Oblation for sins of injustice: ordinances concerning the holocausts and the perpetual fire: the sacrifices of the priests, and the sin offerings.
Oblation for sinne vvittingly committed. 8. The maner of offering holocaust. 12. Continual fire to be kept in the Altar. 14. The sacrifices vvhich Priests shal offer at their Consecration. 24. In general of hostes for sinne, and vvho shal eate of the same and vvhere.
1The Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:OVR Lord spake to Moyses, saying:Locutus est Dominus ad Moysen, dicens: 2Whosoever shall sin, and despising the Lord, shall deny to his neighbour the thing delivered to his keeping, which was committed to his trust; or shall by force extort any thing, or commit oppression;Colui, che ha peccato, perché disprezzando il Signore negò al suo prossimo un deposito confidato alla sua fede, o rapì violentemente alcuna cosa, e defraudò con inganno,The soule that shal sinne, and contemning the Lord, shal denie vnto his neighbour the thing deliuered to his custodie, which was committed to his credite, or shal by force extort anie thing, or do oppression,Anima quæ peccaverit, et contempto Domino, negaverit proximo suo depositum quod fidei ejus creditum fuerat, vel vi aliquid extorserit, aut calumniam fecerit, 3Or shall find a thing lost, and denying it, shall also swear falsely, or shall do any other of the many things, wherein men are wont to sin:O avendo trovato una cosa perduta, la nega colla giunta del giuramento, o alcun'altra avrà fatta di quelle cose, nelle quali gli uomini sono usi di peccare,or shal finde a thing lost, and denying it, be also foresworne, and shal doe anie other thing of manie, wherin men are wount to sinne,sive rem perditam invenerit, et inficians insuper pejeraverit, et quodlibet aliud ex pluribus fecerit, in quibus solent peccare homines, 4Being convicted of the offence, he shall restoreRiconosciuto il suo delitto, restituiràbeing conuicted of the offence,convicta delicti, 5All that he would have gotten by fraud, in the principal, and the fifth part besides, to the owner, whom he wronged.Per intero al padrone, cui fece il danno, la roba usurpata con fraude, e un quinto di più.he shal render al thinges which by fraude, he would haue obteyned, whole, and the fift part besides to the owner vnto whom he did the damage.reddet omnia, quæ per fraudem voluit obtinere, integra, et quintam insuper partem domino cui damnum intulerat. 6Moreover for his sin he shall offer a ram without blemish out of the flock: and shall give it to the priest, according to the estimation and measure of the offence.E pel suo peccato offerirà un ariete di branco, immacolato, e lo darà al sacerdote secondo la estimazione, e misura del delitto:But for his sinne he shal offer a ramme without spott out of the flocke, and shal geue it to the priest, according to the estimation, and measure of the offence:Pro peccato autem suo offeret arietem immaculatum de grege, et dabit eum sacerdoti, juxta æstimationem mensuramque delicti:
7And he shall pray for him before the Lord: and he shall have forgiveness for every thing in doing of which he bath sinned.E quegli farà orazione per lui dinanzi al Signore, e saragli rimesso qualunque peccato, che ha fatto.who shal pray for him before the Lord, and he shal haue forgeuenes for euerie thing that in doing he sinned.qui rogabit pro eo coram Domino, et dimittetur illi pro singulis quæ faciendo peccavit. 8And 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: 9Command Aaron and his sons: This is the law of a holocaust. It shall be burnt upon the altar, all night until morning: the fire shall be of the same altar.Fa' sapere ad Aronne, e a' suoi figliuoli: Questa è la legge dell'olocausto: Ei sarà bruciato sopra l'altare per tutta la notte fino al mattino: il fuoco sarà quello del medesimo altare:Command Aaron and his sonnes: This is the Law of an holocaust: It shal be burnt vpon the altar, al night vntil morning: the fire shal be vpon the same altar.Præcipe Aaron et filiis ejus: Hæc est lex holocausti: cremabitur in altari tota nocte usque mane: ignis ex eodem altari erit. 10The priest shall be vested with the tunick and the linen breeches; and he shall take up the ashes of that which the devouring fire hath burnt: and putting them beside the altar,Il sacerdote sarà vestito di tonaca, e di brache di lino: e prenderà la cenere, in cui il fuoco divoratore ha ridotto l'olocausto, e avendola messa presso l'altareThe priest shal be reuested with the tunike and the linnen femoralles: and he shal take vp the ashes, which the deuouring fire burned, and putting them besides the altar,Vestietur tunica sacerdos et feminalibus lineis: tolletque cineres, quos vorans ignis exussit, et ponens juxta altare, 11Shall put off his former vestments, and being clothed with others, shall carry them forth without the camp, and shall cause them to be consumed to dust in a very clean place.Si spoglierà delle prime vesti, e in altro abito la porterà fuori degli accampamenti, e in luogo mondissimo farà, che si consumino fino alla ultima favilla.shal be vnuested of his former vestments, and being clothed with others, shal carie them forth without the campe, and in a most cleane place shal cause them to be consumed vnto dust.spoliabitur prioribus vestimentis, indutusque aliis, efferret eos extra castra, et in loco mundissimo usque ad favillam consumi faciet.
12And the fire on the altar shall always burn, and the priest shall feed it, putting wood on it every day in the morning: and laying on the holocaust, shall burn thereupon the fat of the peace offerings.Il fuoco starà sempre acceso sopra l'altare, e il sacerdote lo manterrà, ponendovi ogni dì al mattino delle legna, sulle quali poserà gli olocausti, e brucerà il grasso delle ostie pacifiche.And the fire on the altar shal alwaies burne, which the priest shal nourish, putting wood vnderneth, in the morning euerie day, and laying on the holocaust, therupon shal burne the fatte of the pacifiques.Ignis autem in altari semper ardebit, quem nutriet sacerdos subjiciens ligna mane per singulos dies, et imposito holocausto, desuper adolebit adipes pacificorum. 13This is the perpetual fire which shall never go out on the altar.Questo è il fuoco perpetuo, il quale non mancherà giammai sull'altare.This fire is continual which shal neuer faile on the altar.Ignis est iste perpetuus, qui numquam deficiet in altari. 14This is the law of the sacrifice and libations, which the children of Aaron shall offer before the Lord, and before the altar.Questa è la legge de' sacrifizii, e delle libagioni, che si faranno da' figliuoli d'Aronne dinanzi al Signore, e dinanzi all'altare.This is the Law of the sacrifice and libamentes, which the children of Aaron shal offer before the Lord, and before the altar.Hæc est lex sacrificii et libamentorum, quæ offerent filii Aaron coram Domino, et coram altari. 15The priest shall take a handful of the flour that is tempered with oil, and all the frankincense that is put upon the flour: and he shall burn on the altar for a memorial of most sweet odour to the Lord.Il sacerdote prenderà una manata di fior di farina aspersa d'olio, e tutto l'incenso messo sopra la farina, e brucerà il tutto sull'altare in memoria, e odor soavissimo al Signore:The priest shal take vp a handful of the floure, that is tempered with oyle, and al the frankincense, that is put vpon the floure: and he shal burne it on the altar for a moniment of most sweeteodour to the Lord:Tollet sacerdos pugillum similæ, quæ conspersa est oleo, et totum thus, quod super similam positum est: adolebitque illud in altari in monimentum odoris suavissimi Domino: 16And the part of the flour that is left, Aaron and his sons shall eat, without leaven: and he shall eat it in the holy place of the court of the tabernacle.Il rimanente poi della farina, la mangerà Aronne co' suoi figliuoli senza lievito: e la mangerà nel luogo santo, nell'atrio del tabernacolo.and the part of the floure that is left, shal Aaron eate with his sonnes, without leauen: and he shal eate it in the Holie place of the court of the tabernacle.reliquam autem partem similæ comedet Aaron cum filiis suis, absque fermento: et comedet in loco sancto atrii tabernaculi.
