A prescription at which gate, and what sacrifices shal be offered for the prince, euerie sabbath, and first day of the moneth. 16. The prince may geue perpetual inheritance to his sonnes, but to his seruantes only til the yeare of Iubiley. 19. with description of the places, where sacrifices shal be prepared.
1Thus saith the Lord God: The gate of the inner court that looketh toward the east, shall be shut the six days, on which work is done; but on the sabbath day it shall be opened, yea and on the day of the new moon it shall be opened.Queste cose dice il Signore Dio: La porta dell'atrio interiore, che guarda a levante, sarà chiusa pei sei giorni lavorativi: il sabato poi sarà aperta, ed aprirassi anche ne' giorni delle calende.THVS saith our Lord God: The gate of the inner court, which looketh to the East, shal be shut the six dayes, in which worke is done: but in the Sabbath day it shal be opened yea and in the day of the Calends it shal be opened.Hæc dicit Dominus Deus: Porta atrii interioris quæ respicit ad orientem, erit clausa sex diebus in quibus opus fit: die autem sabbati aperietur, sed et in die calendarum aperietur. 2And the prince shall enter by the way of the porch of the gate from without, and he shall stand at the threshold of the gate: and the priests shall offer his holocaust, and his peace offerings: and he shall adore upon the threshold of the gate, and shall go out: but the gate shall not be shut till the evening.Ed entrerà il principe pel vestibolo della porta di fuori, e si fermerà sul liminare della porta, e i sacerdoti offeriranno per lui l'olocausto, e i sagrifizj di pace. Egli farà sua adorazione sul liminar della porta, e se n'andrà: e la porta non si chiuderà sino alla sera.And the prince shal enter in by the way of the entrie of the gate from without, and he shal stand in the threshold of the gate: and the priests shal make his holocaust, and his pacifiques: and he shal adore vpon the threshold of the gate, and shal goe out: but the gate shal not be shut til euening.Et intrabit princeps per viam vestibuli portæ deforis, et stabit in limine portæ: et facient sacerdotes holocaustum ejus, et pacifica ejus: et adorabit super limen portæ, et egredietur: porta autem non claudetur usque ad vesperam. 3And the people of the land shall adore at the door of that gate before the Lord on the sabbaths, and on the new moons.E il popolo farà adorazione alla soglia di quella porta i sabati, e le calende dinanzi al Signore.And the people of the land shal adore at the doore of that gate in the Sabbaths, and in the Calends before our Lord.Et adorabit populus terræ ad ostium portæ illius in sabbatis et in calendis coram Domino. 4And the holocaust that the prince shall offer to the Lord on the sabbath day, shall be six lambs without blemish, and a ram without blemish.E questo è l'olocausto, che il principe offerirà al Signore: il giorno di sabato sei agnelli senza macchia, e un ariete senza macchia.And this holocaust shal the prince offer to our Lord: in the Sabbath day six lambes vnspotted, and a ramme vnspotted.Holocaustum autem hoc offeret princeps Domino: in die sabbati, sex agnos immaculatos, et arietem immaculatum,
5And the sacrifice of an ephi for a ram: but for the lambs what sacrifice his hand shall allow: and a hin of oil for every ephi.E l'offerta di un ephi (di farina) coll'ariete, e cogli agnelli ne dia quanto a lui pare, e un hin di olio per ogni ephi.And sacrifice an ephi for a ramme: but in the lambes the sacrifice that his hand shal geue: and of oyle an hin for euerie ephi.et sacrificium ephi per arietem, in agnis autem sacrificium quod dederit manus ejus, et olei hin per singula ephi. 6And on the day of the new moon a calf of the herd without blemish: and the six lambs, and the rams shall be without blemish.Il dì poi delle calende, un vitella d'armento, che sia senza macchia, sei agnelli, e sei arieti senza macchia.And in the day of the Calends a calfe of the heard vnspotted: and the six lambes, and the rammes shal be vnspotted.In die autem calendarum vitulum de armento immaculatum, et sex agni et arietes immaculati erunt. 7And he shall offer in sacrifice an ephi for a calf, an ephi also for a ram: but for the lambs, as his hand shall find: and a hin of oil for every ephi.