Of other sacrifices for sins.
Of hostes, for the sinne of concealing an others periurie. 2. for vncleanes 4. for vaine svvearinge 14. for rrour in exercising holie rites, 17. & for anie sinne committed by ignorance.
1If any one sin, and hear the voice of one swearing, and is a witness either because he himself hath seen, or is privy to it: if he do not utter it, he shall bear his iniquity.Se un uomo peccherà, perché avendo udite le parole di uno, che giurò, o essendo testimone della cosa per aver veduto, o per esserne consapevole, non vuol renderne testimonianza, porterà la pena di sua iniquità.IF a soule sinne, and heare the voice of one swearing, and be witnes because either he him selfe sawe, or is priuie to it: vnlesse he vtter it, he shal beare his iniquitie.Si peccaverit anima, et audierit vocem jurantis, testisque fuerit quod aut ipse vidit, aut conscius est: nisi indicaverit, portabit iniquitatem suam. 2Whosoever toucheth any unclean thing, either that which hath been killed by a beast, or died of itself, or any other creeping thing: and forgetteth his uncleanness, he is guilty, and hath offended.Colui, che avrà toccato qualche cosa d'immondo, sia un corpo ucciso da una bestia ovvero morto da sé, oppur qualche rettile, e si sarà scordato di sua immondezza, egli è reo, ed è in colpa.The soule that toucheth anie vncleane thing, either that which was killed of a beast, or died of it selfe, or anie other thing that creepeth: and forgeteth his vncleannes is guiltie, and hath offended:Anima quæ tetigerit aliquid immundum, sive quod occisum a bestia est, aut per se mortuum, aut quodlibet aliud reptile: et oblita fuerit immunditiæ suæ, rea est, et deliquit: 3And if he touch any thing of the uncleanness of man, according to any uncleanness wherewith he is wont to be defiled: and having forgotten it, come afterwards to know it, he shall be guilty of an offence.E se avrà toccato cosa alcuna d'un altro uomo, che sia immonda, di qualunque specie d'immondezze, ond'ei può contaminarsi, e non vi abbia posto mente, e poi siasene avveduto, sarà reo di delitto.and if he touch anie thing of the vncleannesse of man, according to anie imputitie wherwith he is wount to be polluted, & hauing forgotten, doe knowe it afterward, he shal be guiltie of an offence.et si tetigerit quidquam de immunditia hominis juxta omnem impuritatem, qua pollui solet, oblitaque cognoverit postea, subjacebit delicto. 4The person that sweareth, and uttereth with his lips, that he would do either evil or good, and bindeth the same with an oath, and his word: and having forgotten it afterwards understandeth his offence,Se uno ha giurato e si è dichiarato colle sue labbra di far qualche cosa di bene, o di male, e lo stesso ha confermato con parole di giuramento, e dopo essersene dimenticato riconosce poscia il suo delitto,The soule that sweareth, and vttereth with his lippes, that he would doe either il; or wel, and bindeth the same with an oathe, and his word, & hauing forgotten afterward vnderstandeth his offence,Anima, quæ juraverit, et protulerit labiis suis, ut vel male quid faceret, vel bene, et idipsum juramento et sermone firmaverit, oblitaque postea intellexerit delictum suum, 5Let him do penance for his sin:Faccia penitenza del suo peccato,let him do penance for his sinne,agat pœnitentiam pro peccato,
6And offer of the flocks an ewe lamb, or a she goat, and the priest shall pray for him and for his sin.E offerisca un'agnella, o una capra del gregge suo, e il sacerdote farà orazione per lui, e pel suo peccato:and offer of the flockes an ewe lambe, or a shee goate, and the priest shal pray for him and for his sinne:et offerat de gregibus agnam sive capram, orabitque pro ea sacerdos et pro peccato ejus. 7But if he be not able to offer a beast, let him offer two turtles, or two young pigeons to the Lord, one for sin, and the other for a holocaust,Che se non potrà offerire la pecora, offerisca due tortore, o due colombini al Signore, uno per il peccato, l'altro in olocausto.but if he be not able to offer a beast, let him offer two turtles, or two young pigions to our Lord, one for sinne, and the other for an holocaust,Sin autem non potuerit offerre pecus, offerat duos turtures, vel duos pullos columbarum Domino, unum pro peccato, et alterum in holocaustum, 8And he shall give them to the priest: who shall offer the first for sin, and twist back the head of it to the little pinions, so that it stick to the neck, and be not altogether broken off.E li darà al sacerdote, il quale offerendo il primo per il peccato ripiegherà il capo di esso verso l'ali, in guisa però che resti attaccato al collo, e non ne sia totalmente strappato.and he shal geue them to the priest: who offering the sirst for sinne, shal wryth backe the heade therof to the litle pinions, so that it sticke to the necke, and be not altogeather broken of.dabitque eos sacerdoti: qui primum offerens pro peccato, retorquebit caput ejus ad pennulas, ita ut collo hæreat, et non penitus abrumpatur. 9And of its blood he shall sprinkle the side of the altar: and whatever is left, he shall let it drop at the bottom thereof, because it is for sin.E aspergerà con parte del sangue di esso i lati dell'altare: e il rimanente lo farà colare appiè dello stesso altare; perché è (sacrifizio) per il peccato.And of the bloud therof he shal sprinckle the wall of the altar, and whatsoeuer is left, he shal make it distil to the bottome therof, because it is for sinne.Et asperget de sanguine ejus parietem altaris; quidquid autem reliquum fuerit, faciet distillare ad fundamentum ejus, quia pro peccato est. 10And the other he shall burn for a holocaust, as is wont to be done. And the priest shall pray for him, and for his sin, and it shall be forgiven him.L'altro poi lo brucerà in olocausto secondo il rito: e il sacerdote farà orazione per lui, e pel suo peccato, e saragli rimesso.And the other he shal burne for an holocauste, as is wount to be done: and the priest shal pray for him, and for his sinne, and it shal be forgeuen him.Alterum vero adolebit in holocaustum, ut fieri solet: rogabitque pro eo sacerdos et pro peccato ejus, et dimittetur ei.
