At what funerals Priests may not be present. 7. VVhat wemen they may not marie, 9. a priests daughter committing fornication must be burned. 10. The high Priest shal not vncouer his head, nor rent his garment, nor be present at anie funeral, nor at al goe forth of the holie place. 13. when he marieth he must take a virgin. 16. None that hath a blemish in his bodie (though he be of Aarons stock) shal minister in the Sanctuarie, nor approch to the Altar.
1The Lord said also to Moses: Speak to the priests the sons of Aaron, and thou shalt say to them: Let not a priest incur an uncleanness at the death of his citizens.Disse ancora il Signore a Mosè: Parla a' sacerdoti figliuoli di Aronne, e dì loro: Il sacerdote non contragga immondezza nella morte de' suoi concittadini,OVR Lord said also to Moyses: Speake to the priestes the sonnes of Aaron, and thou shalt say to them: Let not a priest be contaminated in the deathes of his citizens,Dixit quoque Dominus ad Moysen: Loquere ad sacerdotes filios Aaron, et dices ad eos: Ne contaminetur sacerdos in mortibus civium suorum, 2But only for his kin, such as are near in blood: that is to say, for his father and for his mother, and for his son, and for his daughter, for his brother also:Eccettuati gli stretti parenti, e propinqui, vale a dire, il padre, e la madre, il figliuolo, e la figlia, e anche il fratello,but onlie in his kinne, and nigh of bloud, that is to say, vpon his father and mother, and sonne, and daughter, brother also,nisi tantum in consanguineis, ac propinquis, id est, super patre et matre, et filio, et filia, fratre quoque, 3And for a maiden sister, who hath had no husband.E la sorella fanciulla non ancor maritata.and sister being a virgin which hath not bene maried to a husband:et sorore virgine quæ non est nupta viro: 4But not even for the prince of his people shall he do any thing that may make him unclean.Del resto si guarderà da contrarre immondezza nella morte dello stesso principe del suo popolo.but neither in the prince of his people shal he be contaminated.sed nec in principe populi sui contaminabitur. 5Neither shall they shave their head, nor their beard, nor make incisions in their flesh.Non si raderanno il capo, e la barba, e non faranno incisioni sulle loro carni.Neither shal they shaue their head, nor beard, nor make incisions in their flesh.Non radent caput, nec barbam, neque in carnibus suis facient incisuras. 6They shall be holy to their God, and shall not profane his name. For they offer the burnt offering of the Lord, and the bread of their God: and therefore they shall be holy.Si serberanno santi al Dio loro, e non profaneranno il suo nome: perocché eglino offeriscono l'incenso del Signore, e il pane del loro Dio; e perciò saranno santi.They shal be holie to their God, and shal not pollute his name: for the burnt sacrifice of the Lord, and breades of their God doe they offer, and therfore they shal be holie.Sancti erunt Deo suo, et non polluent nomen ejus: incensum enim Domini, et panes Dei sui offerunt, et ideo sancti erunt.
7They shall not take to wife a harlot or a vile prostitute, nor one that has been put away from her husband: because they are consecrated to their God,Non sposeranno una donna disonorata, né una vil meretrice, né quella che fu ripudiata dal marito: perocché sono consacrati al loro Dio,A whore and a vile strumpette he shal not take to wife, nor her, that is put away from her husband: because they are cō secrated to their God,Scortum et vile prostibulum non ducent uxorem, nec eam quæ repudiata est a marito: quia consecrati sunt Deo suo, 8And offer the loaves of proposition. Let them therefore be holy because I also am holy: the Lord, who sanctify them.E offeriscono i pani della proposizione. Sien eglino dunque santi, perché santo son io il Signore, che li santifico.and offer the breades of proposition. Be they holie therfore, because I also am holie, the Lord, that sanctifie them.et panes propositionis offerunt. Sint ergo sancti, quia et ego sanctus sum, Dominus qui sanctifico eos. 9If the daughter of a priest be taken in whoredom and dishonour the name of her father, she shall be burnt with fire.Se la figlia d'un sacerdote è còlta in peccato, onde ha disonorato il nome del padre suo, sarà bruciata.The daughter of a priest if she be taken in whordome, & dishonour the name of hir father, shal be burnt with fire.Sacerdotis filia si deprehensa fuerit in stupro, et violaverit nomen patris sui, flammis exuretur. 10The high priest, that is to say, the priest who is the greatest among his brethren, upon whose head the oil of unction hath been poured; and whose hands have been consecrated for the priesthood; and who hath been vested with the holy vestments. He shall not uncover his head: he shall not rend his garments.Il pontefice, vale a dire il sacerdote sommo tra' suoi fratelli, sulla testa del quale fu versato l'olio d'unzione, e le mani del quale furono consacrate per le funzioni sacerdotali, che è vestito delle vestimenta sante, non iscoprirà la sua testa, non istraccerà le vesti:The grand bishoppe, that is to say the priest that is greatest among his brethren, vpon whose head hath bene poured the oyle of vnction, and whose handes were consecrated in priesthood, and who was reuested with the holie vestimentes, shal not vncouer his head, he shal not rent his garments:Pontifex, id est, sacerdos maximus inter fratres suos, super cujus caput fusum est unctionis oleum, et cujus manus in sacerdotio consecratæ sunt, vestitusque est sanctis vestibus, caput suum non discooperiet, vestimenta non scindet:
11Nor shall he go in at all to any dead person: not even for his father, or his mother, shall he be defiled.Non entrerà in alcuna casa, dove sia cadavere: non contrarrà immondezza neppur per ragion di suo padre, o della madre.and to no dead person shal he enter in at al. vpon his father also, and mother shal he not be contaninated.et ad omnem mortuum non ingredietur omnino: super patre quoque suo et matre non contaminabitur. 12Neither shall he go out of the holy places, lest he defile the sanctuary of the Lord: because the oil of the holy unction of his God is upon him. I am the Lord.E non si partirà da' luoghi santi per non contaminare il santuario del Signore; perché egli ha sopra di sé l'olio della unzione santa del suo Dio. Io il Signore.Neither shal he goe forth out of the holie places, lest he pollute the Sāctuarie of the Lord, because the oyle of the holie vnction of his God is vpon him. I the Lord.Nec egredietur de sanctis, ne polluat sanctuarium Domini, quia oleum sanctæ unctionis Dei sui super eum est. Ego Dominus. 13He shall take a virgin unto his wife.Egli sposerà una vergine:He shal take a virgin vnto his wife:Virginem ducet uxorem: 14But a widow or one that is divorced, or defiled, or a harlot, he shall not take: but a maid of his own people.Non isposerà una vedova, né una ripudiata, né una donna diffamata, né una meretrice; ma una fanciulla del popol suo.but a widow and her that is put away, and a filth, and a whore he shal not take, but a maide of his owne people:viduam autem et repudiatam, et sordidam, atque meretricem non accipiet, sed puellam de populo suo: 15He shall not mingle the stock of his kindred with the common people of this nation: for I am the Lord who sanctify him.Egli non mescolerà il sangue della sua stirpe col volgo del popol suo: perocché io il Signore son quegli che lo santifico.that he mingle not the stocke of his kinred with the common people of his nation: because I am the Lord that sanctifie him.ne commisceat stirpem generis sui vulgo gentis suæ: quia ego Dominus, qui sanctifico eum. 16And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:And our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 17Say to Aaron: Whosoever of thy seed throughout their families, hath a blemish, he shall not offer bread to his God.Di' ad Aronne: Se v'ha uomo di tua stirpe in qualche famiglia, il quale abbia qualche difetto, ei non offerirà i pani al Dio suo.Speake to Aaron: The man of thy seede throughout their families, that hath a blemish, shal not offer breades to his God,Loquere ad Aaron: Homo de semine tuo per familias qui habuerit maculam, non offeret panes Deo suo,