È un ephi (di farina) per ogni vitello; e un ephi pure offerirà per ogni ariete: quanto poi agli agnelli, darà quello, che gli parrà, e un hin d'olio per ogni ephi.And an ephi for a calfe, an ephi also for a ramme shal he make sacrifice: but the lambs, as his hand shal finde: and of oyle an hin, for euerie ephi.Et ephi per vitulum, ephi quoque per arietem faciet sacrificium: de agnis autem sicut invenerit manus ejus, et olei hin per singula ephi. 8And when the prince is to go in, let him go in by the way of the porch of the gate, and let him go out the same way.Ogni volta che il principe dee entrare, entri per la strada del vestibolo della porta (d'oriente), e ne esca per la medesima via.And when the prince is to goe in, let him goe in by the way of the entrie of the gate, and by the same way let him goe out.Cumque ingressurus est princeps, per viam vestibuli portæ ingrediatur, et per eamdem viam exeat. 9But when the people of the land shall go in before the Lord in the solemn feasts, he that goeth in by the north gate to adore, shall go out by the way of the south gate; and he that goeth in by the way of the south gate, shall go out by the way of the north gate: he shall not return by the way of the gate whereby he came in, but shall go out at that over against it.E quando il popolo della terra entrerà al cospetto del Signore nelle solennità, chi entra ad adorare per la porta settentrionale, esca per la porta di mezzodì; chi poi entra per la porta di mezzodì, esca per la porta settentrionale: non uscirà alcuno per la porta, per cui è entrato, ma per quella, che le sta dirimpetto.And when the people of the land shal enter in the sight of our Lord in the solemnities: he that goeth in by the North gate to adore, let him goe out by the way of the South gate: moreouer he that goeth in by the way of the South gate, let him goe out by the way of the North gate: he shal not returne by the way of the gate, wherby he entered, but at that ouer against it he shal goe out.Et cum intrabit populus terræ in conspectu Domini in solemnitatibus, qui ingreditur per portam aquilonis ut adoret, egrediatur per viam portæ meridianæ: porro qui ingreditur per viam portæ meridianæ, egrediatur per viam portæ aquilonis. Non revertetur per viam portæ per quam ingressus est, sed e regione illius egredietur.
10And the prince in the midst of them, shall go in when they go in, and go out when they go out.E il principe in mezzo di essi entrerà con quei che entrano, e uscirà con quegli, che escono.And the prince in the middes of them with the goers in shal goe in, and with the goers out shal goe out.Princeps autem in medio eorum cum ingredientibus indredietur, et cum egredientibus egredietur. 11And in the fairs, and in the solemnities there shall be the sacrifice of an ephi to a calf, and an ephi to a ram: and to the lambs, the sacrifice shall be as his hand shall find: and a hin of oil to every ephi.E nelle fiere, e nelle solennità si offerirà un ephi di farina per un vitello, e un ephi per un ariete: cogli agnelli poi uno darà quello, che gli parrà, e un hin di olio per ogni ephi.And in the fayres, and in the solemnities there shal be sacrifice an ephi for a calfe, and an ephi for a ramme: but of the lambes, there shal be sacrifice as his hand shal finde: and of oyle an hin for euerie ephi.Et in nundinis, et in solemnitatibus, erit sacrificium ephi per vitulum, et ephi per arietem: agnis autem erit sacrificium sicut invenerit manus ejus, et olei hin per singula ephi. 12But when the prince shall offer a voluntary holocaust, or voluntary peace offering to the Lord: the gate that looketh towards the east shall be opened to him, and he shall offer his holocaust, and his peace offerings, as it is wont to be done on the sabbath day: and he shall go out, and the gate shall be shut after he is gone forth.Quando poi il principe offerirà olocausto volontario, o volontario sagrifizio di pace al Signore, se gli aprirà la porta, che guarda a levante, e offerirà il suo olocausto, e il sacrifizio di pace, come suol farsi nel giorno di sabato, e se n'andrà, e, uscito lui, la porta si chiuderà.But when the prince shal make a voluntarie holocaust, or voluntarie pacifiques to our Lord: to him the gate shal be opened, that looketh to the East, and he shal make his holocaust, & his pacifiques, as it is wont to be done in the Sabbath day: and he shal goe out, & the gate shal be shut after that he is gone forth.Cum autem fecerit princeps spontaneum holocaustum, aut pacifica voluntaria Domino, aperietur ei porta quæ respicit ad orientem, et faciet holocaustum suum et pacifica sua, sicut fieri solet in die sabbati: et egredietur, claudeturque porta postquam exierit. 13And he shall offer every day for a holocaust to the Lord, a lamb of the same year without blemish: he shall offer it always in the morning.Egli offerirà ancora ogni giorno in olocausto al Signore un agnello dell'anno: lo offerirà sempre la mattina.And a lambe of the same yeare vnspotted, shal he make for holocaust dayly to our Lord: alwayes in the morning shal he make it.Et agnum ejusdem anni immaculatum faciet holocaustum quotidie Domino: semper mane faciet illud.
