Certain laws concerning sacrifices. Sabbath breaking is punished with death. The law of fringes on their garments.
Certaine precepts concerning Sacrifices, 17. and first fruites, are repeted, 22. also touching different punishment of sinne comitted by ignorance and by set wilfulnes. 32. and accordingly one is stoned to death, for gathering stickes on the Sabbath day. 37. Al are commanded to carie a signe in their garments, therby to remember the commandments of God.
1And the Lord spoke to Moses, saying:Il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Locutus est Dominus ad Moysen, dicens: 2Speak to the children of Israel and thou shalt say to them: When you shall be come unto the land of your habitation, which I will give you,Parla a' figliuoli d'Israele, e di' loro: Quando sarete entrati nella terra, in cui dovete abitare, della quale io darovvi il possesso,Speake to the children of Israel, and thou shalt say to them: When you shal be entred into the Land of your habitation, which I wil geue you,Loquere ad filios Israël, et dices ad eos: Cum ingressi fueritis terram habitationis vestræ, quam ego dabo vobis, 3And shall make an offering to the Lord, for a holocaust, or a victim, paying your vows, or voluntarily offering gifts, or in your solemnities burning a sweet savour unto the Lord, of oxen or of sheep:E farete offerta al Signore di olocausto, o di vittima per adempire un voto, o per ispontanea obblazione, o facendo abbruciare nelle vostre solennità in odor soavissimo al Signore, sieno bovi, sieno pecore:and shal make oblation to the Lord for an holocaust, or victime, paying vowes, or voluntarily offering giftes, or in your solemnities burning a sweete sauour vnto the Lord, of oxen or of sheepe:et feceritis oblationem Domino in holocaustum, aut victimam, vota solventes, vel sponte offerentes munera, aut in solemnitatibus vestris adolentes odorem suavitatis Domino, de bobus sive de ovibus: 4Whosoever immolateth the victim, shall offer a sacrifice of fine flour, the tenth part of an ephi, tempered with the fourth part of a hin of oil:Chiunque immolerà un'ostia, offerirà pel sacrifizio di fior di farina la decima parte d'un ephi aspersa d'olio pel quarto di un hin:whosoeuer immolateth the victime, shal offer a sacrifice of flowre, the tenth part of an ephi tempered with oyle, which shal haue in measure the fourth part of an •in:offeret quicumque immolaverit victimam, sacrificium similæ, decimam partem ephi, conspersæ oleo, quod mensuram habebit quartam partem hin: 5And he shall give the same measure of wine to pour out in libations for the holocaust or for the victim. For every lamb,E altrettanto di vino darà per fare le libagioni pell'olocausto, o pella vittima ad ogni agnello,and wine of the same measure to powre the libamentes shal he geue for the holocaust or for the victime. For euerie lambeet vinum ad liba fundenda ejusdem mensuræ dabit in holocaustum sive in victimam. Per agnos singulos 6And for every ram there shall be a sacrifice of flour of two tenths, which shall be tempered with the third part of a hin of oil:Ma a ciascun ariete si offeriranno due decimi di fior di farina aspersa d'olio pel terzo di un hin:and ramme there shal be a sacrifice of flowre of two tenthes, which shal be tempered with oile the third part of an hin: and wine for the libamente,et arietes erit sacrificium similæ duarum decimarum, quæ conspersa sit oleo tertiæ partis hin:
7And he shall offer the third part the same measure of wine for the libation, for a sweet savour to the Lord.E offeriranno del vino per la libagione un terzo della stessa misura in odor soavissimo al Signore.the third part of the same measure, shal he offer for a sweete sauour to the Lord.et vinum ad libamentum tertiæ partis ejusdem mensuræ offeret in odorem suavitatis Domino. 8But when thou offerest a holocaust or sacrifice of oxen, to fulfil thy vow or for victims of peace offerings,Quando poi offerirai dei buoi per olocausto, ovvero per ostia pell'adempimento d'un voto, o come ostie pacifiche,But when thou makest an holocaust or hoste of oxen, to fulfil thy vow or for pacifique victimes,Quando vero de bobus feceris holocaustum aut hostiam, ut impleas votum vel pacificas victimas, 9Thou shalt give for every ox three tenths of flour tempered with half a hin of oil,Per ogni bue darai tre decimi di fior di farina aspersa d'olio, che farà la metà di un hin:thou shalt geue for euerie oxe three tenthes of flowre tempered with oile, which shal haue halfe the measure of a hin:dabis per singulos boves similæ tres decimas conspersæ oleo, quod habeat medium mensuræ hin: 10And wine for libations of the same measure, for an offering of most sweet savour to the Lord.E altrettanto di vino per le libagioni in offerta di soave odore al Signore.•nd wine to powre libamentes of the same measure for an oblation of most sweete sauour to the Lord.et vinum ad liba fundenda ejusdem mensuræ in oblationem suavissimi odoris Domino. 11Thus shalt thou doCosì faraiSo shalt thou doeSic facies 12For every ox and ram and lamb and kid.Per ogni bue, e ariete, e agnello, e capro.for euerie oxe and ramme and lambe and buckegoate.per singulos boves et arietis et agnos et hædos. 13Both they that are born in the land, and the strangersTanto quelli del paese, come i forestieriAs wel they that are borne in the countrie as the strangersTam indigenæ quam peregrini 14Shall offer sacrifices after the same rite.Con uno stesso rito offeriranno i sacrifizii.after one rite shal offer sacrifices.eodem ritu offerent sacrificia. 15There shall be all one law and judgment both for you and for them who are strangers in the land.Una stessa legge, e ordinazione sarà tanto per voi, che per i forestieri del paese.There shal be al one precept and iudgement as wel to your selues as to the strangers of the land.Unum præceptum erit atque judicium tam vobis quam advenis terræ. 16And the Lord spoke to Moses, saying:Il Signore parlò a Mosè, e disse:Our Lord spake to Moyses, saying:Locutus est Dominus ad Moysen, dicens:
