Of sacrifices for trespasses and thanks offerings. No fat nor blood is to be eaten.
The maner of offering hostes for offences. 11. and of pacifique victimes. for thanksgeuing. 22. No fatte, 26. nor bloud is to be eaten.
1This also is the law of the sacrifice for a trespass: it is most holy.Questa è parimente la legge dell'ostia per il delitto: ella è sacrosanta:THIS also is the lawe of an hoste for an offence, the most Holie:Hæc quoque lex hostiæ pro delicto, Sancta sanctorum est: 2Therefore where the holocaust is immolated, the victim also for a trespass shall be slain: the blood thereof shall be poured round about the altar.Quindi è, che dove immolasi l'olocausto, ivi s'immolerà l'ostia per il delitto: il sangue di essa si spargerà intorno all'altare;therfore where the holocaust is immolated, the victime also for an offence shal be slaine: the bloud therof shal be poured round about the altar.idcirco ubi immolabitur holocaustum, mactabitur et victima pro delicto: sanguis ejus per gyrum altaris fundetur. 3They shall offer thereof the rump and the fat that covereth the entrails:Si offerirà la coda, e il grasso che cuopre le viscere,They shal offer therof the rumpe and the fatte that couereth the entralles:Offerent ex ea caudam et adipem qui operit vitalia: 4The two little kidneys, and the fat which is by the flanks, and the caul of the liver with the little kidneys.I due reni, e il grasso, che è presso a' lombi, e la rete del fegato insieme co' reni:the two little kidneys, and the fatte that is beside the guttes, and the caule of the lyuer with the two litle kidneys.duos renunculos, et pinguedinem quæ juxta ilia est, reticulumque jecoris cum renunculis. 5And the priest shall burn them upon the altar: it is the burnt sacrifice of the Lord for a trespass.E il sacerdote li farà bruciare sopra l'altare: si consuma tutto col fuoco in onor del Signore per il delitto.And the priest shal burne them vpon the altar: it is the burnt sacrifice of our Lord for an offence.Et adolebit ea sacerdos super altare: incensum est Domini pro delicto. 6Every male of the priestly race, shall eat this flesh in a holy place, because it is most holy.Delle altre carni di essa mangeranno tutti i maschi di stirpe sacerdotale nel luogo santo; perché elle son sacrosante.Euerie male of the priests stocke, in a holie place shal eate this flesh, because it is most Holie.Omnis masculus de sacerdotali genere, in loco sancto vescetur his carnibus, quia Sanctum sanctorum est. 7As the sacrifice for sin is offered, so is also that for a trespass: the same shall be the law of both these sacrifices. It shall belong to the priest that offereth it.Si offerisce l'ostia per il delitto allo stesso modo, che per il peccato: l'una e l'altra ostia hanno la stessa legge: e apparterranno al sacerdote, che le ha offerte.As the hoste for sinne is offered, so also that for an offence: the lawe of both hostes shal be one: to the priest that offereth it, it shal pertaine.Sicut pro peccato offertur hostia, ita et pro delicto: utriusque hostiæ lex una erit: ad sacerdotem, qui eam obtulerit, pertinebit.
8The priest that offereth the victim of holocaust, shall have the skin thereof.Il sacerdote, che offerisce la vittima dell'olocausto, ne avrà la pelle.The priest that offereth the victime of holocaust, shal haue the skinne therof.Sacerdos qui offert holocausti victimam, habebit pellem ejus. 9And every sacrifice of flour that is baked in the oven, and whatsoever is dressed on the gridiron, or in the fryingpan, shall be the priest’s that offereth it.E ogni obblazione di farina, che si cuoca nel forno, e quella che si prepara sulla gratella, o nella padella, sarà del sacerdote, da cui viene offerta:And euerie sacrifice of flowre, that is baked in the ouen, and whatsoeuer is prepared vpon the grediron, or in the frying panne, it shal be that priestes by whom it is offered.Et omne sacrificium similæ, quod coquitur in clibano, et quidquid in craticula, vel in sartagine præparatur, ejus erit sacerdotis a quo offertur: 10Whether they be tempered with oil, or dry, all the sons of Aaron shall have one as much as another.Sia ella aspersa d'olio, ovvero asciutta, sarà distribuita tra tutti i figliuoli d'Aronne, egual porzione a ognuno.Whether they be tempered with oyle, or drie, to al the sonnes of Aaron equal measure shal be diuided to euerie one.sive oleo conspersa, sive arida fuerint, cunctis filiis Aaron mensura æqua per singulos dividetur. 11This is the law of the sacrifice of peace offerings that is offered to the Lord.Questa è la legge dell'ostia pacifica offerta al Signore.This is the law of the hoste of pacifiques that is offered to our Lord.Hæc est lex hostiæ pacificorum quæ offertur Domino. 12If the oblation be for thanksgiving, they shall offer loaves without leaven tempered with oil, and unleavened wafers anointed with oil, and fine flour fried, and cakes tempered and mingled with oil.Se l'obblazione sarà per rendimento di grazie, si offeriranno pani non lievitati aspersi con olio, e schiacciate azzime unte con olio, e fior di farina cotta, cioè torte fritte intrise con olio:If the oblation be for thankes geuing, they shal offer loaues without leauen tempered with oyle, and wafers vnleauened laid ouer with oyle, and fryed floure, and manchets tempered with the mingling of oyle:Si pro gratiarum actione oblatio fuerit, offerent panes absque fermento conspersos oleo, et lagana azyma uncta oleo, coctamque similam, et collyridas olei admistione conspersas: 13Moreover loaves of leavened bread with the sacrifice of thanks, which is offered for peace offerings:E anche de' pani lievitati insieme coll'ostia di ringraziamento, che s'immola nel sacrifizio pacifico;loaues also leauened with the hoste of thankes, which is offered for pacifiques:panes quoque fermentatos cum hostia gratiarum, quæ immolatur pro pacificis:
14Of which one shall be offered to the Lord for firstfruits, and shall be the priest’s that shall pour out the blood of the victim.De' quali (pani) uno si offerirà al Signore per primizia, e sarà del sacerdote, che spargerà il sangue dell'ostia:wherof one for first fruites shal be offered to our Lord, and shal be the priests that shal poure out the bloud of the hoste.ex quibus unus pro primitiis offeretur Domino, et erit sacerdotis qui fundet hostiæ sanguinem, 15And the flesh of it shall be eaten the same day: neither shall any of it remain until the morning.Le carni della quale si mangeranno lo stesso giorno, e non ne resterà nulla fino al seguente mattino.the flesh wherof shal be eaten the same day, neither shal anie of it remaine vntil morning.cujus carnes eadem comedentur die, nec remanebit ex eis quidquam usque mane. 16If any man by vow, or of his own accord offer a sacrifice, it shall in like manner be eaten the same day. And if any of it remain until the morrow, it is lawful to eat it.Se per ragion di voto, o per libera elezione uno offerirà qualche ostia, ella sarà similmente mangiata lo stesso dì; ma quando alcuna parte ne avanzasse pel dì di poi, sarà lecito di mangiarla.If anie man by vowe, or of his owne accorde offer an hoste, it shal in like maner be eaten the same day: but if ought remaine vntil the morrow, it is lawful to eate it:Si voto, vel sponte quispiam obtulerit hostiam, eadem similiter edetur die: sed et si quid in crastinum remanserit, vesci licitum est: 17But whatsoever shall be found on the third day shall be consumed with fire.Ma qualunque parte ne resti al terzo giorno, sarà consunta col fuoco.but whatsoeuer the third day shal find, fire shal consume it.quidquid autem tertius invenerit dies, ignis absumet. 18If any man eat of the flesh of the victim of peace offerings on the third day, the oblation shall be of no effect: neither shall it profit the offerer. Yea rather, whatsoever soul shall defile itself with such meat, shall be guilty of transgression.Se alcuno mangerà il terzo giorno delle carni della ostia pacifica, l'obblazione diverrà inutile, e non gioverà all'obblatore: anzi qualunque anima si sarà con tal cibo contaminata, sarà rea di prevaricazione.If anie man eate of the flesh of the victime of pacifiques the third day, the oblation shal be of none effect, neither shal it profite the offerer: yea rather whatsoeuer soule shal defile it selfe with such meate, shal be guiltie of preuarication.Si quis de carnibus victimæ pacificorum die tertio comederit, irrita fiet oblatio, nec proderit offerenti: quin potius quæcumque anima tali se edulio contaminaverit, prævaricationis rea erit.