14And he shall offer the sacrifice for it morning by morning, the sixth part of an ephi: and the third part of a hin of oil to be mingled with the fine flour: a sacrifice to the Lord by ordinance continual and everlasting.E darà con questo mattina per mattina la sesta parte d'un ephi (di farina), e di olio la terza parte d'un hin per essere mescolato colla farina: sagrifizio al Signore legittimo, perpetuo, d'ogni giorno.And he shal make sacrifice vpon it morning by morning the sixt part of an ephi: and of oyle the third part of an hin, that it may be mingled with the floure: a sacrifice to our Lord by ordinance, continual and euerlasting.Et faciet sacrificium super eo cata mane mane sextam partem ephi, et de oleo tertiam partem hin, ut misceatur similæ: sacrificium Domino legitimum, juge atque perpetuum. 15He shall offer the lamb, and the sacrifice, and the oil morning by morning: an everlasting holocaust.Offerirà l'agnello, e la farina, e l'olio ogni giorno: olocausto sempiterno.He shal make the lambe, & the sacrifice, and the oyle morning by morning: an euerlasting holocaust.Faciet agnum, et sacrificium, et oleum cata mane mane, holocaustum sempiternum. 16Thus saith the Lord God: If the prince give a gift to any of his sons: the inheritance of it shall go to his children, they shall possess it by inheritance.Queste cose dice il Signore Dio: Se il principe donerà qualche cosa ad alcuno de' suoi figliuoli, questa passerà in eredità di questo, e de' suoi figli, e la possederanno per gius ereditario.Thus saith our Lord God: If the prince shal geue a gift to anie of his sonnes: his inheritance shal be to his sonnes, they shal possesse it by inheritance.Hæc dicit Dominus Deus: Si dederit princeps donum alicui de filiis suis, hæreditas ejus filiorum suorum erit: possidebunt eam hæreditarie. 17But if he give a legacy out of his inheritance to one of his servants, it shall be his until the year of release, and it shall return to the prince: but his inheritance shall go to his sons.Che se egli fa del suo un legato a uno de' suoi servi, questi ne sarà padrone fino all'anno del giubileo, e allora la cosa legata tornerà al principe, il dominio poi de' suoi beni sarà de' suoi figliuoli.But if he geue a legacie of his inheritance to one of his seruants, it shal be his vntil the yeare of remission, and it shal returne to the prince: and his inheritance shal be to his sonnes.Si autem dederit legatum de hæreditate sua uni servorum suorum, erit illius usque ad annum remissionis, et revertetur ad principem: hæreditas autem ejus filiis ejus erit.
18And the prince shall not take of the people’s inheritance by violence, nor of their possession: but out of his own possession he shall give an inheritance to his sons: that my people be not dispersed every man from his possession.Il principe non prenderà per forza alcuna cosa dell'eredità del Popolo, e di quello, che questi possiederà del suo un'eredità a' propri figliuoli, affinchè nissuno del mio popolo sia discacciato dalle sue possessioni.And the prince shal not take of the peoples inheritance by violence, and of their possession: & of his owne possession he shal geue the inheritance to his sonnes: that my people be not dispersed euerie one from his possession.Et non accipiet princeps de hæreditate populi per violentiam, et de possessione eorum: sed de possessione sua hæreditatem dabit filiis suis, ut non dispergatur populus meus unusquisque a possessione sua. 19And he brought me in by the entry that was at the side of the gate, into the chambers of the sanctuary that were for the priests, which looked toward the north. And there was a place bending to the west.E quegli per un ingresso, che era accanto alla porta, mi introdusse nelle camere del santuario, che spettano ai sacerdoti, e guardavano a settentrione, ed ivi era un luogo, che guardava a ponente.And he brought me in by the entrie, that was on the side of the gate, into the celles of the sanctuarie to the priests, which looked to the North. And there was a place bending to the West.Et introduxit me per ingressum qui erat ex latere portæ, in gazophylacia sanctuarii ad sacerdotes, quæ respiciebant ad aquilonem: et erat ibi locus vergens ad occidentem. 20And he said to me: This is the place where the priests shall boil the sin offering, and the trespass offering: where they shall dress the sacrifice, that they may not bring it out into the outward court, and the people be sanctified.Ed ei mi disse: Quest'è il luogo, dove i sacerdoti cuoceranno le vittime offerte per il peccato, e pel delitto, dove cuoceranno quel, che si sagrifica, affinché non le portino nell'atrio esteriore, e il popolo ne resti santificato.And he said to me: This is the place where the priests shal seeth that for sinne, and that for offence: where they shal dresse the sacrifice, that they bring it not out into the vtter court, and the people be sanctified.Et dixit ad me: Iste est locus ubi coquent sacerdotes pro peccato et pro delicto: ubi coquent sacrificium, ut non efferant in atrium exterius, et sanctificetur populus. 