Of offerings for sins of ignorance.
Hovv a Priest, 13. the multitude, 22. a Prince, 27. or anie one of the people, sinning of ignarance, must offer hostes.
1And the Lord spoke to Moses, saying:E Il Signore parlò a Mosè, e disse:AND our Lord spake to moyses, saying:Locutusque est Dominus ad Moysen, dicens: 2Say to the children of Israel: The soul that sinneth through ignorance, and doth any thing concerning any of the commandments of the Lord, which he commanded not to be done:Di' a' figliuoli d'Israele: L'anima, che avrà peccato per ignoranza, e avrà fatta alcuna di tutte quelle cose, che il Signor ha comandato, che non si facciano:Speake to the children of Israel: The soule that sinneth by ignorance, and doth anie thing of al the commandmentes of our Lord, which he commanded not to be done.Loquere filiis Israël: Anima, quæ peccaverit per ignorantiam, et de universis mandatis Domini, quæ præcepit ut non fierent, quippiam fecerit: 3If the priest that is anointed shall sin, making the people to offend, he shall offer to the Lord for his sin a calf without blemish.Se il sacerdote, che fu unto, è quegli, che ha peccato, facendo peccare il popolo, offerirà pel suo peccato al Signore un vitello senza macchia:If the priest that is anointed sinne, making the people to offend, he shal offer for his sinne, a calfe without spott to our Lord:si sacerdos, qui unctus est, peccaverit, delinquere faciens populum, offeret pro peccato suo vitulum immaculatum Domino: 4And he shall bring it to the door of the testimony before the Lord: and shall put his hand upon the head thereof, and shall sacrifice it to the Lord.E Io condurrà alla porta del tabernacolo del testimonio dinanzi al Signore: e porrà sul capo di esso la sua mano, e lo immolerà al Signore.and he shal bring it to the dore of testimonie before our Lord, and shal put his hand vpon the head therof, and shal immolate it to our Lord.et adducet illum ad ostium tabernaculi testimonii coram Domino, ponetque manum super caput ejus, et immolabit eum Domino. 5He shall take also of the blood of the calf: and carry it into the tabernacle of the testimony.Prenderà ancora del sangue del vitello, e lo porterà dentro il tabernacolo del testimonio:He shal drawe also of the bloud of the calfe, carying it into the tabernacle of testimonie.Hauriet quoque de sanguine vituli, inferens illum in tabernaculum testimonii. 6And having dipped his finger in the blood, he shall sprinkle with it seven times before the Lord, before the veil of the sanctuary.E intinto il dito nel sangue, ne farà aspersione sette volte dinanzi al Signore verso il velo del Santuario:And when he hath dipped his finger in the bloud he shal sprinckle it seuen times before our Lord, against the veile of the Sanctuarie.Cumque intinxerit digitum in sanguine, asperget eo septies coram Domino contra velum sanctuarii.
7And he shall put some of the same blood upon the horns of the altar of the sweet incense most acceptable to the Lord, which is in the tabernacle of the testimony. And he shall pour all the rest of the blood at the foot of the altar of holocaust in the entry of the tabernacle.E dello stesso sangue ne porrà su' corni dell'altare dei timiami gratissimi al Signore, il qual (altare) sta nel tabernacolo del testimonio: e tutto il rimanente del sangue lo verserà a' piedi dell'altare degli olocausti all'ingresso del tabernacolo.and of the same bloud he shal put vpon the hornes of the altar of incense most acceptable to our Lord, which is in the tabernacle of testimonie. And al the rest of the bloud he shal powre at the foote of the altar of holocauste in the entrie of the tabernacle.Ponetque de eodem sanguine super cornua altaris thymiamatis gratissimi Domino, quod est in tabernaculo testimonii: omnem autem reliquum sanguinem fundet in basim altaris holocausti in introitu tabernaculi. 8And he shall take off the fat of the calf for the sin offering, as well that which covereth the entrails, as all the inwards:E (estrarrà) il grasso del vitello immolato per lo peccato, tanto quel che cuopre le viscere, come tutto quello che è internamente.And the fatt of the calfe he shal take away for the sinne, aswel that which couereth the entralles, as al the partes that are within.Et adipem vituli auferet pro peccato, tam eum qui vitalia operit quam omnia quæ intrinsecus sunt: 9The two little kidneys, and the caul that is upon them, which is by the flanks, and the fat of the liver with the little kidneys:I due reni, e la rete, che sta sopra questi presso ai fianchi, e il grasso del fegato e co' reni:The two little kidneys, and the caule that is vpon them beside the guttes, and the fatt of the liuer with the two litle kidneis,duos renunculos et reticulum quod est super eos juxta ilia, et adipem jecoris cum renunculis, 10As it is taken off from the calf of the sacrifice of peace offerings. And he shall burn them upon the altar of holocaust.Nella stessa maniera, che ciò si estrae dal vitello dell'ostia pacifica: e queste cose le brucerà sopra l'altare degli olocausti.as is taken away from the calfe which is an host of pacifiques, and he shal burne them vpon the altar of hollocauste.sicut aufertur de vitulo hostiæ pacificorum: et adolebit ea super altare holocausti.
11But the skin and all the flesh with the head and the feet and the bowels and the dung:La pelle poi, e tutta la carne col capo, e piedi, e intestini, ed escrementi,But the skinne and al the flesh with the heade and feete and boweles and dung,Pellem vero et omnes carnes, cum capite et pedibus et intestinis et fimo, 12And the rest of the body, he shall carry forth without the camp into a clean place where the ashes are wont to be poured out: and he shall burn them upon a pile of wood. They shall be burnt in the place where the ashes are poured out.E con tutto il resto del corpo li porterà fuori degli alloggiamenti in un luogo mondo, dove soglion gettarsi le ceneri; e li brucerà sopra una massa di legne, e saran consunti nel luogo, dove si buttan le ceneri.and the rest of the bodie he shal carie forth without the campe into a cleane place, where the ashes are wount to be powred out: and he shal burne them vpon a pyle of wood, which shal be burnt in the place where the ashes are powred out.et reliquo corpore, efferet extra castra in locum mundum, ubi cineres effundi solent: incendetque ea super lignorum struem, quæ in loco effusorum cinerum cremabuntur. 13And if all the multitude of Israel shall be ignorant, and through ignorance shall do that which is against the commandment of the Lord,Che se tutta la moltitudine d'Israele peccherà d'ignoranza, e per imperizia farà quello che è contro al comando del Signore,And if al the multitude of Israel be ignorant, and through ignorance do that which is against the commandement of our Lord,Quod si omnis turba Israël ignoraverit, et per imperitiam fecerit quod contra mandatum Domini est, 14And afterwards shall understand their sin: they shall offer for their sin a calf, and shall bring it to the door of the tabernacle.E di poi riconoscerà il suo fallo, offerirà pel suo peccato un vitello, e lo condurrà alla porta del tabernacolo:and afterward vnderstand their sinne, they shal offer for their sinne a calfe, and shal bring it to the dore of the tabernacle.et postea intellexerit peccatum suum, offeret pro peccato suo vitulum, adducetque eum ad ostium tabernaculi. 15And the ancients of the people shall put their hands upon the head thereof before the Lord. And the calf being immolated in the sight of the Lord:E sul capo di esso porran le mani i seniori del popolo dinanzi al Signore. E immolato il vitello al cospetto del Signore,And the ancientes of the people shal put their handes vpon the head therof before our Lord. And the calfe being immolated in the sight of our Lord,Et ponent seniores populi manus super caput ejus coram Domino. Immolatoque vitulo in conspectu Domini,
16The priest that is anointed shall carry of the blood into the tabernacle of the testimony.Il sacerdote, che è unto, porterà del sangue di esso nel tabernacolo del testimonio,the priest that is anoynted, shal carie of the bloud into the tabernacle of testimonie,inferet sacerdos, qui unctus est, de sanguine ejus in tabernaculum testimonii, 17And shall dip his finger in it and sprinkle it seven times before the veil.E intinto il dito (nel sangue) farà sette volte l'aspersione verso il velo:dipping his finger, and sprinkling seuen times against the veile.tincto digito aspergens septies contra velum. 18And he shall put of the same blood on the horns of the altar that is before the Lord, in the tabernacle of the testimony. And the rest of the blood he shall pour at the foot of the altar of holocaust, which is at the door of the tabernacle of the testimony.E dello stesso sangue ne spruzzerà su' corni dell'altare, che è davanti al Signore nel tabernacolo del testimonio; e il rimanente del sangue lo spargerà appiè dell'altare degli olocausti, che è alla porta del tabernacolo del testimonio.and he shal put of the same bloud on the hornes of the altar, that is before our Lord, in the tabernacle of testimonie: and the rest of the bloud, he shal poure at the foote of the altar of holocauste, which is at the dore of the tabernacle of testimonie.Ponetque de eodem sanguine in cornibus altaris, quod est coram Domino in tabernaculo testimonii: reliquum autem sanguinem fundet juxta basim altaris holocaustorum, quod est in ostio tabernaculi testimonii. 19And all the fat thereof he shall take off, and shall burn it upon the altar:E tutto il grasso di esso lo prenderà, e lo brucerà sopra l'altare:And al the fatte therof he shal take vp, & shal burne it vpon the altar:Omnemque ejus adipem tollet, et adolebit super altare: 20Doing so with this calf, as he did also with that before. And the priest praying for them, the Lord will be merciful unto them.Facendo anche di questo vitello, come fu fatto del precedente: e fatta dal sacerdote orazione per essi, il Signore sarà propizio verso di loro.doing so with this calfe, as he did also before: and the priest praying for them, our Lord wil be propitious vnto them.sic faciens et de hoc vitulo quomodo fecit et prius: et rogante pro eis sacerdote, propitius erit eis Dominus. 21But the calf itself he shall carry forth without the camp, and shall burn it as he did the former calf: because it is for the sin of the multitude.Lo stesso vitello poi lo porterà egli fuor dell'accampamento, e lo brucerà come il precedente; perché è offerto pel peccato del popolo.But the calfe it selfe he shal carie forth without the campe, and shal burne it like as the former calfe: because it is for the sinne of the multitude.Ipsum autem vitulum efferet extra castra, atque comburet sicut et priorem vitulum: quia est pro peccato multitudinis.