11And if his hand be not able to offer two turtles, or two young pigeons, he shall offer for his sin the tenth part of an ephi of flour. He shall not put oil upon it, nor put any frankincense thereon, because it is for sin.Che se non avrà facoltà di offerire le due tortore, o i due colombini, offerirà pel suo peccato la decima parte di un ephi di fior di farina: non vi verserà sopra l'olio, né vi metterà incenso, dappoiché si dà per il peccato:And if his hand be not able to offer two turtles, or two young pigions, he shal offer for his sinne, of floure the tenth part of an ephi. He shal not put oyle vpon it, nor cast anie frankincense theron, because it is for sinne,Quod si non quiverit manus ejus duos offerre turtures, aut duos pullos columbarum, offeret pro peccato suo similæ partem ephi decimam: non mittet in eam oleum, nec thuris aliquid imponet, quia pro peccato est. 12And he shall deliver it to the priest, who shall take a handful thereof, and shall burn it upon the altar for a memorial of him that offered it:E daralla al sacerdote, il quale presane una piena manata, la brucerà sull'altare in memoria dell'offerente,and he shal deliuer it to the priest: who taking therof a ful handful, shal burne it vpon the altar for a moniment, of him that did offer it:Tradetque eam sacerdoti: qui plenum ex ea pugillum hauriens, cremabit super altare in monimentum ejus qui obtulerit, 13Praying for him and making atonement. But the part that is left, he himself shall have for a gift.Facendo orazione per colui ed espiandolo; la porzione poi che rimane, l'avrà egli in dono.praying for him and making expiation, but the part that is left, him selfe shal haue for a gifte.rogans pro illo et expians: reliquam vero partem ipse habebit in munere. 14And 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: 15If any one shall sin through mistake, transgressing the ceremonies in those things that are sacrificed to the Lord, he shall offer for his offence a ram without blemish out of the flocks, that may be bought for two sicles, according to the weight of the sanctuary.Colui, che per errore trasgredisce le cerimonie, e pecca riguardo alle cose santificate al Signore, offerirà pel suo peccato un ariete immacolato del gregge, che può aversi per due sicli secondo il peso del santuario:If a soule transgressing the ceremonies, by errour shal sinne in those thinges that are sanctified to our Lord, he shal offer for his offence a ramme, without spotte out of the flockes, that may be bought for two sicles, according to the weight of the Sanctuarie:Anima si prævaricans cæremonias, per errorem, in his quæ Domino sunt sanctificata, peccaverit, offeret pro delicto suo arietem immaculatum de gregibus, qui emi potest duobus siclis, juxta pondus sanctuarii:
16And he shall make good the damage itself which he hath done, and shall add the fifth part besides, delivering it to the priest, who shall pray for him, offering the ram: and it shall be forgiven him.E risarcirà il danno dato, e vi aggiungerà un quinto di più, e lo darà al sacerdote, il quale farà orazione per lui offerendo l'ariete, e saragli perdonato.and the damage it selfe which he did, he shal restore, and the fift part he shal adde besides, deliuering it to the priest, who shal pray for him, offering the ramme, and it shal be forgeuen him.ipsumque quod intulit damni restituet, et quintam partem ponet supra, tradens sacerdoti, qui rogabit pro eo offerens arietem, et dimittetur ei. 17If any one sin through ignorance, and do one of those things which by the law of the Lord are forbidden, and being guilty of sin, understand his iniquity:Se un uomo pecca per ignoranza, e fa alcuna delle cose vietate dalla legge del Signore, e reo di colpa riconosce la sua iniquità,If a soule sinne by ignorance, and do one of those thinges which by the lawe of the Lord are forbidden, and being guiltie of sinne, vnderstand his iniquitie,Anima si peccaverit per ignorantiam, feceritque unum ex his quæ Domini lege prohibentur, et peccati rea intellexerit iniquitatem suam, 18He shall offer of the flocks a ram without blemish to the priest, according to the measure and estimation of the sin. And the priest shall pray for him, because he did it ignorantly: And it shall be forgiven him,Offerirà un ariete di branco senza macchia al sacerdote secondo la misura, e la qualità del peccato: e questi farà orazione per lui, che ignorantemente ha peccato e saragli perdonato,he shal offer a ramme without spotte of the flockes to the priest, according to the measure, and estimation of the sinne: who shal pray for him, because he did it vnwitting: and it shal be forgiuen him,offeret arietem immaculatum de gregibus sacerdoti, juxta mensuram æstimationemque peccati: qui orabit pro eo, quia nesciens fecerit: et dimittetur ei, 19Because by mistake he trespassed against the Lord.Perché ha peccato per errore contro il Signore.because by errour he offended against the Lord.quia per errorem deliquit in Dominum.
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Year of the World 2514.
Menochius
Swearing. We are accountable for the sins of others, to which we are accessory, as appears from this and part of the following chapter. No distinction of persons is here noticed. If any one, therefore, be witness to another's promise, confirmed by oath, and, being cited to the bar, refuse to speak, he shall be guilty of sin, and offer the sacrifice proscribed (ver. 6,) for all the preceding cases. Restitution must also be made to the injured person. (Menochius)
Origen † AD 253
But others suppose that no sacrifice was allowed for such an obstinate wretch as when not answered when the judge swore or adjured him. He was liable to be put to death. The associate of the thief fell under the like punishment as the thief himself, when he would not reveal the theft to the judge, Proverbs 29:24. Others again understand this swearing to mean blaspheming God. If the hearer do not reprehend him, he shall suffer as his accomplice. (Origen; Philo)
Calmet
Junius thinks that the neglect of fraternal correction, was to be expiated by the sacrifice prescribed for the sins of ignorance, concerning which Moses is treating. But it seems that the person here mentioned was to die, as the words he shall bear his iniquity, commonly denote, Leviticus 19:8.; etc. (Calmet)
Worthington
When perjury prejudiceth another's cause, we are bound to reveal what we know to the judge, if it can be done so as to avoid scandal. (Worthington)
Kennicott
Not. Hebrew editions read loa, instead of la, both here and in 34 other places; an irregularity unknown in some manuscripts, and to the Samaritan copy. Perhaps it may have been occasioned by lu, "to him," being of the same sound with la. (Kennicott)
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Haydock
Beast. All wild beasts were deemed unclean; but domestic clean cattle, though slain, did not defile; (Calmet) while some of the unclean did, even alive, Leviticus 11:26, 31. (Haydock)
Tirinus
Fishes are comprised under the name of reptiles; yet some were not unclean, Leviticus 11:9. The Septuagint neglect reptiles, and put "the carcasses of impure abominations;" by which they probably mean dogs, and such things as the Egyptians adored. This verse does not regard those who had only touched something unclean, as such were to be purified at night, by washing their garments; but it refers to those who, having neglected that ordinance, had still ventured to touch something sacred, and were therefore required to offer the sacrifice, assom, (Calmet) as for an irreligious behaviour towards God. (Tirinus)
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Calmet
Of man, who may be in a state of legal uncleanness. If he neglect or forget to purify himself, he must offer a sacrifice, either such as he may choose, (St. Augustine, q. 2.) or such as the priest may require. (Lyranus) (Calmet)
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Tostat
Lips. This is necessary before he can be punished by men; but every secret promise binds before God. (Tostat)
Calmet
Evil or good: any thing whatsoever, whether favour or punishment, whether the completion of it be difficult or easy. (Calmet)
Philo
Thus parents sometimes foolishly swear that they will chastise their children unmercifully; libertines that they will live in luxuries as long as they have any money; ill-natured people that they will never speak to such a one, that they will murder, etc. To execute such promises, even confirmed by an oath, would be a double crime. Let them ask pardon of God for their rash oath. (Philo)
Haydock
Herod made his oath a pretext for killing John the Baptist, deluding himself, perhaps, with a false interpretation of this law. (Haydock)
Calmet
As such hasty oaths are easily forgotten, when the guilty person recollected himself, he was bound to confess his fault to the priest in the following manner, according to the Rabbins: Placing his hands between the horns of his victim, he shall say, "I beseech you, Lord, I have sinned; I have committed iniquity and prevarication; I have committed such a fault. I repent, I am filled with sorrow and confusion for having done so; I will relapse no more." These doctors teach, that without confession and sorrow no sacrifice will remit sin. (Calmet)
Tirinus
To preserve the secret of confession, the priests were ordered to eat the victims alone. (Philo, etc.) (Tirinus)
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Haydock
Let, etc. Hebrew, "and surely when he is guilty in one of these things, he shall confess that he hath sinned therein; (ver. 6.) and he shall bring his sin-offering unto the Lord, for his transgression," etc. Confession to the priest was requisite, before all the other sacrifices for sin. See Josephus, [Antiquities?] 3:10. (Haydock)
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Sin. The flesh belonged to the priest, Leviticus 6:26.