19The flesh that hath touched any unclean thing, shall not be eaten: but shall be burnt with fire. He that is clean shall eat of it.La carne, che avrà toccato cosa immonda, non si mangerà, ma sarà consumata col fuoco: mangerà dell'ostia (pacifica) chi è puro.The flesh that hath touched any vncleane thing, shal not be eaten, but shal be burnt with fire: he that is cleane, shal eate therof.Caro, quæ aliquid tetigerit immundum, non comedetur, sed comburetur igni: qui fuerit mundus, vescetur ex ea. 20If any one that is defiled shall eat of the flesh of the sacrifice of peace offerings, which is offered to the Lord, he shall be cut off from his people.L'uomo, che essendo impuro mangerà delle carni della ostia pacifica offerta al Signore, sarà sterminato dalla società del suo popolo.A soule being polluted that eateth of the flesh of the hoste of pacifiques, which is offered to our Lord, shal perish from his people.Anima polluta quæ ederit de carnibus hostiæ pacificorum, quæ oblata est Domino, peribit de populis suis. 21And he that hath touched the uncleanness of man, or of beast, or of any thing that can defile, and shall eat of such kind of flesh: shall be cut off from his people.E colui, che avrà toccato qualche cosa d'impuro sia di un uomo, sia d'un giumento, o alcuna di tutte quelle cose, che possono rendere immondo, e mangerà di esse carni, sarà sterminato dalla società del suo popolo.And that which hath touched the vncleannes of man, or of beast, or of anie thing that can pollute, and eateth of such kind of flesh, shal perish from his people.Et quæ tetigerit immunditiam hominis, vel jumenti, sive omnis rei quæ polluere potest, et comederit de hujuscemodi carnibus, interibit de populis suis. 22And 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: 23Say to the children of Israel: The fat of a sheep, and of an ox, and of a goat you shall not eat.Tu dirai a' figliuoli d'Israele: Voi non mangerete il grasso della pecora, e del bue, e della capra.Speake to the children of Israel: The fatte of a sheepe, and of an oxe, and of a goate you shal not eate.Loquere filiis Israël: Adipem ovis, et bovis, et capræ non comedetis. 24The fat of a carcass that hath died of itself, and of a beast that was caught by another beast, you shall have for divers uses.Del grasso di una bestia morta da sé, ovvero uccisa da un'altra bestia, ve ne servirete pe' varii bisogni.The fatte of the carcasse of cartaine, and of the beast, that was caught of an other beast, you shal haue for diuers vses.Adipem cadaveris morticini, et ejus animalis, quod a bestia captum est, habebitis in varios usus.
25If any man eat the fat that should be offered for the burnt sacrifice of the Lord, he shall perish out of his people.Se alcuno mangerà del grasso, che dee offerirsi bruciato al Signore, sarà sterminato dalla società del suo popolo.If anie man eate the fatte, that should be offered for the burnt sacrifice of our Lord, he shal perish out of his people,Si quis adipem, qui offerri debet in incensum Domini, comederit, peribit de populo suo. 26Moreover you shall not eat the blood of any creature whatsoever, whether of birds or beasts.Parimente v'asterrete dal cibarvi del sangue di qualunque animale, sia uccello, sia quadrupede.The bloud also of whatsoeuer beast you shal not take in meate, aswel of birdes as of cattel.Sanguinem quoque omnis animalis non sumetis in cibo, tam de avibus quam de pecoribus. 27Every one that eateth blood, shall perish from among the people.Chiunque mangerà del sangue, sarà sterminato dalla società del suo popolo.Euerie soule that eateth bloud, shal perish out of his people.Omnis anima, quæ ederit sanguinem, peribit de populis suis. 28And 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: 29Speak to the children of Israel, saying: He that offereth a victim of peace offerings to the Lord, let him offer therewith a sacrifice also, that is, the libations thereof.Tu dirai a' figliuoli d'Israele: Colui, che offerisce al Signore un'ostia pacifica, offerisca insieme l'obblazione, vale a dire le sue libagioni:Speake to the children of Israel. saing: He that offereth a victime of pacifiques to our Lord, let him offer therwith a sacrifice also, that is, the libaments therof.Loquere filiis Israël, dicens: Qui offert victimam pacificorum Domino, offerat simul et sacrificium, id est, libamenta ejus. 30He shall hold in his hands the fat of the victim, and the breast. And when he hath offered and consecrated both to the Lord, he shall deliver them to the priest,Terrà nelle mani il grasso dell'ostie, e il petto: e dopo aver consacrato l'una e l'altra cosa al Signore, le darà al sacerdote,He shal hold in his handes the fatte of the hoste, and the brest: and when he hath offered and consecrated both to our Lord, he shal deliuer them to the priest,Tenebit manibus adipem hostiæ, et pectusculum: cumque ambo oblata Domino consecraverit, tradet sacerdoti, 31Who shall burn the fat upon the altar. But the breast shall be Aaron’s and his sons’.Il quale farà bruciare il grasso sopra l'altare; ma il petto sarà di Aronne, e dei suoi figliuoli:who shal burne the fatte vpon the altar, but the breast shal be Aarons, and his sonnes.qui adolebit adipem super altare, pectusculum autem erit Aaron et filiorum ejus.
32The right shoulder also of the victim, of peace offerings shall fall to the priest for firstfruits.Similmente la spalla destra delle ostie pacifiche sarà primizia del sacerdote.The right shoulder also of the pacifique hostes shal fal for first fruites of the priest.Armus quoque dexter de pacificorum hostiis cedet in primitias sacerdotis. 33He among the sons of Aaron, that offereth the blood, and the fat: he shall have the right shoulder also for his portion.Colui de' figli d'Aronne, che avrà offerto il sangue e il grasso, avrà parimente la spalla destra per sua porzione.He of the sonnes of Aaron, that offereth the bloud, and the fatte, him selfe shal haue the right shoulder also for his portion.Qui obtulerit sanguinem et adipem filiorum Aaron, ipse habebit et armum dextrum in portione sua. 34For the breast that is elevated and the shoulder that is separated I have taken of the children of Israel, from off their victims of peace offerings: and have given them to Aaron the priest, and to his sons, by a law for ever, from all the people of Israel.Perocché il petto dopo la elevazione, e la spalla già separata, la ho io presa da' figliuoli d'Israele delle loro ostie pacifiche, e l'ho data ad Aronne sacerdote, e a' figliuoli di lui per legge perpetua a tutto il popolo d'Israele.For the brest of eleuation and the shoulder of seperation I haue taken of the children of Israel, from their pacifique hostes, and haue geuen them to Aaron the priest, and to his sonnes, by a lawe for euer, of al the people of Israel.Pectusculum enim elevationis, et armum separationis, tuli a filiis Israël de hostiis eorum pacificis, et dedi Aaron sacerdoti, et filiis ejus, lege perpetua, ab omni populo Israël. 35This is the anointing of Aaron and his sons, in the ceremonies of the Lord, in the day when Moses offered them, that they might do the office of priesthood,Tale è l'unzione d'Aronne, e de' suoi figliuoli riguardo a' sacrifizii del Signore, nel giorno, in cui Mosè gli offerse al servizio del Signore:This is the anoynting of Aaron and his sonnes, in the ceremonies of our Lord, in the day when Moyses offered them, that they might doe the function of priesthood,Hæc est unctio Aaron et filiorum ejus in cæremoniis Domini die qua obtulit eos Moyses, ut sacerdotio fungerentur, 36And the things that the Lord commanded to be given them by the children of Israel, by a perpetual observance in their generations.E queste le cose, che il Signore ordinò, che ad essi fossero date da' figliuoli d'Israele per rito sacro invariabile per tutte le loro generazioni.and the thinges that our Lord commanded to be geuen them of the children of Israel, by a perpetual religion in their generations.et quæ præcepit eis dari Dominus a filiis Israël religione perpetua in generationibus suis.