21And he brought me into the outward court, and he led me about by the four corners of the court: and behold there was a little court in the corner of the court, to every corner of the court there was a little court.E mi condusse fuori nell'atrio esteriore, e menommi ai quattro angoli dell'atrio; e vidi, che un piccol recinto era ad ogni angolo dell'atrio: un piccol portico ad ogni angolo dell'atrio.And he brought me into the vtter court, and he led me about by the foure corners of the court: and behold there was a litle court in the corner of the court, to euerie corner of the court a litle court.Et eduxit me in atrium exterius, et circumduxit me per quatuor angulos atrii: et ecce atriolum erat in angulo atrii, atriola singula per angulos atrii.
22In the four corners of the court were little courts disposed, forty cubits long, and thirty broad, all the four were of one measure.Questi piccoli portici eran disposti nei quattro angoli, in lunghezza di quaranta cubiti, e trenta in larghezza. La stessa misura aveva ognuno dei quattro.In the foure corners of the court were litle courts disposed, of fourtie cubits in length, and thirtie in bredth: the foure were of one measure.In quatuor angulis atrii atriola disposita, quadraginta cubitorum per longum, et triginta per latum: mensuræ unius quatuor erant. 23And there was a wall round about compassing the four little courts, and there were kitchens built under the rows round about.E v'era una muraglia, che cingeva intorno i quattro piccoli portici, e sotto i portici erano fabbricate cucine all'intorno.And a wal round about compassing the foure litle courts: and there were kichins builded vnder the porches round about.Et paries per circuitum ambiens quatuor atriola: et culinæ fabricatæ erant subter porticus per gyrum. 24And he said to me: This is the house of the kitchens wherein the ministers of the house of the Lord shall boil the victims of the people.E quegli mi disse: Questa è la casa delle cucine, nella quale i ministri della casa del Signore cuoceranno le vittime del popolo.And he said to me: This is the house of kichins wherin the ministers of the house of our Lord shal seeth the victimes of the people.Et dixit ad me: Hæc est domus culinarum, in qua coquent ministri domus Domini victimas populi.
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Worthington
Prince. After the captivity, although the race of David continued in Salathiel, Zorobabel, etc., yet they had not the state of kings. Hence Christians, R. David and other Jews, understand this of the Messias and the rites of his Church, with a literal allusion to the old law. (Worthington)
Without, not proceeding into the court of the priests, Ezechiel 44:2.
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Calmet
Calf. Moses orders two, and seven lambs, Numbers 28:11. (Calmet)
Haydock
The rams. Hebrew, "a ram. They shall," etc. (Haydock)
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Haydock
It, perhaps to avoid confusion, (Menochius) and turning the back on the temple, (Calmet) or to exercise their obedience. As many might enter by one gate as by another, and thus the concourse would not be diminished. (Haydock)
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Out. The prince went in and out by the same gate, (ver. 8.) and might order that on the east to be opened when he had to offer a voluntary sacrifice. In other respects he was like a simple Israelite, and was to attend the temple and use the same gates as the rest. Before, the kings had a gate on the west leading to their palace. But this was no longer to subsist, and the palace was to be far removed, Ezechiel 48:21.
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Calmet
Solemnities. Hebrew, "on feasts and on days of meeting." (Calmet)
Haydock
Sacrifice: mincha, ver. 7., and Ezechiel 45:24. (Haydock)
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Morning. That for the evening had the same ceremonies, Leviticus 6:9.
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Haydock
By. Cata seems to be taken (Calmet) from the Greek kata, "according to," or by, ver. 15. (Haydock)
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Calmet
Sons. If any portion of his land was made over to them, it still remained in the family; but if any other had a present of it, the land must revert to the royal family, agreeably to the law, Leviticus 25:10. (Calmet)
Worthington
This insinuates that works done by the true children of God, in the state of grace, merit an eternal reward, while moral good works performed in the state of sin, can only have a temporal one. (Worthington)
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Gate, on the north, Ezechiel 44:4.