17And therefore it shall not be leavened, because part thereof is offered for the burnt sacrifice of the Lord. It shall be most holy, as that which is offered for sin and for trespass.Ella non si farà lievitare, perché una parte di essa si fa bruciare in onor del Signore. E sarà cosa sacrosanta, come l'offerta per il peccato, e pel delitto.And therefore it shal not be leauened, because part therof is offered for the burnt sacrifice of the Lord. It shal be most Holie, as that for sinne, and for offence.Ideo autem non fermentabitur, quia pars ejus in Domini offertur incensum. Sanctum sanctorum erit, sicut pro peccato atque delicto. 18The males only of the race of Aaron shall eat it. It shall be an ordinance everlasting in your generations concerning the sacrifices of the Lord: Every one that toucheth them shall be sanctified.Ne mangeranno i soli maschi della stirpe d'Aronne. Legge eterna per voi sarà questa, e per tutte le vostre generazioni ne' sacrifizii del Signore: chiunque toccherà queste cose, sarà santificato.The males onlie of Aarons stocke shal eate it. It shal be an ordinance and euerlasting in your generations of the sacrifices of the Lord. Euerie one that toucheth them, shal be sanctified.Mares tantum stirpis Aaron comedent illud. Legitimum ac sempiternum erit in generationibus vestris de sacrificiis Domini: omnis qui tetigerit illa, sanctificabitur. 19And 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: 20This is the oblation of Aaron, and of his sons, which they must offer to the Lord, in the day of their anointing. They shall offer the tenth part of an ephi of flour for a perpetual sacrifice, half of it in the morning, and half of it in the evening.Questa è l'obblazione, che debbono fare Aronne, e i suoi figliuoli al Signore il giorno della loro unzione. Offeriranno in sacrifizio sempiterno la decima parte di un ephi di fior di farina, la metà al mattino, l'altra metà la sera;This is the oblation of Aaron, and of his sonnes, which they must offer to the Lord, in the day of their vnction. The tenth part of an ephi of floure shal they offer in a sacrifice for euer, halfe therof in the morning, and halfe therof at euen:Hæc est oblatio Aaron, et filiorum ejus, quam offerre debent Domino in die unctionis suæ. Decimam partem ephi offerent similæ in sacrificio sempiterno, medium ejus mane, et medium ejus vespere:
21It shall be tempered with oil, and shall be fried in a fryingpan.La quale (farina) aspersa con olio sarà fritta nella padella: e calda la offerirà in odor soavissimo al Signorewhich being tempered with oile shal be fried in a frying panne.quæ in sartagine oleo conspersa frigetur. Offeret autem eam calidam in odorem suavissimum Domino 22And the priest that rightfully succeedeth his father, shall offer it hot, for a most sweet odour to the Lord: and it shall be wholly burnt on the altar.Il sacerdote, che sarà succeduto legittimamente a suo padre, e tutta si brucerà sull'altare;And the priest that by right succeedeth his father, shal offer it hote, for a most swete odour to the Lord, and it shal wholy be burnt on the altar.sacerdos, qui jure patri successerit, et tota cremabitur in altari. 23For every sacrifice of the priest shall be consumed with fire: neither shall any man eat thereof.Perocché ogni sacrifizio de' sacerdoti dee consumarsi tutto nel fuoco, e nissuno ne dee mangiare.For euerie sacrifice of the priest shal be consumed with fire, neither shal anie man eate therof.Omne enim sacrificium sacerdotum igne consumetur, nec quisquam comedet ex eo. 24And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:And our Lord spake to Moyses, saying:Locutus est autem Dominus ad Moysen, dicens: 25Say to Aaron and his sons: This is the law of the victim for sin. In the place where the holocaust is offered, it shall be immolated before the Lord. It is holy of holies.Di' ad Aronne, e a' suoi figliuoli: Questa è la legge dell'ostia per il peccato: Ella sarà immolata dinanzi al Signore nel luogo, dove si offerisce l'olocausto. Ella è sacrosanta.Speake to Aaron and his sonnes: This is the law of the hoste for sinne. In the place where the holocaust is offered, shal it be immolated before our Lord It is Holie of holies.Loquere Aaron et filiis ejus: Ista est lex hostiæ pro peccato: in loco ubi offertur holocaustum, immolabitur coram Domino. Sanctum sanctorum est. 26The priest that offereth it, shall eat it in a holy place, in the court of the tabernacle.Il sacerdote, che la offerisce, la mangerà nel luogo santo, nell'atrio del tabernacolo.The priest that doth offer it, shal eate it in a holie place, in the courte of the tabernacle.Sacerdos, qui offert, comedet eam in loco sancto, in atrio tabernaculi. 27Whatsoever shall touch the flesh thereof, shall be sanctified. If a garment be sprinkled with the blood thereof, it shall be washed in a holy place.Qualunque cosa, che sia stata toccata dalla carne di lei, sarà santificata. Se del sangue di essa sarà caduta stilla sopra un vestimento, dee lavarsi nel luogo santo.Whatsoeuer shal touch the flesh therof, shal be sanctified. If of the bloud therof a garment be sprinkled, it shal be washed in a holie place.Quidquid tetigerit carnes ejus, sanctificabitur. Si de sanguine illius vestis fuerit aspersa, lavabitur in loco sancto.
28And the earthen vessel, wherein it was sodden, shall be broken: but if the vessel be of brass, it shall be scoured, and washed with water.Il vaso di terra in cui sarà stata cotta, si spezzerà: se il vaso è di rame, si strofinerà, e si laverà con l'acqua.And the earthen vessel, wherin it was sodden, shal be broken. but if the vessel be of brasse, it shal be scoured, and washed with water.Vas autem fictile, in quo cocta est, confringetur; quod si vas æneum fuerit, defricabitur, et lavabitur aqua. 29Every male of the priestly race shall eat of the flesh thereof, because it is holy of holies.Tutti i maschi di stirpe sacerdotale mangeranno delle carni di lei, perché è cosa sacrosanta.Euerie male of the priestlie race shal eate of the flesh therof, because it is Holie of holies.Omnis masculus de genere sacerdotali vescetur de carnibus ejus, quia Sanctum sanctorum est. 30For the victim that is slain for sin, the blood of which is carried into the tabernacle of the testimony to make atonement in the sanctuary, shall not be eaten, but shall be burnt with fire.Ma di quell'ostia immolata per lo peccato, il sangue di cui si porta nel tabernacolo del testimonio per fare l'espiazione nel santuario, non se ne mangerà, ma sarà bruciata nel fuoco.For the hoste that is slaine for sinne, whose bloud is caried into the tabernacle of testimonie to make expiation in the Sanctuarie, shal not be eaten, but shal be burnt with fire.Hostia enim quæ cæditur pro peccato, cujus sanguis infertur in tabernaculum testimonii ad expiandum in sanctuario, non comedetur, sed comburetur igni.
6:1
Year of the World 2514.
6:2
Haydock
The Lord, who knows the truth, and is an avenger of all injustice, even the most secret. (Haydock)
Calmet
The law inflicts indeed a smaller punishment, as these offences are supposed to be secret, and the offender is thus invited to repent, and to repair the injury done. When the crime is public, the law is more severe. (Calmet)
Haydock
Hebrew, "If a soul transgress and sin against the Lord." Septuagint, "If any one wilfully despise the commands," etc. (Haydock)
Trust. Hebrew and Septuagint, "or a sum given for traffic for their common benefit."
Oppression, by any means whatsoever detaining the wages of the labourer, etc.
6:3
Haydock
Lost. We acquire no title to the thing by finding it. The Roman law, as well as divines, condemn those who appropriate the thing found to their own use, as guilty of theft, whether they knew to whom it belonged or not; and Plato greatly commends the law of Solon, "Take not what thou didst not put down," a rule which the Dyrbeans and the people of Biblos rigorously observed. We may, however, take up what is lost, (Calmet) and endeavour to find the owner, who must indemnify us for our trouble; and, if we never find him, we are directed to give the price to the poor, for the owner's welfare. (Haydock)
6:4
Convicted, by his own conscience, and by the judgment of the priest to whom he has confessed his sin. The Hebrew expresses the different sorts of sins specified above, which the Vulgate denotes by the word offence.
6:5
Wronged. Hebrew and Chaldean add, "in the day of his sin-offering;" and the Septuagint, "in which he is convicted." No unnecessary delay in making restitution can be allowed to the sincere penitent, who wishes to make his peace with God.
6:6
Haydock
The. Hebrew, "thy estimation for a sin-offering." (Haydock)
Menochius
Wilful sins require a more noble victim than those of ignorance, which were expiated by the sacrifice of a goat. (Menochius)
6:9
Holocaust. The regulations respecting it, as they regard the priests, are here given, as Leviticus 1., directions were given to those who presented the victims.
Morning. All the parts of the victim were not laid on at the same time. The like was observed during the day also, when no other sacrifices were to be offered on this altar.