37This is the law of holocaust, and of the sacrifice for sin, and for trespass, and for consecration, and the victims of peace offerings:Questa è la legge dell'olocausto, è dell'obblazione del sacrifizio pel peccato, e pel delitto, e della consacrazione, e delle ostie pacifiche.This is the lawe of holocauste, and of the sacrifice for sinne, and for an offence, and for consecration, and the victimes of pacifiques:Ista est lex holocausti, et sacrificii pro peccato atque delicto, et pro consecratione et pacificorum victimis, 38Which the Lord appointed to Moses in mount Sinai, when he commanded the children of Israel, that they should offer their oblations to the Lord in the desert of Sinai.Legge prescritta dal Signore a Mosè sul monte Sinai, allorché comandò a' figliuoli d'Israele, che offerissero le loro obblazioni al Signore nel deserto del Sinai.Which our Lord apointed to Moyses in mount Synai when he commanded the children of Israel, that they should offer their oblations to our Lord in the desert of Synai.quam constituit Dominus Moysi in monte Sinai, quando mandabit filiis Israël ut offerrent oblationes suas Domino in deserto Sinai.
7:1
Trespass. Trespasses, for which these offerings were to be made, were less offences, than those for which the sin-offerings were appointed. (Challoner) See Leviticus 4:2.
Delictum, trespass, answers to the Hebrew asham, and the Greek plemmeleia; (Haydock) being of a more extensive signification that the Hebrew chete, sin, as it comprises even sins against knowledge. (Parkhurst) See Leviticus 4:2.
No particular ceremonies are enjoined, (ver. 7,) only a he-goat or a ram was to be offered; if the former, the rump, etc., were to be given (ver. 3); if the latter, the fat of the intestines and the reins were to be offered, and the blood poured out at the foot of the altar.
Victim. Septuagint, "ram."
Calmet
Holy. To be eaten by priests, and in the court of the tabernacle, ver. 6. (Calmet)
Worthington
Sins of commission, peccata, and of omission, delicta, are equally offensive to God. (St. Augustine, q. 20.) (Worthington)
7:8
Philo
Skin. Of these skins a great profit was made. (Philo, de Praem. Sacerd.)
7:9
Calmet
Priest's; to be divided among his brethren, ver. 10. They officiated a week by turns. (Calmet)
7:11
This. Here the Roman, Septuagint, Junius, etc., commence the 7th chapter.
7:12
Calmet
Oil. Any of these sorts of bread would suffice. Jacob and Jethro had formerly offered sacrifices of praise, and the Greeks had some which they termed Soteria. (Calmet)
7:13
Bread, for the use of the priests, Leviticus 2:11.
7:14
Menochius
Of which leavened bread, one, representing all the rest, shall be offered for first-fruits. Hebrew, "a heave-offering," not as a sacrifice. (Menochius)
Calmet
Others maintain that a loaf, without leaven, was laid upon the altar; and all the rest given to the priest. (Calmet)
7:15
Theod. and Philo
Morning. Thus were they admonished to let the poor share of the bounty which God had bestowed upon them. (Theod. and Philo)
7:16
Menochius
It. The victim of thanksgiving was more worthy, as it proceeded from a more disinterested motive. (Menochius)
Such victims as were perfectly voluntary might be received, though they had some defect, Leviticus 22:23.
7:17
Calmet
Fire. No part must be reserved so long, as to become offensive and putrid. (Calmet)
7:18
Haydock
Yea rather. Hebrew, "it is an abomination to be thrown away," and the soul, etc. Thus by neglecting to comply exactly with God's commands, we lose the fruits of our former piety. (Haydock)
7:19
Challoner
Shall eat of it. That is, of the flesh of the thanks-offering. (Challoner)
Menochius
People might eat the flesh of animals which had been touched by something unclean, Deuteronomy 12:15, 22. But victims, defiled by any accident, were to be burnt. The others were to be eaten only by such as were clean. (Menochius)
7:20
Calmet
People excommunicated, or even slain, either by God, or by the judge. (Calmet)
7:21
A Lapide
Uncleanness of man, means a person defiled, or his excrements. (A Lapide)
7:23
Eat, when they have been once immolated. See Leviticus 3:17.
7:24
Uses. Hebrew, "for any other use: but you shall not eat it." Origen (hom. 5,) seems to reject this fat entirely.
7:26
Calmet
Beasts. Hence the Rabbins except the blood of fishes, as it is not specified. (Calmet)
7:29
Lyranus
Sacrifice....Libations, flour, wine, and oil. (Lyranus)
7:30
Tirinus
Hands, upon a silver dish. The priest shall direct his hands to form a triple cross. (Cajetan) (Tirinus)
7:31
The breast, and other parts mentioned, Deuteronomy 18:3.
7:34
Separated from the breast for the Lord, and waved before Him, as the Hebrew intimates.
7:35
Anointing. Le Clerc translates the food. On this Aaron shall be maintained. This shall be his salary or portion, in quality of God's anointed.
7:36
Calmet
Israel. Hebrew adds, "in the day of his anointing," or consecration. (Calmet)
7:37
Law. Six sorts of sacrifices are here specified, holocausts, flour-offerings, sin and trespass-offerings, those for the consecration of priests, and the peace-offerings.
7:38
Haydock
In, or at the foot of Mount Sinai. (Haydock)
7:1
Trespass.... Trespasses, for which these offerings were to be made, were lesser offences than those for which the sin offerings were appointed.
7:7
This text sheweth there is difference in the nature of a fault committed, commonly called sinne, & of dutie omitted here called offence. in latin peccatū and delictum. Yet both are alike offencife to God, in matter of equal importance. As appeareth, for that the same sacrifice was offered for both. S. A••. q. 20. in Leuit.
7:14
Geuen or presented to our Lord, not offered vpon the Altar. for no leauen could be offered in sacrifice. cap. 2. v. 15
7:14
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… of God and the ministry of Moses, even though it be difficult in each type to find a theory descending to the most delicate details, to every point about the Tabernacle itself, and its measures and materials, and the Levites and Priests who carried them, and all the particulars which were enacted about the Sacrifices and the purifications and the Offerings;
7:20
St Cyprian of Carthage † AD 258 On the Lapsed 15
… and whatever soul eateth of the flesh of the saving sacrifice, which is the Lord’s, having his uncleanness upon him, that soul shall be cut off from his people.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.95
In Leviticus: “But whatever soul shall eat of the flesh of the sacrifice of salvation, which is the Lord’s, and his uncleanness is still upon him, that soul shall perish from his people.”