Calmet
West. At this corner was the kitchen for victims, which could only be eaten in the inner court. If they had been brought into that without, the people would have become unclean; as it is equally wrong to touch holy or impure things when they are forbidden, Ezechiel 44:19. There were four other kitchens for the people who might choose to eat their peace-offerings, ver. 24. (Calmet)
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Calmet
Little. Hebrew, "courts joined;" (Protestants) or marginal note, "made with chimneys," (Haydock) or "smoked," as no chimneys were used. Septuagint, "little courts," as they have read differently. (Calmet)
Haydock
Vulgate unites both meanings. (Haydock)
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Haydock
Kitchens. Septuagint, "porticoes," or rather (Calmet) "boiling places;" (Protestants) and ver. 24. (Haydock)
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After the captiuitie albeit king Dauids progenie continued in Salathiel, Zorobabel and others, yet they had not the state of kinges or temporal princes; and therfore not only Christian Doctors, but also Rabbi Dauid & other Hebrewes vnderstand this prophecie of Christ the true Messias, and of the sacrifices & rites of his Church: the letter neuertheles alluding to the forme of the old lavv.
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Al vvorkes done by the true children of God, that is to say, done in the state of grace, do merite eternal reward.
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But other moral good vvorkes done in state of mortal sinne are only revvarded temporally in this vvorld, and not in life euerlasting.
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san Girolamo † 420 d.C. Against the Pelagians 1.28
Ezek. xlvi. 20 . The sacrifice of Ezekiel’s restored temple.
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1. PORTA ATRII INTERIORIS, — id est atrii sacerdotum. Haec est porta clausa, de qua dixit cap. XLIV, vers. 2 et 3. Hanc jubet hic aperiri principi in Sabbatis et Calendis. Mystice S. Hieronymus: «Sex diebus, ait, quibus operamur in mundo, porta Orientalis atrii interioris clausa nobis est. Postquam autem venerimus ad diem septimum, id est ad diem sabbati, in quo aeterna requies est: sive ad diem Calendarum, quando post caecam noctem, et horribles tenebras lucis exordium est, aperitur nobis porta Orientalis: si quis nostrum per merita virtutum ducis nomen et dignitatem fuerit consecutus, per viam vestibuli portae deforis, hoc est mundi hujus labores et portam Ecclesiae, quae adhuc in terrenis finibus posita est, ingredietur, non interius atrium (hoc enim in praesenti loco scribitur), sed ad limen portae interioris, et stabit in ea.»
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2. INTRABIT PRINCEPS PER VIAM VESTIBULI PORTAE DEFORIS (id est exterioris, ut vertunt Chaldaeus et Tigurina, quae scilicet erat in atrio laicorum): ET STABIT IN LIMINE PORTAE, — interioris, inquit S. Hieronymus, quae scilicet erat in atrio sacerdotum, q. d. Princeps intrabit per portam atrii laicorum, pergetque usque ad portam atrii sacerdotum, ut inde spectet sacrificia, quae per sacerdotes offert in ipsorum atrio. Sicut enim nemo laicus, sic nec princeps poterat ingredi atrium sacerdotum, sed soli sacerdotes: princeps tamen proxime ad illud accedebat, adeoque consistebat in porta atrii sacerdotum, ibique sedem regalem habebat, in qua sederet si vellet, aut juxta eam staret, si mallet: «stabit» enim praesentiam et consistentiam significat, non situs qualitatem: stabit ergo, id est eo loco consistet et deget, sive stando, sive sedendo, sive genuflectendo. Sedem hanc regis juxta atrium sacerdotum graphice repraesentat Adrichomius in effigie Hierosolymae et templi, num. 95. Simili modo olim reges christiani prohibebantur ingredi chorum sacerdotum, et cogebantur ante chorum in templo cum populo consistere, uti Theodosium consistere coegit S. Ambrosius. Idem etiamnum servant Graeci, qui chorum in quo Missas celebrant, undique clausum, nec ulli, nisi sacerdoti ejusque ministris, pervium habent. Discant hic principes ex sanctione Dei, quantam modestiam exhibere in templo, quamque sacerdotes, quasi Dei ministros, venerari debeant. PORTA AUTEM NON CLAUDETUR USQUE AD VESPERAM. — Causam dat S. Hieronymus: «Ut post principem, inquit, omnis populus terrae adoret contra ostium portae illius; adoret autem in Sabbatis et in Calendis, quando aperitur porta.» ET FACIENT, — id est offerent, sacrificabunt.
