Sacrifices are appointed as well for every day as for sabbaths, and other festivals.
Special sacrifices are appointed for euerie day in the morning and euening. 9. Likewise for euerie Sabbath day, 11. for the first day of euerie moneth, 16. for Pasch, 26. and for Penticost.
1The Lord also said to Moses:Disse ancora il Signore a Mosè:OVR Lord also said to Moyses:Dixit quoque Dominus ad Moysen: 2Command the children of Israel, and thou shalt say to them: Offer ye my oblation and my bread, and burnt sacrifice of most sweet odour, in their due seasons.Tu darai questi ordini a' figliuoli d'Israele, e dirai loro: Offeritemi a' suoi tempi le mie obblazioni, e i pani, e l'incenso di soavissimo odore.Command the children of Israel, and thou shalt say to them: My oblation and breades, and burnt sacrifice of most sweete odour offer ye in their times.Præcipe filiis Israël, et dices ad eos: Oblationem meam et panes, et incensum odoris suavissimi offerte per tempora sua. 3These are the sacrifices which you shall offer: Two lambs of a year old without blemish every day for the perpetual holocaust:I sacrifizi, che voi dovete offerire, son questi: Due agnelli dell'anno immacolati ogni giorno in olocausto sempiterno:These are the sacrifices which you must offer: Two lambes of a yeare old without blemish daily for the euerlasting holocaust:Hæc sunt sacrificia quæ offerre debetis: agnos anniculos immaculatos duos quotidie in holocaustum sempiternum: 4One you shall offer in the mornings, and the other in the evening:Ne offerirete uno la mattina, e un altro la sera:one you shal offer in the morning, and the other at euen:unum offeretis mane, et alterum ad vesperum: 5And the tenth part of an ephi of flour, which shall be tempered with the purest oil, of the measure of the fourth part of a hin.E una decima parte di un ephi di fior di farina aspersa di purissimo olio per una quarta parte di un hin:the tenth part of an ephi of floure, which shal be tempered with the purest oile, and shal haue the fourth part of an hin.decimam partem ephi similæ, quæ conspersa sit oleo purissimo, et habeat quartam partem hin. 6It is the continual holocaust which you offered in mount Sinai for a most sweet odour of a sacrifice by fire to the Lord.Egli è l'olocausto perpetuo, che voi offeriste presso il monte Sinai, abbruciamento di odor soavissimo al Signore:It is the continual holocaust which you offered in Mount Sinai for a most sweete odour of the burnt sacrifice of the Lord.Holocaustum juge est quod obtulistis in monte Sinai in odorem suavissimum incensi Domini. 7And for a libation you shall offer of wine the fourth part of a hin for every lamb in the sanctuary of the Lord.E a ciascun agnello farete libagione di vino per una quarta parte di un hin nel santuario del Signore.and for a libament you shal offer of wine the fourth part of an hin for euerie lambe in the Sanctuarie of the Lord.Et libabitis vini quartam partem hin per agnos singulos in sanctuario Domini.
8And you shall offer the other lamb in like manner in the evening according to all the rites of the morning sacrifice, and of the libations thereof, an oblation of most sweet odour to the Lord.E un altro agnello offerirete parimente la sera con tutti i riti del sacrifizio della mattina, e colle sue libagioni, obblazione di odor soavissimo al Signore.And the other lambe in like maner you shal offer at euen according to al the rite of the morning sacrifice, and of the libamentes therof, an oblation of most sweete odour to the Lord.Alterumque agnum similiter offeretis ad vesperam juxta omnem ritum sacrificii matutini, et libamentorum ejus, oblationem suavissimi odoris Domino. 9And on the sabbath day you shall offer two lambs of a year old without blemish, and two tenths of flour tempered with oil in sacrifice, and the libations,Nel giorno di sabato offerirete due agnelli dell'anno immacolati, e due decimi di fior di farina aspersa d'olio pel sacrifizio, e le libagioni,And on the day of the Sabbath, you shal offer two lambes of a yeare old without blemish, and two tenthes of flowre tempered with oile in sacrifice, and the libamentesDie autem sabbati offeretis duos agnos anniculos immaculatos, et duas decimas similæ oleo conspersæ in sacrificio, et liba: 10Which regularly are poured out every sabbath for the perpetual holocaust.Le quali secondo il rito si versano ogni dì sopra l'olocausto perpetuo.which are ritely powred euerie Sabbath for an euerlasting holocaust.quæ rite funduntur per singula sabbata in holocaustum sempiternum. 11And on the first day of the month you shall offer a holocaust to the Lord, two calves of the herd, one ram, and seven lambs of a year old, without blemish,Nelle calende poi offerirete in olocausto al Signore due vitelli di branco, un ariete, e sette agnelli dell'anno senza macchia.And in the Calendes you shal offer an holocauste to the Lord, two calues of the heard, one ramme, seuen lambes of a yeare old without blemish,In calendis autem offeretis holocaustum Domino, vitulos de armento duos, arietem unum, agnos anniculos septem immaculatos, 12And three tenths of flour tempered with oil in sacrifice for every calf: and two tenths of flour tempered with oil for every ram:E tre decimi di fior di farina aspersa d'olio pel sacrifizio ad ogni vitello, e due decimi di fior di farina aspersa d'olio ad ogni ariete:and three tenthes of flowre tempered with oile in sacrifice for euerie calfe: and two tenthes of flowre tempered with oile to euerie ramme:et tres decimas similæ oleo conspersæ in sacrificio per singulos vitulos: et duas decimas similæ oleo conspersæ per singulos arietes:
13And the tenth of a tenth of flour tempered with oil in sacrifice for every lamb. It is a holocaust of most sweet odour and an offering by fire to the Lord.E la decima parte di una decima di fior di farina aspersa d'olio pel sacrifizio ad ogni agnello: olocausto è questo di odore, e di abbruciamento soavissimo al Signore.and the tenth part of a tenth of flowre tempered with oile in sacrifice to euerie lambe. it is an holocaust of most sweete odour and burnt sacrifice to the Lord.et decimam decimæ similæ ex oleo in sacrificio per agnos singulos: holocaustum suavissimi odoris atque incensi est Domino. 14And these shall be the libations of wine that are to be poured out for every victim: Half a hin for every calf, a third for a ram, and a fourth for a lamb. This shall be the holocaust for every month, as they succeed one another in the course of the year.Le libagioni poi del vino, che debbon farsi sopra ciascuna vittima, saran queste: la metà di un hin ad ogni vitello, un terzo per un ariete, un quarto per un agnello: questo sarà l'olocausto di tutti i mesi, che vengono l'un dietro all'altro nel giro dell'anno.And the libamentes of wine, that are to be powred for euerie victime, shal be these: The halfe part of an hin for euerie calfe, the third to a ramme, the fourth to alambe. this shal be the holocaust through al monethes, that succede one an other as the yeare turneth about.Libamenta autem vini, quæ per singulas fundenda sunt victimas, ista erunt: media pars hin per singulos vitulos, tertia per arietem, quarta per agnum. Hoc erit holocaustum per omnes menses, qui sibi anno vertente succedunt. 15A buck goat also shall be offered to the Lord for a sin offering over and above the perpetual holocaust with its libations.Si offerirà anche un capro al Signore per i peccati in olocausto sempiterno colle sue libagioni.A bucke goate also shal be offered to the Lord for sinnes an euerlasting holocaust with his libamentes.Hircus quoque offeretur Domino pro peccatis in holocaustum sempiternum cum libamentis suis. 16And in the first month, on the fourteenth day of the month, shall be the phase of the Lord,Il primo mese ai quattordici del mese sarà la Pasqua del Signore,And in the first moneth, the fourtenth day of the moneth shal be the Phase of the Lord,Mense autem primo, quartadecima die mensis, Phase Domini erit, 17And on the fifteenth day the solemn feast: seven days shall they eat unleavened bread.E a' quindici la solennità: per sette giorni mangeranno gli azzimi.and the fiftenth day the solemnitie: seuen daies shal they eate azymes.et quintadecima die solemnitas: septem diebus vescentur azymis.
18And the first day of them shall be venerable and holy: you shall not do any servile work therein.De' quali giorni il primo sarà venerabile, e santo: in questo non farete alcuna opera servile:Of the which the first day shal be venerable and holie: no seruile worke shal you doe therein.Quarum dies prima venerabilis et sancta erit: omne opus servile non facietis in ea. 19And you shall offer a burnt sacrifice a holocaust to the Lord, two calves of the herd, one ram, seven lambs of a year old, without blemish:E offerirete al Signore in abbruciamento di olocausto due vitelli di branco, un ariete, e sette agnelli dell'anno immacolati:And you shal offer burnt sacrifice an holocaust to the Lord, two calues of the heard, one ramme, seuen lambes of a yeare old without blemish:Offeretisque incensum holocaustum Domino, vitulos de armento duos, arietem unum, agnos anniculos immaculatos septem: 20And for the sacrifice of every one three tenths of flour which shall be tempered with oil to every calf, and two tenths to every ram,E ad ognuno di essi l'obblazione di fior di farina aspersa d'olio, tre decimi per ogni vitello, e due decimi pell'ariete,and the sacrifice of euerie one of flowre which shal be tempered with oile, three tenthes to euerie calfe, and two tenthes to euerie ramme,et sacrificia singulorum ex simila quæ conspersa sit oleo, tres decimas per singulos vitulos, et duas decimas per arietem, 21And the tenth of a tenth, to every lamb, that is to say, to all the seven lambs:E un decimo di decimo ad ogni agnello, vale a dire per ciascheduno de' sette agnelli.and the tenth part of a tenth, to euerie lambe, that is to say, to the seuen lambes.et decimam decimæ per agnos singulos, id est, per septem agnos. 22And one buck goat for sin, to make atonement for you,E un capro per lo peccato, affinché serva per voi di espiazione,And one bucke goate for sinne, that expiation may be made for you,Et hircum pro peccato unum, ut expietur pro vobis, 23Besides the morning holocaust which you shall always offer.Oltre l'olocausto del mattino, che voi sempre offerirete.beside the morning holocaust which you shal alwaies offer.præter holocaustum matutinum, quod semper offeretis. 24So shall you do every day of the seven days for the food of the fire, and for a most sweet odour to the Lord, which shall rise from the holocaust, and from the libations of each.Così farete in ognuno di que' sette giorni in alimento del fuoco, e in odor soavissimo al Signore, il qual odore svaporerà dall'olocausto, e dalle libagioni d'ogni vittima.So shal you do euerie day of the seuen daies for a foode of the fire, and for a most sweee odour to the Lord, which shal rise of the holocaust, and of the libamentes of euerie one.Ita facietis per singulos dies septem dierum in fomitem ignis, et in odorem suavissimum Domino, qui surget de holocausto, et de libationibus singulorum.