7:34
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… let us consecrate them all; not the lobe of the liver or the kidneys with the fat, nor some part of our bodies now this now that (why should we despise the rest?); but let us bring ourselves entire, let us be reasonable holocausts, perfect sacrifices; and let us not make only the shoulder or the breast a portion for the Priest to take away,
7:1
This is a grave difficulty, how the sacrifice for sin and the sacrifice for guilt are to be distinguished. Sin in Hebrew is called חטאת chattat; the Septuagint renders it ἁμαρτία; guilt, however, in Hebrew is called אשם ascam; the Septuagint translates it πλημμέλειαν. The Hebrews interpret sin to be that which is against affirmative precepts, which they assert in Holy Scripture to be as many as there are bones in the human body, namely 248; guilt, however, to be that which is against negative precepts, which they count to be as many as there are days in a year, namely 365. Genebrardus enumerates both individually at the end of his Chronology published. Secondly, conversely St. Augustine here, Question XX, understands by sin the guilt of commission, by guilt the guilt of omission. So also St. Gregory, homily 21 on Ezekiel: "This," he says, "is the difference between sin and guilt, that sin is to do evil, guilt, however, is to abandon good, which must be held most carefully." St. Gregory adds: "Or certainly sin is in deed, guilt in thought." So also many recent scholars, such as Lyra, Abulensis, Isidore Clarius, Peter Serranus. Others distinguish these things differently. But I say that sin, when it is distinguished from guilt (for often these two are taken for the same thing, as is evident in chapters IV, V, VI), is that which is committed prudently and knowingly; guilt, however, is that which is done ignorantly, for instance through imprudence, forgetfulness, or even lack of knowledge, especially of the law; as happens when someone is ignorant of the law, or has forgotten it. This is proved first, because Procopius here, and St. Jerome in chapter XL of Ezekiel verse 39, distinguish them thus, indeed even the Septuagint there; for all these translate guilt as ἄγνοιαν, that is ignorance. Secondly, because our Interpreter thus translated it, chapter V, last verse, saying "Because he sinned through error against the Lord." Thirdly, because the Septuagint here translates guilt as πλημμέλειαν, which is the same as if you said ἀπλημέλειαν, that is lack of care, or ἀμέλειαν, that is negligence, as some here translate it: as happens when someone through negligence is ignorant of or forgets that which the law prescribes, and which he himself ought to do. Fourthly, because St. Augustine also brings forward this opinion, and proves it from Psalm XVIII, 13, and Psalm LXVIII, 6, James IV, 17. Which places indeed seem to attribute sin to knowledge, guilt to ignorance. You will say: How then did Moses, chapter VI, last verse, call the victim for the guilt of the priest or of the whole people a victim for sin, when nevertheless in chapter IV, verses 2, 3 and 13, he said this guilt to be ignorance? I answer: He did this to show the gravity of the sin of the priest and of the whole people, and that the ignorance of those who ought to know the law and can easily do so, and who are bound to teach it to others, is not to be held as ignorance, but as knowledge. Add that both here and elsewhere often sin is confused with guilt, and taken for the same thing. Ribera answers differently, in book IV On the Temple, chapter VI, namely that in the sin of the priest and people of which chapter IV speaks, there intervenes ignorance of the fact only, as when someone does not know that what he takes is another's, or that what he eats is sacred, or that what he touches is unclean; in guilt, however, there intervenes ignorance of the law, or rather guilt is called the forgetfulness of law and precept: for example, when someone does something which he does not know is prohibited by law, or certainly does not remember the law. This answer is subtle and probable, but difficult to prove.
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3. THEY SHALL OFFER FROM IT (the victim for guilt) THE TAIL. — By this tail the sinner is tropologically admonished, "who wishes to correct the slippery motions of his affections, so that he may join perseverance to this purpose of his," says Radulphus.
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6. EVERY MALE OF THE PRIESTLY KIND SHALL EAT (shall be able to eat) THESE FLESH IN A HOLY PLACE. — Properly the victim for guilt was that of the priest offering, as also the victim for sin. For the reason and law of both are the same, as is said in verse 7. The one offering could, however, give a part of the victim to be eaten to other priests, and to their sons who are male, but not to females. Tropologically, in the work of penance nothing ought to be feminine, but there is need of strong sense and manly intention, says Isychius. Read true and heroic penances in Climacus, step 5, which is on Penance.
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8. THE PRIEST WHO OFFERS THE VICTIM OF A HOLOCAUST SHALL HAVE ITS SKIN, — because from a holocaust, which is entirely burned for God, nothing else remains that may be returned to the one sacrificing, except the skin. Tropologically, the skin is a symbol of patience, as is evident from Job II, 4, and Job XIX, 20, which is the proper virtue and garment of a priest. Thus Isychius. "If the mind," says St. Gregory, lib. V Moral., "is directed toward God with strong intention, whatever is bitter to it in this life it esteems as sweet: everything that afflicts it, it considers as rest." Whence the patient man is perfect, such as a priest ought to be: "For he indeed," says St. Gregory, lib. V, cap. XIV, "is truly perfect, who is not impatient toward the imperfection of his neighbor. For he who is unable to bear another's imperfection, abandoning patience, is himself a witness that he has not yet made perfect progress. Hence in the Gospel Truth says: In your patience you shall possess your souls. Therefore the patient man possesses his soul, because he rules over all the movements of his mind by virtue. And by which he laudably conquers and breaks himself, he shows himself unbroken with strength, because when he overcomes himself in his pleasures, he prepares himself unconquered for the contrary."
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10. WHETHER SPRINKLED WITH OIL, OR DRY, AN EQUAL MEASURE SHALL BE DIVIDED AMONG ALL THE SONS OF AARON BY EACH ONE, — that is, it shall be divided equally among each one, as the Hebrew, Chaldean, and Septuagint have it. Thus namely, so that to each his own day, his own turns may fall, in which ministering and performing the priesthood all things that are offered, he may claim for himself, just as other priests do in their turns. Thus these things cohere most excellently with the preceding verse, in which God commanded the grain offering to go to the priest offering it. Thus Radulphus, Lyra, Abulensis. Others, such as Isychius, understand this verse concerning uncooked flour, as if that were to be divided equally among all priests; but the preceding verse they understand concerning cooked flour, or loaves and breads, which all went to the one offering. Yet our version scarcely tolerates this distinction, and the nature of the thing itself: for according to it, it would be much more apt and fitting, namely that breads, if they are offered, should immediately be distributed equally among each one; but the raw flour should be kept by each of those offering it for grinding.
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12. COOKED FLOUR AND CAKES. — And here it is taken for that is: for flour sprinkled and kneaded when it is cooked, that is, as the Hebrew has it, fried in a pan, is a cake, or a fried loaf. Thus the Chaldean and Septuagint. Our Translator calls the cake, elsewhere a wafer.
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13. Also leavened breads, — not so that something from them be brought to the altar: for this is forbidden in cap. II, vers. 11; but so that they be offered to the priests as gifts by which they themselves may eat. WITH THE VICTIM OF THANKSGIVING WHICH IS SACRIFICED FOR PEACE OFFERINGS. — In Hebrew: With the victim of thanksgiving of his peace offerings, that is, with the victim which is sacrificed in thanksgiving for peace, that is for health and benefits obtained from God. For the peace offering was twofold: one for peace, that is health, to be obtained, the other for it obtained, which is therefore called תודה toda, that is confession, praise, thanksgiving: whence the Greeks translate it θυσίαν αἰνέσεως, that is, a sacrifice of praise, by which God and the majesty and beneficence of God are praised and celebrated: either of these again was either voluntary or votive.
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14. Of which (leavened breads) one SHALL BE OFFERED TO THE LORD FOR FIRST FRUITS, — so namely that it may go not to God as a sacrifice, but to the priest holding the place of God as food. The other breads, through this one first, were also considered offered to the Lord.