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3. ET ADORABIT POPULUS TERRAE AD OSTIUM PORTAE, — scilicet foris post principem: princeps enim in ipso limine portae consistebat et adorabat.
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5. ET SACRIFICIUM. — Hebraice, mincha, id est sacrificium, sive libamen similae erit mensura ephi. IN AGNIS AUTEM SACRIFICIUM QUOD DEDERIT MANUS EJUS, — q. d. Libamen et mensuram similae ad agnos, quos immolabit princeps, non praescribo: det ipse tantum, quantum volet; ita tamen ut olei hin per singula ephi similae, quae dare voluerit, addat et misceat. In omnibus enim victimis animalium addenda erant simila, oleum, sal et thus, quasi libamina et condimenta sacrificii, uti dixi saepius in Levitico. JUXTA MENSURAM CORI ERIT AEQUA LIBRATIO, — id est aequa ad pondus divisio et ad corum accommodatio, q. d. Utrumque ad rationem cori exigetur, scilicet ut ephi et batus sint decima pars cori. Ita Vatablus.
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6. VITULUM DE ARMENTO. — Hebraice בן בקר ben bacar, id est filium bovis, sive vaccae, id est vitulum juvenem et tenerum, qui adhuc matrem, puta vaccam, sequitur.
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7. EPHI QUOQUE (similae) PER ARIETEM FACIET SACRIFICIUM. — Hebraice, mincha, q. d. Ad quemlibet arietem offeret ephi similae pro mincha, id est sacrificio, sive libamine farreo. Passim enim hic, uti et Levitic. II, sacrificium; hebraeum mincha, vocatur similae oblatio et libatio. SICUT INVENERIT MANUS EJUS, — sicut dare potuerit et voluerit. Vide dicta vers. 5.
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8. CUMQUE INGRESSURUS EST PRINCEPS, PER VIAM VESTIBULI PORTAE — Orientalis, ut dixit vers. 2. Duo hic sanciuntur, duplexque statuitur discrimen inter principem et populum. Primum, ut princeps solus per portam Orientalem ingrediatur, eaque alias clausa, illi ingredienti aperiatur, et eo egresso claudatur ad vesperam: populus vero per portam Meridionalem et Aquilonarem ingrediatur et egrediatur, ut dicitur versu seq. Secundum, ut princeps per eamdem portam ingrediatur et egrediatur: populus vero per unam ingressus, per alteram et adversam egrediatur, uti statuitur vers. 10. Ita S. Hieronymus, Vilalpando, Maldonatus et alii. SED TERRAM DABUNT. — q. d. Terram reliquam populi distribuent. censent tantam fuisse, quanta erat sors sacerdotum et Levitarum: Hebraei vero, quibus favet S. Hieronymus, censent tertiam laicorum sortem fuisse partitam in tredecim partes aequales; ex quibus una principi, caeterae duodecim in totidem tribus Israel fuerint distributae. Hinc recte infert Vilalpando, pag. 396, in fine, id multo potiori jure sacerdotibus in altari et templo ministraturis licuisse, quod principi licebat. Nam a sacerdotibus sanctitas, sapientia, divini cultus observantia, atque religio major exigebatur, quam a saeculari principe, cui maximi privilegii loco dabatur, ut usque ad limen (vel postem) interius adoraturus ingrederetur, ulterius progredi omnino prohibebatur: cujus quidem contemptae legis severissimas poenas luit Ozias rex, percussus lepra a Deo, II Paral. XXVI, vers. 16 et 19. Moralis causa erat, ut significaretur principem, aeque ac sacerdotes, aliam decere viam, id est vitam et mores, quam populum, puta peculiares et sanctiores. Aliter R. Salomon, R. David, et Hebraei: censent enim hic statui legem tantum de Sabbatis et Calendis, ut scilicet hisce festis tam princeps quam populus una porta ingredi, altera vero egredi debeat: idque putant sanciri vers. 9 et 10. Verum prior sententia verior est.