17Speak to the children of Israel, and thou shalt say to them:Parla a' figliuoli d'Israele, e di' loro:Speake to the children of Israel, and thou shalt say to them:Loquere filiis Israël, et dices ad eos: 18When you are come into the land which I will give you,Giunti che sarete nella terra, che io vi darò,When you are come into the land, which I wil geue you,Cum veneritis in terram, quam dabo vobis, 19And shall eat of the bread of that country, you shall separate firstfruits to the Lord,Quando avrete mangiato del pane di quel paese, metterete a parte le primizie del vostro cibo pel Signore.and shal eate of the breades of that countrie, you shal separate first fruites to the Lordet comederitis de panibus regionis illius, separabitis primitias Domino 20Of the things you eat. As you separate firstfruits of your barnfloors:Come separate le primizie dell'aia,of your meates. As of your barne floores you separate first fruites,de cibis vestris. Sicut de areis primitias separatis, 21So also shall you give firstfruits of your dough to the Lord.Così voi offerirete al Signore le primizie di quel che mangiate.so of your pastes shal you geue first fruites to the Lord.ita et de pulmentis dabitis primitiva Domino. 22And if through ignorance you omit any of these things, which the Lord hath spoken to Moses,Che se per ignoranza lascerete di fare alcuna di queste cose ordinate dal Signore a Mosè,And if through ignorance you omitte any of these thinges, which the Lord hath spoken to Moyses,Quod si per ignorantiam præterieritis quidquam horum, quæ locutus est Dominus ad Moysen, 23And by him hath commanded you from the day that he began to command and thenceforward,E da questo intimate a voi da quel giorno in poi, nel quale cominciò egli a darvi i comandamenti,and by him hath commanded you, from the day that he beganne to command and so forward,et mandavit per eum ad vos, a die qua cœpit jubere et ultra, 24And the multitude have forgotten to do it: they shall offer a calf out of the herd, a holocaust for a most sweet savour to the Lord, and the sacrifice and libations thereof, as the ceremonies require, and a buck goat for sin:E se tutta la moltitudine si dimentica di far tal cosa, ella offerirà un vitello di branco in olocausto in odor soavissimo al Signore, e l'offerta della farina colle sue libagioni, come il rito le richiede, e un capro per lo peccato.and the multitude haue forgotten to do it: they shal offer a calfe out of the heard, an holocauste for a most sweete sauour to the Lord, and the sacrifice and libamentes therof, as the ceremonies require, and a buckegoate for sinne:oblitaque fuerit facere multitudo: offeret vitulum de armento, holocaustum in odorem suavissimum Domino, et sacrificum ejus ac liba, ut cæremoniæ postulant, hircumque pro peccato:
25And the priest shall pray for all the multitude of the children of Israel: and it shall be forgiven them, because they sinned ignorantly, offering notwithstanding a burnt offering to the Lord for themselves and for their sin and their Ignorance:E il sacerdote farà orazione per tutta la moltitudine de' figliuoli d'Israele: e saralle perdonato, perché non ha peccato per volontà; offeriranno nondimeno il sacrifizio da bruciarsi interamente in onor del Signore per sé, e pel suo peccato, ed errore:and the priest shal pray for al the multitude of the children of Israel: and it shal be forgeuen them, because they sinned not wittingly, offering notwithstanding burnt sacrifice to the Lord for them selues and for their sinne and errour: and it shal be forgeuenet rogabit sacerdos pro omni multitudine filiorum Israël, et dimittetur eis, quoniam non sponte peccaverunt, nihilominus offerentes incensum Domino pro se et pro peccato atque errore suo: 26And it shall be forgiven all the people of the children of Israel: and the strangers that sojourn among them: because it is the fault of all the people through ignorance.E sarà perdonato a tutta la plebe de' figliuoli d'Israele, e agli stranieri dimoranti tra loro, perché la colpa di tutto il popolo procedé da ignoranza.al the people of the children of Israel, and the strangers, that seiourne among them: because it is the fault of al the people through ignorance.et dimittetur universæ plebi filiorum Israël, et advenis qui peregrinantur inter eos: quoniam culpa est omnis populi per ignorantiam. 27But if one soul shall sin ignorantly, he shall offer a she goat of a year old for his sin.Che se una sola persona ha peccato ignorantemente, offerirà una capra di un anno pel suo peccato:But if one soule shal sinne vnwitting, he shal offer a she goate of a yeare old for his sinne:Quod si anima una nesciens peccaverit, offeret capram anniculam pro peccato suo: 28And the priest shall pray for him, because he sinned ignorantly before the Lord: and he shall obtain his pardon, and it shall be forgiven him.E il sacerdote farà orazione per lei, che ha peccato per ignoranza dinanzi al Signore: e le impetrerà il perdono, e saralle perdonato.and the priest shal pray for him, because he sinned vnwitting before the Lord: and he shal obteine him pardon, and it shal be forgeuen him. As wel to them that are borne in the countrie as to the strangers oneet deprecabitur pro ea sacerdos, quod inscia peccaverit coram Domino: impetrabitque ei veniam, et dimittetur illi. 29The same law shall be for all that sin by ignorance, whether they be natives or strangers.La stessa legge sarà per quelli del paese, e pe' forestieri, che hanno peccato per ignoranza.law shal be for al, that sinne by ignorance.Tam indigenis quam advenis una lex erit omnium, qui peccaverint ignorantes.