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16. IF ANYONE SHALL HAVE OFFERED A VICTIM BY VOW OR WILLINGLY, IT SHALL BE EATEN IN LIKE MANNER ON THE SAME DAY. — The first reason for this law was, that nothing of the sacred food should be corrupted, lest, if these meats should become rancid or putrid, the religion of the victims should be debased. The second reason is, because sacred food is not to be thrust away into storage, but is to be set before all who are in need, as Philo and Theodoretus say, Question VII. But why should a victim offered for thanksgiving be eaten on the same day, whereas one offered by vow or willingly could be eaten on the second day? I answer, because the former, which was for thanksgiving, was more worthy than the latter offered by vow or willingly, for this reason, that the latter was drawn forth from the necessity of a vow, or from the hope of obtaining some benefit; whereas the former burst forth from a grateful, liberal, pious mind, and poured out in praises of God. The allegorical reason was, that through various figures and observances the same thing might be signified, namely, that all sacrifices of faith and good works are to be completed and performed on the same day of this life, and nothing is to be reserved for the third day of resurrection and eternity. For this is what is signified by what is said here: "Whatsoever the third day shall find, fire shall consume." This is the same as what the Wise Man admonishes, Ecclesiastes IX, 10, saying: "Whatsoever thy hand is able to do, do it earnestly; because neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening." Thus Procopius, Bede, Ralph, Origen. For sometimes all time and all duration is divided into two days, one of the present life, the other of the future: sometimes into three, by allusion to the passion and resurrection of Christ, so that two are days of the present life, the third day is eternity and resurrection. Again, Origen and Bede understand by the two days the two Testaments, new and old, namely the time of the Mosaic and Evangelical law, and by the third day they understand eternity.
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18. IF ANYONE SHALL EAT OF THE FLESH OF THE VICTIM OF PEACE OFFERINGS ON THE THIRD DAY, IT SHALL NOT BE ACCEPTED, — that is to say, By this latter transgression of this law, which reserves the sacred meats for the third day, he shall lose the grace which the prior sacrifice and the victim of peace obtained for him with me. Whence the Hebrew texts have: It shall not please me, the one offering it.
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19. FLESH WHICH SHALL HAVE TOUCHED ANYTHING UNCLEAN, SHALL NOT BE EATEN, BUT SHALL BE BURNT WITH FIRE. — "Flesh," namely offered to God, which after immolation is in any way defiled, shall not be eaten, but shall be burnt, and this out of reverence for the sacrifices, with fire not sacred but profane, because it is no longer the flesh of a victim and sacrifice, since it is rejected from it on account of uncleanness. I say flesh offered to God; for other flesh not sacred, even if something unclean had touched it, it was lawful to eat, as is clear from Deuteronomy XII, 15, 22. I say after immolation; for if before it, when it was being brought to the altar, the flesh of the victim had been defiled, it was indeed not lawful to offer and immolate it; yet it could be converted to any profane uses. HE THAT IS CLEAN SHALL EAT THEREOF, — not of the unclean flesh already mentioned: for this was commanded to be burnt, but of the victim of peace, namely if it be not defiled, but clean and such as it was offered; for he has been treating of the victim of peace from verse 11 up to this point.
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20. A polluted soul (a polluted man) that shall eat OF THE FLESH OF THE VICTIM OF PEACE OFFERINGS WHICH IS OFFERED TO THE LORD, SHALL PERISH FROM HIS PEOPLE, — that is to say, A polluted man, if he shall have dared to eat flesh sacred to God, shall incur death by God's vengeance, either in this present life, or in the future eternal life, if namely he did this knowingly: but if he ate it in ignorance, it shall be expiated by the sacrifice which is prescribed in chapter V, verse 3.
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21. AND WHOSOEVER SHALL HAVE TOUCHED UNCLEANNESS OF A MAN, — namely feces and dung: therefore this man, both polluted in himself, and if he shall have touched something polluted, is debarred from eating of peace offerings.
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23. THE FAT OF A SHEEP, AND OF AN OX, AND OF A GOAT YOU SHALL NOT EAT, — because these three are those which are immolated to the Lord, whence I demand their fat for myself, even if you slaughter them at home for food, is clear from verse 25.
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24. THE FAT OF A CARCASS OF AN ANIMAL THAT DIED OF ITSELF, AND OF THAT ANIMAL WHICH WAS CAUGHT BY A BEAST, YOU SHALL HAVE FOR VARIOUS USES. — He speaks here of the fat of an animal unclean for sacrifice, but clean for food. For which note: Animals clean for sacrifices were only three, already mentioned, namely a sheep, a goat and an ox; but animals clean for food, besides these three, were seven others, namely a buffalo, a deer, a roe-deer, a tragelaphus, an oryx, a pygargus and a camelopard, of which in chapter XI. Now the fat of animals clean for sacrifice, even if they were not sacrificed, it was altogether unlawful to eat, as I said in the preceding verse. But the fat of others, which were clean only for food, if they were carcasses, that is, died of themselves, or were caught and killed by a beast, it was also unlawful to eat, as will be clear in chapter XI, verse 31; yet it was lawful to use them for other purposes, as is said here: otherwise it seems it would have been lawful to eat their fat, as I said in chapter III, verse 17. Thus Abulensis.
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25. If anyone eats the fat which ought to be offered, — namely the fat of a goat, sheep and ox, which alone ought to be offered; for it is not lawful to offer any other. This is evident from the Hebrew and Chaldean, which have: If anyone eats the fat of cattle, from which an oblation is offered before the Lord, he shall be cut off from his people; for the Hebrews could not eat any fat of an animal fit for sacrifice, even if it were not actually sacrificed; but all of it ought to be burned to God, if the animal were killed in Jerusalem, where the temple was, concerning which see Deut. XII, 21.
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29. HE WHO OFFERS A VICTIM OF PEACE OFFERINGS TO THE LORD, SHALL OFFER TOGETHER ALSO A SACRIFICE, THAT IS HIS LIBATIONS, — namely, let him offer a mincha or libation of fine flour, so that thus he may present to God a full banquet from flesh and flour, or bread, as I said in chapter II.
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30. HE SHALL HOLD IN HIS HANDS THE FAT OF THE VICTIM AND THE BREAST: AND WHEN BOTH HAVE BEEN OFFERED TO THE LORD AND CONSECRATED (not by the priest, but by the layman offering), HE SHALL DELIVER THEM TO THE PRIEST. — For the sacrifice of peace offerings was more liberal than others: hence a great part of it fell partly to the priests, partly to those offering. The rite of the victim of peace offering was thus, as Rabbi Solomon and the Hebrews relate. First, the priest slaughtered the animal and cut it into parts. Second, he took the breast of the slain animal and its fat, and placed these upon the hands of the layman offering. Third, the priest placed his hands beneath these hands, and with them he elevated them, then lowered them; and again he drew them crosswise from right to left in the manner of a cross, toward the four quarters of the world, to signify that God is the lord of the whole world. This indeed is the rite of tenufah, concerning which I spoke in Exodus XXIX, 26. Fourth, he burned the fat with the kidneys on the altar to God; then the priest offering took for himself the right arm and the breast. Finally he returned the remaining flesh to the laymen offering it, who ate it in the court of the tabernacle. For this eating was the completion and consummation of the sacrifice of peace, just as the reception of the Eucharist is the consummation of the Eucharistic sacrifice. In like manner any other victim, as being sanctified to God, was to be eaten in the court of the temple, as is evident in chapter VI, verse 16, and chapter VII, verse 6. The same thing is signified by this law and the phrase frequently repeated: "You shall feast before the Lord," that is in the court of the temple, as is evident in Deuteronomy XII, 12 and 18, and chapter XIV, verse 26, and chapter XVI, verses 11 and 14: for this sacred feast was made especially from victims of peace offerings. Hear the clear text on this matter, Deuteronomy XXVII, 7: "You shall offer peace victims, and shall eat there, and shall feast before the Lord your God."