22If a prince shall sin, and through ignorance do any one of the things that the law of the Lord forbiddeth,Se peccherà un principe, e farà per ignoranza una delle molte cose proibite dalla legge del Signore,If a Prince sinne, and by ignorance do of manie thinges one, that by the law of our Lord is forbidden:Si peccaverit princeps, et fecerit unum e pluribus per ignorantiam, quod Domini lege prohibetur: 23And afterwards shall come to know his sin: he shall offer a buck goat without blemish, a sacrifice to the Lord.E poscia riconoscerà il suo peccato; offerirà ostia al Signore, un capro senza macchia, parto di capra:and afterward vnderstandeth his sinne, he shal offer an hoste to our Lord, a bucke of the goates without spotte.et postea intellexerit peccatum suum, offeret hostiam Domino, hircum de capris immaculatum. 24And he shall put his hand upon the head thereof: and when he hath immolated it in the place where the holocaust is wont to be slain before the Lord, because it is for sin,E porrà sul capo di lui la sua mano; e dopo d'averlo immolato in quel luogo, dove suole scannarsi l'olocausto dinanzi al Signore; perocché è (sacrifizio) per il peccato;And he shal put his hand vpon the head therof: and when he hath immolated it in the place where holocaust is wont to be slaine before our Lord, because it is for sinne,Ponetque manum suam super caput ejus: cumque immolaverit eum loco ubi solet mactari holocaustum coram Domino, quia pro peccato est, 25The priest shall dip his finger in the blood of the victim for sin, touching therewith the horns of the altar of holocaust, and pouring out the rest at the foot thereof.Il sacerdote intingerà il dito nel sangue di questa ostia per il peccato, e ne spruzzerà su' corni dell'altare degli olocausti, e il rimanente lo spargerà appiè dell'altare.the priest shal dippe his finger in the bloud of the hoste for sinne, touching the hornes of the altar of holocauste, and the rest powring at the foote therof.tinget sacerdos digitum in sanguine hostiæ pro peccato, tangens cornua altaris holocausti, et reliquum fundens ad basim ejus. 26But the fat he shall burn upon it, as is wont to be done with the victims of peace offerings. And the priest shall pray for him, and for his sin: and it shall be forgiven him.Sopra del quale farà bruciare il grasso, come far si suole dell'ostie pacifiche: e il sacerdote farà orazione per lui, e pel suo peccato, e saragli rimesso.But the fatt he shal burne vpon it, as is wont to be done in the victimes of pacifiques: and the priest shal pray for him, and for his sinne, and it shal be forgiuen him.Adipem vero adolebit supra, sicut in victimis pacificorum fieri solet: rogabitque pro eo sacerdos, et pro peccato ejus, et dimittetur ei.
27And if any one of the people of the land shall sin through ignorance, doing any of those things that by the law of the Lord are forbidden, and offending,Che se un uomo del volgo avrà peccato per ignoranza, e avrà fatto alcuna delle cose vietate nella legge del Signore, e avrà prevaricato,And if a soule of the people of the land shal sinne through ignorance, doing anie of those thinges, that by the law of our Lord are forbidden, and offending,Quod si peccaverit anima per ignorantiam, de populo terræ, ut faciat quidquam de his, quæ Domini lege prohibentur, atque delinquat, 28And shall come to know his sin: he shall offer a she goat without blemish.E riconoscerà il suo peccato, offerirà una capra senza macchia:and knoweth his sinne, he shal offer a she goate without spotte.et cognoverit peccatum suum, offeret capram immaculatam. 29And he shall put his hand upon the head of the victim that is for sin: and shall immolate it in the place of the holocaust.E porrà la mano sul capo di essa, che è ostia per il peccato: e la immolerà nel luogo degli olocausti.And he shal put his hand vpon the head of the host that is for sinne, and shal immolate it in the place of holocaust.Ponetque manum super caput hostiæ quæ pro peccato est, et immolabit eam in loco holocausti. 30And the priest shall take of the blood with his finger, and shall touch the horns of the altar of holocaust: and shall pour out the rest at the foot thereof.E il sacerdote prenderà col suo dito del sangue: e avendone messo su' corni dell'altare degli olocausti, il rimanente lo verserà appiè di esso.And the priest shal take vp of the bloud with his finger: and touching the hornes of the altar of holocaust, the rest he shal powre out at the foote therof.Tolletque sacerdos de sanguine in digito suo: et tangens cornua altaris holocausti, reliquum fundet ad basim ejus. 31But taking off all the fat, as is wont to be taken away of the victims of peace offerings, he shall burn it upon the altar, for a sweet savour to the Lord: and he shall pray for him, and it shall be forgiven him.E levatone tutto il grasso, come suol togliersi dalle vittime pacifiche, lo farà bruciar sull'altare in odor soavissimo al Signore: e pregherà per quell'uomo, e gli sarà perdonato.But taking away al the fatt, as is wont to be taken away of the victimes of pacifiques, he shal burne it vpon the altar, for a swete sauour to our Lord; and he shal pray for him, and it shal be forgeuen him.Omnem autem adipem auferens, sicut auferri solet de victimis pacificorum, adolebit super altare in odorem suavitatis Domino: rogabitque pro eo, et dimittetur ei.