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9. CUM INTRABIT POPULUS. — Statuitur hic ut populus per portam, non Orientalem, sed Meridionalem ingressus, Aquilonari egrediatur; ingressus vero Aquilonari porta, per adversam, scilicet Meridionalem, egrediatur. Causam dant Hebraei, ne finita oratione quae fiebat in medio atrii Orientali coram Domino, converteretur adorans contra templum, ad eamdem portam reversurus, itaque dorsum obverteret templo: quod rusticum fuisset et incivile. Verum aequa erat conversio, scilicet lateralis, sive per eamdem, sive per diversam portam quis egrederetur; tamque tergum, aut potius latus obvertebat ingrediens per unam portam, et egrediens per alteram, quam ingrediens et egrediens per unam eamdemque. Verior ergo causa fuisse videtur, ut in tanta populi turba facilior esset transitus. Si enim eadem porta, qua ingressi erant, egressi fuissent, occurrissent venientibus et intrantibus, itaque invicem sese in transitu impedivissent, dum hi volunt ingredi, illi egredi, quod vitatur, si hi, qui una porta ingrediuntur, alia egrediantur. Id experimur hic Romae in Basilicis Apostolorum et Martyrum, dum sunt stationes solemnes. Tropologice, significatur in via et cultu Dei non esse egrediendum, sed progrediendum, ut cum Apostolo, quae retro sunt obliviscentes, in priora nos extendamus, ait S. Hieronymus.
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10. PRINCEPS AUTEM IN MEDIO EORUM, — id est princeps per portam ingredietur, quae media est inter Meridionalem et Aquilonarem, quibus populus ingreditur: sic enim quasi in medio populi, utroque ex latere intrantis, ingrediebatur princeps. CUM INGREDIENTIBUS INGREDIETUR, — id est eodem tempore, quo alii ingrediuntur, in medio eorum, uti jam dixi, ipse ingredietur; et eodem tempore, quo alii egrediuntur, egredietur ipse.
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11. IN NUNDINIS. — Hebraice בחגים bechaggim, id est in festis.
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12. CUM AUTEM FECERIT PRINCEPS, — cum obtulerit per sacerdotes, uti dixit vers. 2. SPONTANEUM HOLOCAUSTUM, — aut spontaneas victimas pacificas, vel Eucharisticas, q. d. Princeps, cum praeter sacrificia, quae hic in festis ei praescribuntur, voluerit aliis diebus sponte sua sacrificium offerre, aperietur illi porta Orientalis, sicut in festis. Ita Hebraea, Maldonatus et alii. ET OMNE VOTUM. — Hebraice כל חרם col cherem, id est ut Aquila, Symmachus et Theodotion, omne anathema. Vide de cherem et anathemate dicta Levit. XXVII, 28.
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14. CATA MANE MANE, — id est singulis diebus mane. Est graecismus: κατὰ enim Graecis idem est, quod secundum, per: geminatio vero significat distributionem universalem, q. d. Per singula mane.
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16. HEREDITAS EJUS (filii principis) FILIORUM SUORUM ERIT, — q. d. Transmittet filius ad posteros suos hanc haereditatis partem, a patre principe dono acceptam. Loquitur de parte bonorum regalium, ut patet ex vers. seq.
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17. LEGATUM (hebraice מתנה mattana, id est donum, uti praecessit) USQUE AD ANNUM REMISSIONIS, — scilicet jubiliaei, de quo dixi, Levit. XXV, 13; illo enim possessiones venditae ad primos venditores, sive dominos, revertebantur. Statuitur hic discrimen inter dona, quae princeps dat filiis, et ea quae dat servis, scilicet, ut servis, id est subditis, data revertantur ad principem in Jubilaeo, filiis vero data non revertantur. Hoc enim est, quod ait: «Haereditas autem ejus, filiis ejus erit,» quod clarius dicunt Hebraea: «Verumtamen haereditas ejus filiorum ejus (id est filiis ejus ab eo dono data) ipsorum erit.» Hinc docet S. Hieronymus (qui per principem intelligit pontificem) sacerdotes filiis non debere relinquere bona Ecclesiastica, sed tantum haereditaria: «Suggillat, inquit, non solum illius temporis sacerdotes et principes, sed nostri quoque, qui ditiores fiunt sacerdotes dignitate, et praeter ea, quae sibi Domini dispositione debentur, tollunt a pauperibus per violentiam; vel sub honoris nomine divites spoliant, ut ipsis quoque filiis suis, quibus paterna debetur haereditas, nil debeant derelinquere nisi quod sibi a parentibus derelictum est. Ergo qui ditior est sacerdos, quam venit ad sacerdotium, quidquid plus habuerit, non filiis debet dare, sed pauperibus, et sanctis fratribus, et domesticis fidei, qui vincunt merita liberorum: ut reddat ea, quae Domini sunt, Domino suo, qui loquitur in Evangelio: Quidquid uni istorum fecistis, mihi fecistis. Ipse enim in pauperibus suscipitur hospitio, visitatur in carcere, nudus tegitur, sitiens bibit, saturatur esuriens. UT NON DISPERGATUR POPULUS MEUS: dispergit ergo populum Dei, et aufert ab eo possessionem fidei sempiternam qui aliena dona, vel bona, vel rapina, vel adulatione, vel blanditiis, vel praetextu religionis filiis fratribusque et consanguineis derelinquit.» Haec S. Hieronymus. Vide dicta cap. XLIV, 23.