25The seventh day also shall be most solemn and holy unto you, you shall do no servile work therein.Il settimo giorno ancora sarà per voi celeberrimo e santo: e non farete in esso opera alcuna servile.The seuenth day also shal be most solemne and holie vnto you: no seruile worke shal you doe therein.Dies quoque septimus celeberrimus et sanctus erit vobis: omne opus servile non facietis in eo. 26The day also of firstfruits, when after the weeks are accomplished, you shall offer new fruits to the Lord, shall be venerable and holy: you shall do no servile work therein.Parimente il giorno delle primizie, quando, compiute le (sette) settimane, offerirete i nuovi frutti della terra al Signore, sarà venerabile e santo: e in esso non farete alcun'opera servile.The day also of first fruites when you shal offer new fruites to the Lord, after that the weekes be accomplished, shal be venerable and holie: no seruile worke shal you doe therein.Dies etiam primitivorum, quando offeretis novas fruges Domino, expletis hebdomadibus, venerabilis et sancta erit: omne opus servile non facietis in ea. 27And you shall offer a holocaust for a most sweet odour to the Lord, two calves of the herd, one ram, and seven lambs of a year old, without blemish:E offerirete in olocausto di odor soavissimo al Signore due vitelli di branco, un ariete, e sette agnelli dell'anno immacolati:And you shal offer an holocaust for a most sweete odour to the Lord, two calues of the heard, one ramme, and seuen Lambes of a yeare old without blemish:Offeretisque holocaustum in odorem suavissimum Domino, vitulos de armento duos, arietem unum, et agnos anniculos immaculatos septem: 28And in the sacrifices of them three tenths of flour tempered with oil to every calf, two to every ram,E colla obblazione di questi offerirete tre decimi di fior di farina aspersa di olio per ogni vitello; due decimi per ogni ariete;and in the sacrifices of them three tenthes of flowre tempered with oile to euerie calfe, to euerie ramme two,atque in sacrificiis eorum, similæ oleo conspersæ tres decimas per singulos vitulos, per arietes duas, 29The tenth of a tenth to every lamb, which in all are seven lambs: a buck goat also,Per ogni agnello la decima di una decima, vale a dire per ciascuno de' sette agnelli: offerirete anche un capro,euerie lambe the tenth part of a tenth, which together are seuen lambes. a goate alsoper agnos decimam decimæ, qui simul sunt agni septem. Hircum quoque, 30Which is slain for expiation: besides the perpetual holocaust and the libations thereof.Il quale sarà immolato per la espiazione, oltre l'olocausto perpetuo, e le sue libagioni.which is slaine for expiation: beside the euerlasting holocaust and the libamentes therof.qui mactatur pro expiatione: præter holocaustum sempiternum et liba ejus.
31You shall offer them all without blemish with their libations.Tutte queste vittime, che offerirete colle loro libagioni, saranno senza macchia.Al shal you offer without blemish with their libamentes.Immaculata offeretis omnia cum libationibus suis.
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Calmet
Seasons. These precepts had often been repeated already: but perhaps they had not been exactly observed in the desert, so that Moses inculcates them once more, as if to remind the people that they will now have no excuse, if they neglect these sacrifices in the promised land. (Calmet)
Du Hamel
These frequent repetitions may also remind us, with what attention we ought to worship God. (Du Hamel)
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Calmet
Lambs. Kids would not suffice. See Exodus 29:38. The lambs must not be above a year old. But it is not clear whether they could be offered eight days after their birth, as on other occasions, Exodus 23:19. (Calmet)
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Haydock
In the. Hebrew, "in the holy thou shalt cause the shecar to be poured out unto the Lord, a drink-offering." See chap. 6:3, on the meaning of shecar. (Haydock)
Calmet
Some believe, that artificial wine of palm-trees, etc., might serve for libations. In this sacrifice, the priests furnished the liquor; so that all was to be poured out on the altar of holocausts, which stood in the court. (Calmet)
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Haydock
Which, etc. Hebrew, "the burnt-offering of every sabbath, besides the perpetual holocaust and its libations," which were due for every day. (Haydock)
Calmet
On the sabbath, two more were to be offered of the same age. Jansenius observes, that three of these belonged to the morning service, and one to that of the evening. (Menochius) (Calmet)
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Month. This is not reckoned among the festivals, Leviticus xxiii. The Rabbins look upon it as a day of devotion, particularly for women. (Buxtorf. Syn. xvii.) Spencer (Rit. 3:1,) maintains, that the Hebrews began their month when the moon first appeared, and that they imitated the pagans in keeping that day holy. But his proofs on both heads are very unsatisfactory. The Hebrews followed the solar year for many ages after Moses, though they might have adopted the lunar towards the close of the republic; and the pagans themselves ridiculed those as vile imitators of the Jews, who kept the new moons as a festival. (Hor.[Horace,?] Sat. 1:9.) Sabbata Vin tu Curtis Judaeis oppedere.