32But if he offer of the flock a victim for his sin, to wit, an ewe without blemish:Che se pel peccato offerirà vittima presa da un branco di pecore, vale a dire una pecorella senza macchia;But if he offer of the flocke a victime, for his sinne, to wit, an ewe without spotte;Sin autem de pecoribus obtulerit victimam pro peccato, ovem scilicet immaculatam: 33He shall put his hand upon the head thereof, and shall immolate it in the place where the victims of holocausts are wont to be slain.Porrà la mano sul capo di lei, e la immolerà nel luogo, dove sogliono scannarsi le vittime degli olocausti.he shal put his hand vpon the head therof, and shal immolate it in the place where the hostes of holocausts are wont to be slayne.ponet manum super caput ejus, et immolabit eam in loco ubi solent cædi holocaustorum hostiæ. 34And the priest shall take of the blood thereof with his finger, and shall touch the horns of the altar of holocaust: and the rest he shall pour out at the foot thereof.E il sacerdote prenderà col dito del sangue di essa, e toccherà i corni dell'altare degli olocausti, e il rimanente lo verserà appiè di esso.And the priest shal take of the bloud therof with his finger, and touching the hornes of the altar of holocaust, the rest he shal powre at the foote therof.Sumetque sacerdos de sanguine ejus digito suo, et tangens cornua altaris holocausti, reliquum fundet ad basim ejus. 35All the fat also he shall take off, as the fat of the ram that is offered for peace offerings is wont to be taken away: and shall burn it upon the altar, for a burnt sacrifice of the Lord. And he shall pray for him and his sin, and it shall be forgiven him.E presone ancor tutto il grasso, come suol prendersi il grasso dell'ariete, che s'immola in ostia pacifica, lo brucerà sopra l'altare in olocausto al Signore; e farà orazione per quell'uomo, e pel peccato di lui, e gli sarà perdonato.Al the fatte also he shal take away, as the fatte of the ramme, that is offered for pacifiques, is wont to be taken away: and shal burne it vpon the altar, a burnt sacrifice of our Lord: and he shal pray for him, and for his sinne, and it shal be forgiuen him.Omnem quoque adipem auferens, sicut auferri solet adeps arietis, qui immolatur pro pacificis, cremabit super altare in incensum Domini: rogabitque pro eo, et pro peccato ejus, et dimittetur ei.
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Year of the World 2514.
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Challoner
Ignorance. To be ignorant of what we are bound to know is sinful: and for such culpable ignorance, these sacrifices, prescribed in this and the following chapter, were appointed. (Challoner)
Haydock
Not to be done. Hence the Rabbins admit sins of ignorance, only against the negative precepts. But when God forbids one thing, he commands the contrary; and we may sin by ignorance against any of his ordinances. If the ignorance be voluntary, it enhances the crime; and Aristotle well observes that drunkards, who do an injury, are to be doubly punished, because their fault is voluntary in its cause, (ad Nicom. 3:7). But if the ignorance were perfectly involuntary, and inculpable, no sacrifice was required; so that God here speaks only of that sort of ignorance which involved some degree of negligence. This fault could not be forgiven without interior good dispositions. The sacrifice only reached to the cleansing of the flesh, (Hebrews 9:13,) or to screen the culprit from the severity of the law and of the magistrates; (Calmet) though they might help the inward dispositions of the heart, and thus contribute to obtain God's pardon. (Origen; St. Augustine, q. 20) The difference between peccatum and delictum, is not perfectly ascertained. Some think the former word denotes sins of malice, and the latter those of ignorance. Tirinus maintains the contrary, as a more costly sacrifice, he says, is required for the latter. (Haydock)
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Calmet
Anointed. That is, "the high priest," Septuagint. Inferior priests were not anointed, except the sons of Aaron, at the beginning. (Calmet)
Haydock
Ignorance in such a one is greatly to be avoided, as it tends to scandalize the people. (Haydock)
The same ceremonies are prescribed, as on the day of expiation; only the priest did not enter the most holy place.
Calmet
Offend, in some smaller matter. If he engaged his brethren in the crime of idolatry, he should die, Deuteronomy 13:15. (Calmet)
Menochius
Before the solemn unction, he might be expiated, like one of the princes. (Menochius)
Calmet
Calf. Hebrew par, does not specify the age. (Calmet)
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The blood. As the figure of the blood of Christ shed for the remission of our sins; and carried by him into the sanctuary of heaven.
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Worthington
Seven. A number consecrated in Scripture, (Calmet) and not superstitious. (Worthington)
Calmet
Apuleius (Met. xi.) mentions it. Septies submerso fluctibus capite. (Calmet)
Menochius
Sanctuary, or most holy place. (Menochius)
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Ashes of the victims. They were first laid beside the altar of holocausts. By this ceremony, the priest begged that his sins might be removed from the sight of God, (Menochius) by virtue of Christ's sacrifice, who suffered out of the gate of Jerusalem, Hebrews 13:13. The high priest was obliged to offer this sacrifice himself, to expiate his own sin, as well as that of the people, Hebrews 9:7.
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Multitude assembled. Septuagint add, "be involuntarily ignorant, and no one of the congregation perceive the truth, (or word,) and shall transgress, by commission or omission, one of all the precepts of the Lord." Such was the offence of Saul and the people, 1 Kings 14:33. On these occasions, the elders were to put their hands on the victim, to acknowledge the general offence, if it were not of too heinous a nature to be expiated by sacrifice. See Deuteronomy 13:12.
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A prince. King, magistrate, general, chief of a tribe, or great family; in a word, one elevated above the rest (Nasi), as appears, Numbers 1:4.; Numbers 7:2.
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He. Samaritan and Septuagint read, "they shall have," referring it to the priests.
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Calmet
Him. Moses does not here specify what was to be done with the flesh. But (chap. 6:26,) he commands it to be given to the priests. (Calmet)
Worthington
In the sacrifices for the sins of the multitude, or of the priest, all was consumed; to express a greater detestation of such offences, (Tirinus) and that the priests might derive no benefit from them. (Theodoret, q. 3.; St. Thomas Aquinas 1:2, q. 102, a. 3.) (Worthington)
Tirinus
Those who offered these victims received no part of them again, nor were oil or incense used; as all delicacies must be rejected by penitents. (Tirinus)
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Menochius
The land. A rustic or plebeian. (Menochius)
Calmet
The offences of such might be expiated by the sacrifice of a goat, ewe, lamb, ram, two pigeons, or flour, Leviticus 5:7. and 11:15. (Calmet)
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Kennicott
Of, etc. One Hebrew manuscript, the Septuagint, and Syriac read, "in the place in which he shall slay the holocaust." The Samaritan has they slay, both here and ver. 24. and 33, which seems the truer reading. (Kennicott)
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For a. Hebrew may be "according to, like (Haydock) upon, besides, after the holocausts." (Calmet) See Leviticus 3:5.
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Ignorance.... To be ignorant of what we are bound to know is sinful; and for such culpable ignorance, these sacrifices, prescribed in this and the following chapter, were appointed.
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The blood.... As the figure of the blood of Christ shed for the remission of our sins, and carried by him into the sanctuary of heaven.
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Ignorance of that we are bond to know is sinne: and more in Priests then in others.
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VVe see here and in manie other places that numbers are mystical, not alwayes supersticious.
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A Priest, and the whole multitude offered the same sacrifice of a calfe, for their sines: the Prince offered a male goate, a priuate person a femal. See Theod. ret. q. 1. in Le•• versus finem.
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Though in ordinarie sacrifices for sinne, one part was alotted to the Priests (by whose ministerie God remitted sinnes) yet of the sacrifice for a priests sinnes, or for the sinnes of the multitude, the priests had no part, lest they should saue cost, or reape commoditie by sacrifice for their owne or the whole peoples sinnes. but al was burned as in a holocaust. Theodoret q. 3. in Leuit. S. Tho 1. 2. q. •02. 2. 3. ad. 8.
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St Jerome † AD 420 Against the Pelagians 1.28
Lev. iv. 2, 27 . Offerings for sins of ignorance.