18Neither shall he approach to minister to him: If he be blind; if he be lame; if he have a little, or a great, or a crooked nose;E non si accosterà a servirlo: se è cieco, se zoppo, se di troppo piccol naso, o troppo grande, o torto,neither shal he approch to his ministerie: If he be blinde, if lame, if he haue a litle, or a great, or a crooked nose,nec accedet ad ministerium ejus: si cæcus fuerit, si claudus, si parvo vel grandi, vel torto naso, 19If his foot, or if his hand be broken;Se ha un piede rotto, o una mano,if his foote be broken, if his hand,si fracto pede, si manu, 20If he be crookbacked; or blear eyed; or have a pearl in his eye, or a continual scab, or a dry scurf in his body, or a rupture.Se gobbo, se losco, se ha nell'occhio una macchia, se ha una rogna pertinace, o scabbia pel corpo, o allentato.if he be crooke backed, or blere eyed, or haue a pearle in his eye, or a continual scabbe, or drie scurffe in his bodie, or be burnt.si gibbus, si lippus, si albuginem habens in oculo, si jugem scabiem, si impetiginem in corpore, vel herniosus. 21Whosoever of the seed of Aaron the priest hath a blemish: he shall not approach to offer sacrifices to the Lord, nor bread to his God.Qualunque uomo della stirpe d'Aronne sacerdote, che avrà qualche difetto, non s'accosterà ad offerire ostie al Signore, né pani al suo Dio:Euerie one that hath a blemish of the seede of Aaron the priest, shal not approch to offer the hostes to the Lord, nor the breades to his God.Omnis qui habuerit maculam de semine Aaron sacerdotis, non accedet offerre hostias Domino, nec panes Deo suo: 22He shall eat nevertheless of the loaves that are offered in the sanctuary.Mangerà nondimeno dei pani offerti nel santuario;He shal eate notwithstanding of the breades, that are offered in the Sanctuarie,vescetur tamen panibus qui offeruntur in sanctuario, 23Yet so that he enter not within the veil, nor approach to the altar: because he hath a blemish, and he must not defile my sanctuary. I am the Lord who sanctify them.Con questo però che non entrerà dentro il velo, né si accosterà all'altare, perché è difettoso; e non dee profanare il mio santuario. Io il Signore, che li santifico.yet so that he enter not within the v•ilen, or approch to the altar, because he hath a blemish, and he must not contaninate my Sanctuarie. I the Lord that sanctifie them.ita dumtaxat, ut intra velum non ingrediatur, nec accedat ad altare, quia maculam habet, et contaminare non debet sanctuarium meum. Ego Dominus qui sanctifico eos.
24Moses, therefore spoke to Aaron, and to his sons and to all Israel, all the things that had been commanded him.Disse adunque Mosè ad Aronne, e a' suoi figliuoli, e a tutto Israele tutto quello che gli era stato comandato.Moyses therfore spake to Aaron, and to his sonnes and to al Israel, al thinges that had bene commanded him.Locutus est ergo Moyses ad Aaron, et ad filios ejus, et ad omnem Israël cuncta quæ fuerant sibi imperata.
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Year of the World 2514.
Challoner
An uncleanness; viz., such as was contracted in laying out the dead body, or touching it; or in going into the house, or assisting at the funeral, etc. (Challoner)
Calmet
At the death. Hebrew, "for a soul;" by which name the carcass is here denoted, because it had once been ruled by the soul. (St. Augustine, q. 81.) This law related only to the family of Aaron, when no absolute necessity or near relationship required their attendance. When such offices of charity should be deemed defiling, it is not easy to say. But the ancients generally looked upon them in this light, Leviticus 10:6. Porphyrius enquired of Anebo, why the holy inspector touched not the dead, since in all sacred transactions, the death of animals generally intervenes. We know not the answer of this pretended prophet Egypt; and Jamblicus confesses, that he cannot resolve the difficulty. The Romans placed a branch of cypress before the door where a corpse was lying, lest any priest might see it unthinkingly, and be defiled. (Servius) "At their return from a funeral they sprinkled themselves with water, and passed over fire." (Festus) The Rabbins say, that no one could be buried in Jerusalem, nor in the towns of the Levites, on account of the sanctity of those places, and for fear lest the priests might thus contract some uncleanness. (Calmet)
Haydock
To account for all these regulations, we only need to observe that such was the will of God; and here it may surely be said, stat pro ratione voluntas. He might thus intend to exercise their obedience; to keep their minds from being too much depressed by the sight of the dead, and to remind us all that we ought carefully to avoid sin, which kills the soul, and renders us really unclean before God. (Haydock)
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Vatable
Sister, of the same parents. (Vatable)
Husband; for if she have, he ought to bury his wife, and to mourn for her. To be deprived of these advantages, was then esteemed a great misfortune.
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Plutarch
Prince. Hebrew, "Let not the prince (of the priests, Acts 23:5,) render himself unclean," by attending the funerals of any of the people; or "let not the husband," etc. He may be allowed to attend his wife to the grave: or, as others more probably assert, even this is not permitted. She is not one of the persons privileged, ver. 2, and Ezechiel 44:25. Ezechiel (xxiv. 16,) receives a command not to bewail the death of his wife. The Romans thought their priests would be defiled, by attending the funerals even of their own wives; and Sylla, going to dedicate a temple to Hercules, sent Metella a bill of divorce, and ordered her to be removed from his house, when she was just expiring. (Plutarch)
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Haydock
Flesh. This would indicate an impotent grief, and want of patience. (Haydock)
They were not allowed to put on the usual signs of mourning, as the common people were, provided they did it not in honour of an idol, Leviticus 19:27.