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34. The breast of elevation (which namely through the elevation of tenufah already mentioned, has been offered to God on high), AND THE ARM OF SEPARATION (namely separated to God, so that it may be given to the priests in place of God) I GAVE TO AARON THE PRIEST AND TO HIS SONS. — Why the breast and the right arm from the peace victim fell to the priest, the symbolic reason was that the breast signifies faith, sound doctrine, and wise prudence: the arm or right arm signifies steadfast operation according to faith and virtue, by which the priest ought to shine forth and instruct the people. Thus Isychius, Radulphus, and most aptly Origen, homily 5 at the end, where he speaks thus: "What therefore is the priest's breast, or of what kind? Full of wisdom, full of knowledge, full of all divine understanding, indeed full of God: what kind of arm? Much solicitude, labor, vigilance, by which he may convert the sinner, who therefore offers a victim of salvation, gives thanks to God: in which victim the part of the priest becomes the breast, so that it may be a sign that the breast and heart, which before harbored evil thoughts, converted by the priest's labor, has received good thoughts, and thus has been cleansed, so that it can see God; similarly also the arm is a sign that his evil works and left hand he converts to the right, so that they may be according to God." And St. Gregory, II part of the Pastoral, chapter III: "By divine law," he says, "the priest receives the right arm in the sacrifice and separated, so that not only may his operation be useful, but also singular; nor does he do what is right only among the wicked, but also let him, as he surpasses his subjects in the honor of his order, so also transcend them in the virtue of morals; to whom also in eating the breast is given with the arm, so that what is commanded to be taken from the sacrifice, this he may learn to immolate from himself, and not only think what is right in his breast, but also invite his spectators to the sublime arms of operation: let him desire nothing prosperous of the present life, let him fear nothing adverse." Indeed even the pagan Persius, Satire 2, wishes priests to give to the gods A composed justice, and sanctity of mind, and the holy recesses Of the mind, and a breast imbued with noble honor.
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35. THIS IS THE UNCTION OF AARON AND HIS SONS IN THE CEREMONIES OF THE LORD. — In Hebrew it is, of (that is in, and in, that is with) the ignitions of the Lord, that is the offerings burned, or burned with fire to the Lord, according to the rite and ceremony prescribed in chapter VI, verse 20, and more fully in Exodus XXIX. This is an epilogue of all the preceding.
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36. With perpetual observance. — In Hebrew, with a sanction, or perpetual law.
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37. THIS IS THE LAW OF THE BURNT OFFERING. — Six kinds of sacrifices already described are here enumerated: namely first, the burnt offering; second, the mincha or meal offering; third, the sacrifice for sin; fourth, the sacrifice for guilt; fifth, the sacrifice for the consecration of priests; sixth, the peace offering. However, as I said in chapter II, there were properly only four species of sacrifice: for the sacrifice for guilt is referred to the sacrifice for sin; and the sacrifice for the consecration of priests is referred to all: for in it sacrifices of all kinds were offered.
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38. WHICH THE LORD COMMANDED TO MOSES ON MOUNT SINAI, — that is in the mountainous desert, and near the mountain which is properly called Sinai. For God gave these laws to Moses not on this mountain, but in the tabernacle, as I said in chapter I, verse 1.
Machine translation from the Latin, not reviewed.
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v. 4 « Haec quoque lex [hostiae] pro delicto » : — LXX arietis pro. delicto — « Sancta sanctorum est », 1. e. sacrosancta.
Huius sacrificii cum sacrificio de peccato omnimoda 7,7 aequalitas affirmatur. Quae de eo traduntur, eandem confirmant. Utrumque sacrificium dicitur « sanctum sanctorum », eodemque loco immolatur (6,25; 7,1 sq.); in utroque tota adeps eaedemque partes altari imponuntur (4,8 sq. 19. 26. 31. 35; 7,83 sq.; cf. textum hebr.), dum reliquum cedit sacerdotibus (6,26. 29; 7,6). Cum igitur plena utriusque sacridictis supplenda : sanguine victimae attingi cornua altaris (cf. 4,25. 30), manum ab offerente vietimae imponi (4,4. 15. 24. 29). Diversitatem sibi visi sunt aliqui reperisse 7,2, ubi sanguis iubetur fundi per gyrum altaris, dum 4,7. 18. 25. 30 in basin altaris fundebatur. Sed, cum 7,2 Hebr. legat super altare per gyrum, ect LXX super basin altaris per gyrum, reapse minime constat adesse diversitatem , imo compara - tione 7,7 probabilior redditur lectio LXX diversitatem ignorans. Unica iam manet difficultas, non determinari cap. 7 victimam. Quae quidem e voce mos 7,9 ovis (Ex. 29,22; Lev. 3,9; 8,25; 9,19). At in lege hac sacrificali rem tanti momenti, quanti est ipsa victima, primitus indirecte tantum esse indicatam, non diserte expressam, credi nullatenus potest. Ergo praeferenda lectio LXX ante QwuNn v. 1 (ef. item v. 2) legentium D*Na : haec est lex arietis pro delicto. Quae vox excidere potuit cum ob similitudinem cum mown v. 3, tum quod in inscriptionibus 6,9. 14. 20. 25 nomen victimae non legeretur, ergo etiam ab inscriptione 7,1 censeretur debere exsulare. At falsa illatio, cum reliquis sacrificiis diversa adhiberentur pecorum genera, quae minus commode omnia in inscriptionibus enumerabantur; e contra saerificiis pro delicto solus adhibebatur aries. Cap. VII
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v. 9 « [Idcirco], ubi immolabitur holocaustum, mactabitur et victima pro delicto ». Eadem, quae 6,25 dicuntur. « Sanguis eius per gyrum altaris fundetur ». Recole, quae de huius loci lectione modo dicebamus. v. 3 Hebr. primum offerendam scribit omnem adipem, dein eius adipis partes enumerat. « Offerent ex ea caudam et adipem , qui operit vitalia » ,
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v. & « duos renunculos et. pinguedinem, quae zuzta ilia est, reticulumque decoris cum renunculis ».
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v. 5 « Et adolebit ea sacerdos super altare : incensum est Domni pro delicto ». Hebr. : combustio Domini est, victima pro delicto est.
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v. 6 « Omnis masculus de sacerdotali genere in loco sancto vescetur his [carnibus] » (cf. 6,26. 29) — ea, Sc. victima, ea vietimae parte quae non adoletur, — « [gw?a] sanctum sanctorum est ». Affirmatur porro, totam hostiae pro delicto offerendae ritum eundem esse, atque ritum hostiae pro peccato :
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v. 7 « Sicut pro peccato [offertur hostia|, ita et pro delicto : utriusque hosUltima verba occasionem praebent adnectendi huie pericopae aliqua, quae non spectant hostias pro delicto, sed sacerdotum in variis sacrificiis portiones. Recensentur primum eae, quae sacerdoti celebranti, dein eae quae omnibus una sacerdotibus obveniebant.
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v. 8 « Sacerdos , qui offert holocausti victimam , habebit pellem etus » (et. 1,6).
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v. 10 « Sive oleo conspersa sive arida fuerint » , — Hebr. : et omnis mincha conspersa oleo et sweca — « cunctis filiis Aaron mensura aequa per singulos dividetur ». « Distinguit lex munus crudum a munere cocto » (Ca.), quod utique nobilius habebatur et erat.
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v. 11 « Haec est lex hostiae pacificorum, quae offertur Domino ». Ultimum incisum intime iunge sequentibus : quae offertur Domino, sive pro gratiarum actione, sive ex voto aut sponte. Ex illo igitur immerito infert Di/[m. fuisse praeter eas, quae Iahve offerebantur, hostias pacificas alias, quotiescunque sc. mactato pecore habebatur amicum convivium. Nihil de eiusmodi privatis mactationibus habet textus.
Arg.-— Hostia pacifica pro gratiarum actione v. 11-15 ceteris hostiis pacificis videtur habita esse nobilior. Plures ad eiusmodi hostiam confluebant (v. 15) convivae. Erat fortasse Moyse etiam antiquior usus celebriori ritu pro gratiarum actione litandi. Addenda igitur praeseribitur mincha v. 12, et praeterea v. 13 sq. panes fermentati, non utique tamquam sacrificii, sed tamquam epuli sequentis pars. Carnes ipsa die comedendae praecipiuntur.