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St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 6.11
… and again, “and I raised up of your sons for prophets, and of your young men for Nazarites;” and before the times of the prophets, wishing to show that sins receive sorer punishment by far when they occur in the case of the Priest than in the case of the laity, He enjoins as great a sacrifice to be offered for the Priest as for the whole people,
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Tertullian † AD 220 On Baptism 7
After this, when we have issued from the font, we are thoroughly anointed with a blessed unction,—(a practice derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. Whence Aaron is called “Christ,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.3.2
… When he delivered types and symbols of heavenly things, and mysterious images, in accordance with the oracle which said to him, “Look that thou make all things according to the pattern which was shown thee in the mount,” he consecrated a man high priest of God, in so far as that was possible, and him he called Christ.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.11
11. And He is called by two names, Jesus Christ; Jesus, because He saves,—Christ, because He is a Priest . And knowing this the inspired Prophet Moses conferred these two titles on two men distinguished above all : his own successor in the government, Auses , he renamed Jesus; and his own brother Aaron he surnamed Christ
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COMMANDMENTS,—that is, forbidden by some commandment. Whence it follows: "Which He commanded should not be done;" for just as the Hebrews often put acts in place of the object, as love in place of the thing loved, fear in place of the thing feared (as it is said God is our love and our fear, see Can. 21): so likewise they put law or commandment in place of the thing which is forbidden by law or commandment. Thus Cajetan. Because error, at least of fact, which was to be expiated by sacrifice, can fall upon all things absolutely. For if someone had violated those things which are commanded in the Decalogue, not through ignorance but knowingly, and this had been public, he would not have had his guilt expiated by sacrifice, but by punishment and fine inflicted by the judge, as is evident from Deut. cap. XIX, 12 and at the end, and elsewhere: whence it follows that here we are dealing with hidden sin, not public, as Josephus teaches, lib. III, cap. X, and from him Ribera; for public sin would have been punished by the judge; for the judge would not have admitted the excuse of ignorance: for in judgment when a crime is being tried, the accused is presumed to have known the law, and the nature of his deed, unless he himself proves the contrary.
WHICH HE COMMANDED SHOULD NOT BE DONE.—In Hebrew it is, which shall not be done, that is, which ought not to be done according to God's law, as if to say: Whoever does something forbidden by law, or whoever does something contrary to law, and sins, either by commission or by omission: for not only negative precepts, but also affirmative ones, just as they command the thing which they enjoin, so they prohibit the contrary of it and its omission, for example, when it is said: Honor thy father, the honor of the father is commanded, and at the same time contumely and the omission of honor due to the father are prohibited.
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3. IF THE PRIEST, WHO IS ANOINTED, SHALL SIN.—"Priest," that is, the high priest: for the Septuagint has archiereus, and the Chaldeans, the high priest; for his sin on account of the dignity of his person was the greatest. Whence he is placed first here, and is commanded to be expiated by the greatest victim, namely a bullock.
WHO IS ANOINTED,—after he has been consecrated. Thus the Septuagint, who translate ho kechhrismenos; for if the designated high priest had sinned before he was consecrated, then the victim of a common person or a prince would expiate him. Thus Ribera.
CAUSING THE PEOPLE TO SIN. — Hebrew: If he sin to the sin of the people, namely so that by his sin he may scandalize and cause the people to sin. It can secondly be translated, if he sin according to the sin of the people, or as the people are accustomed to sin; by which the law tacitly signifies that it is not the priest's part to sin, but the people's: for it is the priest's part to intercede for the sins of the people.
Morally Origen: This high priest is admonished, he says, of his infirmity, so that he may humbly acknowledge and understand his sin: for he never amends himself who does not think he has sinned. At the same time he is taught to forgive sinners easily; for, as Dido used to say: Not ignorant of evil, I learn to help the wretched.
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4. AND HE SHALL OFFER IT TO THE LORD. — Namely the high priest himself who sinned, as has preceded; for no other priest is named here, an inferior one who would do this, as was named in chapter 1, verse 5, in the sacrifice of a layman, concerning which nevertheless there was less doubt that it ought to be done by Aaron and his sons. Again, the high priest who had sinned was bound to lay his hands upon the victim, as follows, and to offer it himself; for all these things aim at the same thing and regard the same high priest who sinned. Thus from Philo, Ribera against Abulensis.
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6. He shall sprinkle (with the blood of the calf offered by himself and for himself) seven times before the Lord against the veil of the SANCTUARY — namely against the veil of the Holy of Holies, where God exhibits His presence upon the mercy seat. By sprinkling therefore the blood before the veil of the Holy of Holies, he was said to sprinkle it before the Lord.
Note: "He shall sprinkle seven times," namely so that expiation may be made perfect. For by the number seven perfection is signified: thus the seven capital sins comprehend all sins.
Note, that there were many peculiarities in this sacrifice, as also in the sacrifice for the sin of the whole people, as is evident to one reading and comparing the text, and this was so that by these things the gravity of the sin might be signified, both of the priest or high priest, and of the whole people.
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7. At the base (according to the base, it is clear from verse 18) of the ALTAR (which is) AT THE ENTRANCE (according to the entrance) of the TABERNACLE.
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8. AND HE SHALL OFFER THE FAT OF THE CALF. — Correct: he shall take away, namely from the calf, so that he may offer and burn it to God. Thus the Hebrew, Chaldean, Greek, and Roman versions.
BOTH THAT WHICH COVERS THE VITAL ORGANS, AND ALL THAT IS WITHIN, — that is to say, He shall take away and offer all the fat, both that which covers the vital organs, namely the heart and the breast, and that which is within the vital organs themselves and the entrails. Thus the Hebrew version.
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10. AS IT IS TAKEN AWAY. — Correct: it is taken away, according to what I said at verse 8.
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11 and 12. BUT THE SKIN AND ALL THE FLESH, WITH THE HEAD, AND THE FEET, AND THE ENTRAILS, AND THE DUNG, AND THE REST OF THE BODY HE SHALL CARRY FORTH WITHOUT THE CAMP INTO A CLEAN PLACE, WHERE THE ASHES ARE WONT TO BE POURED OUT, AND SHALL BURN THEM. — Note: This was the rite of the victim for the sin of the high priest. First, the high priest himself brought his victim to the altar, namely a calf, and laid his hands upon it, as if imprecating and imposing his sin upon it. Second, there he slew and offered it. Third, he caught its blood in a vessel, which he brought into the tabernacle, sprinkling it seven times against the veil opposite the Holy of Holies, and with the same anointing the horns of the altar of incense; but the rest of the blood he brought back to the court, and poured it out at the base of the altar of burnt offerings. Fourth, on the altar of burnt offerings he burned the fat and kidneys of this victim, namely the calf. Fifth, the rest of the victim, namely the whole calf, with the skin, entrails and dung he carried without the camp, and burned all these things in a clean place, where the ashes of the victims were wont to be poured out.
You will ask, why did God command this calf offered for the sin of the high priest, as also the calf offered for the sin of the whole people, to be wholly burned with the skin, not on the altar, but without the camp? I answer: The literal cause of this ceremony was, first, so that it might excite in the Jews a great hatred and horror of sin: for it tacitly signified that just as the victim for sin was burned without the camp, so much more sin itself and sinners ought to be burned outside the world in hell. Second, no one, says Philo, in the book On Victims, is superior to the high priest or the whole people, who can be alleged as an intercessor before God for him when sinning, so that by this reasoning from the law which is prescribed here, chapter vi, verse 26, he might eat their victims for sin: it remains therefore that these be burned without the camp. Theodoret adds, that the whole victim with the skin is burned, so that it may be demonstrated that the priest or high priest has not in some way, but wholly dedicated himself and all that is his to God of all things, and since through sin he has withdrawn something of himself from God, hence for himself he consecrates and offers the whole calf to God. Third and properly, this ceremony was a silent prayer, by which the high priest asked God that these sins of the high priest or of the whole people, that is, the punishment due to their sins, might not touch or harm the people itself, but as the victim of the goat and calf were offered as it were without the camp of the people, they might be burned and abolished.
Note here that the sins of the pontiff, as a common person and prince of the whole people, are equated with the sins of the whole people: for both the victim for the sin of the pontiff and the victim for the sin of the people were to be burned outside the camp, so that it might be signified that the sin of the pontiff, as it were of a prince, contaminates the whole camp of the people; for other sins of private individuals were expiated by a victim immolated in the camps themselves, and in the very court of the tabernacle, nor were they reckoned to contaminate, stain or pollute the whole camp.