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Vile, (ver. 14,) defiled, (sordidam). Hebrew chalala, "a profane woman," (Pagnin) or one of ill-fame; as captives, inn-keepers, are generally esteemed. Zone, means a common prostitute. (Josephus, [Antiquities?] 3:3.) None of these fit matches for the priests.
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And offer. Hebrew addresses this to Moses. "Thou shalt sanctify him, therefore, because he offereth the bread of thy God."
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Jonathan
Fire. Provided she be betrothed, and still in her father's house; so that the infamy fall upon him. (Jonathan)
Calmet
For if she be with her husband, she must undergo the usual punishment of stoning. Other young women received no corporal punishment for simple fornication: the man was bound to marry them, if the father consented; and, at any rate, he was forced to give them a dowry, Exodus 22:16. (Calmet)
But if the woman pretended falsely that they were virgins, they were stoned, Deuteronomy 22:20.
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Head. Septuagint, "by taking off his cidaris, or tiara." He shall not shave his head, Leviticus 10:6.
Calmet
Garments, at funerals, nor the sacred vestments at all. (Calmet)
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Places. This is to be understood in the same sense. He must not leave his sacred functions to attend any corpse whatever. Having the honour of representing God, and being his first minister on earth, the utmost purity is required of him. Inferior priests may mourn on some occasions; and the Levites are not distinguished, in this respect, from the people; to shew that God requires sanctity in his officers, proportionate to their exaltation.
Calmet
Oil. Hebrew, "He is the Nozor; or the crown of the anointing oil of," etc. Joseph has the title of Nazir, (Genesis 49:26,) which is borne by the prime ministers of the Eastern kings. Such is the high priest in the temple. Let Christian priests hence learn what sanctity will be required of them. But why is the pontiff forbidden to bury his father, since he obtains that dignity after his decease. St. Augustine (q. 83,) answers, that he was to be consecrated immediately after, that he might offer incense. Another might, however, perform that office. On some occasions, the high priest was deposed, or the dignity transferred to another family. Infirmities might also hinder him from performing the duty. (Calmet)
Du Hamel
Priests must be detached, as much as possible, from all things which might divert them from their sacred offices. The greatest holiness is required of those who receive the body of Jesus Christ. (Du Hamel)
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Haydock
Wife. Josephus says he could not divorce her. The Rabbins allow him only one wife at a time. It is said that Joiada had two. But that might be successively; and it is not certain that he was the high priest; (2 Paralipomenon 24:3.; Calmet) though he has that title in the Vulgate, 2 Paralipomenon 22:11. (Haydock)
Calmet
His wife must be an Isrealite. The Septuagint intimates, "of his own race." But this is denied by others. He could not marry his brother's widow, (Selden) nor a girl under twelve and a half. "The Egyptian priests marry only one, while others have as many wives as they please." (Diodorus I.) (Calmet)
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Widow. Other priests might marry the widows of their fellow priests, Ezechiel 44:22.
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Menochius
Nation. The wife of the high priest must be of noble birth, that he may speak to kings and princes with more authority. (Menochius)
Hebrew, "he shall not defile his race," etc., by marrying one of another nation, or contrary to law. If he do, the children shall have no share in the priesthood.
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Challoner
A blemish. These corporal defects or deformities, which disqualified the priests from officiating in the old law, were figures of the vices which priests are to beware of in the new law. (St. Gregory, Cura pastorum.) (Challoner)
The Rabbins reckon 140 blemishes on which the Sanhedrim had to pass sentence. They also require in the high priest superior beauty, strength, riches, and wisdom.
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Nose. Hebrew, "a flat nose, or any thing superfluous." Septuagint, "the nose, (hand) or ears slit." This verse rejects those whose members are too large, as the next does those who have them too small.
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Eyed. Hebrew dak, may denote "a dwarf." Syriac, or something very thin, Exodus 16:14.
Pearl, (albuginem) whiteness.
Rupture, (herniosus). One perhaps troubled with the stone, (Menochius) whose testicles have been bruised, (Onkelos) or who has only one (Septuagint and Syriac).
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Calmet
Veil, which separates the sanctuary from the court. The Athenians chose the most handsome man ot be the king of ceremonies; and the people of Eli appointed such only to carry the sacred vessels, etc. (Atheneus 13:2.) (Calmet)
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An uncleanness.... Viz., such as was contracted in laying out the dead body, or touching it; or in going into the house, or assisting at the funeral, etc.
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By the prīce 5. Paul. vnderstood the high Priest. Act. 23.
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Caiphas rēt his garments (Mat. 26.) cō trarie to this law, malice making him neglect his owne dignitie
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If such deformities and defectes made men irregular, and vnmete to exercise priest lie function in the old testament, how
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Tertulliano † 220 d.C. The Five Books Against Marcion 4.23
… “The priest,” says He, “shall not enter where there is any dead person; and for his father he shall not be defiled”
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san Girolamo † 420 d.C. The Letters of St. Jerome 69.5
… The apostle came of the Jews and the primitive Christian church was gathered out of the remnants of Israel. Paul knew that the Law allowed men to have children by several wives, and was aware that the example of the patriarchs had made polygamy familiar to the people. Even the very priests might at their own discretion enjoy the same license.