Calmet
The Greeks, Romans, Egyptians, Arabs, and Turks, have given in to various superstitious practices in honour of the moon. See Macrob. Sat. 1:15, etc. (Calmet)
Haydock
The devil is commonly the ape of God, and teaches his votaries to adopt the ceremonies of the true religion, either to elude them more easily, or to bring those practices into discredit. Thus Middleton has endeavoured to shew the conformity of Pagan and Papal Rome, as if the ceremonies of the Catholic religion were to be rejected, because some of them have been in use among the heathens. By the same argument, he may ridicule the revelation of God himself, on this subject, and represent vestments, holy water, etc., as superstitious. He may pull down altars, condemn all forms of prayer, abolish all worship, both of soul and body. For such things have all been prostituted to idols! But those who are not totally infatuated by prejudice, will deplore the abuse of these things, and will not refrain from adoring the true God according to his will, with all the faculties both of their soul and body, on account of the devil and his false prophets having extorted similar acts of worship from their followers. It is no wonder that Protestants should ridicule our holy ceremonies, since they scruple not to assign so base an origin to those which God expressly prescribed. (Haydock)
Calmet
The sacrifices which were ordered to be offered up on the first day of the month, were probably designed to renew the memory of the world's creation, or rather of the divine Providence, which regulates the seasons. Nothing was sold on this day, Amos 8:5. But people went to hear the prophets, (4 Kings 4:23,) and feasted among themselves, 1 Kings 20:18. It is thought that many rested also from servile work, though this is no where commanded. (Calmet)
Haydock
Tirinus agrees with Tostat and Sanctius, in supposing that servile work was prohibited, for which he refers to 1 Kings 20:19. He also asserts, that the Jews observed the lunar system, and that their months consisted of 29 and 30 days alternately, as 29 days and a half elapse from one moon to another. The sound of trumpets probably announced this solemnity, chap. 10:10., and Leviticus xxiii. (Haydock)
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Haydock
Tenth. An assaron, gomer, or chomer, which is the tenth part of an epha, as that is the tenth of a core or chomer, which is the largest Hebrew dry measure, containing 32 pecks and one pint English; so that the gomer would be equivalent to five pints. (Haydock)
Calmet
This quantity of flour accompanied each holocaust at the beginning of every month. (Calmet)
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Menochius
Above. This is the import of the Hebrew, etc.: for no libations accompanied the sin-offerings, nor incense. See (Numbers 15:3.; Leviticus 5:12.) (Menochius)
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Haydock
Phase, or Passover, the most solemn of all the festivals, when the lamb was to be eaten on the 15th of Nisan, and during the eight days no leavened bread was allowed. The Jews searched all the corners of their houses, lest some might be concealed by mice, and they would not so much as name it. St. Paul exhorts us to do the like, in a spiritual sense, by purifying ourselves from every defilement of sin when we receive the blessed sacrament, and by not even mentioning sins of impurity, (1 Corinthians 5:7.; Ephesians 5:3.) (Haydock)
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Offer, as well as that in the evening, which was in less danger of being forgotten.
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Fire. Hebrew, "food of the sacrifice made by fire."
Rise. Hebrew, "it shall be offered besides the perpetual holocaust, and its libations," morning and evening. All the aforesaid sacrifices and libations were to be repeated on each of the seven days, ver. 19, 22.
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Haydock
The day of Pentecost, seven weeks after the Passover, was the next in solemnity, to thank God for the wheat harvest, of which the first-fruits were now presented. (Haydock)
Two loaves, made with leaven, were given to the priests. (Lamy.) See Leviticus 23:17.
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Calmet
Two calves. Only one is specified in Leviticus, being that designed for the morning; another was immolated at night. (Calmet)
Menochius
The same victims are prescribed as [in] ver. 19. (Menochius)
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Varietie of Sacrifices for diuers times.
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Euerie day twise.
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Concordance 1.
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Concordance 2.
On the Sabbath day.
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Concordance 3.
The Neomenia, or new moone.
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Pasch, or Phase.
Concordance 4.
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Concordance 5.
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Pentecost.
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Origen † AD 254 Origen's Commentary on the Gospel of John 10.11
… And in the legislation about the Sabbath in Exodus, we read, “And Moses said unto them, This is the word which the Lord spake, The Sabbath is a holy rest unto the Lord.” And a little further on, “And Moses said, Eat ye; for to-day is a Sabbath unto the Lord.” And in Numbers,
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 5
… when we render a recompense to the Lord to the utmost of our power, though when we make a return we give nothing of our own, but those things which we have before received from Him, this being especially of His grace, that He should require, as from us, His own gifts. He bears witness to this when He says, ‘My offerings are My own gifts
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 39
… and not even so were they kept in order. But He Himself, in the very act of giving the law of the Sabbath, did even therein darkly signify that He will have them refrain from the evil works only, by the saying, “Ye must do no work, except what shall be done for your life.” And in the temple too all went on, and with more diligence and double toil.