Of the same, not strange, unhallowed fire, but such as was kept continually burning on the altar of holocausts, as the Hebrew intimates; "the fire of the altar shall be burning in it." During the marches in the desert, it is not written how this fire was preserved. The Persians believed that their eternal fire came down from heaven, and the vestal virgins kept their sacred fire at Rome, with superstitious care. Theophrastus (ap. Eusebius, praep. 1:9,) mentions the keeping of fire in the temples, as one of the most ancient rites of religion.
6:11
Others; such as were worn on common occasions, out of the tabernacle.
Calmet
And shall, etc. Hebrew has only, "unto a clean place," as the other versions and some Latin copies read. The meaning of the addition is, that all the bones, etc., must be perfectly reduced to dust, before they be carried out of the camp. (Calmet)
6:12
Menochius
Fat, along with the whole burnt-offering. (Menochius)
6:13
Challoner
The perpetual fire. This fire came from heaven, (chap. 9:24,) and was always kept burning on the altar: as a figure of the heavenly fire of divine love, which ought to be always burning in the heart of a Christian. (Challoner)
6:14
Sacrifice of flour, moneé, Leviticus 2:1.
And libations. These words are added, to shew that oil and wine accompanied this sacrifice.
6:16
Calmet
He. Only the priests, who were actually officiating, could partake of it. (Calmet)
6:18
Menochius
Lord. As long as this law shall be in force. (Menochius)
Sanctified. Theodoret (q. 5,) seems to assert, that all such were obliged to serve the altar in some function or other. If any unclean person touched the victims wilfully, he was slain; if, by mistake, the blood sprinkled a garment, it was to be washed, ver. 27.
6:20
6:22
Haydock
Rightfully. According to the law, which decides that, if the first-born be deformed, the next shall succeed, Leviticus 21:18. Hebrew, "the priest, of his sons, who is anointed in his stead, shall offer it." No mention is made of its being hot, either here or in the Septuagint. (Haydock)
6:23
Sacrifice of flour, not of animals, Exodus 29:28.
6:25
Sin of individuals. The victims offered by the priest, or by the whole people, were to be burnt, Leviticus 4:7.
6:26
Calmet
Tabernacle. No part shall be given to those who are not of the sacerdotal race. (Calmet)
6:27
Menochius
Place, in the court, that so it may be worn again. (Menochius)
6:28
Calmet
Sodden, or boiled. Such vessels, of private people, as had been used to boil part of the victim, (1 Kings 2:13,) were either to be abandoned to the service of the altar, or broken, etc. (Calmet)
Menochius
Earthen vessels might imbibe some part of the consecrated juice. (Menochius)
6:30
Menochius
Fire. As they are the victims for the sins of the priest and of the people, Leviticus 4:6, 18. (Menochius)
6:13
The perpetual fire.... This fire came from heaven, (infra. chap. 9.24,) and was always kept burning on the altar, as a figure of the heavenly fire of divine love, which ought to be always burning in the heart of a Christian.
6:6
Such examples of penāce or satifaction for sinne besides restitution of that was wrong fully taken, are frequent in Moyses Law.
6:12
This fire was first sent miraculously from God. (in•ra. c. 9. v. 24.) and according to this cōmandment, was perperpetually conserued: from which al fire was to be taken that was vsed in the tabernacle S. Aug. q. 31. & Theod. q 9. in Leuiticum. Mystically it signified, that the fire of charitie being first kindled in mans hart by Gods grace, must be continually nourished and kept burning, from which al other good workes are deriued.
6:26
By slesh of penance is vnder stood, fasting, watchig, haircloth, teares, prayers, a•mes which whosoeuer duly toucheth shal be sanctified. He sych•us Hierosol. li. 2. in Leuit. c. 6.
6:3
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 3.10
… but keep them as spiritually understood, and, the symbolizing shadows being removed, are watchful in the light of those things which are signified by them; shall we therefore say, that when it is written that whoever finds another man’s property of any kind that has been lost, should return it to him who has lost it,
6:16
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.13
13. The beginning of this madness was Arius (whose name is derived from frenzy ), who paid the penalty of his unbridled tongue by his death in a profane spot,
6:22
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.
6:30
Tertullian † AD 220 An Answer to the Jews 14
… who, after being begirt with scarlet garment, and subjected to universal spitting, and afflicted with all contumelies, was crucified outside the city. The other, however, offered for sins, and given as food to the priests merely of the temple,
6:1
1. THE SOUL THAT SHALL SIN, AND, DESPISING THE LORD, SHALL DENY TO HIS NEIGHBOR A DEPOSIT. -- And signifies, that is to say, as also verse 14, and chapter V, verse 1, and Matthew chapter XIII, 41, where it is said: "They shall gather out of His kingdom all scandals, and (that is) those who work iniquity." And Colossians II, 8: "Beware lest any man cheat you by philosophy, and vain deceit," that is to say, I do not condemn true philosophy, which teaches nothing false, but that which is captious and vain deceit; I condemn the erroneous, I condemn the errors of philosophers opposing the truth.
Note that by despising the Lord, that is to say, he who falsely denies a hidden and secret deposit, he sins against the Lord, who alone saw it being deposited, because the matter was done without witnesses. For he contemns the presence of the Lord, His omniscience, His judgment and His vengeance. Therefore, this is not treated here of him who formally contemns the Lord, saying through pride: I will not obey God; for such a one was to be put to death, according to the law of Numbers XV, 30. See Abulensis there, Question XLIII.
OR SHALL HAVE COMMITTED FRAUD, -- namely by fraud and deceit he shall have injured someone, thus the Septuagint, namely by giving damage, and by fraud seizing the goods of another. Whence Aquila, Symmachus and Theodotion, as Isychius testifies, translate, if he has defrauded anything.
6:3
3. And any other thing. -- In Hebrew, it is added from those, namely from which fraud is wont to be committed, or some other damage inflicted on one's neighbor, as happens in all the cases enumerated here.
Calvin wishes this sacrifice, of which Scripture speaks here, to be extended also by synecdoche to other sins willingly and knowingly committed: and so there was no expiation of any sin among the Jews except through sacrifice, and this for the purpose of thereby eliminating and weakening works of satisfaction. "Whence," he says, "is refuted the diabolical fiction of satisfactions, by which the Papists imagine themselves to be redeemed from the judgment of God. For this purpose are fabricated works of supererogation, which are meritorious for redeeming punishment; hence also Purgatory emerged." But this is openly shown to be false (to pass over other things) from this clause, which openly teaches that this sacrifice is prescribed only for similar injuries and damages inflicted on one's neighbor. Whence for voluntary idolatry, divination, schism, murder of parents, etc., no sacrifices were particularly prescribed; similarly for internal sins no victims are here established, but only for external ones; yet it is certain that all these could have been expiated by an act of contrition, to which all the prophets exhort sinners, promising them forgiveness. Moreover, these things do nothing to satisfaction, which avails only for redeeming temporal punishment; indeed, from this I turn the argument back in favor of satisfaction: Those old sacraments did not avail for the expiation of guilt in itself, but only of temporal punishment, as I showed in chapter I, verse 4: therefore they availed by way of satisfaction. For Catholic doctors call satisfaction the redemption of temporal punishment, which remains after guilt is remitted. See Bellarmine and Suarez on that matter.
6:4
4. CONVICTED OF SIN. -- The Hebrew is, when he shall have sinned: thus also the Septuagint; but they themselves take sinning abusively, for that which is to acknowledge his sin. Thus Vatablus. Thus also the Chaldean expounds in cap. V, at the last verse. By a like abuse sinning signifies to expiate sin, and sin itself is commonly here called the very victim expiating sin; thus to cleanse signifies to declare clean, cap. XIII, verses 14, 25, 27. In like manner understand what our translator renders, convicted of sin, namely not by witnesses, but by herself and her own conscience, which pricking her confesses this sin to the priest. This is expressed more clearly in Num. V, 7, where the same case here is repeated; for that a hidden sin is dealt with here is plain from this, that he has already dealt with public sin, and Moses has enacted laws throughout cap. XXII of Exodus, and namely in verse 8, where the defrauder, convicted of fraud, is ordered to pay not a simple restitution, as is said here, but double. The same is plain from Josephus, who, being a priest, was able to know these things very well. These are his words from book III of the Antiquities, X: "He who has sinned knowingly, with no one aware, offers a ram, the law so commanding;" therefore he who knowingly sins, even if secretly, is ordered here to go to the priest, and to reveal the sin to him, so that by his judgment a ram may be chosen, and he himself may pray for the sinner. Thus also Philo: "If anyone, he says, shall have lied concerning a partnership, or a deposit, or a theft, or the finding of a lost thing; and then to avoid suspicion shall not have refused to swear; and finally, conscience arguing within him, condemning his perjury and denial himself, shall have confessed, and shall have sought pardon, he will deserve the forgetting of the sin." Whence you may see here again the type and figure of the confession of the new law, as also of satisfaction, in that which follows: "According to the measure and estimation of the sin," so namely that if the sin were grave, the offerer would give a better ram; but if it were light, he would give a viler and of less price, according to the judgment and discretion of the priest to whom he confessed the sin, as Josephus says; for those words will not bear another sense, unless they be twisted. See what is said in cap. V, verse 18. The priest therefore was here as it were a judge, the sinner was guilty and his own accuser, his satisfaction was present, and the prayer of the priest was present, which was in place of absolution.