30But the soul that committeth any thing through pride, whether he be born in the land or a stranger (because he hath been rebellious against the Lord) shall be cut off from among his people:Ma la persona, che avrà mancato per superbia, sia egli cittadino, o forestiero, sarà sterminato dalla società del suo popolo, perché si ribellò contro del Signore:But the soule, that through pride committeth any thing, whether he be borne in the countrie, or a stranger, (because he hath bene rebellious against the Lord) shal perish out of his people:Anima vero, quæ per superbiam aliquid commiserit, sive civis sit ille, sive peregrinus (quoniam adversus Dominum rebellis fuit), peribit de populo suo: 31For he hath contemned the word of the Lord, and made void his precept: therefore shall he be destroyed, and shall bear his iniquity.Perocché egli dispregiò la parola del Signore, e violò il comandamento di lui: per questo sarà annichilato, e pagherà il fio di sua iniquità.for he hath contemned the word of the Lord, and made his precept of no effect: therfore shal he be destroyed, and shal beare his iniquitie.verbum enim Domini contempsit, et præceptum illius fecit irritum: idcirco delebitur, et portabit iniquitatem suam. 32And it came to pass, when the children of Israel were in the wilderness, and had found a man gathering sticks on the sabbath day,Or egli avvenne, mentre i figliuoli d'Israele erano nella solitudine, che fu trovato un uomo, che faceva un fastello di legna in giorno di sabato:And it came to passe, when the children of Israel were in the wildernesse, and had found a man gathering slickes on the Sabbath day,Factum est autem, cum essent filii Israël in solitudine, et invenissent hominem colligentem ligna in die sabbati, 33That they brought him to Moses and Aaron and the whole multitude.E lo presentarono a Mosè, e ad Aronne, e a tutta la moltitudine.they presented him to Moyses and Aaron and the whole multitude.obtulerunt eum Moysi et Aaron et universæ multitudini. 34And they put him into prison, not knowing what they should do with him.E lo misero in prigione, non sapendo quel che avessero a farne.Who shut him into prison, not knowing what they should doe with him.Qui recluserunt eum in carcerem, nescientes quid super eo facere deberent. 35And the Lord said to Moses: Let that man die, let all the multitude stone him without the camp.E il Signore disse a Mosè: Costui sia messo a morte; lo lapidi tutta la moltitudine fuori degli alloggiamenti.And our Lord said to Moyses, dying let this man die, let al the multitude stone him without the campe.Dixitque Dominus ad Moysen: Morte moriatur homo iste: obruat eum lapidibus omnis turba extra castra.
36And when they had brought him out, they stoned him, and he died as the Lord had commanded.E condottolo fuora lo lapidarono, ed ei perì, come avea ordinato il Signore.And when they had brought him out, they stoned him, and he died as our Lord had commanded.Cumque eduxissent eum foras, obruerunt lapidibus, et mortuus est, sicut præceperat Dominus. 37The Lord also said to Moses:Disse ancora il Signore a Mosè:Our Lord also said to moyses:Dixit quoque Dominus ad Moysen: 38Speak to the children of Israel, and thou shalt tell them to make to themselves fringes in the corners of their garments, putting in them ribands of blue:Parla a' figliuoli d'Israele, e dì' loro, che si mettano delle frange agli angoli de' loro mantelli, e vi pongano una fascia di color di giacinto:Speake to the children of Israel, and thou shalt say to them, that they make them selues fringes in the corners of their garmentes, putting in them ribandes of hyacinth:Loquere filiis Israël, et dices ad eos ut faciant sibi fimbrias per angulos palliorum, ponentes in eis vittas hyacinthinas: 39That when they shall see them, they may remember all the commandments of the Lord, and not follow their own thoughts and eyes going astray after divers things,Mirando le quali si ricordino di tutti i comandamenti del Signore, e non vadan dietro a' loro pensieri, e ai loro occhi, che nel reo amore di varii oggetti s'invescano:which when they shal see, they may remēber al the commandements of the Lord, and not folow their owne cogitations and eies fornicating after diuers thinges,quas cum viderint, recordentur omnium mandatorum Domini, nec sequantur cogitationes suas et oculos per res varias fornicantes, 40But rather being mindful of the precepts of the Lord, may do them and be holy to their God.Ma piuttosto si ricordino de' precetti del Signore, e gli adempiano, e sieno santi al loro Dio.but rather mindful of the preceptes of the Lord may do them, and be holie to their God.sed magis memores præceptorum Domini faciant ea, sintque sancti Deo suo. 41I am the Lord your God, who brought you out of the land of Egypt, that I might be your God.Io il Signore Dio vostro, che vi trassi dalla terra d'Egitto per essere vostro Dio.I the Lord your God, that brought you out of the Land of Aegypt, that I might be your God.Ego Dominus Deus vester, qui eduxi vos de terra Ægypti, ut essem Deus vester.
15:2
Speak. This law was probably given towards the end of the 40 years, ver. 23.
15:3
Calmet
Victim "of peace," as some Latin copies read, including all the different sorts, ver. 28. (Calmet)
15:4
Du Hamel
Ephi. Hebrew, "a tenth of flour," or one gomer. (Du Hamel)
15:11
Thus, etc.