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St Jerome † AD 420 Against the Pelagians 1.28
xxviii. 15, 22, xxix. 5, v. 11, 17 . Offerings at the feast.
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1. The Lord also said to Moses. — It is not certain when and where God said this: it is probable, however, that the order of time and narrative is preserved here (for nothing prevents it from being preserved, and therefore these things were said to Moses, shortly before his death in the fortieth year of the exodus from Egypt, in the last encampment). Thus Abulensis.
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2. My offering, and bread, and incense of most sweet odor offer. — By offering, bread and incense, he understands not the shewbread, nor thymiama, but only the victims offered and burned to God. For these are bread, that is, food of God; this is evident from the Hebrew, which thus reads, my offering (namely) my bread (that is, my victims) by my burnings (by which, namely, these victims are burned and cremated to God by fire) offer in an odor of sweetness.
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3. Two unblemished yearling lambs daily. — Here is described the daily sacrifice to be offered twice, namely once in the morning, secondly in the evening, which was therefore called continual. The victim to be offered was not a bullock, nor a kid (which could be offered at Passover), but a lamb. For this alone is signified in Hebrew by kebes. Note first: This lamb ought to be wholly burned to God, as to the supreme Lord of all, and become a holocaust. Second, one was burned in the morning, another in the evening, so that both at the beginning and at the end of the day they might worship God with this latria, and as they began, so they might end the day with him. Who therefore is the Christian who neglects morning and evening prayer, by which he gives thanks to God in the evening for daily benefits, in the morning for nightly ones, and commends himself and all his to him? Third, the lamb ought to be a yearling, that is, not exceeding one year: whence Abulensis thinks a yearling, or one of a year old, is said, even if it were only eight days old; for after eight days lambs, kids and bullocks could be sacrificed to God, as is evident from Exodus xxii, 30. Fourth, it ought to be unblemished, that is, whole and without bodily defect; it could, however, be white, black and have white or black spots. Fifth, to each lamb in place of a libation there ought to be added a tenth part, or assaron of flour sprinkled with oil, which had the measure of a quarter of a hin; also a quarter of a hin of wine, which was likewise to be poured out, that is, poured upon the lamb and flour, and burned with them: understand these things of the portion of wine and of a handful of flour or mincha. For this alone was burned with the lamb; the rest of the flour and wine went to the priest offering, as I said at chapter xv, verse 5, and Abulensis teaches here. An assaron of flour is about four pounds; a quarter of a hin is three cups of thirteen ounces of water or wine.
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6. The continual holocaust is, which you offered on Mount Sinai. — From this it is sufficiently gathered that the Hebrews in the desert did not offer these lambs, nor sacrificed after their departure from Sinai for thirty-eight years; but that the continual sacrifice was offered in Sinai is evident from Leviticus ix, 17; Exodus xxix, 38. For in Sinai the priesthood and sacrifices were instituted, and there Aaron and his sons celebrated their first offerings by sacrificing. Incense. — In Hebrew, burning, that is, of the sacrifice burned and cremated to God. See what is said at verse 2.
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9. And on the sabbath day you shall offer two lambs. — These are the victims for the feast of the sabbath, namely two lambs. In the morning therefore of the sabbath three lambs were immolated, namely one for the continual sacrifice, two for the sabbath; this is evident from the Hebrew, as I shall presently show. And two tenths of fine flour sprinkled with oil, in sacrifice, — for the sacrifice, namely for the mincha; for this throughout Leviticus signifies "sacrifice," namely so that it be of flour, not of flesh.
9 and 10. And the libations (libations of flour, oil and wine) which are duly poured out on each sabbath, for a perpetual holocaust. — In Hebrew and Chaldaic it is: The holocaust of the sabbath on its sabbath, that is, on each sabbath two lambs shall be offered, already mentioned, besides the continual holocaust and its libation. Therefore what Our [translation] rendered, and the libations, etc., is to be understood in the same way, as if to say: Besides the sacrifice of the sabbath, you shall offer also libations, that is libations, which are duly poured out according to the law on each sabbath, that is, on each day (for the sabbath often signifies these), for, or toward, the continual and perpetual holocaust. Thus Abulensis. Whence it is evident that on the sabbath, as also on other feasts, the continual daily sacrifice was observed; but besides this it was proper to the feast of the sabbath, that on account of the sabbath, two other lambs should be immolated, which in the morning, as also the other victims, after the oblation of the continual sacrifice, were immolated together. Thus Abulensis. In like manner, if two feasts fell on one day, on that day the sacrifices proper to each of the feasts were made, and moreover the continual sacrifice, which was first and preceded the others. Thus the Feast of Trumpets always fell on the new moon, namely on the calends of the seventh month, and it could happen that this first day was a sabbath, and then the victims both of the sabbath and of the Trumpets and of the new moon, after the continual sacrifice, had to be offered. Thus Passover and Pentecost could fall on the sabbath, but not on the calends, because Passover never falls on the first, but always on the 14th day of the first month; Pentecost however always fell on the sixth day of the third month.