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san Giovanni Crisostomo † 407 d.C. Treatise Concerning the Christian Priesthood 6.11
… and they are not worse in their nature, but are aggravated through the dignity of the Priest, who dares to commit them. And why do I speak of the men who follow this ministration. For the daughters of the Priests,
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san Girolamo † 420 d.C. The Letters of St. Jerome 39.4
… For, for us sin is death. In this same book, Leviticus, there is a provision which may perhaps strike some as cruel, yet is necessary to faith: the high priest is forbidden to approach the dead bodies of his father and mother, of his brothers and of his children;
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Tertulliano † 220 d.C. On Monogamy 7
… For the reason why He recalls that young man who was hastening to his father’s obsequies, is that He may show that we are called priests by Him; (priests) whom the Law used to forbid to be present at the sepulture of parents:
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Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.14
14. Therefore, my beloved, we also have received of the Spirit of Christ, and Christ dwelleth in us , as it is written that the Spirit said this through the mouth of the Prophet:— I will dwell in them and will walk in them .
san Girolamo † 420 d.C. The Letters of St. Jerome 39.4
… Are we not taught the same lesson in the Gospel in other words? Is not the disciple forbidden to say farewell to his home or to bury his dead father? Of the high priest, again, it is said: “He shall not go out of the sanctuary, and the sanctification of his God shall not be contaminated, for the anointing oil of his God is upon him.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 14.10
… “And he shall not go forth from the sanctuary, lest he pollute the Sanctuary of God,”
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papa san Leone I Magno † 461 d.C. Letters 4
… “Let the priest take a virgin to wife, not a widow, not a divorced woman
papa san Leone I Magno † 461 d.C. Letters 12
… Who then would dare to allow this injury to be perpetrated upon so great a sacrament , seeing that this great and venerable mystery is not without the support of the statutes of God’s law as well, whereby it is clearly laid down that a priest is to marry a virgin, and that she who is to be the wife of a priest
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Tertulliano † 220 d.C. On Exhortation to Chastity 7
… For look, in the old law I find the pruning-knife applied to the licence of repeated marriage. There is a caution in Leviticus: “My priests shall not pluralize marriages.”
Origene † 254 d.C. Origen's Commentary on Matthew 14.20
… A priest, then, will not take to himself as a wife one who has been a harlot and an outcast,
san Girolamo † 420 d.C. The Letters of St. Jerome 52.10
… Why do we admire what Christ calls “the mammon of unrighteousness”? Why do we cherish and love what it is Peter’s boast not to possess? Or if we insist on keeping to the letter and find the mention of gold and wealth so pleasing, let us keep to everything else as well as the gold. Let the bishops of Christ be bound to marry wives, who must be virgins.
papa san Leone I Magno † 461 d.C. Letters 10
… so that Hilary, who remained with us, had no opposition to offer. The judgment, therefore, was rescinded, which was brought forward and read to the effect that, as the husband of a widow , he could not hold the priesthood. Now this rule we, maintaining the legal constitutions
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 63.2
… and says in Leviticus: “The man in whom there shall be any blemish or stain shall not approach to offer gifts to God?”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 67.1
… “And when they come near to the altar of the Holy One to minister they shall not bring sin upon them, lest they die.” Also in Leviticus the Lord commands and says, “Whosoever hath any spot or blemish upon him, shall not approach to offer gifts to God.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 2.94
94. I know also that not even bodily blemishes in either priests
san Girolamo † 420 d.C. The Letters of St. Jerome 52.10
… Or if we insist on keeping to the letter and find the mention of gold and wealth so pleasing, let us keep to everything else as well as the gold. Let the bishops of Christ be bound to marry wives, who must be virgins. Let the best-intentioned priest be deprived of his office if he bear a scar and be disfigured.
san Girolamo † 420 d.C. The Dialogue Against the Luciferians 1
… How can an impious man make a man holy? How shall the light enter into me, when my eye is blind? O misery! Antichrist’s disciple governs the Church of Christ. And what are we to think of the words, “No man can serve two masters”? And that too “What communion hath light and darkness? And what concord hath Christ with Belial?” In the old testament we read,
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 1.11
… lest one whom his own guilt depraves desire to become an intercessor for the faults of others. For on this account it is said to Moses by the supernal voice, Speak unto Aaron; Whosoever he be of thy seed throughout their generations that hath a blemish, he shall not offer loaves of bread to the Lord his God (
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sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 6.9
In what he says of the uncleanness of a man that is bald or has red hair, Faustus is inaccurate, or the manuscript he has used is incorrect.
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 1.11
… xxi. 17 ). And it is also immediately subjoined; If he be blind, if he be lame, if he have either a small or a large and crooked nose, if he be brokenfooted or brokenhanded, if he be hunchbacked, if he be bleareyed (lippus), if he have a white speck (albuginem) in his eye, if chronic scabies, if impetigo in his body, or if he be ruptured (ponderosus) (
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 71.2
… For it behoves priests and ministers, who wait upon the altar and sacrifices, to be sound and stainless; since the Lord God speaks in Leviticus, and says, “No man that hath a stain or a blemish shall come nigh to offer gifts to the Lord.”
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Loquere ad sacerdotes filios Aaron — loquere ad minores sacerdotes: nam pontifex neminem omnino, ne patrem quidem poterat plangere, uti dicitur vers. 10, quod tamen hic permittitur minoribus sacerdotibus. Ne contaminetur sacerdos in mortibus civium suorum — q. d. Caveat sacerdos ne immunditiam legalem contrahat tangendo cadaver, aut curando funus, aut illud sequendo, aut luctum faciendo, aut domum mortui ingrediendo. In mortibus. — Hebraice, super anima, id est super cadavere; Chaldaeus, super mortuum: anima enim hic per antiphrasin vocatur cadaver inanime. Aliam hujus nomenclaturae rationem dat S. Augustinus, Quaest. LXXVIII: «Nomen, ait, rectricis animae etiam corpus accepit anima destitutum, quoniam reddendum illi est in resurrectione; sicut aedificium quod appellatur ecclesia, etiam cum inde exierit ecclesia, qui homines sunt, nihilominus ecclesia dicitur,» per metonymiam. Cives suos hic plangere vetatur sacerdos; ergo multo magis alienigenas et extraneos plangere ei non licebat. Ratio hujus legis est, primo, quia sacerdotum erat tractare divina, et ministeria sanctuarii obire, ac proinde eos longissime abesse decebat ab omni funerum et mortuorum communicatione, impuritate ac irregularitate: illorum enim vetus sanctitas et puritas corporalis erat; jam inter corpora impurissima sunt cadavera, utpote quae in putredinem abeant, fiantque esca vermium, bufonum et serpentum: ergo ab iis remotissimi debebant esse sacerdotes veteres. Secundo, quia sacerdos populo debebat esse exemplar vitae coelestis, et fidem spemque resurrectionis, non lugendo mortuos reipsa ostendere. Tertio, quia sacerdos typus erat Christi, qui mortem dissolvit sui immolatione: Christi ergo unius immolationem, per sua sacrificia adumbrare debebat sacerdos. Ita Cyrillus, lib. XII De Adoratione, pag. 248.
