that of the sacrificed victim, or one that could be sacrificed. Therefore the Hebrews could not eat any fat of sheep, goat, or ox, even if it were slaughtered at home for food, because these animals were clean for sacrifice and could be immolated to God; but they could eat the fat of other clean animals, which were not immolated to God. And so they could eat the fat of goat, deer, buffalo, tragelaphus, pygarg, oryx, and camelopard; for these were clean for food, but not for sacrifice, as will be evident in chapter VII. Thus St. Augustine here, Questions II. The Jews, however, in order to observe this law more exactly, abstained from all fat whatsoever, even of deer, buffalo, etc., and cast it away, as they are said still to do. But the law does not prescribe this.
The reason for this law was, because fat is most suitable for fire, and is the best portion of the victim: therefore it was fitting that this be rendered to God, if it were the fat of the sacrificed victim; but if it were the fat of a victim not sacrificed, but which could be sacrificed, it was fitting that on account of reverence for God, they abstain also from this fat not sacrificed, because this fat was from victims which could be immolated to God. And God wished this, so that thus the Hebrews might always have the exercise of religion and the worship of God, and so that they might also worship and venerate Him at home continually in this manner. From this fat sacred to God flowed forth that phrase of Scripture, so that it calls a sacrifice pleasing and worthy to God a sacrifice of fat, and prays that our holocaust may be fat. For victims that are fleshy and well fattened abound in fatness and fat.
Tropologically, according to Isychius and Radulphus, the fat of the soul is the soul's desire, affection, devotion and intention, which in every work by which we wish to please God and to merit His grace, must be directed toward God; whoever therefore in a good work which he performs seeks not the glory of God, but his own, or temporal gain, he subtracts the fat from the Lord and consumes it. The mediocre therefore and the married (who are signified by the sacrifice of peace) in their business and works ought to offer at least this fat, namely this sincere intention toward God; for through it works that are indifferent, such as building, ploughing, digging, etc., become holy and meritorious, and acts of religion, charity, etc. Few soldiers, rustics, mechanics know or notice this: hence for gain they endure much, they labor much, but in vain, because they will lack reward with God, since they have not referred their labors to Him. Let Pastors and Catechists therefore teach them this, so that by one and the same work, on account of this pious intention, by which they offer the work to God and undertake it for the honor and love of God, they may acquire gains both eternal and temporal. "Just as a building," says St. Gregory, "rests on columns, and columns rest on bases: so our life rests on virtues, and virtues rest on intimate intention." And again: "If once," he says, "the heart is corrupted in intention, the mediocrity and end of the following action is securely possessed by the cunning enemy: for he sees the whole tree bearing fruit for him, which he has wounded with the tooth of poison in the root. The greatest care must be taken lest the mind serving even good works be polluted by a reprobate intention." And St. Bernard, in the tract On Precepts and Dispensations: "In order that the inner eye be truly simple," he says, "I think two things are necessary for it, charity in intention, and truth in choice; for how will the eye be simple, which through ignorance of truth does evil unknowingly? For his eye is good, because it is pious; yet not simple, because it is blind. And there is one who does good and willingly, and understands prudently: his eye I would call simple, as one to whom neither good is lacking, neither good zeal, namely, nor knowledge; but that eye is wicked, which is perverse, equally blind, does good, and believes evil." Apply the tropological meanings of these first three chapters also to the following ones.
Final Note: The Libation in the Sacrifice of Peace Finally note: Just as in the holocaust, so also in the sacrifice of peace there was used a libation of frankincense, salt, oil, wine and flour, and that in a certain measure, and in the rite which I mentioned in the preceding chapter, verse 13, concerning which more is found in Num. XV, 4.
Machine translation from the Latin, not reviewed.
3:1
v. 4 « Quodsi hostia pacificorum fuerit eius oblatio, et de bobus voluerit offerre, marem sive feminam, immaculata offeret coram Domino » , maculata dedecent Dominum. Constructio 237p... 21 utique correspondet constructioni 1,3, quin sequatur (Di//m.), eap. 2 primitus inter cap. 1 et3 non intercessisse : nam aliunde invicem correspondent constructiones 1,2 2*»p* ^» b5* et 2,1 35pn *» vzz:. Cf. quae diximus p.