The Apostle gives the allegorical meaning of this ceremony in Hebrews XIII, 12, namely that by this ceremony it was signified that Christ was to be tormented on the cross outside the camp, that is outside the gate of the city of Jerusalem (for the camps had their gates, and were as it were a city with its tabernacle and temple walking and movable through the desert), and that with the tabernacle and temple of the Jewish camps abolished, He was to establish the Church of the Gentiles spread throughout the whole world by His death: this is indeed what St. Leo says, sermon 9 On the Passion: "Not within the walls of the city, on account of the merit of its crimes to be destroyed, but outside and beyond the camp was Christ crucified, so that with the mystery of the old victims ceasing, a new victim might be placed on a new altar, and the cross of Christ might be not the altar of the temple, but of the world." Whence also St. John, chapter XI, verse 53, says that Christ was destined to death "for the nation" of Judea, "and not only for the nation, but that the children of God who were" scattered throughout the whole world among the Gentiles "might be gathered together into one." Finally, the blood of the victims expiating the Holy of Holies and the Holy of Holies itself, as is evident in chapter XVI, verse 15, signified that Christ by His blood was to expiate the Church, and heaven itself; not as if heaven in itself were unclean, but because it was reckoned legally and symbolically to be unclean, and as it were stained by some sprinkling of sin (for sin by a certain moral estimation is reckoned, and in Scripture is said to contaminate the very earth, heaven and the whole world), and therefore closed, just as a polluted temple is closed; Christ therefore, expiating our sins by His blood, is also reckoned in a certain way to have expiated and reconciled heaven itself, as it were contaminated by our sins, when He opened and unlocked it for us. Thus Radulphus here in chapter XVI.
The Apostle gives the tropological meaning of this ceremony in Hebrews XIII, 13, namely that this ceremony signified that we all, who desire to approach Christ the Eucharistic altar, ought to go out "beyond the camp" of pomp, pleasures, luxury and the laws of the tabernacle, that is of this perishable and movable world, so that we might bear the reproach of the cross of Christ, namely by imitating and willingly embracing the ignominy, poverty, abstinence, humility, contempt, persecutions, torments and martyrdom of Christ: for by these words the Apostle stirs up the Hebrews, so that they might bravely endure the persecutions, insults, and dire things of the Jews for the faith of Christ, and glory in them, as those who go out with Christ beyond the camp of Judaism and worldly happiness bearing the reproach of His cross. Thus "the Apostles went away from the presence of the council, rejoicing that they were counted worthy to suffer reproach for the name of Jesus." Let us therefore go out also, laden with reproaches, spat upon, and filled with a thousand insults, bearing our cross with Christ: let us go out, I say, joyfully, confidently and courageously, with Christ so great a leader going before us, and let us say with Paul: "The world is crucified to me, and I to the world." Thus Procopius and Cyril, book XV On Adoration, and Theodoret, St. Thomas, Anselm and Theophylactus in chapter XIII to the Hebrews.
Paul gives the anagogical meaning in the same place, verse 14, namely that by this ceremony it was foreshadowed that in this life and world we do not have a lasting city, but that we dwell in it as in camps and tabernacles, so that we might know that we are here pilgrims and soldiers, who ought to seek the future city in the heavens, and for it to fight generously against the flesh, the world and the demon, and toward it to strive and exert ourselves with all our strength. Bede adds: Christ, he says, was offered in heaven as a gift for the Angels and the Blessed, whom He makes blessed by the vision of His humanity and divinity; on earth, however, He was offered for sin, that is He suffered outside the camp of the Angels and the Blessed, of whom Jacob said: "These are the camps of God," Genesis XXXII, 2.
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12. HE SHALL CARRY IT OUTSIDE THE CAMP TO A CLEAN PLACE. — Although this sacrifice was for the sin of the pontiff, and therefore the victim was to be burned outside the camp, nevertheless because this expiatory sacrifice was holy and clean; hence a clean place was chosen for it, and the ashes of the victim, as it were the remains of the sacrifice, were to be placed in a clean place, lest they be trampled by the people, or treated irreverently.
WHERE THE ASHES ARE CUSTOMARILY POURED OUT. — Note: The ashes of the victims were first poured out in the court, near the altar of burnt offerings, and from there were carried to a clean place, of which this passage treats, outside the camp, in which this calf for the sin of the pontiff is commanded to be slaughtered and burned.
Tropologically it is signified here that it is not permitted to cast abroad the sins of priests in public, nor into an unclean place, that is into the gatherings of detractors and into profane and cursing tongues, but care must be taken that they confess them, and all the remnants of their charity be consumed by the fire of love, and be covered by perpetual silence, and that nothing remain which could be drawn into an example. Thus Ribera, lib. IV On the Temple, cap. VII, who applies all other things tropologically, and adapts them severally.
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13. IF ALL THE MULTITUDE OF ISRAEL SHALL BE IGNORANT. — That is to say, If the whole people of the Jews, or certainly the greater part of it, shall have sinned through ignorance. This is the second victim for sin, namely of the whole people.
Note: The same victim was prescribed for the sin of the people as was prescribed for the sin of the high priest, namely a calf. And the same was the rite of immolating either, which I described at verse 11, except that in the sin of the people, not the high priest, but the elders of the people laid their hands upon the victim on behalf of the whole people.
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15 and 16. And the calf having been immolated in the sight of the Lord, THE PRIEST WHO IS ANOINTED SHALL BRING IT IN, — namely the high priest; for the sin of the whole people was very grave: hence the high priest alone expiated it; especially because this sacrifice for the sin of the people was a type of the expiation of the guilt of the whole human race, which only Christ our High Priest could make.
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18. OF THE ALTAR WHICH IS BEFORE THE LORD, — namely of the altar of incense, which in the Holy Place was turned toward the mercy seat, in which God dwelt. WHICH IS AT THE DOOR (at, that is, near the door) OF THE TABERNACLE.
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20. The priest (high priest) making intercession for them, THE LORD SHALL BE MERCIFUL TO THEM, — that is to say, The Lord being appeased by this sacrifice, shall not inflict upon the people the punishment in this life which otherwise He would have inflicted; for as to guilt and punishment of the other life, these were not taken away by sacrifice or by the prayer of the priest, but by the contrition of those who had sinned: of which contrition the sign and protestation was this sacrifice, which they offered for their sin.
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21. THE CALF ITSELF HE SHALL CARRY FORTH WITHOUT THE CAMP, AND SHALL BURN IT, BECAUSE IT IS FOR THE SIN OF THE MULTITUDE, — that is to say, If this victim had been offered for the sin of a prince, or of a private person, it would not be burned without the camp, but in the customary manner on the altar of holocausts. Again, the blood of it would not be brought into the tabernacle, that it might be sprinkled thereon the altar of incense: for these two things were done only in the sin of the high priest and of the whole people. And this is what the Apostle says in Hebrews XIII, 11: "Whose blood is brought into the holy places by the high priest for sin, their bodies are burned without the camp." See what is said at verse 11.
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22. IF A PRINCE SHALL SIN. — This is the third victim for sin, namely of a prince. A prince here is called he who was a leader, head and first in a family, or tribe, or army; for this is what the Hebrew nasi signifies, that is, elevated, who stands out in dignity among his own, as is clear from Numbers 1, verse 4, and chapter VII, verse 2.
God here established a special law concerning the sin of a prince and his victim, so that princes might know that they are men, able to err and to sin, and might say: I am a man, I consider nothing human alien to me; and therefore if they have promised anything wrongly, let them rescind their word; if they have commanded anything evil, let them retract it, and not stubbornly persist in what they have once determined, whether it be lawful or unlawful. Thus Agesilaus king of the Lacedaemonians, when urged by the word of the king, and one saying: You have assented: "Certainly," said he, "I have assented, if the matter is just; if not, I have indeed spoken, but I have not assented;" and when one objected: "But truly it is fitting for kings to fulfill what they have nodded assent to with their head," he replied: "No more than it is right that those who approach the king should ask and speak what is just, considering what the occasion and the dignity of the king demands." Thus Cato the Elder used to say: "I would rather obtain no gratitude for a benefit conferred than not give punishment for a wrong; and I forgive all who sin, except myself alone." Thus Agesipolis son of Cleombrotus, when one objected that though he was king, he had been given as a hostage: "Because," said he, "it is just and right that we ourselves pay the penalty for our own sins." Thus Plutarch in Apophthegms.