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Nisi tantum in consanguineis. — Excipiuntur hic a lege jam lata pater, mater, filius, filia, frater et soror, si sit virgo: hos ergo defunctos lugere poterat sacerdos, non autem uxorem, nepotem et neptem, quia illi hic non excipiuntur. Dices: Capite X, versu 6, vetantur Ithamar et Eleazar sacerdotes, lugere Nadab et Abiu fratres suos jam mortuos. Respondeo: Peculiaris fuit illa prohibitio eis facta, eo quod ipsi recenter tum erant consecrati sacerdotes; unde nolebat Deus ut ipsi lugerent fratres suos, a se jure meritoque occisos; alioqui secundum hanc legem lugere potuissent.
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Sed nec in principe populi sui contaminabitur. — Vatablus et alii ex Hebraeo vertunt: Non contaminetur princeps in populo suo, ut profanet se. Verum non agitur hic de contaminatione principis, sed sacerdotum. Melius ergo Noster Interpres vertit, in principe: recte enim in Hebraeo intelligitur praepositio beth, id est in, uti saepe solet, maxime quia hic aliud a proxime sequitur. Tropologice, cadavera sunt peccata; tactus cadaverum est communicatio peccatorum: sacerdos ergo cavere debet ne criminum civium suorum particeps efficiatur, et vitam agat popularem, imo neque principi peccanti consentire potest: sed tantum contaminatur in patre et matre, id est offensa primorum parentum, Adae et Evae, et filio ac filia, fratre ac sorore, quia post peccatum originis in multis offendimus omnes: et in his necesse est ut etiam justi excusationem accipiant, sine quibus vivere non possunt, nec ipsi, nec illi qui eis in religione succedunt, ut filii, nec qui cum eis tanquam fratres, viam sanctitatis incedunt. E contrario de summo sacerdote, id est Christo, dicitur, quod in nullo omnino, ne patre quidem et matre contaminabitur, quia nullam Christus vitiatae originis contagionem aut labem aliam sensit. Ita Radulphus.
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Non radent caput, nec barbam, neque in carnibus suis facient incisuras. — Haec in luctu faciebant Gentiles, ideoque ea vetita sunt Judaeis, etiam laicis, uti dixi cap. XIX, vers. 27; hic tamen peculiariter eadem vetantur sacerdotibus, quia magis haec eos dedecent. Tropologice, sacerdotes non debent caput radere, sed tondere tantum, quia cogitationes carnis de vita subditorum et cognatorum (quae capillis significantur), nec a se funditus amputare, nec rursum ad crescendum nimis, ut oculos mentis claudant, relaxare debent, sic ut barbam, id est virtutis speciem, in vultu praeferant; pari modo non facient incisuras in carne, ne ipsi fidem resurrectionis videantur evacuare, si mortuorum suorum luctum non studeant temperare, inquit Radulphus. Quid jam facient fideles in suorum funeribus? Docebunt te viragines et heroinae. Audi S. Ambrosium, lib. I Officiorum, cap. LI: «Quid de matre Machabaeorum loquar? quae spectabat laeta filiorum quot funera, tot trophaea, et morientium vocibus, tanquam psallentium cantibus delectabatur, pulcherrimam ventris sui citheram in filiis cernens, et pietatis harmoniam omni lyrae numero dulciorem.» Idem dici potest de S. Felicitate spectatrice martyrii septem filiorum, de qua S. Gregorius, homilia 3 in Evangelium; et de S. Symphorosa item septem filiorum Martyrum matre, de qua in Vita S. Getulii Martyris ejus mariti; item de S. Melania juniore, de qua S. Hieronymus, epistola ad Paulam super obitu Blesillae: «Praesentia, ait, exempla sectare. S. Melania nostri temporis inter Christianos vera nobilitas, cum qua tibi Dominus mihique concedat in die sua habere partem, calente adhuc mariti corpusculo, et necdum humato, duos simul perdidit filios. Rem sum dicturus incredibilem, sed, teste Christo, non falsam. Quis illam tunc non putaret more lymphatico, sparsis crinibus, veste conscissa lacerum pectus invadere? Lacrymae gutta non fluxit, stetit immobilis, et ad pedes involuta Christi, quasi ipsum teneret, arrisit. Expeditius, inquit, tibi servitura sum, Domine, quia tanto onere me liberasti. Sed forsitan superatur in casteris? Quinimo, qua illos mente contempserit, in uno postea filio probavit, cui omni quam habebat possessione concessa, ingruente jam hyeme Hierosolymam navigavit.» Vis exempla Gentilium? audi S. Hieronymum, epistola 3 ad Heliodorum in epitaphio Nepotiani: «Ubi, ait, Anaxagorae ac Telamonis semper laudata sententia: Sciebam me genuisse mortalem;» ita responderant nuntiata morte filii. «Cicero, Plato, Diogenes, Clitomachus, Carneades, Possidonius, proponunt innumerabiles viros, et maxime Periclem et Xenophontem Socraticum, quorum alter amissis duobus filiis coronatus in concione disseruit; alter, cum sacrificans filium in bello audisset occisum, deposuisse coronam dicitur, et eamdem capiti reposuisse, postquam fortiter in acie dimicantem reperit concidisse. Pulvillus Capitolium dedicans, mortuum, ut nuntiabatur, subito filium se jussit absente sepeliri. L. Paulus septem diebus inter duorum exequias filiorum triumphans urbem ingressus est. Praetermitto Maximos, Catones, Gallos, Pisones, Brutos, Scaevolas, Metellos, Scauros, Martios, Crassos, Marcellos atque Aufidos, quorum non minor in luctu, quam in bellis virtus fuit, et quorum orbitates in Consolationis libro Tullius explicavit, ne videar potius aliena, quam nostra quaesisse. Quanquam et haec in flagellationem nostri breviter dicta sint, si non praestet fides, quod exhibuit infidelitas.»
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Sancti erunt Deo suo — puta remoti ab omni contaminatione, immunditia, ritu, et caeremoniis turpibus et profanis, quas Gentiles in funeribus adhibent. Et non polluent nomen ejus — q. d. Itaque non polluent nomen, famam et dignitatem sacerdotalem; ac proinde nec famam Dei, cujus ipsi sunt ministri et sacerdotes. Incensum (hebraice est ignitiones, quod Septuaginta vertunt sacrificia, Noster vero incensum, quod igne adoletur) et panes (propositionis) Dei sui offerunt, et ideo sancti erunt. — Hebraice, ideo sanctitas erunt, q. d. Ideo sanctissimi erunt et purissimi, ut videantur esse ipsa sanctitas. Tropologice, incensum est oratio; panes Dei sunt Sancti, qui fide et bonis operibus Deum pascunt, ac seipsos in Christi corpus trajiciunt: hos sacerdotes Deo offerunt, quia doctrina sua ad credulitatem illos perducunt. Justum ergo est ut ipsi sancti sint, qui alios ad sanctitatem invitant. Ita Radulphus.