28:11
11. And on the calends you shall offer a holocaust. — The calends were the first day of the month, which is also called the new moon or neomenia, because the Hebrews reckoned their months according to the course of the moon, namely from one new moon to another, so that the first day of the month always fell on the new moon. This first day of the month was not properly a feast, because on it there was no cessation from servile work by the precept of God; although perhaps from devotion many ceased from work, which St. Augustine hints at, when he says: "The Jewish women would do better if they spun on the new moons than if they danced immodestly on them." Whence in Leviticus xxiii, the new moons are not numbered among the feasts. Yet it was itself solemn with the blast of trumpets and sacrifices, as is evident from this place, and from Numbers x, 10, and from Psalm lxxx, verse 4: "Blow," he says, "the trumpet at the new moon, on the notable day of your solemnity."
Concerning the Hebrew Calendar and the New Moon Furthermore, the new moon and the first day of the month, although they sometimes fell on the same day, nevertheless did not always fall on the same hour; for since from one new moon to another there elapse 29 days and 12 hours, and each day has 24 hours, it came to pass that the month of the Hebrews had alternately, now 29, now 30 days, namely by joining together the 12 hours exceeding from each month, that is from the present and the preceding, to make up the thirtieth day. Wherefore if we suppose, for example, in the first month, which is of 29 days, the new moon and the first day of the month to begin at the same hour, it is necessary that in the following month, which has 30 days, the new moon should begin, not at the first hour of the first day, but after 12 hours, namely in the evening of the same day. For twelve hours from the preceding new moon and month are carried over into the following month and its first day, after which the following new moon begins. Hence it is clear that there were no intercalary months of the Hebrews of 22 and 23 days, as Sigonius and some others wished; but all were either of 29 or 30 days: for otherwise the calends would have been celebrated on a different day than the new moon, and the first day of the month would not have fallen on the new moon; which from what has been said is clearly false. Whence the Jews even now, when the new moon approaches, ascend the towers in their synagogues, and carefully observe the rising of the moon, and when it has risen, immediately announce the new moon by the sound of the trumpet. Similarly the ancient Romans described their months by lunar cycles, before the reform of the year by solar months, as Macrobius teaches, book I of the Saturnalia. Hence it is clear secondly that the year of the Hebrews sometimes began before the vernal equinox, sometimes after it; for the intercalation which took place every other year, or every third year, caused the first month of the following year to fall after the equinox; the reason for which was that the intercalary month was the last of the year, and therefore not the first, but the thirteenth, which was therefore nearer to the equinox than the first month of the following year; and therefore the first month of the following year ought not to precede the equinox, but to follow it, as Abulensis teaches on Leviticus xxiii. It is clear thirdly that the months of the Hebrews did not correspond equally with the Roman solar months. For thus even then we see the new moon often not coinciding with the first day of the month, but being observed much later, and therefore one lunar cycle and one lunar month falling partly in one solar month and partly in the next following.
Why God Instituted the New Moon You will ask, what were the reasons why God instituted the new moon? I answer: The first was to recall the benefit of divine governance; for just as the Hebrews celebrated on the Sabbath the memory of creation, so on the new moon they celebrated divine governance. For this is fittingly signified by the new moon; for the moon rules over these lower bodies, and is accustomed to change them especially at the new moon. Thus Lyra here, and St. Thomas, I II, Question cii, article 4, to 10. Therefore, by celebrating the new moon, the Jews gave thanks to God for the benefit of governance, and for all things, but especially for that which God bestows upon us through the influence of the sun, moon and other heavenly bodies. For this reason the pagan Romans "consecrated the year to Jupiter, that is the sun, the months to Juno, that is the moon. For the sun makes the year, the moon the months. Moreover the moon was called Juno from juvenescence, and Lucina as if bright; and they thought she brought aid to women in childbirth, whence that verse: Through the blue pole of the stars, hastening childbirth and the moon. For most easily do women seem to bring forth offspring at the full moon," says Plutarch in Questions of the Romans. Again, the pagans, to profess divine governance, taught that twelve gods preside over twelve months. For indeed the protection of January was believed to be held by Juno, of February by Neptune, of March by Minerva, of April by Venus, of May by Apollo, of June by Mercury, of July by Jupiter, of August by Ceres, of September by Vulcan, of October by Mars, of November by Diana, of December by Vesta, as Giraldus teaches in Syntagma 1. Second, so that the Hebrews might render to God the firstfruits, both of time and months, as well as of fruits: hence on the new moon they offered in holocaust two calves, one ram, seven lambs, with their libations, as is said in this verse; likewise one goat for sin, as is said in verse 15. Third, so that from God through sacrifices and prayers, they might seek and obtain a prosperous and salutary course of the whole month, at its very beginning. Fourth, to hear the law of God, and those things which were to be done in that month, in the tabernacle. For this reason also among the Romans on the Kalends the people flocked into the city, so that each might learn and understand what, in that month, in divine and human matters was to be done; whence the pontiff, with the people called together in the Capitol, signified by repeated voice how many days remained until the Nones, and from this the name Kalends was given, concerning which at length Macrobius, book I of the Saturnalia. And from the Kalends, calendars are said to be named, namely diaries, in which the Kalends of individual months with the other days were described. You may fittingly apply these things to the first Sunday of the month, on which more devout Christians are accustomed to renew their spirit, confess, communicate, give thanks to God for benefits received in the elapsed month, and to offer to Him the auspices of the month beginning, and the whole month, and to seek all prosperous things in it, for which reason plenary Indulgences have been granted to them in our Churches by the Supreme Pontiffs; for it is not fitting that Christians should yield to the Jews in this piety and gratitude.