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18. PER VIOLENTIAM. — Vatablus vertit: Ut per vim et oppressionem de ipsorum possessione eos dejiciat.
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19. ET INTRODUXIT ME PER INGRESSUM, etc. — Vatablus vertit: Porro introduxit me per ingressum, qui erat in latere portae (Orientalis atrii sacerdotum) ad exedras sanctas, quae versae erant ad Aquilonem.
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20. ET SANCTIFICETUR POPULUS, — contactu aut praesentia carnium sanctificatarum: quidquid enim sanctum tangebat, sanctum putabatur. Simile dixit de vestibus sacris cap. XLIV, 19. Sancit Deus res sanctas, uti victimas, loco congruo et sancto asservari, ne in profano inter laicos vilescerent, aut minus reverenter haberentur. Unde S. Hieronymus: «Significat, inquit, ne facile non sanctificatis sancta tribuamus, nec mittamus juxta Evangelium margaritas ante porcos, nec demus sanctum canibus.»
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21. EDUXIT ME IN ATRIUM EXTERIUS, — scilicet in atrium populi, uti paulo ante dixit: interius enim atrium erat sacerdotum. Hinc ergo videtur, quod in atrio laicorum per quatuor ejus angulos fuerint atriola separata, et pariete sive muro circumsepta, ut dicitur vers. 23, in quibus erant culinae ad coquendas partes victimarum pacificarum, laicis offerentibus ex lege debitas, quas deinde in eodem atrio comedebant epulantes, et gaudentes coram Domino: atrium enim sacerdotum non suffecisset omnibus hisce coquendis, cum partes sacerdotum et Dei ibi coquendae essent. Deinde molestum fuisset, praesertim in hieme et frigore, singulas laicorum carnes coctas ex uno atrio in aliud transferre, et singulis suas reddere et distribuere in tanta populi turba. Aliter Maldonatus; putat enim atrium hoc exterius fuisse in eodem atrio sacerdotum, dicique exterius, quia erat extra gazophylacia.
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22. MENSURAE UNIUS QUATUOR ERANT, — q. d. Quatuor haec atriola culinarum, in quatuor angulis atrii magni laicorum posita, erant unius et ejusdem mensurae, scilicet singula erant longa quadraginta cubitos, lata triginta, ut praecessit. Ita Vatablus.
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23. ET CULINAE FABRICATAE ERANT SUBTER PORTICUS. — Porticus hae innitebantur parietibus, sive muris atrium ambientibus, de quibus jam dixi. In hisce porticibus dicit aedificatas fuisse culinas ad coquendas victimas. Aliter vertit Vatablus, scilicet sub muris, vel foraminibus foci erant circumcirca; sicque explicat: In parte, ait, muri superiore erant foramina, quibus ollas imponebant, inferne autem alia foramina ad subjiciendum ignem.
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24. IN QUA COQUENT MINISTRI DOMUS DOMINI VICTIMAS POPULI. — Sicut victimae, utpote sanctae, a solo sacerdote mactabantur, ita et earum carnes a solis templi ministris, puta a Levitis, coquebantur etiam in atrio laicorum.
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… La festa della n. rimase sempre viva in Israele anche dopo l'esilio e dopo la riforma culturale che le prepose come importanza il sabato (Ez. 46, 1), anche per evitare il richiamo a pratiche pagane in uso presso i popoli vicini. …
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… Agli angoli piccoli atri per i conviti sacrificali del popolo (Ez. 46, 21-24). In mezzo all'atrio si poneva il podio per i membri della famiglia di David (II Par. 6, 12 sg.; 23, 13; 34, 31). L'atrio interno era detto « dei sacerdoti ». Vi si accedeva per 8 …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.