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Scortum et vile prostibulum non ducent (sacerdotes) uxorem. — «Prostibulum» tam hic, quam Deuter. XXIII, 18, et Joelis III, 3, est meretrix, quae corpus et pudicitiam suam prostituit. Septuaginta vertunt bebēlōmenēn, profanatam, id est violatam et pollutam: hoc enim significat Hebraice chalala. Sic apud Plautum et alios Latinos scriptores, prostibulum non tantum locum turpitudinis, puta lupanar, sed et ipsam meretricem, vilissimam et abjectissimam significat. Tropologice, uxor est vivendi forma; accipit eam generis sui, qui Deum creatorem, et Patres sanctos respicit, atque ex illorum forma vivit: Scortum vero, vile prostibulum, et repudiatam ducit, qui mundi hujus amatoribus conformatur. Ita Radulphus.
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Sint ergo sancti, quia et ego sanctus sum, Dominus, qui sanctifico eos — qui sanctitatem meam vobis communico, designando et consecrando vos mihi sacerdotes. Secundo, «sanctifico,» id est, jubeo vos esse sanctos.
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Sacerdotis filia, si deprehensa fuerit in stupro, et violaverit nomen patris sui, flammis exuretur. — Propter dignitatem patris sacerdotis, punitur fornicatio simplex filiae ejus, morte ignis; non vero punitur fornicatio aliarum: nam filias civium fornicantes non fuisse punitas colligitur Exodi XXII, 16, nisi se venditassent postea ut virgines, et hac ratione sponsum decepissent; tum enim re comperta lapidabantur, sicut adulterae, ut patet Deut. XXII, 20. Hoc discrimen verba legis hujus significant, cum causam afferunt, eo quod «violaverit nomen patris sui,» quasi dicant: Quia fornicatione sua gravem inussit notam et ignominiam patri sacerdoti, ideo comburetur. Sic et Gentiles Romani Vestales virgines in fornicatione deprehensas vivas defodiebant: adulteras autem feminas licet aliqua damnatione, nulla tamen morte plectebant. «Usque adeo gravius putabant adyta divina, quam humana cubilia esse vindicanda,» ait S. Augustinus, lib. III De Civitate Dei, cap. V.
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Pontifex, super cujus caput fusum est unctionis oleum, caput suum non discooperiet. — Septuaginta: tēn kephalēn ouk apokidarōsei, caput suum non decidarabit, id est, cidari sua non nudabit, scilicet ad plangendum mortuum, ut hac ratione allegorice significet imperturbabile, immobile et aeternum Christi sacerdotium, quod nunquam auferetur, inquit Cyrillus, lib. XII De Adoratione, pag. 249. Nota: Solus pontifex ungebatur in capite, et ideo non lugebat ullos mortuos, ne quidem parentes. Minores sacerdotes ungebantur tantum in pollicibus manuum et pedum, et super aures, vestesque eorum aspergebantur sanguine arietis immolati, mixto cum oleo sacrae unctionis; et ideo poterant quidem lugere consanguineos designatos, vers. 2, non tamen alios. Reges vero nec in capite, nec in manibus, nec in vestibus ungebantur oleo sacro, sed tantum oleo simplici et vulgari; et ideo poterant lugere omnes mortuos quos volebant.
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Ad omnem mortuum non ingredietur. — «Ad omnem non,» id est ad nullum, q. d. Non ingredietur domum in qua est cadaver quodcumque, deserendo, ut super mortuo indecenter plangat. Ita Vatablus. Rursum «ne polluat,» quia si ipse pollutus super mortuo rediret ad sanctuarium, pollueret illud. Notat hic Abulensis ab Hebraeis peregrinantibus in deserto per 40 annos non fuisse sacrificatum, nisi in monte Sinai, ac proinde eos deinceps in deserto non fuisse obligatos ullis praeceptis caeremonialibus, sed tantum moralibus et judicialibus. Ratio est, quia caeremonialia praecepta tantum sancita erant in ordine ad sacrificia; cessantibus ergo sacrificiis cessabant et alia caeremonialia. Excipe ea quae Deus specialiter excepit Num. v, 2, videlicet leprosum, seminifluum et immundum super mortuo: hi enim immundi erant, et separandi juxta ritum et caeremoniam praescriptam cap. xiii. Quare ut hi expiarentur, opus erat cinere vitulae rufae, de qua Num. xix; hanc ergo in deserto crematam fuisse dicere necesse est: nam polluti super mortuo hoc cinere expiabantur. Hinc sequitur sacerdotes etiam in deserto debuisse servare legem hic praescriptam, ut scilicet non plangerent mortuos. Pari modo in deserto non servarunt Hebraei festa, nisi sabbatum; nam sabbatum violans lapidatus est in deserto, Num. cap. xv, vers. 35. Super patre quoque suo et matre non contaminabitur — q. d. Si moriatur pater aut mater, non planget eos pontifex exteriori ritu et signo, nec funus eorum comitabitur. «Postulat enim, ait Philo, libro II De Monarchia, lex in eo viro praestantiorem homine indolem, quippe qui Deo sit familiaris prae caeteris, situs in quodam divinae humanaeque naturae confinio, ut hoc mediatore Deus propitietur hominibus.» Id imitati sunt Gentiles. Unde apud Romanos flamini Diali non licebat locum in quo bustum erat ingredi vel mortuum attingere, teste A. Gellio, lib. X, cap. xv; imo «nec tibias funebres audire,» teste Festo. Quid? quod Flaminicae non licebat habere soleas aut calceos morticinos, id est, factos ex pecudibus sponte mortuis, teste Servio in IV Aeneid.: «Quoniam, ait, sua morte exstincta omnia funesta sunt.» Hinc etiam pontifex si quando funebrem haberet orationem, velum ante mortuum expandebatur, quod oculos ipsius a funere arceret. Audi Senecam, Consolat. ad Martiam, cap. xv: «Tiberius Caesar et quem genuerat, et quem adoptaverat, amisit; ipse tamen pro rostris laudavit filium, stetitque in conspectu posito corpore, interjecto tantum velamento, quod pontificis oculos a funere arceret.» Idem fecit Augustus Caesar in funere Agrippae, teste Dione, lib. LIV; nam ipsi Caesares erant et pontifices usque ad Constantinum imperatorem, qui se pontificatu hoc gentilitio jam Christianus abdicavit. Idem Dio loquens de Tiberio in funere Augusti: «Tiberio, ait, impunitas data, quod cadaver (prohibitum enim hoc erat) tetigisset, ac comitatus fuisset.» Allegorice S. Bernardus, serm. 1 De Circumcisione, initio: «Christus, ait, est summus sacerdos, quem nec super patre, nec super matre contaminandum, prophetatum est potius, quam mandatum; est enim illi Pater ab aeterno, sed Deus, in quem peccatum non cadit: est et mater, sed virgo, nec parere potuit incorruptio corruptelam.»