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Arbuthnot
Ephi, or a gomor, which is the tenth part of three pecks and three pints, English. (Arbuthnot.)
Menochius
For sin, and therefore to shew how odious sin is to God, he will not allow any frankincense to be offered. (Menochius)
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Calmet
Memorial. See Leviticus 2:2. At the end, the Hebrew and Septuagint add, "It is a sin-offering;" peccatum. (Calmet)
Hence the priests are said to eat the sins of the people, Osee 4:8.
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The ceremonies: omitted in Hebrew and Septuagint
Sanctified[Sacrificed?], neglecting to pay the first-fruits; or, by mistake, eating any of the victims reserved for God, or for the priests.
Two sicles. St. Jerome seems to have read in the dual number, whereas the Hebrew pointed copies have sicles indefinitely; and the Rabbins understand two, when the word is plural and undetermined. Theodoret reads fifty, which some maintain is the ancient translation of the Septuagint, though it is not found in any of our copies. Hebrew may be rendered "a ram (or) according to thy estimation, sicles of silver." The particle or is sometimes understood. It is probable that when the fault was considerable, a ram was to be sacrificed, and restitution made of what was due with the fifth part besides; but if the fault was small, the priest determined how many sicles were to be presented for sacred purposes.
Sanctuary. See Exodus 30:13.
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Calmet
Through ignorance. These words are not found in the Hebrew or Septuagint; but the context shews, that they must be understood. Some pretend that the ignorance here spoken of, is that by which a person doubts whether the thing which he touched was unclean or not. But we may explain these last verses as a recapitulation of what had been already ordered. (Calmet)
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Sin. If it were grievous, the priest required a more valuable victim, ver. 15.
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Haydock
Lord. Hebrew, "It is a victim for the sin which he has committed against the Lord." From this chapter, as well as from Numbers 5:7, it is obvious that a special confession was necessary, not only for those who had fallen into the disorder of leprosy, which was a figure of sin, and often inflicted by God in punishment of it; but also, when they had given way to the smallest transgression against the commands and ceremonies of the Lord. (Haydock)
This custom is still observed by the Jews. (Galatinus 10:3.)
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VVhen periurie doth preiudice an others cause, he that knoweth the truth is bond to reueil it to the Iudge; but with discretion to auoide scandal.
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Swearing to do that is euil, or not doing that is lawfally sworne, is sinne.
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For remission of sinne restitution is first required if iniurie was done.
Besides restitution satisfaction is also necessarie for the offence to God. Theodoret. q. 2. in 〈◊〉.
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Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —Hear the Lord God speaking through the prophet Ezekiel “The soul that sinneth it shall die.” Moreover through the great Moses He saith “If a soul sin—”
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St Jerome † AD 420 Against the Pelagians 1.28
v. 3 . Offerings for ceremonial uncleanness.
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 14.13
… And the people seemed to have kept their oath. Yet if any one closely examines the matter, they too all became liable to the charge of perjury. For they compelled the father of Jonathan to perjure himself, by not surrendering the son to the father. Seest thou how many persons one oath made obnoxious to perjury,
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1. IF A SOUL SHALL SIN, — in the manner which follows. The cases and laws of this chapter and the following appear to pertain to all, even to the high priests; for there is no distinction of persons here, as was made in chapter IV.
AND SHALL HEAR THE VOICE OF ONE SWEARING. — "Swearing," that is, as the Chaldean, Vatablus and others translate, adjuring, namely a judge. Whence also some manuscript Bibles read adjuring; and indeed Radulphus brings forth and expounds both readings, namely swearing and adjuring. Vilalpando also in cap. XVII of Ezekiel, page 3: "swearing," he says, that is a judge interrogating with a previous oath, as if to say: If anyone, a witness, is adjured by a judge to speak truly what he has seen or knows concerning a matter in dispute in court: if he does not declare it, but conceals or denies it, and says he knows nothing of it, he shall bear his iniquity.
Secondly, the voice of one swearing can be taken simply and properly. For in Hebrew it is אלה ala, that is, of an oath, especially an execratory one, as if to say: If anyone shall hear the voice of one swearing, that is, confirming something by oath, namely promising something, or entering into some contract, or asserting and establishing something by oath (for the Hebrews confirmed their contracts and promises by oath), and he is cited as a witness in court to declare what he has seen or known concerning the matter: if he, being required by the judge to testify to the truth, does not declare it, he shall bear his iniquity. Thus St. Augustine, Quaest. I, Procopius, Isychius, Origen, Radulphus and Abulensis. Some Rabbis interpret it otherwise, as if Scripture here speaks of one who hears someone abjuring, cursing, cursing and abusing the name of God, and does not report it to the magistrate, so that he may be punished: for he becomes guilty, and ought for this silence of his, as if for a fault, to offer the oblation prescribed here.