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23. HE SHALL OFFER A VICTIM TO THE LORD A HE-GOAT OF THE GOATS, — In Hebrew, a he-goat of goats, that is a he-goat the son of some she-goat. Where there is a twofold Hebraism: the former, that the plural number is put for the singular, namely of goats for of a goat; the latter, that by this phrase the Hebrews signify a young he-goat, and still following its mother: for when a genitive feminine plural is added to any animal, then it is signified that that animal is tender, so that it has not yet been separated from its mother. Whence Alexander the Great, because he was young, is called a he-goat of goats, Daniel VIII, 21. Similar instances are Genesis XXXVII, 17; 1 Esdras VI, 17; Psalm CXIII, 4; Ezekiel XLV, 23, in the Hebrew.
The Septuagint, for the he-goat and she-goat, translates chimarus and chimarra, that is, the offspring of goats, chimerini, that is, wintry: for goats give birth twice a year, once in summer, once in winter. By winter therefore and the wintry goat, penance seems to be signified. Thus Isychius and Radulphus.
Again the prince, that is, a holy and heroic man, offers a he-goat for sin, that is, he undergoes strong and harsh penance; but a soul of the people of the land, that is, a weak man, who is from the flock or dregs of men, offers a she-goat for sin, that is, a light, remitted and as it were feminine penance, which he is able to bear: thus Radulphus.
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24 and 25. And when he shall have immolated it (not the prince, but the priest to whom it pertains to immolate), because IT IS FOR SIN, THE PRIEST SHALL DIP HIS FINGER IN THE BLOOD OF THE VICTIM FOR SIN, TOUCHING THE HORNS OF THE ALTAR, — as if to say: If it were not a victim for sin, the priest would not dip the horns of the altar in blood; for that dipping was done only in sacrifices for sin: for the altar represented God, and so the priest dipped it in blood, as if signifying that he was giving to God the blood of the sinner owed to Him in this victim, and thus God was appeased.
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Note, in this verse and verses 3, 25, 26, the victim for sin is called in Hebrew chattat, in Greek hamartia, that is, sin, by metonymy; for the sin of man, by the imposition of the hand upon the victim, was as it were transferred by moral estimation. Thus Paul, II Corinthians, chapter V, last verse: "Him," he says, "who knew not sin (Christ), He hath made sin for us (that is, a victim for sin), that we might be made the justice (just) of God in him (through him)."
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Verse 27. IF A SOUL SHALL SIN THROUGH IGNORANCE OF THE PEOPLE OF THE LAND. — "A soul of the people of the land" is a plebeian, common and gregarious man. This is the fourth victim for sin, namely of the plebeian: his victim was a she-goat.
Tropologically Bede: The soul, he says, that sins is of the people of the land, because it cleaves to earthly goods; for that which does not sin is of those of whom it is said: "Our conversation is in heaven."
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32. BUT IF OF THE BEASTS, — of the cattle (see what is said in chapter 1, 10), namely of sheep; for concerning goats it has already been mentioned. Whence the Hebrew texts clearly have: If he bring a sheep as an offering for sin, he shall offer a female, an unblemished one.
Philo notes that the prince offers a he-goat for sin; the plebeian a she-goat, which is a victim of lesser price, because the male befits the magistrate, the female the plebeian: for the plebeian has less virility and wisdom than the prince. Again the she-goat and sheep tacitly admonished those offering to strive for innocence thereafter, and to take care that those to whom they had caused some injury or harm by example, they would benefit in every way; for thus sheep and goats benefit all by their milk, wool, flesh and hide.
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33. He shall immolate it (through the priest) in the place, etc., OF HOLOCAUSTS, — namely near the altar, where holocausts are wont to be immolated. Thus the Septuagint.
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35. HE SHALL BURN UPON THE ALTAR THE INCENSE OF THE LORD, — that is, as the Hebrew has it, the priest shall burn those things as incense (or in incense) of the Lord, so that they may be incense of the Lord. And so just as in victims of peace, so also in the victim for sin of the plebeian, only the fat with the kidneys and blood fell to God. What is to be done with the flesh of this victim for sin of the plebeian, as also of the victim for sin of the prince, Moses will tell in chapter VI, verse 26.
Note: In the sacrifice for sin, as also in any other, salt was placed upon the victim, as prescribed in chapter II, verse 13; but not other libations of wine, oil and flour: for these were added only to the holocaust and to the victim of peace: the reason for which difference I shall assign at Numbers XV, 3. Hence it follows that frankincense was not placed upon the victim for sin. For frankincense was not placed upon the victim, but upon its libation, namely flour, as is clear from Leviticus II, 1. But the sacrifice for sin did not have a libation of flour, as I have already said: therefore neither frankincense, indeed if, the victim being lacking, fine flour or grain were to be offered for sin, frankincense was not placed upon it, as God expressly commands, chapter V, verse 11.
Ten Miracles of Sacrifices Finally, hear here ten miracles in sacrifices, which the Jews recount: the first, they say, was that when at fixed feasts an innumerable multitude of people flowed together to the temple, lodging never failed anyone; the second, when they stood in the temple, they pressed upon one another; but when they lay upon the ground to make confession of their sins, all had sufficient space, so that another might not hear one confessing his sins, it was necessary that there be four cubits; the third, the fire of the sacrifices, although it was under the open sky, was never extinguished by rain; the fourth, the smoke of the victims could not be moved by any wind, but always ascended straight to heaven; the fifth, never did any evil chance befall the high priest on the day of expiation; the sixth, no defect was ever found in the loaves of proposition or of the firstfruits; the seventh, no pregnant woman ever miscarried on account of the odor of the sanctified meats; the eighth, sanctified flesh never became foul; the ninth, no fly was ever seen in that place where the victims were slain; the tenth, no one was ever harmed by a serpent or a scorpion. But let us leave these gross miracles to those fabulists.
Mystical Sense: The Sacrifice for Sin Is Penance Mystically, the sacrifice for sin is penance and contrition, Psalm 50: "A sacrifice to God is a contrite spirit; a heart contrite and humbled, O God, thou wilt not despise." Baruch 2:18: "The soul that is sorrowful for the greatness of the evil, and goeth bowed down and feeble, and the eyes failing (with tears, fastings and watchings), and the soul that hungereth shall give thee glory and justice to the Lord." Daniel 3: "In a contrite mind and a humble spirit let us be received, as in a holocaust of rams, etc., so let our sacrifice be made." "For the doing of penance," says St. Augustine, On Penance, "it is not enough to change one's ways for the better, unless one also make satisfaction for those things which have been done through the sorrow of penance, through the groaning of humility, through the sacrifice of a contrite heart, with alms cooperating." Let Luther and the Novatians note this, who acknowledge no other penance than repentance and a new life. St. Augustine adds: "O humble tear, thine is the kingdom, thine is the power, thou fearest not the aspect of the judge, thou imposest silence on enemies accusing. Thou alone enterest to the king, but thou dost not depart alone: thou conquerest the unconquerable, and bindest the almighty." St. Gregory, book 21 of the Morals: "The more abundantly," he says, "guilt is wept over, the higher knowledge of truth is attained, because in order to see the internal light, a conscience once defiled, baptized by tears, is renewed." And soon after: "The force of compunction opens the pores of the heart, and spreads the wings of virtues; and when the mind studiously reproves itself from sluggish oldness, it grows young in eager newness." The same, in book 3 of the Dialogues, teaches that this compunction first flows from fear of hell, then from love of God and his kingdom: "He who formerly," he says, "wept lest he be led to punishment, afterwards begins to weep most bitterly, because he is kept from the kingdom."
St. Bernard: Three Ointments St. Bernard, sermon 10 on the Song of Songs: "Ointment," he says, "is of contrition, it is ointment of devotion, it is ointment of piety: the first pungent, causing pain; the second tempering, easing pain; the third healing, expelling disease." St. Chrysostom, book On the Compunction of the Heart: "Compunction alone," he says, "is what makes the soul shudder at purple, desire sackcloth, love tears, flee laughter. Just as it is impossible for fire to be inflamed in water, so it is impossible for compunction to flourish in delights. For that is the mother of weeping, these of laughter; that constrains the heart, these dissolve it."