3:2
362. v. 2 « Ponetque manum super cdput victimae suae » (cf. 1,4), « quae immolabitur in. introitu. tabernaculi. testimonii ». Expressio non est ita praecisa, atque altera 1,11; tamen secundum ibi molabantur victimae, h. l. ante eius ostium; quibus unus idemque locus commode designari potest. » Fundentque filii Aaron sacerdotes sangwuinem per altaris circuitum » (ef. 4,5). v. 2 loco (LXX Syr.) — « tabernaculi testimonit; fundentque filii Aaron sanguinem eius per circuitum altaris ».
3:3
v. 3 « Et offerent de hostia pacificorum in. oblationem » , combustionem (cf. 2,11. 16) « Domno, adipem. qui operit vitalia », 3*p intestina ventris, non pectoris (cf. ad Ex. 29,13), « et quidquid pinquedinis. est intrinsecus », est super eadem intestina, non solum ea obvolvit, sed eis quomodovis accrescit ; reticulum iecoris cum renunculis »;
3:5
v. 5 « adolebuntque ea » fili Aaron « super altare in holocaustum, lignis igne supposito » (ef. 1,12), « 2n oblationem suavissimi odoris Domino » (cf. 2,92. 9). v. 2 van v", ubi Yulg. immolabitur ; v. 3 anmpn sola Vulg. LXX pluralem habent. — Renes dicuntur removendi cum adipe, quae eis adhaeret, quae est in lumbis. ab: cf. v. 10. 15; 4,9; 7,4; Iob 15,27; Ps. 37 (38), 8, Intelligitur adeps, quaé est inter summos lumbos et inter renes. De residua adipe super iecur, supra renes ct. Ex. 29,13. — Haec porro omnia comburenda sunt non in holocaustum, sed super (LXX) holocaustum iuge (Cai.) : cf. 6,12 (5). Auctor sc. h. 1. notum supponit id, quod nonnisi 6,8-13 (1-6) explicite tractat : fortasse idem ritus pacificorum super holocausta adolendorum iam ante exodum inter Hebraeos vigebat.
3:6
V. 6 « St vero de ovibus » —'NX, quae vox tam oves quam capras complectitur : v. 6 quippe refertur tam ad v. 7-11, quam ad v. 12-17 — « fuerit eius oblatio et pacificorum hostia, sive masculum obtulerit sive feminam, immaculata erunt ». Cf. v. 1.. v." « St agnum obtulerit coram Domino », v. 8« ponet manum suam super caput victimae suae, quae immolabitur tn vestibulo » — Hebr. coram, sane eodem atque
3:9
v. 9 « Et offerent de pacificorum hostia sacrificium Domino : adipem el caudam totam » inde a spina removebunt (Hebr. Chald. Sam. Syr.), loco eius, quod Vulg. LXX habent, cum renibus , —
3:10
v. 10 « cum renibus, et pinguedinem quae operit ventrem atque universa vitalia , et utrumque renunculum cum adipe, qui est iuxta lia , reticulumque decoris cum renunculis », — omnia haec Heór. verbotenus ita habet, uti v. 3 sq. leguntur —
3:11
v. 11 « et adolebit ea sacerdos super altare in pabulum ignis [et oblationis) Domini ». Panis est combustio Domino, uti alias est suavis odor (LXX). Ut. v2; 1a y.58 Vulg. ww accipit indeterminate : immolabitur; et v. 9 ann plurali vertit : offerent. — Pro »35n v. 9 (Hebr. Sam. Chald.) omnino cum LXX Vulg. legendum 3 Son aut cum Syr." x35n. — Cauda agni etiam reservatur Domino, quia est pinguissima.
3:12
v. 19 « Si capra fuerit eius oblatio , et obtulerit eam Domino » ,
3:13
v. 13 « ponet manum suam super caput eius, immolabitque eam tn introitu tabernaculi testimonii ». — cf. v. 2; sed Hebr. Sam. Chald. Syr., uti v. 8, coram, dum LXX utramque lectionem confundunt — « Et fundent filii Aaron sanguinem, eius per altaris circuitum ». v. 1& « Tollentque ez ea in pastum ignis dominici » — reliqui : oblationem, combustionem Domino. Sequentia rursum verbotenus consonant cum
3:14
v. 9 sq. — « adipem , qui operit ventrem et qui tegit universa vitalia »,
3:15
v. 15 « duos renunculos cum reticulo, quod est super eos iuxta ilia, et arvinam iecoris cum renunculis » ;
3:16
v. 16 « adolebitque ea super allare sacerdos in alimoniam ignis et suavissimi odoris ». Merito in hoc versu Sam. LXX repetunt vocem ntm : panem combustionis in odorem suavitatis Domino. Cf. v. 11. | v. 13 Yulg. xar non reddit plurali; quod tamen LXX faciunt. v. 14 anpm Vulg. rursum plurali exprimit. Arg. — Adscribitur, certe non quoad solas capras (cf. v. 4. 9 sq.) sed quoad sacrifiela pacifica omnia , regula de tota adipe Iahve reservanda. Quae inculcata fuerat 1,9 quoad holocausta (525 nw) etinculcatur nunc quoad pacifica, et primum quidem positive : « omnis adeps Iahve erit » ; dein negative : « nec sanguinem necadipem omnino comedetis », sc. in sacrificiis pacificis. Ergo licet exsistat generalis sanguinis comedendi prohibitio, non sequitur ex hoc textu aeque generalis prohibitio adipis comedendi, v. g. eorum purorum animalium, quae in victimas assumere nefas erat. Cf. 7,29-91. « Omnis adeps Domini erit ». Etiam 2,11-13 inserebantur eiusmodi generales leges.