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v. 19 « Si pro gratiarum actione oblatio fuerit, offerent panes absque fermento conspersos oleo, et lagana » (Ex. 99,2. 23) « azyma uncta oleo, coctamque » — Hebr. mixtam (cf. 6,21) — « similam, [et] collyridas « seu placentas » ole |admaistione] conspersas ».
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v. 19 «Panes quoque fermentatos » offerent « cum hostia gratiarum , (guae immolatur| pro pacificis ». v. 4A& « Ex quibus unus pro primitiis», seu potius pro oblatione seu dono, « offeretur Domino, et erit sacerdotis , qui fundet hostiae sanguinem ».
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v. 15 « Cutus carnes eadem. comedentur die, nec remanebit ex eis quidquam usque mane », sed igne absumetur (cf. v. 17), « ut ista necessitate compulsi pauperes convivii sui socios haberent » (Theodoret.). Cf. dicenda ad 19,5 sqq. y 12 p2v2 n5*53 nbn n»235 nbb* est constructio mire dura; Vulg. inseruit copulam : utrovis modo habetur fere repetitio praecedentis p2v2 noa I"yo n*m. Crediderim errore amanuensis tres voces esse bis descriptas.
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v. 16 « S? voto vel sponte quispiam obtulerit hostiam , buon stmiliter edetur. die; sed, etsi quid in crastinum remanserit , vesci licitum est »;
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v. 17 « quidquid autem » de carne victimae — nam ad. similam et panes hae leges explicite non extenduntur — « tertius invenerit dies, (gnis absumet ». Post enuntiatam legem minae intentantur transgressoribus.
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v. 18 « S? quis », etiam alius ab offerente, « de carnibus victimae pacificorum die tertio comederit » , non placebit of ferens illam (Hebr.), et hine « zrrita fiet oblatio » , non reputabitur ei (Hebr.), et hinc « nec proderit offerenti »; corrupta erit (Hebr.), quod LXX vertunt viacpa 3ozw : « [guin pottus], quaecunque anima tali se edulio contaminaveri , praevaricationis rea, erit » , Hebr. : portabit iniquitatem suam, quod idem sonat, atque reatum contrahet. Severa sunt verba. Si hostia ex voto offeratur, erit repetenda; et semper ei, qui se contaminaverat, offerendum. erit sacrificium pro peccato ad reatum removendum. — Imo neque duobus primis diebus fas est ea carne vesci, si illa contraxerit immunditiem :
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v. 19 « Caro, quae aliquid tetigerit àmmundum, non comedetur, sed comburetur igni ». — Obscurum est apud Vulg. LXX sequens incisum : « Qui fuerit mundus, vescetur ez ea ». Hebr. Sam. : (et) caro, ea sc. quae non fuerit foedata contactu rei immundae , mundo cuique fas est de ea carne manducare.
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Arg. — Mostiae pacificae, quae non in gratiarum actionem , offeruntur v. 16-21 vel ex obligatione voti vel omnino sponte. In iis, quod non ita solemniter et coram paucioribus immolentur, alter dies comedendae carni conceditur. Variae recensentur immunditiae, quae respectu illius earnis ineurri queant. v. 90 Sed « anima polluta , quae ederit de carnibus hostiae pactficorum, quae oblata est Domino, peribit de populis suits »;
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v. 24 « et quae tetigerit immunditiam. hominis vel tumenti sive omnis rei, quae polluere potest » , — Hebr. : omnis abominationis immundae — « et comederit de huiuscemodi carnibus, interibit de populis suis ». Locus, ubi comedenda caro, non enuntiatur : debuit is esse prope sanctuarium, ubi brevi ante epulum sacrum tempore victima mactabatur ; non tamen ipsum sanctuarium, id enim uti 6,16 explieite sane statueretur. Hebraeus post v. 21 non scribit parascham minorem : tamen v. 22-27 aeque ac v. 28-36 a praecedentibus dividuntur. Duo haec divina effata rursum, pro subiecta materia, non ad sacerdotes sed ad « filios Israel » proferuntur. Non sunt « leges » (n*n n5), sed praecedentium legum appendices. Arg. — Neque adeps neque sanguis animalium sacrificalium unquam comedendus. Eorum tamen, qui casu aliquo interierint, adeps ad profanos usus conceditur. Oratio ab adipe victimarum pacificarum profecta, de quibus sunt immediate praecedentia et immediate sequentia (v. 11-21. 29-36), legem de adipe, quod tanti momenti sit, unico generali conspectu complectitur, indeque ad. alteram legem item gravissimam de sanguine non comedendo transit.
7:22
v. 22 « Locutusque est Dominus ad Moysen. dicens » :
7:23
v. 93 « Loquere filiis Israel : Adipem ovis et bovis et caprae non comedetis ». Columbarum et turturum non fit mentio, quod in eis vix adeps deprehendatur.
7:24
v. 24 « Adtpem cadaveris morticini et etus animalis , quod [a bestia] captum est, habebitis an. varios usus », sed nequaquam co- - medetis illum. Agitur de iisdem atque supra animalium classibus.
7:25
v. 25 « S7 quis adipem, qui offerri debet in incensum Domini, comederit, peribit de populo suo ». Sed aliter Hebr. : Omnis edens adipem de pecoribus, de quibus sumuntur hostiae in combustiones Domini, peribit etc. Quibus verbis non solus adeps altari imponendus, sed omnis adeps ovis, bovis et caprae interdicitur. Ab adipe ad sanguinem progressus legislator repetit sanguinis prohibitionem.
7:26
v. 26 « Sanguinem quoque omnis animalis non sumetis in cibo, tam de avibus quam de pecoribus ». Hebr. Et omnem sanguinem non manducabitis in omnibus habitaculis vestris, usque ad aves et tunenta; neque publice, neque privatim (cf. 3,17; Ex. 12,20). Prohibitio haec ad aves extenditur, quia etiam illae sanguinem habent; ultra aves et tumenta non progreditur, quia tota est de solis victimis sacrificiorum. Sc. agens de sacrificiis auctor, leges generales de adipe et sanguine (3,16 sq.) non comedendis quoad sola sacrificiorum animalia repetit : non tamen ideo veniam concedit adipis aliorum animalium mundorum comedendae.
7:27
v. 27 « Omnzs anima, quae ederit sanguinem , peribit de populis suts ».
7:28
borum ordinem invertunt : 33311 bx *z3 5N*, « ad filios autem Israel loqueris ». Quae lectio suam habet probabilitatem suggeritque aliquem aliquando praecessisse textum, Moysis de eadem re verba ad Aaron eiusque filios directa referentem. Ceterum incertae lectioni firma conclusio superstrui nequit. Cf. Dilim. Arg. — Quid minchae, quae hostiam pacificorum comitabatur, sacerdoti cederet, dicebamus v. 1* : iam docemur, quid ipsius hostiae pacificorum ad. sacerdotem sacrificantem , quid ad sacerdotes univer-. sim spectaverit. | quere filiis Israel dicens : Qui offert victimam pacificorum Domino, offerat [simul et| sacrificium, |. e. libamenta eius] ». Textum conatus interpretari Hier. à vero sensu misere aberravit; nihil de //bamentis textus habet. Apud Hebr. ita sonat apodosis : a/feret donum suum Domino de hostia pacificorum , ubi recte Ps. Jon. supplet zpse in persona seu, quod habet v. 30, « suis manibus ». Non poterat id alteri demandare : aequum sc. erat, ut is, qui convivium hoc sacrum instruxerat, Deo /pse portionem offerret, non alius. Ex hoc igitur textu inferas, quando in re sacrificiorum non explicite affirmetur, offerenid efficere peralium aliquem. LXX copulam habent ante 272 : hae supposita lectione, duae extremae v. 29 voces erunt trahendae ad versum sequentem.