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Nec egredietur de sanctis — de sanctuario, si, quando ibi constitutus est, contingat mori etiam patrem aut matrem. Nec enim pontifex domi existens debebat ire ad sanctuarium, si quis suorum moreretur; sed si existeret in sanctuario, non licebat ei ob mortem patris aut matris illud, ejusque sacra munia relinquere, et exire ad funus; ratio subditur: Ne polluat Sanctuarium Domini — q. d. Ne injuriam et ignominiam inferat sanctuario, illud ob funus deserendo.
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Virginem ducet (pontifex) uxorem. — Jussit id Deus, ob honestatem et dignitatem summi sacerdotii: idque primo, quia non decuisset summum pontificem ab alio vitiatam et cognitam ducere; secundo, «ut sacrum semen intacta puraque virginis alvo caperetur, nec ullo modo miscerentur hujus natales cum aliis familiis,» inquit Philo, libro II De Monarchia; tertio, ut inita cum nondum depravatis animis consuetudine, facilius eas suis moribus pontifices accommodarent. Sequaces enim et flexiles ad virtutem sunt mentes virginum, et ad disciplinam promptissimae. Tropologice S. Cyrillus, lib. XII De Adoratione: «Significabatur, ait, per hoc conjugium pontificis cum virgine, quod Christus non cum impiis et corruptis animis, sed cum castissimis et purissimis, tanquam virginibus spiritualiter versaretur, easque fecundas redderet ac sibi genere junctas appellaret.» Allegorice: Christus, inquit Radulphus, despondit sibi, non Synagogam corruptam, et a se repudiatam, sed Ecclesiam ex Gentibus; quam, cum esset meretrix, adamavit, ut digne eam sibi conjungeret, virginem fecit; nobilem, nunc moribus, postea mansionibus.
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Sordidam. — Chald. profanatam, id est, vitiatam et pollutam. Ita Septuaginta; puram enim plane decebat esse uxorem pontificis. Ita Julius Caesar dimisit Pompeiam uxorem, quam corruptam esse a Clodio rumor ferebat, quo nomine cum Clodio esset dictus dies, citatus ipse testis nihil de ea sinistri dixit; et interroganti actori: Cur ergo eam dimisisti? respondit: «Quia Caesaris uxorem ab omni sinistra suspicione liberam planeque puram esse oportet.» Idem dicendum erat hic pontifici. Tertullianus, lib. De Monogamia, hic addit: «Sacerdotes mei non plus nubent;» quasi secundae nuptiae eis hic interdictae fuerint, debuerintque ipsi esse monogami. Forte editio Theodotionis, aut Symmachi aliquid tale habuerit, ut suspicatur Pamelius. Nam nec Septuaginta nec Hebraea id habent: quanquam hic vacillet fides Tertulliani; scripsit enim ipse hunc librum in haeresi: contendit enim ipse hoc libro secundas nuptias Christianis esse illicitas; qui est error exploratus.
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Sed puellam de populo suo. — Addit Philo pontificem non potuisse ducere uxorem nisi sacerdotalis generis; sed hoc non liquet ex lege divina, imo contrarium potius insinuant historiae: ex iis enim constat solere pontifices ducere filias principum et regum, qui non erant ex Levi, sed ex Juda. Sic Joiadas duxit Josabet filiam Joram regis Juda, ut testatur Josephus, lib. IX Antiquit. vii. Ne commisceat stirpem generis sui vulgo gentis suae — q. d. Non accipiat uxorem de vulgo, sed nobilem. Septuaginta vertunt: Non profanabit semen suum in populo suo, idque primo, ob dignitatem sacerdotii; secundo, ut pontifex reges et principes quibuscum affinitate jungitur, tanto liberius et melius cultum Dei, et veram religionem edoceat. Ego Dominus qui sanctifico eum — qui jubeo eum esse sanctum, et abstinere a contaminatione vulgaris et plebeiae uxoris; ita accipitur «sanctifico» vers. 8 et 23, et cap. praeced. vers. 8.
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Homo de semine tuo qui habuerit maculam (deformitatem talem quales sequuntur), non offeret panes (propositionis, quos minores etiam sacerdotes per singula sabbata offerunt recentes, ablatis prioribus) Deo suo, nec accedet ad ministerium ejus. — Haec verba non sunt in Hebraeo, sed intelliguntur: habentes enim maculam arcebantur tam ab altari holocaustorum, thymiamatis et candelabro, quam a mensa panum propositionis.
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Si caecus fuerit (ecce hae sunt maculae quae faciunt irregularem, ut habens aliquam ex eis, sacerdos Aaronicus esse nequeat), si claudus, si parvo, vel grandi, vel torto naso. — Pro si parvo hebraice est חרום charum, quod Hebraei simum vertunt, licet, si originem et radicem spectes, proprie non nasum nec simum, sed excisum significet. Sic pro grandi vel torto naso, hebraice est שרוע sarua, quod proprie significat excrescentem, qualis est grandis vel retortus nasus, cui proinde hoc nomen appropriarunt Hebraei. Hebraei praeter has maculas, assignant alias centum et quadraginta, quae hominem inhabilem faciunt ad sacerdotium: vide libellum Praeceptorum praecepto negativo 308.
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Si fracto pede, si manu, si gibbus (gibbosus), si lippus (ita et Septuaginta et Chaldaeus. Hebraice est דק dac, id est qui tenuibus vel tenerioribus est oculis, uti sunt lippi), si albuginem habens in oculo, si jugem scabiem, si impetiginem in corpore (impetigo genus est scabiei siccae, per cutem pruritu proserpens), vel herniosus. Omnis qui habuerit maculam (aliquam ex jam dictis), non accedet offerre hostias Domino, nec panes Deo suo. — Repetit id quod praecessit; panes ergo hic idem sunt quod hostiae et sacrificia, quae sunt quasi panis, id est cibus Dei. Ita Chaldaeus et Septuaginta. Unde sequitur: «Vescetur tamen panibus qui offeruntur in sanctuario,» id est, comedet de carnibus et sacrificiis Deo oblatis. Ita Abulensis et alii. Itaque a pari ex phrasi Hebraea, recte caro Christi in Eucharistia Deo oblata vocatur panis a S. Joanne, cap. vi, et a S. Paulo, I Corinth. xi, maxime quia sub speciebus panis delitescit; non autem e contrario, recte ipse panis vocatur corpus et caro, ut de pane dicas: «Hoc est corpus meum,» id est, hic panis est corpus meum. Sic quoque accipitur panis pro victimis, cap. seq. vers. ult.