Houbigant
Land. In this last verse, the Samaritan copy observes a more correct manner of punctuation than the Hebrew which is commonly rendered "O congregation." (Houbigant)
Calmet
The author of the Vulgate has preserved the sense, but not all the words of the original. The strangers here spoken of are the proselytes of justice, who kept all the law. Those of the gate, who lived in the land, uncircumcised, could only present holocausts, without libations, Leviticus 22:25. (Calmet)
Du Hamel
"The many sacrifices (of the old law) prefigured this one sacrifice" of the new. (St. Augustine, City of God 10:20.) Christ, represented by the oil, offers himself the victim, under the forms of bread and wine. (Du Hamel)
15:20
Eat. Hebrew and Septuagint, "of your dough." They elevated a part towards heaven, and gave it to the priest or Levite, who lived nearest them; and, in case none could be found, as at the present day, they were to burn it in honour of God. Tradition determines the quantity to be between a 40th and a 60th part. (St. Jerome in Ezec. xlv.) This they do every time they bake, according to Philo, and Leo of Modena, (2. 9,) though the law be not clear, and some might think it sufficient to give a part, the first time they baked with new flour.
15:22
Calmet
Ignorance. Other victims are prescribed; (Leviticus 4:13,) so that the ignorance here mentioned must be of a different nature. The former was perhaps a sin of commission, and this a sin of omission; such as if the whole people should neglect to eat the paschal lamb. The Rabbins think that the law alludes here to idolatry, committed for want of knowledge. But that is next to impossible in a whole nation. Outram believes, that the Book of Leviticus speaks of those who transgress the negative precepts, without abandoning the true religion; but the present law alludes to those who forget the laws of their fathers, and embrace a false worship. Thus Ezechias offered the victims here prescribed, though more in number, to expiate the idolatry of the people under Achaz, 1 Paralipomenon 29:21. See also 1 Esdras 8:35. Some think Moses has supplied in this place what was left deficient before. But it is more probable, that he supposes here only some of the tribes have sinned ignorantly, while in Leviticus he speaks of the whole nation. (Calmet)
St. Augustine
No one sins for the sake of the offence, but for some advantage which we falsely persuade ourselves we shall derive from doing so. (St. Augustine, q. 24.)
15:25
Calmet
And for. Hebrew, "and their sin (offering) in the presence of the Lord, for their ignorance." (Calmet)
15:30
Pride. Hebrew and Septuagint, "with hand, or with head (Chaldean) uplifted," without shame or control. The Rabbins say, he must deny that God is the author of the law, and sin deliberately, after being admonished, etc., before he will incur this penalty. But why all these restrictions?
Rebellious. Hebrew, "he hath blasphemed, or irritated the Lord." Such crimes imply a contempt of the law.
Worthington
Cut off by God, if the judges neglect to do it. The Hebrews maintain, that each individual has a right to kill such scandalous offenders, as Phinees did Zambri, (Numbers 25:7.; 1 Machabees 2:23.) It is not clear whether all strangers, living in the country, were subjected to this law. (Selden, Jur. 2:11.) Though such crimes were not pardoned by the law, true repentance will free us from them. (St. Augustine, q. 25.) (Worthington)
15:32
Calmet
Wilderness of Pharan, if this crime were committed soon after the murmuring of the people, or in some other part of the desert. This example tends to show the severity and extent of the former precept. The law had condemned the breaker of the sabbath to be put to death. But Moses consulted the Lord, to know in what manner; or perhaps there were some circumstances attending the offender, which extenuated or enhanced his crime. Some of the Rabbins have unjustly aspersed the character of Salphaad, as if he were the person, because it is said that he died in the desert in his own sin, (Numbers 27:3.) (Calmet)
Haydock
Those who transgress with full knowledge, deserve to be severely chastised; (Luke 12:47,) and this is the more necessary, when the law has been lately promulgated, to restrain the insolent. (Haydock)
15:38
Challoner
Fringes. The Pharisees enlarged these fringes through hypocrisy, (Matthew 23:5,) to appear more zealous than other men for the law of God. (Challoner)
Calmet
Our Saviour conformed to this law, Luke 8:44. Moses shews that these fringes were to be made for the cloak, which was square, and not for the tunic, Deuteronomy 22:12. The colour, in St. Justin Martyr's time, was purple. (Dialogue with Trypho) It seems that the Phoenicians were accustomed to wear such fringes. Sidoniam picto chlamidem circumdata limbo. (Virgil, Aeneid iv.) (Calmet)
Tirinus
God ordained that his people should be thus distinguished from other nations. (Tirinus)
15:39
Calmet
Astray, (fornicantes). The eyes being left without restraint, easily fix upon dangerous objects, which captivate the heart, and lead to idolatry and the contempt of God's law. (Calmet)
Haydock
We are also admonished to meditate on the law, and not follow our own thoughts or interpretations, so as to render it of no effect, in the regulation of our morals. (Haydock)
15:38
Fringes.... The Pharisees enlarged these fringes through hypocrisy, Matt. 23.5, to appear more zealous than other men for the law of God.
15:30
Though sinnes wittingly committed, procedīg of pride and contempt of Gods commandment, could not be pardoned by the law: yet such may also be remitted through true repentance. S. Aug. q. 25. in Num.
15:35
Seueritie is vsed towardes those that knowīg Gods wil do contrarie. Luc. 12. v. •7.
15:38
The Iewes in Christs time hypochritically enlarged these fringes, for vaine shew of holines. Mat. 23.
15:32
St Irenaeus of Lyons † AD 202 Against Heresies 4.8.3
… Wherefore, then, were they blameless? Because when in the temple they were not engaged in secular affairs, but in the service of the Lord, fulfilling the law, but not going beyond it, as that man did, who of his own accord carried dry wood into the camp of God, and was justly stoned to death.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 31
… so that, for instance, if a poor man was minded to gather a bundle of wood upon the Sabbath, he was placed under the curse of the law, and exposed to the penalty of instant death.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 40
… but that our Lord bade us offer the other cheek also to him who smote the one. He told us, too, that there Moses commanded the man to be punished and stoned who did any work on the Sabbath, and who failed to continue in all things that were written in the law,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 39
Wherefore then was he punished that was gathering the sticks?