The Compunction of the Saints We know how pleasing to Christ was the sacrifice of compunction of St. Mary Magdalene, St. Peter, St. Paul, St. Matthew, St. Mary of Egypt, St. Pelagia the penitent, and St. Thais, who as a penitent shut herself in a cell for three years, and said: "I call God to witness, that from the time I entered here, I have set all my sins before my eyes like a burden, and I wept always beholding them." Whence Paul, a disciple of St. Anthony, saw a precious bed prepared for her in heaven, which three virgins with shining faces guarded. This she merited by her humble penance, by which, according to the instruction of Blessed Paphnutius, she did not dare to name God, nor to stretch forth her hands to heaven, but her only voice was this: "O Thou who didst form me, have mercy upon me." With reason did that holy Abbot say: "As the shadow follows the body, so let compunction accompany thee everywhere." And another: "The children of Israel after forty years entered into the promised land. Tears are the promised land, to which if thou shalt come, thou shalt no longer fear war." Known is the contrition of Arsenius, who wept continually, and of Fabiola, who did public penance, according to St. Jerome, and of another according to Rufinus, lib. II, cap. 1, who shut himself in a sepulchre, and as one buried alive, continually uttered the roaring of his heart and groaning from hell; whence he heard demons crying out: "Thou hast conquered, thou hast conquered." Truly therefore Damascus says in the Life of Barlaam, that contrition "is a fountain of tears and a baptism." Palladius relates in the Lausiac History, cap. XLVI, of a certain fallen monk: who, returning to himself, shut himself in a cave, and spread sackcloth and ashes beneath him, nor did he rise from the ground before, nor did he cease weeping, until he heard an angel saying: "God hath accepted thy penance, and hath had mercy upon thee: see that thou be not deceived henceforth."
Machine translation from the Latin, not reviewed.
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v. 14 « Locutusque est Dominus ad Moysen dicens » :
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v. 2 « Loquere filiis Israel : Anima, quae peccaverit per ignorantiam , et de universis mandatis Domini , quae praecepit , ut non fierent », 1. e. de praeceptis negativis seu prohibitionibus, « quippiam fecerit » ;: — hie versus generalem thesin statuit, cuius dein partes seorsim discutiuntur : peccatum pontificis v. 3-12, universae plebis v. 13-21, principis v. 22-26, hominis privati v. 27-35.
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v. 8 « Si sacerdos, qui unctus est », —à. e. summus pontifex (LXX Chald.; cf. quae diximus ad Ex. 29,7); sacerdotes reliqui non aliter habebantur in hac re atque homines privati v. 27 sqq. — « peccaverit delinquere faciens populum, offeret pro peccato suo vitulum immaculatum Domino ». »p3 33 v. & synonymum habetur cum 72, £os - intelligitur animal non necessario tenellum, certe masculum. myn novN potest verti in reatum populi (LXX Aq.). Verum hoc non est idem, atque pontificem exemplo inducere populum, ut et ipse peccet (Malv.); sed reatus e pontificis actu peceaminoso profluens non solum pontificem afficit, sed universum populum. Quod Ca. videtur extendere ad quaelibet pontificis peccata; verius Ps. Jon. restringit ad peccata, quae pontifex committit ut pontifex et populi coram Deo veluti partes agens. Secundum haee, quoad privata sua peccata, dicendus erit pontifex fuisse aequiparatus reliquis hominibus privatis v. 27 sqq. Sed illa expressio aeque commode verti potest secundum (modum) peccatipopuli (Arabs) : i. e. quandocumque pontifex unum ex illis peccatis committit, quae homines privati v. 28 oblatione caprae expiant, expiabit 1pse oblato bove. Quibus pulchre exprimitur, quantum deceat pontificem puritate vitae reliquos omnes antecellere. Collige etiam e Ps. Jon. (ad 9,2), quam apte pontifici et universo populo pro peccato iniungatur eztulus, qui vitulum aureum antea conflaverint.
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v. & « Et adducet illum ad. ostium tabernaculi testimonii coram Doqino, ponetque manum super caput eius, et immolabit eum Domzno ».
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v. 5 « Hauriet quoque » — reliqui addunt pontifex ; non alius pro pontifice sacerdos — « de sanguine vituli , inferens illum in tabernaculum testimonii ». In oblationibus pro peccato pontificis vel populi (cf. v. 16) sanguis in tabernaculum inferebatur : in alüs (v. 25. 30), uti in holocaustis (1,5), altari circeumfundebatur. Cf. etiam 16,15-19 et Ex. 30,10.
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v. 6 « Cumque intinzerit digitum in sanguine , asperget eo septies coram Domino », 1. e. ante sanctum sanctorum, « contra velum sanctuarii » ; non ita ut sanguis velo illi pretioso adhaereret, sed *z2 nw, quod recte vertunt LXX xa:x, Chald. ep, Syr. *EN5 i. e. versus.
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v. 1 « Ponetque de eodem sanguine super cornua altaris thymiamatis gratissimi Domino, quod est in tabernaculo testimonii; omnem autem [reliquum] sanguinem fundet in. basim altaris holocausti in introitu tabernaculi ». v. 8 « Et » omnem « adipem vituli auferet pro peccato », — clarius voces hoc ordine collocantur : adZpem bovis pro peccato elevabit (cf. 2,9) — « tam eum qui vitalia » seu intestina « operit, quam. omnia quae intrinsecus sunt », seu omnemque adipem quae adhaeret intestinis , utique intrinsecus, nam quod extrinsecus est, illa operit;
4:9
v. 9 « duos renunculos et reticulum, quod est super eos iuxta ilia, et adipem iecoris cum. renunculis », — Hebr. : duosque venes et adipem , qui in illis, qui est in lumbis, et matorem lobum hepatis cum renibus tollent. Expressiones vide 2,3 sq.; Ex. 29,13 —
4:10
v. 10 « szcut aufertur de vitulo hostiae pacificorum » (3,3 sq.), « et adolebit ea super altare holocausti ».
4:11
v. 11 « Pellem vero et omnes carnes cum capite et pedibus », seu potius cruribus, a genibus deorsum, « et intestinis , et fimo » v, 12 « et reliquo corpore efferet extra. castra in locum mundum , ubi cineres effundi solent, incendetque ea super lignorum [struem], quae in loco effusorum cinerum cremabuntur ». Non perspicitur, quid corporis sit reliquum demptis, quae v. 11 enumerabantur, partibus. Clarius Hebr. : et efferes totum bovem , dempto utique adipe.
4:13
v. 43 « Quodsi omnis turba Israel ignoraverit », — i. e. per errorem eger. Hebr. iz, congregatio, uti v. 15; postea v. 13 eadem exprimitur voce 5np — « et per imperitiam fecerit, quod contra mandatum Domini est »;
4:14
v. 4 « et postea intellexerit peccatum suwm » : — Hebr. : et latuerit ves in oculis ecclesiae, et fecerint unum de mandatis Domini, quae non sunt facienda », i. e. peccaverint contra unum mandatorum mnegativorum, e£ reatum contraxerint, et. innotuerit postea peccatum, quod peccaverunt contra illud — « offeret pro peccato suo vitulum, adducetque eum ad ostium tabernaculi »,
4:15
v. 15 « et ponent seniores populi », nomine omnium (Tost.), « manus super caput eius coram Domino ». Ritus est idem atque v. 3 sq., unde etiam habent Sam. LXX vocem avn, immaculatum. Seniores postmodum adhibebantur « duodecim » (Ps. Ion.), in memoriam totidem tribuum Israel. Sequens verbum Hebr. scribit impersonale : £mmolabit (aliquis). « Immolatoque vitulo n conspectu Domini »,
4:16
v. 16 « inferet sacerdos, qui unctus est », 1. e. pontifex (cf. v. 3), « de sanguine eius tn tabernaculum testimonii », v. AT « tincto digito aspergens septies contra », |. e. versus « velum ».
4:18
v. 18 « Ponetque de |eodem] sanguine in cornibus altaris, quod est coram Domino n tabernaculo. testimonii », sc. altaris thymiamatis ; /otum « |reliquum] autem sanguinem fundet tuxta basim altaris holocaustorum , quod est in ostio tabernaculi testimonii ».