"He that hideth his sins shall not prosper; but he that confesseth and forsaketh them shall obtain mercy," saith the Wise Man, Prov. XXVIII. St. Augustine upon that passage of Psalm XXXI, 5, I have acknowledged my sin to thee: "I did not cover it, but uncovered it, that thou mightest cover it; I did not hide it, that thou mightest hide it. For when man uncovereth, God covereth; when man hideth, God uncovereth; when man acknowledgeth, God forgiveth." "Gehenna," saith Tertullian, lib. De Poenitent., "exomologesis extinguisheth." And further: "The sinner, restoring to himself the exomologesis instituted by the Lord, knowing this, shall he pass by that which restored the Babylonian king to his kingdom? When thou stretchest thyself at the knees of the brethren, thou touchest Christ, thou beseeches Christ." Hear what Paulinus writeth concerning St. Ambrose hearing the confessions of his people privately in his Life: "Whenever anyone confessed his lapses to him for the reception of penance, he wept so that he compelled him also to weep; he seemed also to himself to lie down with him that lay down. But the causes of the crimes which they confessed to him, he spoke to none save to the Lord alone, before whom he interceded." St. Pacianus in his Exhortation to the Penitent: "You, brethren," saith he, "I call upon, timid after shamelessness, modest after sins, who blush not to sin, and blush to confess. I beseech you by that Lord before whom secrets are not hidden, cease to cover a wounded conscience; prudently the sick fear not physicians, not even in hidden parts, even if they must cut, even if they must burn." St. Chrysostom, hom. 33 in John: "You," saith he, "I exhort, most beloved, that, even if no one see our works, each one enter into his own conscience, and constitute for himself a judge, bring his errors into the open, unless he wish them to be manifestly laid bare to the whole world in that dreadful day." John Climacus, degree 4: "Before all things," saith he, "let us confess our faults to our glorious judge alone, and if he command, let us be ready to confess to all." And he addeth that without the confession which is made to man, no one can obtain remission. Dost thou wish for the fruit of confession and examples? Astion the Martyr, as his Life relateth, was healed by confession from a shameful thought, and the devil departed from him in the form of a black boy with a fiery torch, saying: "Thy confession, O Astion, hath broken my great strength, and hath rendered me powerless." St. Macarius, by confessing his own sins, impelled Theopemptus, who was ashamed to confess his sins, to confession, and delivered him from the temptation of blasphemy and the devil. St. Ignatius did the same. For at Paris, confessing the sins of his youth to a certain impure priest, with great contrition and many tears, he likewise impelled him to tears and confession. Serapion, in Cassian, Collat. II, XI, accustomed to steal biscuits to satisfy his gluttony, having confessed this publicly, was freed from all temptation of gluttony and theft forever. For the demon was seen to depart from his bosom in the form of a lamp, nay, filled the whole cell with a foul stench. "Nothing therefore," saith Cassian, "is so harmful to monks, and delighteth demons, as if spiritual fathers hide their thoughts." Another, tempted by fornication for 14 years, when he could not overcome it by continual abstinence, finally overcame it by confessing it publicly. "Confession," saith St. Isidore, lib. I, cap. XII, "healeth, confession justifieth, confession granteth pardon to sins. There is no sin so grave which through confession hath not pardon." Nay, Hugo, lib. De Claustro animae, even dares to say: "If a demon should come to the chapter of confession (if namely he could seriously repent, be contrite and confess), he would obtain the indulgence of remission. Satan was expelled from the chapter of heaven, Adam from the chapter of paradise, Judas from the chapter of Christ. In the first was the sin of pride, in the second of disobedience, in the third of avarice," which none of them wished to acknowledge and confess.
Hear also the Gentiles. Seneca, lib. De Moribus: "Where," saith he, "there is confession, there is remission." Pythagoras said that sins ought not to be covered with words, but uncovered, that they might be healed by reproof. Aristotle said that he who confesseth his sin as is fitting differeth not much from the sinless. Maximus is witness, serm. De Confessione. Attila, asked by St. Lupus, bishop of Troyes, who he was that, having conquered so many kings, had subjected all things to himself, confessed and said: "I am Attila, king of the Huns, the scourge of God." Creusa in Euripides' Ion, that she might assuage the goads of her accusing conscience by confession, revealed her hidden shame.
4 and 5. He shall restore all things which he wished to obtain through fraud. -- To obtain, that is, to retain; for if he only wished and coveted another's property, and did not obtain it, he is not bound to make restitution: for no restitution is to be made for an internal act, or ever was; but only for another's property taken away, or damage actually brought upon another, it is clear from Hebrews. Restitution of another's property is commanded here, lest anyone think he can placate God by sacrifice alone, and by doing so retain another's property and enrich himself from plunder; which was the error of some Greeks, as witness Guido the Carmelite. And a fifth part moreover. -- The sinner was commanded to add this, both for the injury and for the damage which the owner suffered in the meantime from the absence of his property.
6:6
6. And for his sin he shall offer a ram. -- Note: Moses, in sins committed through ignorance, commanded a commoner to offer a goat; but here, in the same sins committed knowingly, he commands to offer a ram, which is better and more precious than a goat: just as a sin committed knowingly is greater than a sin committed through ignorance. Moses does not mention here the high priest, or a prince, or the whole people, because he presupposes that these will not sin knowingly. Thus Solon, when asked why he had not established a penalty for parricide, replied that he thought no one would do it, lest he seem not so much to prohibit as to admonish. If, however, it had happened that the high priest, a prince, or the whole people sinned knowingly, God wished them to be afflicted with the penalties of the lowest men also, and to offer the same sacrifices as they, so that they would be equal in penalty to those to whom they were not equal in virtue.
6:9
9. This is the law of the holocaust, -- namely, the continual one; for God commanded two lambs to be continually offered to him in holocaust, one in the morning, the other in the evening, as is clear from Numbers xxviii, 3. Whence one was called the morning sacrifice, because in the morning it was offered first before all other sacrifices; the other the evening sacrifice, because in the evening and in the last place it was offered: the former for the daily benefits of God, the latter for the nightly ones, says Philo. See the sayings in Exodus xxix, 38.
Note: Just as chapters i, ii, iii, iv, Moses described the rite of immolation, first, the holocaust; second, the meal offering; third, the peace offering; fourth, the sin offering: so this chapter describes what is to be done with each victim, namely what is to be burned, what is to be eaten; therefore in this verse he describes this in the holocaust; but in verse 14 he describes this in the meal offering; in verse 25, in the sin offering; in the following chapter, verse 11, in the peace offering.
Tropologically Isychius: The priest, he says, and he who wishes to be perfectly wise, ought to be a continual and unceasing holocaust of perfection, so that beginning from perfect wisdom in the morning of his age and youth, he may end in the same evening of his old age and the end of his life.