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… Because even in the old times, he that gathered sticks (on the sabbath-day) was put to death as a warning to others (
St John Chrysostom † AD 407 Homilies on Second Corinthians 6
… The Law, if it lay hold on a murderer, putteth him to death; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. (
St John Chrysostom † AD 407 Commentary on Galatians 1
… Let them hear Paul’s assertion, that those who had but slightly innovated, subverted the Gospel. Not to say that the Son of God is a created Being, is a small matter. Know you not that even under the elder covenant, a man who gathered sticks on the sabbath, and transgressed a single commandment, and that not a great one, was punished with death? (
John Cassian † AD 435 The Conferences of John Cassian 6.11
… We find, it is true, that even for lighter faults some men have received the same sentence of death in this world, as that with which those men were punished who, as we said before, were the authors of a blasphemous falling away: as happened in the case of the man who gathered sticks on the Sabbath,
15:35
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.5
… Nor do we understand this law better than the prophets, who, at the time when this was still binding, observed such rest on the Sabbath as the Jews believe ought to be observed to this day. Hence also it was that God commanded them to stone to death a man who had gathered sticks on the Sabbath;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 32.5
… or that every man is accursed who does not raise up seed in Israel, for that would include all of both sexes devoted to God; or that whoever is not circumcised in the flesh of his foreskin will be cut off from among his people, for that would apply to all Christians; or that whoever breaks the Sabbath must be stoned to death;
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St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 86.4
… For they believed they did see, when they maintained the Law against Christ. “We know;” therefore they see. What is “We know,” but we see? What is, “this Man is not of God, because He thus breaketh the sabbath day”? They see; they read what the Law said. For it was enjoined that whosoever should break the sabbath day, should be stoned.
15:38
St Justin Martyr † AD 165 Dialogue with Trypho 46
… For He enjoined you to place around you [a fringe] of purple dye,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 69
… order that by another thing again they may be reminded, like as many often do, binding round their finger with a piece of linen or a thread, as being likely to forget, this God enjoined them as children to do, “to sew a ribbon of blue on their garments, upon the fringe that hung round their feet, that they might look at it, and remember the commandments;”
15:2
You may ask: in what year after the exodus from Egypt, and at what encampment was this law given, and the others which are interwoven in this chapter and the following ones up to chapter XX? I answer: This is uncertain. For Moses passes over seventeen encampments here: for the last one, which he mentions in the preceding chapter, was the fifteenth at Rethma; but chapter 20, verse 1, recounts that they came to Cades, which was the thirty-third encampment: he therefore passes over and omits the remaining middle ones, namely seventeen. It is nevertheless probable that all these things were said and done in the second year of the exodus from Egypt. For they do not appear to have been long without the ashes of the red heifer, of which chapter XIX speaks, on account of the frequent purifications which had to be made necessarily with this ash, after the ceremonies, sacrifices, and priests were instituted at Sinai. 2, 3 AND 4. WHEN YOU SHALL MAKE AN OBLATION TO THE LORD IN A HOLOCAUST, OR A VICTIM (of peace, etc.), WHOEVER SHALL IMMOLATE A VICTIM SHALL OFFER A SACRIFICE OF FINE FLOUR. — From this and from other places it is clear that libations are wont to be added only in a holocaust and a victim of peace, but not in a victim for sin, because in it no flesh was burned for God. For libations were added only to the flesh, as seasonings of it, inasmuch as they were in the manner of food and a banquet of God, which is wont to be seasoned by such things. Except, however, the libations of the victim for sin in the cleansing of lepers, of which Leviticus XIV, 11, where libations were as appendages, or seasonings of the sacrifice, and there were five, namely first, fine flour; second, oil; third, wine; fourth, salt; fifth, frankincense; but because salt and frankincense were small in quantity, hence a certain measure of them is not prescribed here, but of the other three it is prescribed. Note secondly: In pouring out oil and wine, always the same measure is fixed. The manner and rite of libation was this, as Abulensis rightly noted: a layman offering a victim and libations, in his own home in flour, prescribed for his victim, poured oil over it, and that in the measure which is here commanded, namely for one tenth, or for one omer of fine flour, he poured out a fourth part of the measure hin: for two tenths he poured out a third part of hin: for three, a half of hin. A hin was a measure containing twelve Hebrew sextarii, or cups, of thirteen ounces of water, or wine, as I shall show at the end of the work. This flour therefore, to be poured out to God, could not be mixed with water: for thus it would have been unclean, and unfit for sacrifice, as Abulensis teaches in chapter XXVIII of Numbers, Question XXIII, but it was to be mixed with oil. Then the layman brought this flour thus mixed to the Sanctuary, together with the measure of wine here prescribed, and handed it to the priest, who receiving it, poured out a portion of the wine into the victim to be burned, as is gathered from verse 5, and chapter XXVIII, verse 14; and from the fine flour he took a handful, which he burned upon the altar: but he kept the remaining flour and wine for his own use. For libations always for the most part fell to the priest, even in holocausts. The rite therefore of sacrificing and pouring out was this: the priest placed the flesh of the victim, or the fat, if that alone was to be burned, upon the altar; then from the fine flour, which was mixed and seasoned with salt and a certain measure of oil, he took a handful, and placed it upon the victim to be burned; and at the same time not upon the flour alone, but also upon the victim itself, he poured out the portion of wine here prescribed; finally he placed frankincense upon the victim, and then having placed wood beneath, he kindled a fire, and by it burned and consumed the victim with the libations for God.