Note here the blindness and perversity of the Jews, who make no conscience of oath and perjury for themselves, unless they swear with hand placed upon the book of the law; but if they swear by another rite, they will boldly swear falsely. Wherefore magistrates act imprudently and with great injury to Christians, who admit Jews in forensic matters to swear against Christians. When the Nurembergers and other Republics formerly understood this perfidy, they admitted Jews to no oath, unless they swore with hand placed upon the book of their law in the Synagogue. Add that they themselves, on the day of expiation, are absolved by their Rabbis from all vows and oaths, if they have made any maliciously. Finally, a Jew thinks it lawful for himself to inflict damage upon a Christian man in whatever way he can. Whence also a certain great Rabbi among them writes thus: "The best one among the gentiles is worthy that his head be crushed like a serpent's."
HE SHALL BEAR HIS INIQUITY. — Iniquity here is put metonymically for the punishment of iniquity, as if to say: Such a one shall be punished by God, even if the crime remains hidden from men forever; such a one shall bear the punishment of his iniquity, which however he will be able to remove by penance and by the sacrifice which is prescribed in verse 6. For that sanction which is contained in verse 6 is to be referred to all the preceding cases: for by this sacrifice one satisfied God; yet to one's neighbor, if he had been injured, all damage was nevertheless to be made good.
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2. THE SOUL THAT SHALL TOUCH ANY UNCLEAN THING, etc., OR ANY OTHER CREEPING THING (for all creeping things were unclean by the law, Leviticus XI, 42), AND SHALL HAVE FORGOTTEN THE UNCLEANNESS THEREOF (and consequently shall have neglected to remove it by the sacrifice appointed by the law), IS GUILTY. — In Hebrew, unclean or polluted, namely because it touched an unclean thing, and therefore is guilty, because it acted against the law, Leviticus XI, 43, which forbids touching the unclean.
And hath sinned, — because it did not expiate this uncleanness by the sacrifice or lustration prescribed by law. Thus Abulensis.
Theodotion and Aquila translate: the soul that shall defile itself by an unclean word, that is by an unclean or impure thing, is guilty. For the word is often taken metonymically for the thing.
Tropologically Procopius: Whoever follows a word other than God's (for this alone is pure, the others are impure), is guilty and hath sinned.
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3. And if he shall touch any thing of the uncleanness OF MAN, ACCORDING TO ALL THE UNCLEANNESS WHEREBY HE IS WONT TO BE DEFILED (that is, of all those things by which men are wont to be defiled by the law of Moses, as in verse 5, he was legally defiled who touched a dead body), SHALL BE SUBJECT TO SIN. — In Hebrew, hath sinned, and therefore is subject both to punishment and to guilt, and consequently shall be bound to the sacrifice prescribed in verse 6, that he may expiate himself.
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4. THE SOUL THAT SHALL SWEAR, etc., TO DO EVIL. — To do evil among the Hebrews is to afflict. Whence they themselves by doing evil here understand fasting. Thus also St. Gregory, Cajetan, Vatablus and others; for fasting is the affliction of the flesh. But because doing evil here is opposed to doing good, hence you would better refer this not to the one swearing himself, but to a third party, as if to say: A man who shall swear to afflict someone, understand justly, as when parents swear they will chastise their children; for God speaks here of the evil of punishment, not of guilt: for the evil of guilt is not the matter of an oath, which however is required here, as is evident from the Hebrew, which thus reads: To all that a man shall speak in an oath, or shall utter; for nui bata indeed means to utter, or to speak rashly and inconsiderately.
AND HAVING FORGOTTEN (so that he did not fulfill the oath) AFTERWARDS SHALL UNDERSTAND HIS SIN, — of his oath forgotten and neglected. In Hebrew it is, when he shall know that he hath sinned in any of these things. Whence it is evident that the sacrifice which follows is to be referred to all the preceding cases; and this St. Augustine teaches, Questions 1.
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5. LET HIM DO PENANCE FOR HIS SIN, — namely that he acknowledge it, grieve over it and be contrite for it; otherwise indeed the sacrifice which he offers will profit him little, but that it may profit him, it is necessary that it proceed from contrition. Whence understand the same in all other sacrifices, even if it is not expressed. The Hebrew and Chaldean have: Let him confess the sin in which he hath sinned. Whence the Hebrews hand down that a special confession of sin was required here, namely this, that the one offering, having his hands between the horns of the victim, should say: "I beseech thee, O Lord, I have sinned, I have done wickedly, I have transgressed, thus and thus have I done, behold I repent and am ashamed of my works, I will never return to this thing." And they hand down that sacrifices profited nothing, nor expiated sins, unless tescuba veiddui, that is penance and this confession, had been added, according to that which is commanded in Numbers, chapter V, 7: "They shall confess their sin which they have committed." The Hebrews even now make this special confession of sins on the day of expiation, and in place of satisfaction inflict blows upon themselves, as I have heard from the Jews themselves. See therefore how particular was the confession of the Jews, when heretics among Christians wish it to be general. The rite of particular confession of the Jews.
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6 and 7. LET HIM OFFER OF THE FLOCKS A LAMB OR A GOAT, etc.; BUT IF HE BE NOT ABLE TO OFFER A BEAST (a beast; in Hebrew it is, if his hand be not able to reach the sufficiency of a sheep, that is, if he be so poor that a sheep is not available), LET HIM OFFER TWO TURTLEDOVES, OR TWO YOUNG PIGEONS TO THE LORD: ONE FOR SIN, AND THE OTHER FOR A HOLOCAUST.
Note: One turtledove ought first to be offered for sin, then the other for a holocaust, because the praise of God is not precious in the mouth of a sinner. The flesh of the turtledove immolated for sin fell wholly to the priest, nothing to God, as was done in other sacrifices for sin, as is evident from Leviticus VI, 26. Thus Abulensis.
Tropologically, St. Gregory, Isychius and Radulphus understand through the sheep, the turtledove, and the dove various modes of penance. "If you are unable to offer livestock, that is, to do penance in the affliction of the flesh, give a turtledove, that is, contrition and groaning, because you cannot wash away sin by worthy satisfaction; give two young pigeons, that is, consecrate your mind to contemplation and to heavenly conversation, and surrender yourself most fully to God; turn back the head so that it adheres to the neck, because he who has lived his life in delights, if near death and worn out by age he understands the vanity of his pursuits, if he now knows how to mourn that he has lost his life, let him separate the head from the body, that is, let him turn the intention of his mind away from procuring the pleasures of the flesh; yet the head itself ought not to be completely severed, because the care which is denied to the desires of the flesh is owed to sustaining necessities," says Radulphus. Another allegorical interpretation of St. Gregory.