"It shall be burnt on the altar all night until morning." -- "It shall be burnt," namely the evening perpetual holocaust, and therefore it was necessary that the parts of this holocaust be placed successively upon the altar, so that the sacrifice might last from evening until morning. For in Hebrew it is, this holocaust shall be for burning, or in burning upon the altar all night. Wherefore it was necessary that the priest should watch in the tabernacle all night, who would place these parts of the holocaust in turn and arrange them upon the altar, so that thus gradually throughout the whole night they would be burnt; and this was for the reason that in this manner God might be continually worshipped and honored by these sacrifices, both day and night, and from this it was called the perpetual sacrifice. Therefore, while others slept, the priest ought to keep vigil over the sacred things, just as now Religious keep watch while singing Matins and in the praises of God. It was otherwise with the morning holocaust; for this followed the common law, and therefore like other holocausts, it was wholly burnt at once; for after it other holocausts and sacrifices were to be offered and burnt. Thus the Abulensian and others. Indeed, some understand what is said here concerning the perpetual evening sacrifice, by parity or similarity, also of the morning sacrifice, so that similarly it would be burnt all day with a slow fire until the time of the evening sacrifice, unless of course other holocausts succeeded the perpetual morning one; for then those burnt with a slow fire would occupy the whole day until the time of the evening sacrifice. And this seems fitting, namely that the altar would smoke all day and night, and the sacrifice would rise up, by which indeed through its perpetual burning and fragrance the supreme majesty of God, always to be adored by us, would be honored with perpetual victims. But if this is true, this sacrifice was perpetual by a twofold title. First, because it was perpetually, that is throughout the whole day and night, burning on the altar, either in itself or in the victims succeeding it according to the manner already explained. Thus Lyra, Dionysius, Cajetan and our Lorinus, and the Septuagint intimate this, who call the perpetual sacrifice, Exodus xxix, 38, thysian endelechismou, that is an oblation of assiduity or continuance, which would be continually and uninterruptedly offered to God. Again, although the perpetual is properly understood here by the holocaust, as Hesychius, the Abulensian and Hugh of St. Victor teach, nevertheless Radulphus, book iv, chapter 1, takes it of any holocaust, and wishes it to be ordained here that the flesh of any holocaust whatever, offered and incensed at any hour, even in the morning, should be left upon the altar throughout the following night, so that gradually evaporating into smoke and ash it would pass away. Namely by this rite God was admonishing the faithful that with the mystical victims of charity, prayer, and other virtues, succeeding one another perpetually, they should worship Him, nor should any time, indeed not even any moment be vacant from this victim and the worship of God. Whence St. Bernard: "Every time," he says, "in which you do not think of God (loving, praising, invoking Him), consider that you have lost it;" and St. Dominic, and from him St. Thomas Aquinas: "A Religious," he says, "always speaks either with God or of God."
Tropologically: "The perfect man throughout the whole night of this age and present life ought to keep the illustrious flame of his fire, that is, of his charity and fervor; so that, when the true morning (of eternal glory) dawns, he may shine forth eternally in the presence of God," says Radulphus.
6:10
10. The fire (by which namely the continual holocaust already mentioned shall be burned) shall be upon the same altar, -- that is to say, This fire shall be of the altar itself, not foreign, not brought from elsewhere. Whence in Hebrew it is, the fire of the altar shall burn, or shall be kindled in it, namely in the altar, that is to say, Fire shall not be brought into the altar from elsewhere, but in it shall be continually burning. The Gentiles imitated this at the instigation of the demon, who is the ape of God and of divine worship; for in sacrifices they used a religious fire from a certain material. Whence in those sacrifices it was unlawful to kindle or burn fire from olive, laurel, or oak of thicker bark, or any whose trunk would be hollow and fungous; for these woods they held to be ominous and abhorred. Moreover they kindled this fire of the victims with a subordinate torch, and they who were called Capnomantes observed it partly from the smoke which globes it would roll, and how high it would rise, partly from the flame, whether it were brighter or duller, and what appearance it would have, and from this they divined, as Giraldus testifies, syntag. 17. Hence again among the Persians and Romans sacred fire burned continually, the care of which was entrusted to the Vestal virgins: concerning this fire more at cap. ix, vers. 23 and 24.
Tropologically, the altar is the heart, the faithful Christian is a priest, a fire shining and burning, says Origen, homily 4, is a lamp of faith and charity, of which it is said Luke xii, 35: "Let your loins be girt, and lamps burning in your hands." This fire, says St. Gregory, book xxv of the Morals vii, with wood, that is with the examples of the Fathers and the precepts of the Lord, must be daily fostered and stirred up, and that in the morning, that is in morning prayer and meditation (would that all might understand how useful this is, and experience it in actual practice, especially the Clergy!), and it is inextinguishable in the hearts of the elect: for even after this life the fervor of their charity will increase in their minds; each one places upon it daily a whole burnt offering, because every vice which he lives badly in himself, he burns up; he places also the fat of peace offerings, because the internal fattening of new charity, making peace between us and God, renders a most sweet odor from us. Thus also Rupert.
6:11
11. He shall be stripped of his former garments. -- Because although the carrying away of the ashes from the altar was a sacred function in a sacred place, nevertheless the carrying of the same outside the camp was not sacred. Whence the priest carrying them out stripped off the sacred vestments which he had put on while sacrificing, and left them in the holy place or tabernacle, and put on his common garments.
And in a most clean place shall he cause it to be consumed to ashes, -- not the ashes, but the parts of wood mixed with ashes, not yet wholly resolved into ash, and if any parts of the fat of the flesh or of the bones remain not wholly consumed by fire, all which things Moses here comprehends under ashes: for these were to be burned again outside the camp, so that nothing but ashes should remain: for the whole burnt offering was to be reduced to pure ashes.
The law wishes even these smallest things to be done by holy men, to show that nothing which pertains to the worship of God ought to be esteemed small, says St. Cyril, book xii On Adoration.
6:12
12. And the whole burnt offering being laid upon it, he shall burn the fat of the peace offerings, -- namely the fat with the kidneys, which God commanded to be offered and burned to him from the victim of peace, chapter iii, verse 3. The sense therefore is: in the morning arrange a pile of wood on the altar, and lay upon it all the flesh of the whole burnt offering, and if there be any peace offerings to be offered besides, take from them their fat, and place them upon the continual whole burnt offering, so that they may be burned together with it. For I do not wish the fat to be burned separately alone.
6:14
14. This is the law of the sacrifice and of the libations. -- "Of the sacrifice," namely of flour, not of flesh; for in Hebrew it is mincha, of which chapter ii. Whence Our Lord explaining himself adds: "and of the libations;" and here it signifies that is. For libations are called here, not from pouring, but from libis and breads which are made or can be made from libations, that is from fine flour and grain. Whence what here are libations, the following verse calls fine flour.
6:16
16. And Aaron with his sons shall eat the remaining part of the fine flour. -- Understand, unless they were polluted and contaminated; for these were barred from sacred both feasts and places, as is clear chapter xxii, verse 6.
Note: from the mincha, that is from the flour sacrifice, only males could eat, namely only the priests and their sons, as will be clear verse 18. From the peace offering however that part which fell to the priest could be eaten by all who were of the priest's household, even women and bought servants, but not hired servants, as is clear chapter xxii, verse 11. Whence the daughter of a priest, who had married a man of another tribe, could not eat it, unless after her husband's death she returned to the house and household of her father, as is clear chapter xxii, verse 13. Finally these sacred meals were to be eaten "in a holy place," namely in the court of the tabernacle, as the Hebrew, Greek, Chaldean and Latin Roman texts have it; for it is wrongly read in the Plantin edition: in the place of the sanctuary of the tabernacle.
6:17
17. For this reason it shall not be leavened, because a part of it is offered as incense to the Lord (that is, the part of the fine flour offered to God could not be leavened, according to the law of Leviticus ii, 11; therefore neither is it fitting that the remaining part of it, which falls to the priests for eating, be leavened, because this part also is part of the sacrifice offered to the Lord, and is considered offered to him through its part or handful, which has been burned as incense to the Lord: and therefore) it shall be a holy of holies (that is, it shall be most holy and separated from profane things, and shall fall to priests alone), as for sin and for trespass, -- that is, it shall be most holy, as most holy is the sacrifice for sin and for trespass: for this atones for sins, and sanctifies those who offer. This is a grave difficulty here, how trespass is distinguished from sin, which I shall resolve chapter vii, verse 1.
6:18
18. Only males of the line of Aaron shall eat it. -- Abulensis thinks that Moses here speaks of the mincha, or sin offering; for that indeed ought to have been eaten by males only. But this is too narrow; for Moses speaks in general of the mincha, just as he spoke of the holocaust, verse 9: for he deals with the victim for sin in verse 25. Again, frankincense could not be imposed on the mincha for sin, yet here frankincense is commanded to be imposed on the mincha; therefore this is not here about the mincha for sin. Every mincha, that is, fine flour offered to God, was held to be exceedingly holy, just like a sacrifice for sin and trespass, and therefore could not be eaten except by priests and their male sons. Thus Cajetan.
Whence the mincha, as being a sacrifice of pure flour, was purer and holier than the peace offering: for this could be eaten also by women and by servants of the priest's household, as I said verse 16.
It shall be a perpetual ordinance, -- as if to say: This law and ordinance shall be perpetual, that is, it shall last as long as your law lasts; it shall endure forever, or throughout the whole time of the old law, until the new law succeeds it.