15:3
3. BURNING A SWEET ODOR. — burning, namely the victim; which burning was a sweet odor, that is, it was acceptable and pleasing to God, as some sweet odor is pleasing to us, for example of frankincense, rose, musk, etc. OF OXEN OR OF SHEEP, — or of goats, or kids, as is clear from verse 11.
15:4
4. WHOEVER SHALL IMMOLATE A VICTIM, — whoever shall offer a victim to be immolated. For laymen offered victims only, but did not immolate them: for this was the duty of priests.
15:5
5. AND WINE FOR LIBATIONS (that is, for pouring out). — Whence in Hebrew it is, "and wine for libation." So also the Chaldean and the Septuagint. That this is so is clearly evident from the Hebrew, Chaldean, Septuagint. So Vatablus and the Hebrews. Anagogically Cyril, book XVI On Worship in Spirit and Truth, page 327: Wine, he says, designates joy, oil designates cheerfulness, which in future glory will be measured out unequally to the Saints according to the different measure of good works offered to God. In like manner tropologically, to a greater pious work more oil and wine, that is more cheerfulness and devotion, is to be given, than to a lesser one.
FOR EACH LAMB. — These words are to be referred to the preceding ones, with the royal Bibles, the Hebrew, Chaldean and Septuagint, not to the following ones. For with a lamb one tenth of fine flour, but with a ram two tenths of fine flour were to be offered, as follows.
Note here: The greater the flock or victim, the greater libation was to be given. For with a lamb (under which also understand a kid) which had not yet exceeded one year, a tenth of fine flour was to be given, and a fourth part of a hin both of oil and of wine; but for a ram or he-goat, two tenths of fine flour were to be given, with a third part of a hin of oil and wine; finally for a calf or ox, three tenths of fine flour were to be given, with half a hin of oil and wine.
15:13
13. STRANGERS,—that is, sojourners, namely proselytes converted to Judaism. For here in Hebrew it is called ger, which our translator now renders as stranger, now as sojourner, as is evident from verses 13, 14, 26 and elsewhere. 14. ONE PRECEPT SHALL BE, AND ONE JUDGMENT (that is, a statute, or law; for this is in Hebrew mishpat) FOR YOU AND FOR THE STRANGERS (proselytes) OF THE LAND.
15:19
19. YOU SHALL SEPARATE FIRST-FRUITS TO THE LORD FROM YOUR FOODS (that is, from breads),—as was said before. This will be made clearer in verse 20.
15:20
20 AND 21. AS YOU SEPARATE FIRST-FRUITS FROM THE THRESHING FLOORS: SO ALSO FROM POTTAGE YOU SHALL GIVE FIRST-FRUITS TO THE LORD.—By threshing floors understand also wine-presses. For just as from the threshing floor first-fruits of the harvest, so from the vineyard or wine-press first-fruits of the vintage and of grapes at the end of the year, namely at the feast of Tabernacles, they were bound to offer to God. Again, first-fruits were to be given "from pottage," that is, from breads. Thus the Hebrew, Chaldean and Septuagint. Breads therefore are here called pottage, because the ancients, both Romans and Hebrews, used pottage in place of bread; whence also they are called Pottage-eaters. For to give first-fruits to God daily from all other foods would have been almost impossible. Therefore, only when the Hebrews ground grain, they gave some bread of first-fruits to the priests, or to the Levites who were in their city, or who were appointed by the high priest and priests to receive first-fruits.
Even today the Jewish women, whenever they grind grain, separate challah, that is, a cake or small loaf, from the rest of the dough, and as it were consecrate it to the Lord. But because they no longer have a temple, nor priests to whom it was given, hence they cast it into the oven and burn it: for they say that it is not lawful to eat it; it would be better indeed if they gave it to the poor. Moreover, the formula of blessing which the woman uses in the consecration of this cake is this: "Blessed art thou, O Lord our God, king of the world, who hast sanctified us by thy precepts, and hast commanded us to separate the cake from the dough," etc. Concerning these first-fruits I shall say more in chapter XXVIII, verse 12. Piously therefore, and according to counsel, indeed according to this law of God, do those Christian mothers of families act, who, whenever they bake bread, as often separate one loaf in first-fruits to God and to the poor.
15:22
22 AND 24. BUT IF THROUGH IGNORANCE YOU OMIT ANY OF THESE THINGS, etc. AND THE MULTITUDE SHALL HAVE FORGOTTEN TO DO IT, IT SHALL OFFER A CALF OF THE HERD FOR A HOLOCAUST, etc., AND A HE-GOAT FOR SIN.—You will say: In Leviticus IV, 13, it is commanded that, if the whole multitude of the children of Israel sin, they shall offer a calf for sin, to be burned outside the camp: how therefore does the law here command a calf not for sin, but for a holocaust, and a he-goat for sin? Cajetan answers that Leviticus speaks of sins committed against the divine natural law, but this law speaks of sins committed against the positive law of God, and therefore a different victim is prescribed here for expiation, and a different one there. But this does not seem to be true: for that law of Leviticus in the same chapter IV, speaking of victims and sins both of the prince and of any individual, speaks of any of their sins: therefore likewise when it speaks of victims and sins of the whole people, it speaks of any of their sins. I say therefore that this law is different from that of Leviticus: and therefore, besides the calf for sin prescribed in Leviticus IV, here the sinning people are commanded to offer moreover another calf for a holocaust, and a he-goat for sin. Thus Abulensis. Note: This he-goat for sin was not burned outside the camp (nothing of the sort is said here), as was that calf in Leviticus IV, because the blood of this he-goat was not brought into the Holy of Holies, as was the blood of that calf. Only the fat of this he-goat therefore fell to God, and was burned to Him, but the flesh fell to the priest: for thus it was done in other victims for sin, according to the law of Leviticus VI, 26. 24. AND HIS SACRIFICE, AND HIS LIBATIONS (understand a grain sacrifice: for in Hebrew it is mincha; but libations are libations of oil and wine, which are to be offered with the calf and he-goat), AS THE CEREMONIES (here prescribed by me) DEMAND.