28:13
13. And a tenth of a tenth of fine flour with oil. — A tenth of a tenth was one tenth. For just as for a calf three tenths, for a ram two tenths, so for a lamb one tenth of fine flour in libation they offered, as is clear from chapter xv, verse 5. That one tenth, here and in verse 21, is called a tenth of a tenth, that is, a tenth part of an ephah, which was a tenth part of a cor; for a cor contained 10 ephahs; and an ephah contained 10 tenths or assarons. An assaron, or tenth, therefore, was a tenth part of a tenth, that is of an ephah, but a hundredth part of a cor (for ten times ten are a hundred). For a tenth of a tenth, in Hebrew it is assaron assaron; which, as it could also be turned with the Chaldean thus, and individual tenths by individual lambs: for Hebrew gemination distributes, and it is the same as, by individual ones.
28:15
15. A goat also shall be offered to the Lord for sins, as a perpetual holocaust with its libations. — Up to this point he has described the holocausts to be immolated on the calends or on the new moons; now he describes the victim for sin to be immolated on the calends: this was a goat. The Talmudists fable that this goat was immolated on each calends for sin, not of the people, but of God, which they say he himself committed, when he diminished the light of the moon, and caused it to fail, when previously the moon had equal light with the sun, and this because the moon said to God that one king ought not to have two crowns — wishing that God would take away light from the sun, so that she herself would surpass the sun in splendor. But these things are as foolish and stupid as they are blasphemous. I say therefore that this goat was offered for the sin of the whole people, indeterminately and in general for the whole year, but especially for those committed in the preceding month that had elapsed. You will ask, how is this goat for sin called a perpetual holocaust? Again, how did it have libations? It could be answered that this goat is called a perpetual holocaust by catachresis, because namely at a fixed time, namely on the calends, the fat of the goat ought always to be burned to God; for the remaining flesh fell to the priest, according to the law of Leviticus vi, 25. In a similar way the fat of the peace offering is said to be burned as a holocaust, cap. iii, 5. Again, by "libations" here salt could be understood; for the mincha, that is fine flour, wine and oil, were not poured out in victims for sin, as was said cap. xv, 3; nor was frankincense burned with them, as is evident from Leviticus v, 12. But these seem narrow and forced. Whence I say the sense of this passage must be drawn from the Hebrew, which the Chaldean, the Septuagint, Vatablus and others translate clearly and plainly thus: a goat, for sin you shall offer, beyond the continual holocaust, with its libations, that is to say: On the calends you shall offer a goat for sin, beyond and after the continual sacrifice. For the continual holocaust, neither on the calends nor at any other time, even though very many other victims were offered, could ever be omitted, and it had its own libations of fine flour, oil and wine. That this is so is evident secondly from the fact that in a similar manner he said, vers. 10, that on the sabbath two lambs ought to be offered beyond the continual sacrifice, as is evident from the Hebrew; for there the same words are as here. In a similar manner also, vers. 23, he says that on the Passover the paschal victims ought to be offered, "besides the morning holocaust," as our Interpreter translated it, and he repeats the same in each of the other feasts, vers. ult., and cap. seq. vers. 6, 11, 16, 22, 25, 28, 32, 34, 38; there is therefore no doubt that he wished to say the same of the calends. Wherefore our version in this place, in a similar manner according to the Hebrew, Chaldean and Septuagint, is to be expounded, so that "in holocaust" is the same as "to holocaust," "with holocaust," "beyond holocaust"; thus we commonly say: The King gave golden garments to his daughter in dowry, that is to dowry, that is beyond dowry, with dowry; for garments are not usually given in the dowry itself, and the preposition "in" is often taken for "to," "with," etc. Perhaps also for "in holocaust," it should be read "moreover holocaust," as Abulensis wishes, who thinks the Latin text here is corrupted, or mutilated by the fault of copyists.
28:16
16. The Passover of the Lord shall be, — the feast of the Passover shall be.
28:19
19. And you shall offer a holocaust to the Lord for an odor. — For "incense" in Hebrew it is "ignition," that is a victim which is burned by fire, and becomes a holocaust. From this verse it is evident that on the feast of the Passover, there were offered as a holocaust two bullocks, one ram, seven lambs with their libations, and one goat for sin.
28:22
22 and 23. That expiation may be made (that expiation may be made) for you, besides the morning holocaust. — Understand also the evening one, but that is not expressed, because there was no cause for doubt about it, as about the morning one; for this could seem to be able to be omitted, when in the morning so many other sacrifices were immolated at the same time: whence God expressly commands that it not be omitted.