St. Gregory accommodates these things somewhat differently, in book XXXII of the Morals, chapter II: "To utter an oath," he says, "is to bind ourselves by a vow of divine service; and when we promise good works, we pledge ourselves to act well; but when we vow abstinence and the torment of our flesh, we swear to do ourselves harm for the present; but because no one, however devout, is such that he does not sin even amid his pious vows, let him offer for his sin a lamb, that is, the innocence of the active life, or a goat which feeds on the rocks, that is, let him apply himself to the pasture of contemplation. If he cannot do this, let him give two turtledoves or two young pigeons, that is, a twofold groaning of penance, because namely he has not done what is right and has worked what is wrong."
5:11
11. BUT IF HIS HAND BE NOT ABLE TO OFFER TURTLEDOVES, ETC., HE SHALL OFFER FOR HIS SIN THE TENTH PART OF AN EPHAH OF FINE FLOUR. — The tenth part of an ephah is a gomor, which was the measure of daily food and manna, as I said in Exodus chapter XVI, last verse. All these things pertain to all the preceding cases in this chapter, as I said above.
Allegorically, Christ is the tenth part of an ephah, or of three modii, because Christ has in himself the fullness of the Holy Trinity, but as a tenth, because humanity is much smaller and inferior to divinity. Again as a tenth, because Christ most perfectly fulfilled the Decalogue, says Isychius. Christ is the tenth part of an ephah.
Tropologically, Radulphus understands by the tenth part of an ephah the complete confession of sins; for the number ten is a full and perfect number.
HE SHALL NOT POUR OIL UPON IT, — which by custom according to the law of Leviticus II, 1, is accustomed to be poured into the mincha, that is, the sacrifice of fine flour. Oil is therefore forbidden here in the sacrifice for sin, the first cause of which sanction, as also of other ceremonial observances, was the will and choice of God. The second mystical cause was, namely, that it might be signified that the sinner is devoid of joy and light; for oil is a symbol of joy and light. Thus Theodoret, Procopius and Cyril, book XV On Worship in Spirit; for, as Cyprian says, in the discourse On the Lapsed: "These are sins to the lapsed, what hail is to crops, what a turbid star is to trees, what a pestilent devastation is to herds, what a savage tempest is to ships." And St. Martial, in his epistle to Bordeaux: "Sins," he says, "are thorns, which through many bitternesses, envies and deceits, do not allow joy and the oil of the Holy Spirit to reign in you." The victim for sin lacks oil, that is, light and joy.
Otherwise Isychius and Radulphus: "The sinner," he says, "ought not to soothe himself with oil," that is, ought not to presume upon the forgiveness and indulgence of sin, but to be anxious and fearful lest perhaps he does not obtain it.
NOR SHALL HE PUT ANY FRANKINCENSE UPON IT, BECAUSE IT IS FOR SIN. — Frankincense is here forbidden in the victims for sin, so that by this it might be designated that sin does not smell well like frankincense, but most evilly, and is abominable before God. Thus Cyril, book XV On Worship, Procopius and Theodoret. Secondly, frankincense is lacking here, that is, prayer, because, as Radulphus says, "the sinner ought not to ask for pardon with a free countenance, since he does not exhibit worthy satisfaction; let him ask, as if not asking; let him hope, but as if despairing, while he confesses himself unworthy of pardon, and yet believes that by God's mercy alone it can come to pass that he be saved. Whence the Church teaches us to pray to God, that he forgive what conscience fears, and add what prayer does not presume." And Isychius: "Frankincense," he says, "is not placed here, because the sinner does not know whether his prayer, which he has frequently violated, is of good odor." Whence Joel chapter II: "Be converted," he says, "to the Lord, for he is gracious; who knows if he will turn and forgive, and leave a blessing behind him?" It lacks also frankincense, that is, good odor.
5:12
12. FOR A MEMORIAL OF HIM THAT OFFERED IT. — So that God might remember the one offering. See what is said in chapter II, verse 2.
5:13
13. BESEECHING AND MAKING EXPIATION, — beseeching that it be forgiven him, is clear from the Hebrew.
And the remaining part (of the fine flour offered for sin) he himself (the priest offering) SHALL HAVE AS A GIFT. — In Hebrew, just as a gift, by which God wishes to reward him, for the labor and ministry of the tabernacle; for mincha in Hebrew sometimes signifies both an offering and any gift whatsoever. The Septuagint translates it, the remainder shall be the priest's, as a sacrifice of fine flour, which by law ought to fall to him, concerning which see chapter VI, verse 16.
5:15
15. IF A SOUL TRANSGRESSING THE CEREMONIES THROUGH ERROR. — For if she had transgressed them knowingly, she would not be expiated by the sacrifice of a ram which is prescribed here, but was punished with death, as is evident from Numbers XV, 3. Whence verse 18 here says: "He shall pray for him, because he did it unwittingly." In like manner this was the sanction among the Gentiles: "Whoever steals or seizes a sacred thing or something consecrated to the sacred, let him be a parricide," as Cicero reports, book II of On the Laws.
IN THOSE THINGS WHICH ARE SANCTIFIED TO THE LORD, — for example, if a layman eat of the flesh immolated to God, as is said in chapter XXII, verse 14.
HE SHALL OFFER FOR HIS TRESPASS A RAM, WHICH CAN BE BOUGHT FOR TWO SHEKELS. — In Hebrew, according to the valuation, or price of silver shekels, namely at least two. Thus Vatablus. Add that it is probable that in the Hebrew שקל should be read in the plural שקלים, scekalim, that is, of shekels, but in the dual scekalaim, that is, of two shekels. The shekel contained four Spanish reales: two silver shekels therefore made eight Spanish reales, that is, two Brabantine florins. Radulphus asserts that the Septuagint translated a ram of the price of 50 shekels, and this, he says, was to the mystery, namely that it might be signified that the confession of faith which the shekel signifies, by which the ram, that is, Christ, is acquired, is given to men through the fiftieth, that is, the Holy Spirit poured out at Pentecost. But truly the Greek, Royal and Roman versions now lack any such number, and it is certain that τὸ 50 has crept in: for the Hebrew, Chaldean and Latin have nothing of the sort; and it is established that 50 shekels was not a ram, but an ox that was then customarily bought. For a ram could be bought for two shekels, as is said in this verse.