15:25
25. BECAUSE THEY DID NOT SIN WILLINGLY. — Because if someone should sin willingly and through pride, despising the precept of God, this fault was not expiated by sacrifice, but by the judge, if the matter were established; but if not, he was punished by God and put to death, as is evident from verse 31. NEVERTHELESS OFFERING INCENSE TO THE LORD, that is to say, The sin shall be forgiven them, because it was committed through ignorance; yet so that they nevertheless offer "incense," that is, sacrifice or victim already prescribed, which is to be burned and consumed for God. This is evident from the Hebrew, Chaldean and Septuagint. For thus "incense," or as it is in Hebrew, burning, is often taken in Leviticus, not for frankincense, but for sacrifice and victim of animals.
15:30
30. BECAUSE HE WAS REBELLIOUS AGAINST THE LORD. — The Septuagint and Chaldean: because he provoked the Lord.
15:31
31. HE MADE THE PRECEPT VOID, — not as to the obligation of the precept, but as to its end and use, which is to obey the precept. Thus the Hebrews often say: "He made the law void," that is, he transgressed the law, violated it, and was disobedient to it; for such a one, as far as in him lies, breaks, destroys and makes void the law itself.
15:32
32. NOW IT CAME TO PASS, WHEN, etc., THEY FOUND A MAN GATHERING WOOD ON THE SABBATH DAY. — Hence it is evident that the sabbath was observed in the desert, although the Hebrews did not observe other ceremonial precepts there: because the sabbath, by the voice of God at Sinai, had been promulgated to the whole people, Exodus XX, 8. The Hebrews therefore observed the sabbath in the desert, as to abstention from works, but not as to sacrifices, namely that on the sabbath they should offer two lambs, one in the morning, the other in the evening; for after their departure from Sinai they did not sacrifice except in Chanaan.
15:34
34. NOT KNOWING WHAT THEY OUGHT TO DO TO HIM. — In Hebrew, ki lo paras, that is, because it was not declared, or as the Septuagint has it, decreed, what should be done to him. For although in Exodus XXXI, 14, the penalty of death had been pronounced against one who violated the sabbath, nevertheless the Hebrews did not know whether God would wish someone to be punished with death for such a small work, as gathering wood was; and if He wished it, they did not know by what kind of death He wished him to be afflicted. Therefore God here commands him to be stoned. See here how rigidly and severely God commands His precepts and feasts to be observed.
Gregory of Tours, book I On the Glory of Martyrs, chapter XV, relates that a certain woman kneading bread on Sunday had her hand immediately burned by divine fire. Rodericus of Toledo, part IV of the History of Spain, relates that John, king of Castile, victorious, when on Sunday before dinner he was engaged in riding, was thrown from his horse stumbling and crushed to death, so that we may learn to give the feast day to God, not to hunting or vain games. In the Life of St. Austregisilus, Archbishop of Bourges, which is found in Surius on May 20, chapter IX, it is related that when a certain miller named Monulphus was repairing a mill on Sunday, the handle of his instrument adhered so to his hand that no one could remove it from there. Blood also burst forth between his fingers, which rotting with its stench moved nausea in all. But he was healed by St. Austregisilus touching his hand. Eucherius in the Life of St. Maurice and his fellow Martyrs writes that a certain pagan goldsmith, because he labored at home on Sunday, was beaten by the Theban Martyrs, and by this terror was made a Christian.
15:38
38. THOU SHALT SAY TO THEM THAT THEY MAKE TO THEMSELVES FRINGES AT THE CORNERS OF THEIR GARMENTS. — In Hebrew, that they make to themselves fringes at the wings, that is, at the extremity of garments, namely the outermost, which are called garments: in these therefore the Hebrews are commanded to sew or weave fringes threadwise, so that they stand out in the manner in which we see fringes, or remaining threads standing out at the extremities of looms.
Hence the Pharisees, as Christ testifies, Matthew XXIII, 5, in order to appear more religious than others, magnified these fringes: indeed Christ Himself, according to the custom of His nation, wore these fringes, as is evident from Luke VIII, 44, where the woman with an issue of blood is said to have touched the fringe of Christ's garment, and was immediately healed. Over these fringes the Jews placed and extended around a thread, or band, or ribbon of hyacinthine color, and this both for the sake of distinction, so that by this sign they might be distinguished from the Gentiles; and also for the sake of piety, so that this might be as it were a memorial of the commandments of God.
Moreover these fringes were of hyacinthine, that is, violet and heavenly color, so that by this it might be signified that the conversation and hope of the Jews ought to be in heaven, so that having their thought with God, they might always have the fear of God and His presence before their eyes; for this is what follows: "Which when they shall see, they shall remember all the commandments of the Lord."
The Jews, even at this time, use this ceremony in their synagogues. For among other garments they have one similar to a breastplate, except that it lacks sleeves, which they use daily in their prayers, and they put it on over all their other garments, and they call it arba camphot, that is, a square; for it has four wings or corners, in which hang zizioth, that is, those twisted threads, or fringes, which they commonly call zetten, and they say that these have a particular power against evil concupiscence, and this from what is added here: "Neither shall they follow their own thoughts and eyes, committing fornication through various things." Wherefore those among them who are more religious or rather more superstitious always wear this fringed garment under their other garments, as Oleaster and others say. St. Jerome adds in chapter XXIII of Matthew, that the Jews inserted into these fringes the sharpest thorns, so that as they walked, through their pricking they might always be reminded of the divine law. What now do Christians do? How do they strive that the law of God might be continually observed before their eyes?