Whosoever shall touch them, shall be sanctified, -- that is, ought to be sanctified and cleansed, lest an unclean person touch holy things and defile them. This future, therefore, is to be taken imperatively, not indicatively; otherwise it would render a false meaning, as is evident from Haggai ii, 14. Thus Abulensis.
6:20
20. This is the oblation of Aaron and his sons, -- that is, of the high priest and the lesser priests; thus often below Aaron is taken appellatively for any high priest. For these things cannot be understood of Aaron's person, inasmuch as he was already consecrated high priest before Leviticus was spoken by God, as will appear cap. viii, verse 1. Thus some. But nothing prevents Aaron from being taken here simply for Aaron himself and his successors; for it is very probable that in his consecration, not only the flesh victims prescribed in Exodus xxix, but also the mincha here prescribed, was offered to God; for in every victim the mincha was used, as I said cap. ii. Moreover, the consecration of Aaron was most perfect, and an exemplar of the consecration of other high priests succeeding him: therefore this mincha used for others was used much more for Aaron. I say therefore that here there is a hysterologia, and that this law was enacted before the consecration of Aaron and before Leviticus: yet it is placed in this location, because Moses wished to treat together in this place what ought to be done with any victim, whether it ought to be burned or eaten, as I said cap. vi, verse 9.
The tenth part of an ephah they shall offer, -- namely one gomor of fine flour, which was wholly burned in fire; for, as it is said verse 23: "All the sacrifice of the priests shall be consumed with fire;" it was otherwise in the mincha of laymen: in that indeed only a handful was burned to God, the rest went to the priest, as Moses said verses 15 and 16. A perpetual sacrifice, -- which ought always henceforth to be offered in the consecration of priests.
6:21
21. And the priest who shall succeed him in his place shall offer it, -- namely the firstborn son of the priest, unless he, being hindered by some deformity preventing him from the priestly office, be excluded from it, concerning which cap. xxi, verse 18; then in his place the second-born succeeded, and if he failed the third-born. For among the Hebrews the high priesthood devolved to the elder son of the high priest, and the priesthood to his remaining sons by hereditary right.
6:22
22. It shall be wholly burned. -- In Hebrew it will be kalil, that is, a holocaust, as the Septuagint translates it, and like a holocaust it shall be wholly burned. A holocaust, therefore, being made here is the same as being wholly burned; for the mincha was not properly a holocaust: for a holocaust was a victim, namely an animal, but the mincha was fine flour.
6:23
23. For all the sacrifice of the priests shall be consumed with fire. -- "Sacrifice," namely of flour, or of grain: for in Hebrew it is mincha; for concerning their peace victims it is evident that priests were able to eat, Exodus xxix, 28.
6:25
25. It is a holy of holies, -- as if to say: The victim for sin is exceedingly holy; for it is the legal expiation of sin, and therefore I will have it immolated in the same place as the holocaust, namely on the northern side of the altar of holocaust, and eaten in a holy place, that is, in the court of the tabernacle; finally I ordain that whatever touches it be holy. Hence in Latin sanctum comes from sancio; for to sancire properly means to consecrate something under the blood of a victim; whence sanctum is said as if consecrated by blood, and sanctio properly is called a law which by its decree attaches the terror of punishment: thus the victims for sin were holy, because for the blood of the sinner they offered their own blood to God.
Mystically, God wished to signify by the victim for sin, that is, by contrition and penance (by which the sinner offers himself wholly, and his life and blood to God), that it is a most holy sacrifice, and most pleasing to Him like a holocaust. Thus Isychius.
6:26
26. The priest who offers it shall eat it. -- Therefore the victim for sin belonged to the one offering alone, and to him alone it was due by right, and was to be eaten by him and his male sons; nevertheless the one offering could also call other priests and their male sons to eat of it, as is evident from verse 29.
And this is what is said in Hosea iv concerning priests: "The sins of my people they shall eat;" sins, that is, the victims offered for sins: it is a metonymy. Thus Cyril, Theophylactus and Theodoret there; and this was so that it might be signified that it is the duty of priests, by their prayers and oblations, to blot out and eat, that is, to consume, the sins of the people. Thus Pope Alexander, epistle 2, and it is found in I, Question 1, chapter Ipsi sacerdotes; Anastasius of Nicaea, book Questions in Scripture, near the end; Rufinus in Hosea iv, Theodoret here, Question x, and this cause is given in chapter x, verse 17. In a contrary and opposite sense St. Jerome, Gregory, homily 17 in the Gospel, Bernard, sermon 77 in the Canticles, take and twist these words against wicked priests: "Priests, they say, wicked ones eat the sins of the people, because they foster the sins of the delinquent, lest they lose their temporal stipends." But this is contrary to the mind of Scripture; for thus the Fathers sometimes play with the words of Scripture, while accommodating them to other contrary things as well.
6:27
27. Whatever touches the flesh of it shall be sanctified, -- that is, shall be held sacred in some way, so that it cannot be converted back to profane use except with certain ceremonies performed beforehand, as if it were a garment, it had to be washed first; yet it did not transfer by its contact a similar sanctity to other things which it touched, as is evident from Haggai ii, 13, because thus the process would have gone on infinitely. Tropologically Radulphus says: "The flesh, he says, of the victim for sin sanctifies the one touching it, because it cleanses one imitating the groaning of the penitent."
If a garment shall be sprinkled with the blood thereof, it shall be washed in a holy place, -- namely in the court of the tabernacle, so that thus washed it may return to profane uses, and may be worn by profane persons. The Abulensian gives a fine rule here: "If a thing, he says, that is sacred, which was touched, was of such a kind that by contact some part of it, moisture or juice, would adhere to the thing touching it, then the thing touching was sanctified in some way, otherwise not." For example, if one touched the blood of the victim, if the flesh offered to God, it was sanctified, but not if one touched the altar, sacred vessels, or holy vestments.
6:28
28. But an earthen vessel, in which it (the victim for sin) was cooked, shall be broken, -- because an earthen vessel, since it is porous, easily absorbs some moisture of the sanctified flesh: wherefore I command that it be broken, lest henceforth it serve for profane uses, and thus holy flesh or holy moisture be indecently and irreverently mixed with profane things. Theodoret gives another reason, Question xii: "God, he says, commands that viler vessels, namely earthen ones, be broken; but others which are more precious he ordered to be washed, so that by the breaking of the viler ones he might establish the law of uncleanness, and teach how great an evil sin is, which is figured by this victim." For the victim for sin, although it is holy, yet because it is for sin, has something abominable and to be abolished. But if the vessel be of bronze (or metal, from which all holy flesh can be scraped off, and poured into a clean place), it shall be scoured.
6:29
29. Every male of the priestly race shall eat of the flesh thereof. -- The victim therefore for sin could be eaten by males alone, and those priests, or their sons.
6:30
30. For the victim which is slain for sin, whose blood is brought into the tabernacle (which was done in the victim for sin of the high priest and of all the people, as was said in chapter iv, verses 6 and 18), shall not be eaten, but shall be burned with fire. -- For such a one was to be wholly burned outside the camp, as God commanded in chapter iv, verses 12 and 21, which the Apostle also notes and cites, Hebrews xiii, 11, as I said in chapter iv.
Machine translation from the Latin, not reviewed.