28:24
24. For fuel of fire. — In Hebrew, for bread, or food of fire, that is for nourishment of fire.
28:26
26. The day also of the first fruits (in which they offered the first ripe fruits, that is breads from the first fruits, namely the day of Pentecost, which is celebrated after seven weeks are completed, counted from the second day of the unleavened bread) shall be venerable and holy.
28:27
27. And you shall offer a holocaust. — The same victims are commanded to be offered here on the feast of Pentecost, which were commanded to be offered on the Passover, vers. 19. Note that these victims are different from those of which Leviticus xxiii, 18, as I said there.
Machine translation from the Latin, not reviewed.
28:1
… Among the public and solemn ones the most important was the perpetual sacrifice of a lamb (v.) or kid (two on the Sabbath) to be offered every day, morning and evening (Ex. 29:38 ff.; Num. 28:1-10), independently of any other sacrifice for particular occurrences or circumstances. …
28:3
no, morning and evening, called 'olat ha-tāmīd (Num. 28, 6. 10. 15. 23 ff.; Vulg. holocaustum iuge or sempiternum) and simply tāmīd in later Judaism (Dan. 8, 11-13; 11, 31; Mishnah); this rite is prescribed in Ex. 29, 38-42 and Num. 28, 3-4. 6. 8. As in these passages, hēbhes is often accompanied by the qualification ben-šanāh "[son] of a year": that is, more than 7 days old (Ex. 22, 30; Lev. 22, 27) and not more than a year. …
… which the Tōrah often speaks, which transgressions are punished in this way, sacrificial precepts (6 chapters). h) Mē'īlōh: "sacrifice" of trespass (Lev. 5, 15; Num. 5, 6 f.), in 6 chapters. i) Tāmīlōh ("perpetual" or "daily" sacrifice: Ex. 29, 38 f.; Num. 28, 3 f.). the watches of the priests, the ritual ablutions, the sacrificial fire, the morning prayer, the incense, the psalms that the priests sang on the individual days of the week (7 chapters). …
28:6
no, morning and evening, called 'olat ha-tāmīd (Num. 28, 6. 10. 15. 23 ff.; Vulg. holocaustum iuge or sempiternum) and simply tāmīd in later Judaism (Dan. 8, 11-13; 11, 31; Mishnah); this rite is prescribed in Ex. 29, 38-42 and Num. 28, 3-4. 6. 8. As in these …
28:9
… In the tāmīd of the Sabbath, the lambs were 2 in the morning and 2 in the evening (Num. 28, 9 ff.). …
In Num. 28:9 it is prescribed to sacrifice on the sabbath two unblemished year-old lambs, in addition to those prescribed for the daily sacrifice. …
28:11
… Other holocausts of "perfect" lambs were prescribed: 7 at the new moons, 7 besides the tāmīd on each day of the paschal week (Num. 28, 11. 19-24); 7 at the new year (Num. 29, 2-4), 9 in all at Pentecost (Lev. 23, 18 ff.; Num. 28, 27), 7 besides the tāmīd on the Day of Atonement (Num. 29, 8-11); at Tabernacles the daily number …
… 10:10), during the celebration of particular sacrifices, more abundant than those of the Sabbath, equal to those for Passover and for the feast of weeks (Pentecost), that is, two young bulls, one ram, seven lambs of one year and one he-goat for sin (Num. 28:11-15; Flavius Josephus, Antiq. …
28:19
… 16-20; Lev. 23:4-8). They began to eat unleavened bread at the banquet of the lamb (ibid. 8). On the first and the seventh day holy assemblies were held and work was forbidden (ibid. 16; Lev. 23:7-8). Each day victims were offered, specified in Num. 28:19-22.
28:26
… The originally agricultural character of P. was not altered by the prescriptions concerning the date, the rites and the sacrifices which, according to the legislation of Lev. 23, 15-22 and Num. 28, 26-31, constitute the proper character of the feast and increase its solemnity. …
28:27
… Other holocausts of "perfect" lambs were prescribed: 7 at the new moons, 7 besides the tāmīd on each day of the paschal week (Num. 28, 11. 19-24); 7 at the new year (Num. 29, 2-4), 9 in all at Pentecost (Lev. 23, 18 ff.; Num. 28, 27), 7 besides the tāmīd on the Day of Atonement (Num. 29, 8-11); at Tabernacles the daily number rose to 14, but only 7 on the eighth day (Num.
… ordinary sustenance, because it was what was owed to God's liberality, and for this they wished to thank Him. There was added the holocaust of "seven lambs of one year, without blemish, and one young bullock and two rams" (ibid. 23, 18; according to Num. 28, 27, two young bulls, one ram and seven lambs); of "one he-goat for a sin offering and two lambs of one year as a peace sacrifice": Lev. 23, 19. There were therefore three kinds of sacrifices: …
28:28
… For the principal religious solemnities the following holocausts were prescribed (cf. ibid. 28-29): neomenia or new moon 2 calves, 1 ram, 7 lambs; Passover, as on the new moon, but for seven continuous days; Pentecost, 1 calf, 2 rams, 7 lambs; Atonement, 1 ram for the high priest …
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.