ACCORDING TO THE WEIGHT OF THE SANCTUARY, — that is, of just weight, so that the shekel which is kept in the sanctuary, as of most just weight, might be of equal weight, as I said at Exodus XXX, 24, and is evident from Leviticus, last chapter, verse 25, where it is said: "Every valuation shall be weighed by the shekel of the sanctuary."
5:16
16. AND HE SHALL RESTORE THAT WHICH HE HAD WRONGFULLY TAKEN, AND SHALL ADD THE FIFTH PART THERETO. — So that this fifth part added may be in compensation for the injury which, beyond the damage, he inflicted upon the Lord and His sacred things. Hence it is clear that if anyone through error should have usurped sanctified things and offered to God, namely flesh or fat, which alone fell to God in the victim, he was bound first to offer a ram in sacrifice; secondly, to restore the thing usurped, and moreover a fifth part, so that for example if he had usurped five, he would restore six: for God here takes the place of a private person; for these things sanctified to God were specially, as it were, the private property of a person, and were as it were the peculium of God. Whence restitution of the same was owed to Him. This therefore is prescribed here, with a fifth part added moreover in place of a fine. God requires restitution.
Note: This restitution was to be made in money, which fell to the priests (for these bear the place of God on earth), and this is insinuated here; for otherwise those who had eaten a part of the holocaust through error would have been bound to restore the whole animal, which would be offered to God in holocaust; for a part of the animal could not be offered in holocaust, but the whole animal: therefore, lest they be compelled to restore the whole animal, they paid the price of the part usurped to the priest. Thus Abulensis. In Greek for a fifth part, it is ἐπίπεμπτον, "which we," says Origen, "can call super-fifths, unless this were to be a special word of a certain number among them, by which it might be indicated that for five others five are to be given, and one over; so that, for example, it might be understood that he who has stolen or usurped in necessity five coins of the sacred things, should restore those five, and moreover five others, with one also added." But you would better explain τὸ ἐπίπεμπτον according to the Hebrew, Chaldean and Latin, which have a fifth part; for Moses speaks of the penalty not of theft, concerning which Exodus chapter XXII, verse 1, but of the misuse of sanctified things.
5:17
17. IF A SOUL SHALL SIN THROUGH IGNORANCE, AND SHALL DO ONE OF THOSE THINGS WHICH BY THE LAW OF THE LORD ARE FORBIDDEN, — by omitting some ceremony in sacred things harmful to none; for that this case is being treated here is evident from the fact that it is added: "He hath sinned against the Lord," and from the fact that the sinner according to the measure of his sin is commanded to offer a ram of greater or lesser price. Thus Cajetan. This law therefore is distinguished from the preceding one, verse 15, in that that one deals with sanctified or things offered to God, this one deals with the sacred things and ceremonies themselves. It is also distinguished from that of chapter IV, verse 27, because that one is general, and deals with any sins committed against the moral precepts of God, but this one is special.
5:18
HE SHALL PRAY FOR HIM, BECAUSE HE DID IT UNWITTINGLY, — that is to say, He shall pray for him, saying: Spare, O Lord, this one who has sinned in the use of ceremonies prescribed by Thee, because he did it unwittingly.
18. ACCORDING TO THE MEASURE AND ESTIMATION OF THE SIN, — that is to say, For a greater sin he shall offer a better and more precious ram, but for a lesser sin a smaller one and of less value. Otherwise Abulensis says, that is to say, The value of this ram which is offered shall be as great as was the estimation or measure set upon the ram for sin, that is, two shekels. But Abulensis did not notice that where the price of two shekels is established, it is not added, "according to the measure and estimation of the sin," because already by the law a certain price was defined; here, however, where it says: "According to the measure and estimation of the sin," the price of two shekels is not established or defined, but is left to the judgment and estimation of the priest, so that he himself may enjoin a ram of greater price for a greater sin, and of lesser price for a lesser sin. Thus Ribera. Whence in Hebrew it is, according to thy estimation, namely, O Moses, and consequently thine, O Aaron and priest; for these sacred matters pertain to Moses, inasmuch as he himself was the prince of sacred things and priest. Whence in these matters Aaron and the priests succeeded him.
Machine translation from the Latin, not reviewed.
5:1
v. 4 « Si peccaverit anima » , — et sequentibus, de quo iam peccato agatur, exponitur — « ef audt?erit vocem turantis testisque fuerit , quod aut ipse vidit aut conscius est » , — aut alia via. didicit - i. e. si testis fuerit sive immediatus sive mediatus — « n2s? «ndicaverit, portabit zniquitatem suam ». Collatis sequentibus versibus patet idem esse h. l. eniquitatem portare, atque reatum contrahere, QN. Apodosin LXX Vulg. a nist ordiuntur, alii communem pro v. 1-4 apodosin e v. 5 repetunt (C«?.), quod intuitu sequentium versuum est bat de periurio proximi, quod quis ad iudicem deferre negligat. Verum n5w iuramentum dicit, aut etiam imprecationem, quae iuramentis pactorum sanciendorum adnectebatur, at nequaquam periurium. Neque ea voci significatio accrescit praefixa voce ^p. Indea Syr. plu- 'rTes expressionem interpretati sunt de voce iudicis adiurantis quemlibet, qui aliquid nosset ad causam pertinens, ut testificaretur. At. gratuito eiusmodi consuetudo fingitur; non consonat moribus populorum orientis; non est iudicis producere testes, sed partium litigantium. Cum nostro textu omnino conferendus est alter Prov. 29,94 : « Qui cum fure participat, odit animam suam ; adiurantem audit, et non indicat ». En tibi modum, quo socius furti efficiaris, si audias n»N, neque tamen furtum indices. Ea vero ?mprecatio profertur non a iudice sed ab illo, qui furto iniuriam passus est. Habesque rel exemplum Iud. 17,2 (cf. quae 1ib1 diximus), ubi mulier, cui furto pecuniae summa ablata fuerat, ea iudiciali exsecratione utebatur. Adseribitur porro h. l. vox ^£, quod non de qualibet exsecratione agatur, sed de ea quae publice et alta veluti voce proferatur. Porro, non indicare non est idem atque iudice postulante testimonium detrectanri (Tost.); sed h. l. potius idem sonat, atque non sponte se testem sistere. Quod non necessario fit e malitia, sed ex inadvertentia , negligentia vel « timiditate » (Cat.). Potest igitur hie versus, uti totum caput praecedens, intelligi de peccato n33v3 commisso. Agitur de teste, qui non sciatur fuisse testis : qui enim scitur facti testis fuisse, mox ab alterutra parte in 1udicium arcessitur. Jam illius 52 peccaverit anima (v. 1) altera v. 2 sq. applicatio proponitur : aut « anima, quae tetigerit aliquid immundum », eiusque rei immundae variae recensentur species : « ste quod occisum a bestia est, aut per se mortuum, aut quodlibet aliud reptile ». Planius Hebr. : sive cadaver ferae impurum, sive cadaver pecoris impurum, sive cadaver reptilis impurum. Sequentia LXX ignorat : « ef oblita fuerit àmmunditiae suae, rea est et deliquit ». Hebr. : et latuit eam, et ipsa immunda, et contraxit reatum. Haec vero merito ignorari sapienter suggerit Di/Im. - videntur e v. 3 extremo huc esse delapsa, et wmv h.l. ortum e corrupto ibi yv.