6:1
v. 1 « Locutus est Dominus ad. Moysen dicens » :
Arg. — Qui gravius in popularem deliquit contra iustitiam, damnum sarciat addita quinta parte, et arietem offerat 1mmolandum. Restitutio hie (ef. 5,15 sq.) exigitur primo loco; ab arietis oblatione facilius eximebatur damnificator pauper (cf. 5,7 sqq.). Haec peccata non affirmantur ez ignorantia esse commissa. Cap. VI
6:2
v. 2 « Anima , quae peccaverit et contempto Domino negaverit proximo suo » — "n"zv, populari suo : vox item legitur 18,20; 19,11. 15. 17; 21,19; 95,1^ sq. 17. Solum de iniustitia Hebraeo illata facienda erat reparatio coram sacerdote Iahve. Neque tamen hoc habet approbationem iniustitiarum non Hebraeis infligendarum — « deposttum, quod fidet eius ereditum fuerat, vel vi aliquid extorserit, aut calumniam fecerit »,
6:3
v. 9 « sive rem perditam tnvenerit , et. inficians insuper peieraverit, et quodlibet aliud ea pluribus fecerit, in quibus solent peccare homines », — haec omnia prodosis sunt. Agitur de illo, qui proximo aliquid negaverit, aut eum aliqua in re fefellerit (LXX wsísqzx), atque hinc laeserit. VyUp5 Gen. 41,36 est depositum. * own, Xxa& Aeyoysvov , vi etymi est aliquid in manu positum, creditum in manu, fortasse quomodocumque alteri commissum, ut illud aliquo ferat, aliud eo coemat etc. Minus feliciter LXX (cf. Chald. Syr.) xowoviag. 533 (cf. Gen. 91,95) dicit rem 388 NOVORUM SACRORUM INSTITUTIO. - possessori vi subtractam, ergo rapinam. pvy non dict calumniam, sed opprimere , fraudare. Carpitur dein ille, qu£ rem perditam invenerit el negaverit, eamque retinuerit; tandem is, qui iuraverit super mendacium , mendacium iuramento firmaverit, quoad. unum ex omnibus illis, quae facere potest homo, ut peccet 1n illis ; et semper intellige periurium, quod proximo damnum intulerit. Iam haec clausula ad recensitas damnifieationis species extenditur, non quasi de solis damnificationibus, quae adiectum periurium habeant, agatur; sed copula in zav2 induit vim intensivam : e£ 22o qui turaverit. Dices, inter se pugnare hinc 5,16 et 6,5, inde Ex. 22. Ibi sc. pro pecudibus maioribus reddendum seribebatur quintuplum, pro minoribus quadruplum, pro reliquis duplum : hic cuiuslibet rei ablatae sex quintae restituendae praesceribuntur. Verum adverte, ibi agi de mulcta furi, qui non sponte fateatur crimen, a iudice imponenda; hic vero de mulcta furi, qui poenitens sponte fateatur iniustitiam (Num. 5,7), persolvenda. Hunc mitius tractari quam illum, aequum erat; itaque inducebantur homines ad damna aliis inflicta sponte reparanda. v. h « Convicta delicti » — Hebr. his resumit prodosin : et erit quia peccavit et reatum contraxit; sequitur v. 5 apodosis, quam compendio Vulg. expressit —
6:5
v. 5 « reddet omnia, quae per fraudem voluit obtinere , integra, et quintam insuper partem domino , cui damnum intulerat ». Hebr. : cuius est, ei dabit in die sacrificii sui pro. delicto; eodem fere tempore, quo arietem offert sacerdoti, restitutionem praestabit possessori. T7N?2 2n summa, ci. Ex. 30,12. Pro qua voce Syr. habet xz3p2; et notat Levy, wzYp apud neohebraeos dicere caput pecuniae (gall. le capital), quatenus usurae opponitur.
6:6
v. 6 « Pro peccato autem », i. e. sacrificium pro delicto, « offeret » Domino, « arietem immaculatum de grege, et dabit eum sacerdoti , tuxta. aestimationem [mensuramque| delicti » (cf. 5,15. 18). v. Y « Qui rogabtt pro eo coram Domino, et dimittetur illi pro singulis, quae faciendo peccavit ». Legum series altera, prioris complementum Lev. 6,8 (1)-7,39. a. De sacrificio quotidiano leges tres Lev. 6,8-32 (1-16). Prima lex v. 8-13 omnino supponit legem Ex. 29,38 sqq. eamque non repetit, sed complet, praecipiens holocaustum quotidianum noctibus etiam continuari et ignem perpetuum esse oportere. — Item v. 14-18 agit de mincha quotidiana et ib. dicta (cf. Num. 98,3-8) complet statuens, quae eius minchae pars sacerdotibus cedat. Quod vini (Ex. 29,10) h. l. mentio desideretur, inferimus nullam eius partem sacerdotibus cessisse, sed totum libatione esse effusum. Ceterum non erat ea mincha, uti holocaustum, perpetua. Unus similae pugillus mane aut vespere iniectus in ignem non, uti agni frusta, tota die aut tota nocte, sed tempore longe breviori consumebatur. — Dum haec mincha uti holocaustum , nomine totius populi profertur, altera mincha (v. 19-23; cf. v. 20) erat specialis o^/atzo sacerdotum (v. 20). Erat offerenda 2n die unctionis Xaron. Quae cum integro septiduo (8,33; Ex. 29,35) producenda fuerit, Tost. intelligit primum, Lyr. octavum diem, arbitrarie ambo : erit potius, uti alias frequenter, expressioni in 'd?e iribuendus sensus latior, ut idem sonet atque in tempore. Illa igitur oblatio proferenda primum erat septiduo consecrationis Aaron, quotidie : at non tum solum, sed etiam postmodum quotidie, dicitur quippe v. 20 « mincha perpetua » et v. 22 offerenda non a solo Aarone, sed à pontificibus item ab ipso progignendis. Uti populi holocaustum, ita haec sacerdotum mincha adolebatur tam mane quam vespere, nihil eius pro epulo sacro reservabatur. Arg. — Praeter holocaustum quotidianum matutinum, quod interdiu sicut et aliae victimae consumitur, holocaustum vespertinum per totam noctem producendum est. Ignis in altari, quandocumque id. erectum fuerit, semper ardebit. v. 8« Locutusque est Dominus ad Moysen, dicens » : — vide, quae dicebamus p.
6:9
356 — v. 9 « Praectpe Aaron et filiis eius : Haec est lex holocausti ». Sicuti Ex. 29,39, ita etiam h. 1l. v. 20 oblatio matutina praemittitur vespertinae. Ratio vero, cur v. 9 tacito holocausto diurno illico sermo sit de holocausto vespertino, ea videtur esse, solum respectu noctis potuisse oriri dubium, deberetne continuo aliqua vietimae pars in altari consumi. Interdiu id certe fiebat, non tam quod agnus matutinus aeque lente atque vespertinus cremaretur (Bonfr.), sed quod non deficerent pacifica (v. 12), alia holocausta et victimae pro peccato (Sy/v.). ^t noctu sacrificia alia non offerebantur, quare agnum vespertinum oportebat lente comburi : « Cremabitur in altari tota nocte usque mane ». Hebr. post n»n legit nvpv2 5v, quod &za£ Xevsysvo» erit in loco combustionis; LXX *pva 5v; Sam. cum articulo n1pv2n 5z. Adverte n 5v non esse nisi repetitionem praecedentis n5y, et a»pv2 cum Vulg. Chald. Syr. verte flagrans seu cremabitur. «« Ignis ex [eodem] altari erit ». Hebr. : et ignis altaris flagrabit in eo, quod recte explicant LXX : et non ezstinguetur (cf. v. 12). v. 10 Mane facto, « vestietur tunica » linea « sacerdos et feminalibus lineis, tolletque cineres, quos vorans ignis excussit et, ponens twzta altare »,
6:11
v. 41 « spoliabitur prioribus vestimentis , indutusque aliis ejferet eos extra castra, |et| in loco mundissimo |usque ad favillam consumi faciet] ». Cf. 4,12. Holocausti dignitas illustratur, cum non levita sed sacerdos, isque vestes sacras indutus, cineres extrahat; idem sacerdos, vestes quidem habens communes, cineres extra castra deferat (Ca.).
6:12
v. 49 « Ignis autem in altari semper ardebit, quem nutriet sacerdos [subticiens] ligna mane per singulos dies ». Haec immediate nectuntur prioribus : sacerdos cineres removens non tamen permittet ignem exstingui sed , lignis suppositis, incendet holocaustum agni matutini, et cum eo hostias pacificorum. « Et zmposito holocausto desuper adolebit adipes pacificorum ».
6:13
v. 13 « Ignis est iste perpetuus, qui nunquam deficiet in altari ». Hebr. : Ignis perpetuus flagrabit in altari, non exstinguetur. Flagrabit in altari, quamdiu altare fixum stabit, nam quando illud involueris opertum in itinere portabatur, non flagrabat in illo ignis, licet ignis in aliquo vase portaretur. Arg. — Minchae, quae utrumque (Ex. 29,40 sq.) holocaustum quotidianum comitabatur, pars in altari comburetur, reliquum sacerdotibus comedendum permittetur.
6:14
v. 1& « Haec est lex sacrificii |et libamentorum] », — Hebr. minchae | — « quae offerent filit Aaron coram Domino [et] coram altari ».
6:15
v. 45 « Tollet sacerdos] pugillum similae, quae conspersa est oleo, et totum thus, quod super similam positum est, adolebitque illud in altari in monimentum odoris suavissimi Domino »;
6:16
v. 16 « reliquam autem partem. similae comedet Aaron cum filiis suis absque fermento, et comedet in loco sancto atra tabernaculi ». Cu1 comedendum et ubi, quod cap. 2 non docebamur, definitur. (Sy/v.).