3:17
v. 17 « Jure perpetuo tn generationibus et cunctis habitaculis vestris », ergo semper et ubique, « nec sanguinem nec adipem ommnino comedetis ». Cum porro lex sanguinis non comedendi sit perantiqua (cf. Gen. 9,4), probabile apparet adipem quoque pacificorum iure antiquo reservatam esse Domino. b. Leges de quarto sacrificiorum genere, quod est pro peccato et pro delicto Lev. 4,1-6,7. Demonstrabamus p. 359 sqq., adscriptis clausulis 4,21. 2^; 5,12. 19 pericopen specie tenus econformatam esse praecedentibus legibus, quae victimarum seu oblationum ordinem sequuntur; sed reapse e pluribus coaluisse legibus primitus discretis inter se : lege sc. una de sacrificiis pro peccato Lev. 4, quae peccantium classes distinguat ; altera 5,1-13, quae sit de tribus peccatis annexam habentibus confessionem ; tertia tandem lege 5,15-6,7, quae sit de sacrificiis pro delicto. Profecto huic nativo documentorum ordini textum explicaturi adhaerebimus. Antequam textum explanandum aggredimur, expedienda nobis est quaestio, quidnam intersit inter peccatum et delictum , nan et Qv. Has voces quadamtenus confundi inter se, collige e ^,3. 13. 22. 27, ubi utraque voce singula peccata exprimuntur, e 5,1-5, ubi, quae singula verbo DVN exprimuntur, v. 1. 5 omnia verbo wn resumuntur. Verum item 6, (5,93), ubi de sacrificio pro delicto agitur, adhibetur una utrumque verbum. Videtur ea, quae primitus sine dubio oblkebat: significationum diversitas usu quadamtenus esse obliterata, ut voces | factae sint fere synonymae et per modum 2» Zi 2uctv iungerentur. Tamen significationes exstitisse primitus diversas, per se patet; eas in - nostra etiam pericope adhiberi sensu quandoque d?verso , perspicies ex emphatica clausula 5,19 cum m 4,21 etc. comparata; item e collatis inter se 6,25 48) pLnT Discrimen inter illa duo vocabula vel apud Iudaeos obscuratum est : dum enim Philo (de Victimis S 11) peccata dicat, quae fiant in Deum et sacra, delicta: vero, quae fiant in homines, Ios. (Ant. III. 9. 3) peccata describit transgressiones illas, quarum sibi homo conscius non sit, delicta illas, quarum sibi conscius quidem sit, sed testem non habeat. Alia duo suggerit Aug. : « Fortassis ergo peccatum est perpetratio mali, delictum autem desertio boni... Potest etiam videri illud esse delictum, quod imprudenter i. e. ignoranter, illud peccatum, quod ab sciente committitur ». Haec omnia sunt arbitraria. Contra Philonem demonstrat 5,15, peccata etiam in sacra minime excludi ab QWN. Committi etiam N29 « per errorem » textus diserte et iterato affirmat. Prior illa Aug. expositio distinguens inter peccatum commissionis et omissionis, seu verius iuter peccatum contra legem negativam et positivam (cl. quae mox dicemus), pluribus placuit. Of. Greg. M. Homil. in Ez. II. 95; M. 76. 1043 : « Peceatum est mala facere, delictum vero est bona derelinquere, quae summopere sunt tenenda ». Incredibile videbatur, transgressiones legum positiva- . rum seu aliquid fieri iubentium omni apud Hebraeos piaculo caruisse. Verum adverte, mandata graviora omnia etiam negative in V. T. fuisse enuntiata, v. eg. ea quae 6,2 sq. (5,21 sq.) attinguntur. Sensum vocis Qà'7N eruere conabimur ex iis locis, qui de Bex agunt in oppositione ad Non : sc. e 5,1h-19 (cf. v. 19) et e 6,1-7 (5,20-96), ubi vietima v. 6 praescribitur a7?es, qui nullibi pro peccato nsNun, verum 7,2 (cf. ib. dicenda itemque 5,15) pro delicto 2vN immolandus iniungitur. Igitur tam 5,15 quam 6,2 adscribitur expressio rarior 5y' von, 5v n5vo, quae de ntn nunquam usuvenit. Porro 