5:3
v. 3 « Et s? tetigerit quidquam de immunditia hominis iuxta omnem impuritatem qua. pollui solet, oblitaque cognoverit [postea], subiacebit delicto ». Vel, ultimum incisum trahens ad prodosin, vertas : e£ reatum contraxerit. . Alia rursum sequitur applicatio
5:4
v. & : aut « anima , quae turaverit et protulerit labiis suis », — illud e£ protulerit recidit in lectionem LXX dj toy &vojog (XXXeg" xapa£t) 4j SuxoxéXXouca, quae derivata videtur e textu corrupto : N25 x'onn *» wzz x (cf. Ps. 105,33 et Is. 33,14). Sed vertendum est anima, quae quraverit. in. vantloquio labiorum , quae « temere, subito » (Vat.) iuraverit — « ut vel male quid facerel. vel bene, et idipsum turamento et sermone firmaverit », — sed haec ultima Hebraeo vix respondent : Zn omnibus , n quibus vane loqui potest homo cum iuramento — « oblitaque |postea| intellexerit delictum situm », — Hebr. : et latuit eam, et recordatur, et reatum contraxit in una harum rerum , sc. vel earum, quae v. & exprimebantur, iuramenti faciendae rei sive bonae sive malae , vel universim earum, quae v. 1-4 recensebantur; huneque sensum v. 5 postulat. Vox quens znlellexerit, non vero cum Bonfr. ad praecedens oblitaque : « $1 postea per oblivionem fecerit contra votum suum ». Agitur, ut alias, de peccato ignoranter, inadvertenter commisso, de juramento, cuius postea homo recordatur, sed cuius 1mplendi nullam unquam seriam habuit voluntatem. Sequitur apodosis
5:5
v. 5 : « «gat poenitentiam pro peccato ». Hoe inaccurate redditum est. LXX Vulg. omittunt verba immediate praecedentibus utique simillima : e/ erit, quia reatum. contraxit in una istarum rerum, qua formula apodosis a prodosi clarius secernitur. Inde pergitur : confiteatur, quod peccavit in ea re. Ergo quoad tria peccata cio peccati confessio.
5:6
v. 6 « Et offerat » sacrificium Domino pro peccato suo, quod peccavit, « de gregibus agnam stve capram » pro peccato, « orabitque pro ea sacerdos |et] pro peccato etus » (cf. 4,90. 96.35). | Oblatio, quae secus tantummodo nwNuOn dicebatur, v. 6 sq. etiam QWUN scribitur. Quare coniicit Dillm., pericopen 5,1-13 natam esse, quo tempore discrimen inter illas duas voces nondum fuerit accuratius definitum. At inanis coniectura. Nonne toto praecedente capite inculeabatur, quamlibet lege divina prohibitam actionem et peecatum esse in actu (nNUmn), et tamquam reatum in homine permanere (DWUN)? Oblatio vero ab homine prolata tam actui illi expiando quam reatui removendo destinatur : ergo apte et Non scribitur et DUN. Quaerat aliquis, an. in materia trium peccatorum confitendorum eadem in victimis diversitas, atque cap. 4, observanda fuerit, ut aliam pontifex et universus populus, aliam princeps, aliam privatus offerret. Textus utique supponit, haec peccata inter pauperes longe esse frequentiora. Certe non poterant ab universo populo committi; neque facile a pontifice aut principibus, qui et cultiores essent moribus, et servos habebant, quo remotius v. g. evadebat periculum cadaveris cuiusdam attingendi. Ergo crediderim, vietimas v. 6 sqq. pro quorumvis ordinum hominibus assignari.
5:7
vel duos pullos columbarum Domino, unum pro peccato et alterum in holocaustum ». Eadem purificationis oblatio 12,8 pauperibus indicitur, ita tamen uf offerendum scribatur « unum in holocaustum et alterum pro peccato ». Audacius ex solo verborum ordine infert Awg., in purifieatione praecessisse holocaustum sacrificium pro peccato, nostro vero loco subsecutum esse.
5:8
v. 8 « Dabitque eos sacerdoti, qui primum offerens » illum, qui est « pro peccato , retorquebit caput eius ad pennulas », — Hebr. : avellet caput eius e regione cervicis, cf. quae dicebamus ad 1,14 sqq. — « ?ta «4 [collo haereat, et] non [penitus] abrumpatur ».
5:9
v. 9 « Et asperget de sanguine eius parietem. altaris ; quidquid autem. reliquum fuerit, faciet distillare ad fundamentum etus , [quia] pro peccato est »; vel hoc est (sacrificium) pro peccato , cf. 4,91. 2^.
5:10
v. 10 « Alterum vero adolebit in holocaustum , ut fieri solet », ritu 1,15 sqq. descripto ; « rogabitque pro eo sacerdos [et] pro peccato eius , et dimittetur ei ».
5:11
v. 11 « Quod si non quiverit manus etus duos offerre turtures aut duos pullos columbarum , offeret pro peccato suo similae partem ephi decimam » pro peccato. « Non mittet in eam oleum, nec thuris aliquid imponet, quia pro peccato est ». Haec siquidem a sacrifies pro peccato excludebantur, cf. Num. 5,15.