7:30
v. 30 « Tenebit manibus adipem hostiae et » — Hebr. cum (cf. 10,15) — « pectusculum , cumque [ambo| oblata Domino consecravertt, [tradet] sacerdotz ». Hebr. repetita voce pectusculum pergit : quod separandum est tamquam portio (nzvzn, cf. Ex. 29,26 sqq.) coram Domino.
7:31
v. 34 « Qui adolebit adipem super altare; pectusculum autem erit Aaron et filiorum eius » , non unius tantum sacerdotis. v. 32 « Armus » — c. quae ad Ex. 29,22 dicebamus — « quoque dexter de pacificorum hostiis cedet in. primitias » , seu verius 7n portionem. « sacerdotis ». Et, qui sacerdos intelligatur, explicat
7:33
v. 33 : « Qu? obtulerit sanguinem et adipem , filiorum Aaron, ipse habebit et armum dezterum in portione sua ».
7:34
v. 3& « Pectusculum enim elevationis et armum separationis tuli a. filiis Israel de hostiis eorum pacificis, et dedi Aaron sacerdoti et filiis eius lege perpetua, ab [omnt] populo Israel ». Verbum rediens ad primam pers. sing. et orationem connectens cum Dei eloquio v. 29 innuit eam, quae v. 28 inceperat, v. 3*4 terminari pericopen. Portio Aaroni et filiis assignata est a suprema Dei auctoritate, lege perpetua et universali : erit ergo fideliter et religiose ab omnibus pendenda. v. 31 lectio LXX Syr. z'pm pro 'epm originem duxit aut ex ea- . rum vocum similitudine, aut ex recentiori aliqua sacerdotum praxi prolationem portionis sacrae sibi arrogantium. An ritus quoque, qui nzwn vocatur, ab offerente, uti Veg. supponit, sit peractus, e v. 30 non indubie colligitur : sed 10,15 clare docemur, eum a sacerdote peractum esse. Tandem indubie secundum 7,31 sacerdotis erat adipem incendere.
7:35
v. 35 « Haec est unctio Aaron et filiorum eius in ceremoniis Domina die, qua obtulit eos | Moyses], ut sacerdotio fungerentur » , — nihil de ceremontis Hebr. habet : de combustionibus Domini , in die quo promovit eos (Deus), ut sacerdotio fungerentur Domino. nnv2, quod alia punetatione habetur item Num. 18,8, a Syro quidem vertitur mensura (portio), quem sensum radix apud Chald. Syr., nunquam vero apud Hebr. induit; debet porro eius nominis significatio affinis esse significationis vocis *niv"2 v. 36, quae minime ad mensurae notionem reducitur. Vulg. h. l. e&t Num. 18,8 et LXX Num. 18,8 vertunt wnct?o : non tamen ipsa unctio intelligitur, quae nequeat esse de combustion:- bus Domini, sed « merces, pars, pretium, stipendium » (Malv.), « fructus et proventus unctionis » (Mar.). Ad quem sensum revocatur Chald. excellentia, Vulg. Num. 18,8 pro officio, LXX ib. y£eaz vel zijn, et lectio LXX h. l. ueyoeiocc. Sed quomodo sermo est de «unctione filiorum Aaron, cum simplices sacerdotes ungi tum non consueverint? Honorantur et unguntur omnes in suo capite et parente Aaron; et praeterea eorum plures reapse ungebantur, ii sc. qui parenti in pontificatu suecessere. I» die h. l., uti 6,20 et fortasse etiam Gen. 9,5, sensum induit ea die et deinceps, seu a die (Malv.).
7:36
v. 36 « [Et] quae praecepit eis dari Dominus » in die, quo unzit eos, « a. filiis Israel veligione perpetua 2n. generationibus suis ». Poteris etiam iungere quo unxit eos de filiis Israel. Perspicies porro, quid sibi velit v. 35 sq. Non est subscriptio ad omnia cap. 6 sq. de partibus sacerdotibus concedendis scripta, sed intime versui 3^ iungitur ita, utAaec v. 35 referatur ad pectusculum et armum versui 3&. Subsceriptioni solemnitatem addit ter expressum nomen /aAve. v. 3971 « Ista est lex holocausti » et minchae « et sacrificii pro peccato atque delicto et pro consecratione et pactficorum victimis », v. 38 « quam » — LXX vertunt 2y «géxe» — « constituit Dominus Moyst in monte Sinai, quando » — in die quo —-« mandavit filiis Israel, ut offerrent oblationes suas Domino in deserto Sinai ». Ubi primum advertas, quomodo haec subscriptio tota sit efformata ad instar clausulae v. 35 sq. Initio nnv? nw» etc. correspondet alterum initium nw5 nmn ete. Secundum membrum utrobique orditur vocibus nv mx vw. Cum 5w3v» 3 nw2D anw mv 2v23 confer ONU 23 NN TT Q"2; cum ^ mwv5 1325 unw anpn mv2 confer mo nmmaiijp nN avr. Ergo auf unus idemque auctor et v. 35 sq. seripsit et v. 37 sq. ad eius imitationem effinxit , aut recentior aliquis auctor v. 37 sq. imitatus est antiquioris v. 35 sq. auctoris stilum. Nota v. 35 a prima persona (tu?) transiri ad tertiam. Nota, quam impeditus tam v. 35 sq. quam v. 31 sq. sit stilus : ibi tempus duplici 2v2 describitur (cf. Gen. 2,4 et, quae ad Ex. 6,28 dicebamus p. 75 sq.), hie duplici expressione /ocus definitur, ut Moyses quidem ostendatur mandata divina accepisse 2n monte Sinai, populus vero illa exsecutus ?n deserto S?nai, fortasse quo ostendatur populi in divinam prohibitionem Ex. 19,12 obedientia. Arg. — Aaron filiique ritu Ex. 98 sq. descripto sacerdotes ordinantur (Lev. 8). Absoluta octiduo ordinatione, postquam Aaron pro se et pro populo sacrificia obtulit, insigni miraculo eius sacerdotium confirmatur (Lev. 9). Nadab et Abiu, Aaronis filii, igne pro thuribulis usi non sacro, portento interimuntur (Lev. 10). Cum hoc caput ea potissimum exsecutioni mandet, quae Ex. 28 sq. fuerant praecepta, pleraque h. l. sine explicatione transmitti possunt. Cap. VIII
7:2
… 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 …
7:13
CORBAN. - In Hebrew c., like its Akkadian counterpart qurbān, means "offering" or, according to the etymology, "presentation of a gift to God" (cf. Lev. 2:1, 4; 7:13; 9:7, 15; Num. 7:3; Ezek. 40:43): the term is found only in the three books cited, that is, in the legislation concerning worship. …
Unleavened (Greek: ἀζημός, from privative α and ζῆν, «without leaven»; Hebrew: maṣṣāḥ, pl. maṣṣōth)
… 23, 18; 34, 25), only cakes without leaven were offered in the sacrifices, which sometimes constituted a special unbloody sacrifice (Lev. 2, 4, 11; 6, 16 ff.) (minhāh), except for the "firstfruits," which were not placed on the altar (Lev. 2, 7; 7, 13 ff.; 23, 17). The preparation of the unleavened bread was the duty of the Levites (I Par. 23, 29: the "sacerdotes" of the Vulgate is interpolated). …
7:15
… The first Christians used the norms of the Old Testament (Lev. 7, 15; 22, 30; Ex. 12, 20...). The Hosts not destined for viaticum were consumed during or after Mass; those for viaticum were renewed first every day, then every three days or more. …
7:35
The periods of geology were found in the "days" of creation, giving the word jōm the meaning of period, epoch, and adducing in support certain passages of the Bible where jōm means an indeterminate period of time (Gen. 2:3, 4; Ex. 10:6; Lev. 7:35, 36; etc.). …
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.