6:17
v. 17 « [Ideo autem] non fermentabitur », — sententia non est necessario causalis; aecipi potest ut repetitio prohibitionis, quae tanti momenti est, ne sc. fermentum ei similae coquendae admisceatur — « [guia] pars eius in. Domin? offertur incensum ». Hebr. : partem eorum dedi eam de combustionibus meis. Haec aut adiecta sunt ideo solum, ut excellentiam privilegii sacerdotibus collati illustrent, quos Deus suos admiserit convivas; aut ut rationem dent praecedentium : sacerdotum ille cibus azymus esse debet, quia non est nisi pars cibi Dei, qui etiam est azymus (/ans.). « Sanctum sanctorum. erit », res sanctissima, a profanis non attingenda, « sicut » oblatio « pro peccato atque » oblatio pro « delicto ».
6:18
v. 18 « Mares tantum stirpis Aaron comedent illud »; et rationem efferunt LXX pro stzrpis Aaron scribentes sacerdotum : decet prae ceteris sacerdotes, Dei veluti esse convivas. Pro tantum habet Hebr. omnes : omnes et solos certe postulat contextus; « /egetimum |ac] sempiternum erit] in. generationibus vestris de sacrificiis Domini ». Haec cabitur », ablutione fungetur, antequam ad vitam profanam redeat. Cf. quae diximus ad Ex. 29,37; 30,29. Arg. — Quotidie mane et vespere pontifex pro se universisque sacerdotibus mincham offeret, quae tota comburetur, cum non sit altior quisquam sacerdotibus ipsis, cui aliqua eius minchae pars assignari queat comedenda.
6:19
v. 19 «Locutusque est Dominus ad Moysen dicens » :
6:20
v. 20 « Haec est oblatio Aaron et filiorum eius, quam offerre debent Domino in die unctionis suae ». Distinctius ezws : solus quippe pontifex primitus ungebatur. Censebat Ca?., praepositionem 2 h.l. aecipiendam esse ad instar praepositionis y3 : ?nde « die. Melius, uti supra monebamus, accipiatur sensu minime exclusivo : die unctionis et ita porro, mincham aeternam. Confirmat Ios: (Ant. II. 10. 7), hane oblationem quotidie offerri consuevisse : « Sacerdos propriis sumptibus et quotidie bis offert Deo, farinam oleo maceratam et modica coctione duratam : est autem farinae mensura assaron unus », 1. e. decima pars ephi. « Decimam partem ephi », 1. e. unum gomor (Ex. 16,36), « offerent simtlae 4n sacrificio sempiterno », mincham sempiternam , « medium etus » seu dimidium « mane, et medium etus vespere ».
6:21
v. 91 « Quae n sartagine oleo conspersa frigetur. Offeret autem eam calidam in odorem suavissimum Domino »
6:22
v. 92 « sacerdos, qui iure patri successerit, et tota cremabitur [in altari] ».
6:23
v. 93 « Omne enim sacrificium sacerdotum igne consumetur, nec quisquam comedet ex eo ». sum intelligendus erit sacerdos unctus seu pontifex, tota consumetur (5:55, non n?Y), non manducabitur. : | Dum tres de sacrificio quotidiano leges arctius cohaerebant inter se, sequentes tres novellae appenduntur appendicis instar ad praecedentem de sacrificiis tractatum. Arg. — Novella agit non tam de sacrificii pro peccato offerendi ritu, qui cap. ^4 explicabatur, quam de eius sanctitate a. sacerdotibus observanda. Quae sanctitas elucet e loco immolandae victimae pro peccato, qui est idem atque holocaustorum ; e loco comedendarum carnium ; e sanctificatione attingentium et subsequente lotione in loco sancto; e vasibus aut frangendis, aut defricandis et lavandis; e solis sacerdotibus ad epulum sacrum admissis.
6:24
v. 9& « Locutus est autem Dominus ad Moysen dicens » :
6:25
v. 25 « Loquere Aaron et filiis etus : Ista est lex hostiae pro peccato : In loco, ubi offertur » — Hebr. immolatur — « holocaustum, immolabitur, coram Domino ». Et redditur ratio (Ca?.), quia « sanctum sanctorum est » , seu sacrosanctüm.
6:26
v. 26 « Sacerdos , qui offert, comedet eam in loco sancto, in atrio tabernaculi ». v. 9*5 « Quidquid » — seu rectius quisquis , «xs 6 (LXX), nam statim de vestibus agitur, quibus sacerdos victimae, « senctificabitur ; si de. sanguine ilius vestis fuerit. aspersa, lavabitur in loco sancto ».
6:28
v. 28 « Vas autem fictile, in quo cocta est, confringetur », quia eiusmodi vas aliquid iusculi imbibit (Bonfr.); « quodsi vas aeneum fuerit, defricabitur et lavabitur aqua ».
6:29
v. 99 « Omnis masculus de genere sacerdotali vescetur de carnibus eius, quia sanctum sanctorum est ».
6:30
v. 30 « Hostia enim », seu verius autem, « quae caeditur pro peccato , cutus sanguis infertur in tabernaculum testimonii ad expiandum in sanctuario », ad. peragandos ibidem ritus explationis, « non comedetur, sed comburetur igni ». Agitur de oblatione pro peccato vel pontifieis vel universi populi (Ca?.), in quibus sanguis inferebatur in tabernaculum (Cap. ^). accersiri queant, sc. mares omnes sacerdotes, etiam nondum consecrati; ad solos quippe sacerdotes spectabat id, quod sanctum sanctorum erat. Potuit quidem 6,29 et
6:2
… This obligation is expressly affirmed, among other places, in Ex. 22:1-3, Lev. 6:2-5, and is
6:6
… Despite the murmuring of the crowd, Jesus accepted the hospitality of Z., who declared that he would give half of his goods to the poor and, in case he had defrauded anyone, would restore fourfold (Luke 19:1-10), surpassing in generosity what the Mosaic law required (Lev. 6:6; Num. 5:7).
6:8
… With the blood of the victim the priest sprinkled the sides of the altar, while the sacred fire finished consuming it and the ashes were removed in the morning to a decent place outside the sacred enclosure (Ex. 29:38, 42; Lev. 6:8-13). According to Flavius Josephus the parts of the victim, before being burned, were sprinkled with salt (Antiq. …
6:9
With the passage of time, t. denoted a body of technical directives on a given subject; this sense is common in the "priestly code" (P), especially in the formula "this is the t. ('body of norms or laws') of the holocaust, of the offering, of the leper, of the Nazirite, etc." (Lev. 6, 9-25 to 26, 46: 15 times; Num. 5, 29-30 to 31, 21: 7 times). …
6:12
3. The altar of holocausts is called in Ex. 43, 15 ff. 'āri'ēl "hearth of God," because on it burns the perpetual fire that consumes the victims (Lev. 6, 12 ff.). …
… Chosen as priest (ibid. 33:1), he received anointing together with Aaron and his brothers (Lev. 7:2-36). A culpable negligence caused his death and that of his brother Abihu: they used profane fire for their censers, instead of taking it from the sacred fire that burned continually (ibid. 6:12 f.; 9:24); a fire that came out from the ark devoured them (ibid. 10:1-5; Num. 3:2 ff.; 26:60 f.).
… hold that for ordinary priests there was no other consecration after that conferred on the sons of Aaron "with perpetual value" (cf. Ex. 40:13) and that the new priest had then only to assume the sacred vestment and present the offering prescribed in Lev. 6:12-16. It may be held, with the medieval rabbis (Levi ben Gerson, Isaac Abrabanel), that the consecratory rite was not considered obligatory for individual common priests, but only for the high priest.
6:16
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… Only the priests ate the unleavened bread left over from the sacrifices (Lev. 6, 16, 18). In late Judaism the showbread (v.) is held to have been unleavened. …
6:20
… It contains the treatises: a) Kēlim "vessels" (of the most varied kinds): their Levitical impurity (Lev. 6, 20 f.; 11, 32 f.; Num. 19, 14 f.; 31, 20 f.); the 10 degrees of impurity that start from man and the 10 degrees of holiness that go from the Holy Land to the sanctum sanctorum of the Temple …
6:27
Aggeus (Hebrew Haggaj "Solemn"; Septuagint 'Αγγαῖος)
… The third oracle (2:11-20) of the 24th of the ninth month (18 Dec.) promises that only the completion of the Temple will give true purity (cf. Lev. 6:27 ff.; Num. 19:22). Meanwhile to H.'s word was added that of the prophet Zechariah (v.).
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.