5:12
v. 12 « Tradetque eam sacerdoti, qui plenum ez ea pugtllum hauriens, cremabit super altare in monimentum etus, [gui obtulerit] », 1. e. tamquam ascaram, cf. 9,2, super combustiones Domni : hoc est pro peccato;
5:13
v. 13 « rogans pro illo [et expians| » pro peccato eius, quod. peccavit contra unum ez istis. « Reliquam vero partem 1pse habebit 1n munere », seu mussim idem atque ritus sacrificii pro peccato. Illud hae leges pro- B ien "Y omnino sonat aestimationem, pretium (ct. 27,3 sqq.), et ita reddunt ^2N2 Gen. 13,10 et alibi. Secus vix posset explicari constructio 27,12 qn T, « secundum sacerdotis aestimationem ». Cf. etiam Levy : Neuhebr. u. Chald. Worterbuch, ad vocem qo. Ergo illud "q20NW2 vertendum est pretio vel secundum aestimationem. Explicat Vulg. 5,18 et 6,6 secundwm aestimationem peccati, ut ergo pro gravioribus peccatis opimior penderetur aries. Id non satis consonat 5,15, ubi aries praescribitur non pro diversis peccatis diversi pretii, sed universim duorum siclorum. Et merito monet Dillm., non tantam esse arietum inter se discrepantiam, ut peccatorum gravitatis gradus pro portione repraesentare queant. 5,15 eandem expressionem Vulg. aliter interpretatur, sc. de pretio arietis. Iam illud qa 2,15 additam habet explicationem, ut sensus sit : pretio duorum (nam cum Vulg. omnino punoetandus est dualis) siclorum argenti, pondere sanctuarii. Illa explicatio potuit primitus versui 15 adscribi, ac dein 5,18 et 6,6 brevitatis causa omitti; vel potuit serius adiici. Illud haud placet; Hebraei aevi pastoralis arietes, ut plurimum, non emebant argento, sed e grege desumebant, animalis moles non pretio, sed aetate exprimebatur (aries unius anni etec.). Suspicor igitur, primitus solam vocem "272 in textu fuisse. Cuius sensus is erat, eum arietem non esse pro lia. Postmodum, quo tempore iam pastorali vitae minus addicti essent Hebraei .et res argenti pretio aestimarent, additae sunt voces duo sicli argenti, pondere samctuarii, quibus et pretium definiretur et sacerdotum exactionibus figeretur limes.
5:14
Arg. — Quiin sacris gravius deliquit, arietem offerat immolandum. Si damnum praeterea intulit, illud sarciat addita quinta parte. ; 6,1 orditur verbis *2 Z2; v. 17 habet formulàm complexam v. 4^4 « Locutusque est Dominus ad. Moysen dicens » :
5:15
v. 15 « Anima sí praevaricans [ceremonzas per errorem in his, quae Domino. sunt sanctificata, peccaverit, offeret pro delicto suo arietem immaculatum de gregibus, qui emi potest duobus siclis, iuxta pondus sanctuarii » (cf. Ex. 30,13). Infelicius ceremonias inseruit Vwu/g. Exinde, quod v. 16 restitutionem iniungat, patet sancta Domznz intelligi res, donaria, decimas, quae sacerdotibus vel sanctuario iure obvenerint (Aug.). Praescribitur animal masculum, quod dignius est; nullum principum aut privatorum statuitur discrimen ; nulla pauperibus conceditur indulgentia, qui fortasse vix unquam hoc delicti genus committerent.
5:16
v. 16 « /psumque, quod intulit damni, restituet, et quintam partem ponet supra », superaddet, ut 1gitur praeter arietem sex quintas reddat damni illati, « tradens sacerdoti, qui rogabit pro eo offerens arietem » pro reatu, et « düimittetur et ». aries. Perspexit vero iam Aug. hanc legem, uti praecedentem v. 15 sq., restringi ad sancta Domini, ad delicta sc. in sanctuarium, personas et res sacras admissa, quae restitutionem quidem non exigebant; nam de hae v. 15 sq. agebatur. Talium delictorum reis haud puto insuper sacrifieium 4,27 sqq. offerendum fuisse. Porro, legem restringi ad sancta Domini, colligimus ex intimo nexu cum v. 15 sq., et ex clausula v. 19, quae non solum uti v. 13 etc. sonat: « haee est oblatio pro peccato », sed : « haec est oblatio pro delicto, delicti quippe reatum contraxit quoad Dominum » (Cai.).
5:17
v. 17 «.Antma si peccaverit per ignorantiam, feceritque unum er his, quae Domni lege prohibentur, et peccati rea, intellexerit iniquitatem suam », — Hebr. consuetas habet formulas : e£ nesciverit, et reatum contraxerit , et portaverit iniquitatem suam. Duae ultimae expressiones (ef. 5,1 cum 5,13 etc.) synonymae sunt : hic copulantur ad maiorem gravitatem sermoni addendam, qui est de peccatis in sacris admissis —
5:18
v. 18 « offeret arietem immaculatum de gregibus sacerdoti iwrta mensuram |aestimationemque| peccata; qui orabit pro eo, quia nesciens fecerit, et dimittetur ei »,
5:19
v. 19 « quia per errorem deliquit in Dominum ». Multo solemnius Hebr. : Haec est (oblatio) pro delicto : delicti quippe veatum contraxit quoad. Dominum.
5:7
… the individual days of the week (7 chapters). l) Middāth "measurements" (of the Temple mount; walls and courts): the hall of the sanhedrin (5 chapters). m) Qinnim "nests" of birds: the offering of two doves in Lev. 12, 8; furthermore: Lev. 15, 14 f.; 5, 7; 14, 22 (chapters).
5:11
Incense was prescribed for the oblations (Lev. 2, 1. 2. 15. 16), while it was forbidden in the sacrifices of expiation (ibid. 5, 11) and in the offerings for the rite of jealousy (Num. 5, 15); the twelve "loaves of presentation" were also sprinkled with it (Lev. 24, 7). So great was the importance of incense that …
5:15
… 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).
… substitution in the offering of animals (Lev. 27, 10). g) Kērīthōth "cutting off": premature natural death, of which the Tōrah often speaks, which transgressions are punished in this way, sacrificial precepts (6 chapters). h) Mē'īlōh: "sacrifice" of trespass (Lev. 5, 15; Num. 5, 6 f.), in 6 chapters. i) Tāmīlōh ("perpetual" or "daily" sacrifice: Ex. 29, 38 f.; Num. 28, 3 f.). the watches of the priests, the ritual ablutions, the sacrificial fire, …
5:16
… 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"; Lev. 4:3, 5:16 and 6:22 "the anointed priest"
5:18
… The principle followed is a mathematical principle; nevertheless the measure of rewards is more generous than that of punishments (Siphrāh on Lev. 5:18). Rewards are generally applied already in this world and are above all of a temporal and material order.
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.