15:39
39. NEITHER SHALL THEY FOLLOW THEIR OWN THOUGHTS AND EYES, COMMITTING FORNICATION THROUGH VARIOUS THINGS. — In Hebrew, do not explore, or look, or investigate after your heart, and after your eyes, after which you commit fornication, that is to say, Wear these fringes, so that being admonished by them of God's law, you do not follow your thoughts, and, as the Chaldean translates, hirhur, that is, the impious curiosity of your heart, and the concupiscence of your eyes, following which you go astray from the precepts of God, and like fornicators, polluting yourselves with the love of things foreign and with sins, as Vatablus says.
Machine translation from the Latin, not reviewed.
15:3
The rite is carefully described in Lev. 1:1-17 and Num. 15:3-9. The larger victims were first quartered, cut into pieces and washed; then placed to burn on the altar "as a holocaust, a combustion of sweet odor to Yahweh" (Lev. 1:9: an anthropomorphic …
15:4
… Iud., III, 9, 1). The holocaust was ordinarily accompanied by unbloody offerings (libation of wine, offering of flour kneaded with oil, Num. 15:4-11). Often together with the holocaust a peace sacrifice was offered: a rite of festive intimacy that followed the act of pure adoration to Yahweh (cf. Ex. 18:12; 24:5; Josh. 8:31; Judg. …
15:20
… It was therefore extended to the fruits of new trees: in the fourth year they had to be consecrated entirely to Jahweh, and only in the fifth year could the Israelite enjoy them (Lev. 19:23 f.); to the first loaves of every new dough (Num. 15:20 f.; Ez. 44:30; cf. the Hallāh tractate of the Mishnah); to the first shearing of every sheep (Deut. 18:4).
15:32
… the sabbath it was forbidden to plough and reap (Ex. 34:21); nor was fire to be kindled in the houses; whoever "shall work therein shall be put to death" (ibid. 35:2-3). Moses indeed condemned to death a man found gathering wood on a sabbath day (Num. 15:32-36); during the journey through the desert, the manna did not fall on the sabbath, because gathering it meant violating the rest; the preparation of food was permitted (Ex. 16:22-30), …
… 12-17). Observance of the law ensures the return of Israel's political and social prosperity (Is. 58, 12 ff.), and its violation, which brings hardship, famine and misery (Jer. 17, 21-27; cf. Ex. 20, 12-32; 22, 8), is punished with the death penalty (Num. 15, 32-36). On the Sabbath day not only must rest be observed, but sacrifices must also be offered to God (Ex. 46, 4): the Hebrews gathered in the synagogues to pray and to hear the word …
15:35
15, 5), for divination, magic (Lev. 20, 6.27; Deut. 18, 10 ff.), for blasphemy (Lev. 24, 14), for the profanation of the Sabbath (Ex. 31, 14 f.; Num. 15, 35), for the stubborn disobedience of a son toward his parents (Deut. 21, 21), for the fornication of a young woman and for adultery (ibid. 22, 21 ff.).
15:37
"Šēma' Jīšrā'ēl" ("Hear, Israel")
«ŠĒMA' JĪŠRĀ'ĒL» ("Hear, Israel"). - Hebrew words of Deut. 6:49, which together with Deut. 11:13-21 and Num. 15:37-41 constitute a profession of faith in the unity of God, which stands at the center of the Hebrew liturgy.
… Following the Pentateuch a concluding prophetic passage was added (Heb. Haphifrāh) in the form of a reading or a canticle (op. cit. p. 45). Another biblical passage is the so-called Sēma, a profession of monotheistic faith, composed of Deut. 6:4-9; 11:13, 21; Num. 15:37-41, so called from the opening words Sēma Tisrā'el, and which goes back as a liturgical formula at least to the time of Christ and is probably earlier (W. O. E. Oesterley, The Jewish …
Phylacteries (Greek: ΦΙΛΑΚΤΗΡΙΑ « Smultei »)
As a result of a servile exegesis, the obligation was introduced (perhaps as early as the time of Ezra, or shortly thereafter) of a prayer arm-piece, formed from the "divine words" (Deut. 6:4-9; 11:13-21; Num. 15:37-41), transcribed onto pieces of parchment, enclosed in two leather capsules, which, at the time of prayer, were tied to the left arm and to the head, in such a way that the capsule hung …
SISITH. - "Fringes" which, together with the gèdhilim ("tassels"), the Israelites attach to the corners of their outer garments (Num. 15:37-41); the blue cord, with which the fringe of each corner must be attached, must remind them of the commandments of the Lord. …
15:41
Moses (Mōšeh, Μω[θ]σῆς, Vulg. MoySES, Ancient Latin Moses)
The attempts to remove his figure from the Egyptian framework (how else would the name M. be explained, and more generally the Egyptian names Hur, Ophni, Phinees, Phutiel, etc., and all the reminiscences, such as Ex. 20:2; Lev. 19:34; 25:42; 26:45; Num. 15:41; Deut. 5:6, 15, etc.?) and the Sinaitic framework, in which biblical tradition places him, have been recognized even by non-Catholic critics as contrary to historical evidence (C. P. Tiele-N. …
It draws its origins from Is. 6:3, and in its fuller form it also contains Ez. 3:12b; Ps. 146:10; Deut. 6:4; Num. 15:41c. In its distant and unclear origins the Q. was recited only on feast days, in time also on weekdays and after the public sacred readings. …
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.