5y' de gravioribus quibusdam peccatis scribitur : Ios. 7,1; 22,20; 1 Par. 2,7 de peceato Achan exsecratorum aliquid apud se retinentis; 1 Par. 10,13 de peccato Saul exsecrationem Amalec ignorantis; 2 Par. 12,2 et Dan. 9,7 de peccatis, ob quae Iudaei in exsilium fuere electi; Deut. 32,51 de Moysis diffidentia; 1 Par. 5,25 expressio fere est synonyma eum « fornicari post deos alienos ». Tamen non solas sacrorum profanationes exprimi, praeter Deut. 32,51; 2 Par. 12,2 et Dan. 9,1 indubie colligitur e peccatis 6,2 sq. recensitis. Videtur igitur 5y:* graviores irans- - gressiones designare ( V? dg. praevaricans, contempto Domino) et, dum "Nan peceatum universim exprimit, nvN 5,15 et 6,2 edicere peccatum gravius non quodlibet, sed sive in sacra sive contra iustitiam perpetratum. Clarius etiam idem colligitur e contextu Lev. 5,15-6,7 Ubi praeter victimam pro sacrificio offerendam habet 2v, sive in re sacra sive in re profana commissum sit, annexam restitutionem seu mulctam. Yam vides, cuius generis graviores transgressiones eo nomine venerint. Dices : quomodo peccatum gravius interpretemur illud, quod 5,15 dicitur « per errorem » esse commissum? Sed adverte, omnem hunc sermonem esse de peccato. non moraliter sed legaliter spectato. Quod coram lege tamdiu praesumebatur esse indeliberatum aut certe non plane deliberatum, quamdiu perfectae deliberationis coram lege non habebatur plena probatio. In quo casu contemptae legis reus graviori sine dubio poena quam unius bestiolae maetatione mulctabatur. Quare vix non ubique peccato adscribitur vox 5332, quam Vulg. vertit per ignorantiam, LXX &xouctoe, Aq. Symm. àv &yvol«. Qua cum Cai. poteris dicere excludi « peccatum commissum non errore sed studiose, h. e. à sciente et volente », dummodo illud « studiose » intellieas de studio non mere interno, sed externis argumentis plene et certe probato. Ergo etiam ea peccata, quae erant ex specie sua, imo ex intentione agentis gravia, legaliter saepe poterant et debebant censeri commissa « per errorem ». Sed adhuc superest nobis indiganda nativa vocis QWN significatio. Igitur In nostra pericope frequens est haec loquendi ratio : Sí quis peccaverit (NY0T) per errorem, et S15 16$ 1. e. peccatum , latuerit, peécdntem "(4,13265,7.. 31A; cf. Num. 5,13; et pro Doy1 Lev. 5,17 scribit y'7* N5), et si postea (adverbkum merito Vulg. supplet) cognoverit eam rem seu peccatum (4,14. 23. 28; 5,3 sq.) et deliquerit (QUN : quae vox 4;19::221::215 antes 8,3:$0- 17: post formam. verbi! 15, 5,23. et 6,2. sine illa. scribitur) etc. Illud si latuerit...et postea cognoverit peccatum denotat inadvertenter commissum, cuius postea homo conscius fiat. Unde infert Dillm., illud per errorem, quod modo explicabamus, nequaquam per se omnem excludere conscientiam. Porro in illis sententiis Nn semper habetur initio, et QUN in fine sententiae; QUN desideratur solummodo 4,2 sq., ubi coneinnior oratio, et 5,15, ubi certissime agitur de QUN proprie dicto, et 5,1, ubi in eius locum subintrat expressio portabit iniquitatem suam. Haec toto contextu demonstratur esse synonyma vocis QWVN, eritque accipienda uti Lev. 22,16 sensu iniquitate se onerabit, ergo reatum subibit. 5,17 utraque expressio coniungitur. Quodsi tandem ipsum verborum etymon rimemur, sequentia reperimus. xn dieitur de sagittario, qui a scopo aberrat (Iud. 20,16), de gradiente, cuius pes fallitur (Prov. 20,2) : ad actus igitur humanos translatum designat actionem a recti norma deviantem. De nativa verbi DuN significatione silent lexica. Unum praesto est e M. de Calasto (Concordantiae ss. bibliorum hebr., Londini 177) depromptum, confundi BUN cum radice aov, desolare. Cf. ler. 2,3 v29N^ v 53x 52, omnes devorantes eum desolabuntur; Ez. 6,6 22*mnav2 vov", et devastabuntur arae vestrae; etc. Cf. J. K. Zenner S. I. in Hab. 1,9. 