4:19
v. 19 « Omnemque eius adipem tollet, et adolebit super altare »,
4:20
v. 90 — « 82€ faciens et de hoc vitulo, quomodo fecit et prius » (v. 8-10). « Et rogante pro eis sacerdote », 1. e. pontifice (v. 16), « propitius erit | eis Dominus ». Hebr. : et expiabit eos sacerdos, et remittetur. eis. Verborum sensus reapse is esse videtur, aliquam pontificem precatonis formulam (V/g.) adhibuisse, fortasse antiquitus receptam, ideoque h. l. non explicite tradendam. Expiat imprimis ipse Deus Ps. 65 (65), &; T1 (18), 38; Ier. 18,23 etc. ; dein, uti h. 1., sacerdos Dei vice fungens. Ceterum sicut toto hoc contextu sermo est de peccatis non . moralibus sed ceremonialibus, ita etiam expiatio intelligitur mere legalis (Sylv.).
4:21
v. 91 « Ipsum autem vitulum efferet extra castra atque comburet, sicut et priorem vitulum : [guia] est pro peccato multitudinis ». Intelhgebat nexum causalem Vw/g.; sed cum Vat. verba aeclpi possunt tamquam huius paragraphi clausula : Haec est (oblatio) pro peccato populi. Cf. v. 24. Pulchre Theodoret. cum hoc ignorantiae peccato populi comparat crucifixionem '*N.v. 283. 28/ recte ütique vertere LXX Vulg. et, Syr. $i: is enim omnino vocis in hoc contextu sensus esse debet. Cf. « Sin autem » Ex. 21,36. In peccato principis minor exigitur victima, non bos sed hircus; minor dignitate minister sacer, non pontifex sed sacerdos; sanguine liniuntur sola altaris holocaustorum cornua; caro non crematur, sed sacerdotibus comedenda conceditur 6,26. 29 (19. 22). Idem valet de sacrificiis pro plebeiorum peccatis. v. 91. « Quodsi peccaverit anima » una « per ignorantiam de populo Lerrae , ut faciat quidquam de his, quae Domini lege prohibentur , atque delinquat », 1. e. reatum contrahat ,
4:28
v. 28 « et cognoverit peccatum suum , offeret. capram immaculatam » femellam. Dicitur anima "na, in oppositione ad universum v. 13 populum; dicitur anima de plebe, in oppositione ad v. 3.22 pontificem vel principem (Cai.).
4:29
v. 29 « Ponetque manum super caput hostiae, quae pro peccato est, et àmmolabit eam in loco holocausti » ;
4:30
v. 30 « tolletque sacerdos de sanguine in digito suo et, tangens cornua altaris holocausti, reliquum fundet ad basim eius ».
4:31
v. 34 « Omnem autem adipem auferens , sicut auferri solet de victimis pacificorum , adolebit super altare in odorem suavitalis Domino; rogabitque pro eo, et dimittetur et ». Sed privatis loco caprae etiam agna permittitur.
4:32
v. 32 « 57n autem de pecoribus » , 1. e. agnis , « obtulerit victimam pro peccato, ovem sc. immaculatam » , Hebr. femellam offeret immaculatam.
4:33
v. 33 Et « ponet manum super caput eius, et immolabit eam in loco, ubt solent caedi holocaustorum hostiae ».
4:34
v. 3& « Sumetque sacerdos de sanguine etus digito suo et, tangens cornua altaris holocausti, reliquum fundet ad basim eius ».
4:35
v. 35. « Omnem quoque adipem auferens, sicut. auferri solet adeps arietis, qui tmmolatur pro pacificis , cremabit super altare in incensum Domtnt ». Sed Hebr. : super combustiones Domini, quod reete LXX CAÀald. Syr. interpretantur de Ao/ocaustis iam in altari collocatis. « Rogabitque pro eo » sacerdos « [et] pro peccato etus , et dimattetur ei». Arg. — Tria prodosis v. 1-4 enumerat peccata, pro quibus apodosis v. 5 sqq. primum indicit confessionem sacerdoti faciendam, dein vero expiationem infimam e cap. & descriptis, eamque pro pauperibus mitigandam. Agitur de peccatis eodem sensu atque cap. 4 intellectis. Nam Nunn "5 231 5,1 resumit eandem 4,2 expressionem; 5,6 easdem victimas atque 4,28. 32 habet; utrobique agitur de oblationibus pro peccato. Obiiciunt substantivum QWN 5,7 sq.; item peccatum 5,2 descriptum non esse de numero eorum, quae ex ignorantia (4,2) committantur : de quibus obiectionibus dicemus inira. Cap. 4 agebat de sacrificiis pro peccato diversis pro diversitate personarum offendentium : 5,1-13 agit de tribus peccatis, ad quorum remissionem (legalem) obtinendam statuitur conditio onerosa, at simul pauperibus spécialis indulgentia conceditur. Quae duo nullo iure quis ad universa cap. 4 peccata extenderit. Conditio vero illa onerosa est confessio, quam 5,5 omnes praeter Vulg. textus exprimunt. Cur autem quoad haec tria prae ceteris peccata talis conditio et indulgentia statuatur, nihil certi dicere possumus. Fortasse haec lex Moyse erat antiquior, quam ipse revocandam non censuit; aut hominum pauperiorum tum animi in ea peecata erant proniora, unde simul et severior confessione exigebatur poenitentia, et exilior requirebatur victima. ; Ceterum 5,1-13 idem adverte, quod Ex. 12 monebamus. Textui decursu temporum adiecta esse videntur casuistica, ut ità dicam, additamenta. v. 1 testes respicit : sed, ut omne praecludatur effugium, testes statuuntur intelligi non immediati solum . Sed etiam mediati. v. 2 sq. proscribit contaminationem per contactum rerum immundarum : verum, quo laxior omnis excludatur interpretatio , monemur contaminationem induci posse contactu cadaveris tam ferae quam pecoris aut reptilis, et cuiusvis immunditiae hominis, quae vox non solum cadaver hominis, sed item fluxum sanguinis et similia complectitur. Idem in v. 4 apparet, qui vana proscribit iuramenta : ubi monemur, proscribi etiam iuramenta vana de re bona facienda, et generatim de ommibus, im quibus vane loqui potest homo cum $iuramento. Sic omne tandem effugium praecluditur. Cap. V
4:3
… It is translated by the Septuagint as χριστός (only Lev. 4:3 κεχρισμένος), but by Aquila as Ἀλεμμένος (cf. St. Cyril of Jerusalem, Cat., XV, 11; PG 33, 885). It is used in the Hebrew Bible 5 times as an adjective (Dan. 9:25 "the anointed Prince"; …
… 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).
… After a bath (Lev. 8:6), they put on the sacred vestments and received anointing with the sacred oil: "the anointing conferred on them the priesthood in perpetuity" (Ex. 40:15). The high priest was "the anointed" (ham-mušāh) par excellence (Lev. 4:3, 5, 16; etc.), and it may be that the other priests were only sprinkled with the oil mixed with blood (Ex. 20:21; Lev. 8:30). Then the new priests offered for themselves the various …
4:4
… 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 the high …
4:15
… hands upon the victim, according to the nature of the sacrifice, was performed either by the high priest (cf. Lev. 16:21), or by ordinary priests (cf. ibid. 4:4; 8:14, 18, 22), or by the Levites (cf. Num. 8:12), or by the elders of the people (cf. Lev. 4:15), or by the whole assembly present (cf. II Par. 29:23) or generally by him on whose initiative and for whose benefit particular sacrifices were offered (cf. Lev. 1:4: holocaust; …
4:25
… formerly erected on the altar (hypothesis of H. Gressmann), and which the Law had forbidden to raise (Deut. 16:21). Great was their importance (Lev. 8:15; Ex. 21:14; I Reg. 1:50; 2:28): they were smeared with the blood of the victims (Ex. 29:12; Lev. 4:25, 30, 34) and conferred the immunity of asylum on the guilty.
4:32
"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. 4, 3-4; Num. 6, 12; I Sam. …
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.