11 : Zeitschrift für - Kath. Theologie, Innsbruck 1895, p. 581. Ergo, dum xzn motus notio- |. nem habet, BvN potius videtur culpae permanentem reatum designare, videturque formula mww* xwnn^2 v2r fere hune induere sensum : s? quis delinquens reatum contraxerit. 4,2. 13. 22. 27; 5,17 peccata hae universali formula describuntur : facere wnwm de omnibus mandatis Domini, quae non sunt facienda. Intelliguntur mandata aut ipsae leges : sed de nulla lege divina diei potest eam non esse faciendam ; aut res legibus sive praescriptae sive prohibitae, quarum illae sunt faciendae, hae vero non sunt faciendae. Merito igitur Cai., Vat. expressionem intellexere de solis mandatis necative enuntiatis seu prohibentibus seu, ut alii minus accurate dixerunt , de solis peccatis commissionis ; licet enim lex prohibens solo peccato commissionis laedi queat, at lex imperans laeditur peccato non solum omissionis sed etiam commissionis. Porro dissentiunt auctores, utrum sola intelligantur mandata moralia (Bonfr.), i. e. quae proximum respiciant, an item ceremonialia et naturalia (Men.). Ex eo, quod ceremoniae in altero 5,15 documento diserte efferantur, audacius h. l. includi negantur. Quoad naturalia, adverte agi de mandatis «a Iahve, i. e. ab eo tempore, quo Deus Iahve nomine gentis Hebraeorum peculiaris Deus agnosci voluit, editis. Quod factum est Moysis aevo. Verum, cum Iahve in decalogo et alibi leges etiam naturales inculcet, eae quoque nostro textu exprimuntur. Cap. IV
3:2
… other victims, in which the slaughtering was an act not reserved to the priests, Ex. 29:22). But the properly sacrificial act, that is, the sprinkling of the victim's blood around the altar, was reserved to the priests (II Par. 29:22; Lev. 1:11; 3:2-8). Now for the paschal lamb in the celebration of P.
… et mactabis cum in conspectu Domini"; Lev. 16:20-21, for the sacrifice of the scapegoat it is prescribed: "Offerat hircum viventem, et posita utraque manu super caput eius, confiteatur omnes iniquitates filiorum Israel"; other examples ibid. 1:4; 3:2; 4:4, 24, 29, 33; 8:14, 18, 22; 16:21; Num. 8:12; II Par. 29:23 etc. This laying on of hands upon the victim, according to the nature of the sacrifice, was performed either by …
3:3
Abel (Hebrew Hēbel; Septuagint Greek Ἀβέλ)
… At the close of a certain time, perhaps at the end of the year, both offered the firstfruits to God; but the Lord rejected Cain's offering and expressed satisfaction with the sacrifice (holocaust or, rather, offering of the fat parts of chosen heads: Gen. 4:4; cf. Num. 18:27; Lev. 3:3) of A., perhaps causing fire to fall from heaven, according to the interpretation of Theodotion (ἐνετύριεν). …
3:6
… The lamb had to be, moreover, for the holocaust, tāmīm "perfect" or without blemish (Septuagint ἀμωμος, Vulg. immaculatus): Lev. 1, 3; 3, 6; Num. 28-29: 15 times; cf. Lev. 4, 3-32; 5, 15. 18). This appellation tāmīm ("immaculate": cf. 1 Pt. 1, 19) is also found at Ugarit (mtum tm; Syria 10 [1929], pl. 61, no. 1).
3:7
"peace offering" (Lev. 3, 7-11) and "for sin" (Lev. 4, 32 [hēbhes: Vulg. de pecoribus]. 35). On all feasts and for almost every kind of sacrifice (v.) the Mosaic Law prescribed the immolation of lambs (cf. Gen. …
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.