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Hebr. est, vescetur ex oblationibus sanctissimis et sanctis. Oblationes sanctissimae dicebantur partes victimarum, panes sacri, donaria farrea, quae sacerdotes tantum in loco sancto comedebant; sancta vero vocabantur decimae et primitiae, quibus et alii praeter sacerdotes vesci poterant.
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Ita duntaxat ut intra velum (intra tabernaculum vel sanctum) non ingrediatur (ut adoleat thymiama, accendat lucernas, et ponat in mensa panes propositionis), nec accedat ad altare — holocaustorum, ut offerat victimas. Ego Dominus qui sanctifico eos — qui jubeo eos esse sanctos et puros ab omni indecentia et macula. Haec omnia, ait Philo, referenda figurate sunt ad perfectionem animae; nam si mortale corpus sacerdotis inspici oportet, ne quo contactum sit vitio, quanto magis immortalem animam formatam ad Dei imaginem? Ita ipse, lib. II De Monarchia.
Sensus Tropologicus Macularum Tropologice, S. Gregorius, I part. Pastor. cap. ult., et ex eo Radulphus: «Caecus est, qui tenebris praesentis vitae pressus, quo gressum operis porrigat, nescit; claudus, qui videt quidem, sed per infirmitatem mentis, quae videt, perfecte implere non valet; naso est parvo, cui parva est discretio.» Unde Cantic. VII, dicitur: «Nasus tuus sicut turris quae est in Libano;» quia S. Ecclesia, quae ex singulis causis tentamenta prodeant, per discretionem conspicit, et ventura vitiorum bella ex alto deprehendit; nasus grandis et tortus est discretionis subtilitas immoderata, quae dum plusquam decet excreverit, actionis suae rectitudinem ipsa confundit. Est fracto pede vel manu, qui bonorum operum exsors vacat;» vel, ut S. Cyrillus, lib. XII De Adoratione, qui non integre ad probas actiones graditur, sed opus Dei facit imperfecte et negligenter: «Gibbosus est, quem terrena sollicitudo deprimit, ne unquam superna respiciat; lippus est, cujus sensum et mentem natura exacuit, sed conversationis pravitas confundit; albuginem habet, qui candorem justitiae vel sapientiae sibi tribuens, a luce supernae cognitionis se per arrogantiam excludit; jugem habet scabiem, cui carnis petulantia dominatur; impetiginem, cui avaritia; herniosus est, qui in abditis, id est in mente, pondus turpitudinis gestat.» Ita et Theodoretus, Quaest. XXX, et Cyrillus supra. Jam, si tantam munditiem exegit Deus a Judaeis bestias immolantibus, quantum exigit a sacerdotibus et Christianis corpus Domini offerentibus et manducantibus? Narrat Joannes Moschus in Prato Spirituali, cap. ci., Episcopum Rumeliae celebrantem coram Agapito Papa, cum sisteret, eo quod de more non videret Spiritum Sanctum in hostiam visibiliter descendere, rogatum ab Agapito morae causam, respondisse: Diaconum qui flabellum tenet, removete ab altari. Eo remoto solita signa apparuerunt, ipseque sacrificium perfecit. Ecce diaconi improbitas retardavit sacrificium tam sancti Episcopi. Idem S. Chrysostomo contigisse, ob diaconum conjicientem oculos in mulierem, narrat Metaphrastes in Vita S. Chrysostomi. Hanc ergo herniam fugiant Christiani. Narrat Palladius in Lausiaca, cap. xx, presbyterum quemdam in fornicationis statu celebrantem, a Deo fuisse percussum cancro, qui caput ejus ita exederat, ut ipsum os totum appareret in vertice; hunc B. Macarius manus impositione curavit, cum ante spopondisset se non amplius peccaturum, neque altari ministraturum, sed sortem laicam amplexurum. E contrario, puris et sanctis Christus et angeli in sacrificio assistunt et ministrant, quin et subinde sacram hostiam deferunt. Ita S. Catharinae Senensi virgini sanctissimae, concupiscenti communionem, nec ob quorumdam murmurationes sumere valenti, Christus ipse particulam hostiae consecratae detulit ex altari, uti testatur Raymundus Capuanus, e cujus manibus sacra hostia erepta est, lib. II Vita ejus, cap. xxxii. Ita S. Barbarae, inter duos angelos cubiculum intrantis, ductu, Eucharistiam ex ipsorum manibus laetissimus accepit (quod in periculoso morbo maxime concupierat) S. Stanislaus Kostka, novitius nostri Ordinis, uti refert noster Sacchinus in ejus Vita, et P. Ribadeneira, lib. III Vitae Francisci Borgiae, cap. vi. B. Macarius narravit Palladio, ut ipse ait in Lausiaca, cap. xx, «se observasse tempore communionis, se Marco exercitatori nunquam dedisse oblationem, sed ei angelum dedisse ex ara; solum autem se vidisse digitum manus ejus qui dabat.» S. Onuphrius in eremo singulis septimanis Eucharistiam ex manibus angelorum percipiebat, indeque tam caelestis et angelicus evasit, ut patet ex ejus Vita. Plura afferam Numer. IV, in fine. Narrat Palladius in Lausiaca, cap. xx, presbyterum quemdam celebrantem solitum vidisse angelum assistentem ad dexteram altaris.
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v. 14 « Dixit quoque Dominus ad Moysen : Loquere ad sacerdotes filios Aaron et dices ad eos : Ne contaminetur [sacerdos] in mortibus civium suorum », — « tangendo cadaver Israelitae, aut curando funus eius, multo magis curando funus extranei » (Vat.). Quoad animam i. e. cadaver (cf. 19,28)... in populo suo (suff. sing. habet Sam. etiam V. h. 1^ sq.; cf. 19,16), « eum reliquo populo » (Caim.) —
Arg. — Agitur de simplici sacerdote v. 1-9, de pontifice v. 10-15. — Sacerdos quomodo se gerere debeat in luctu v. 1-5 definitur, adscripta clausula v. 6; quomodo in seligenda uxore v. 7, addita clausula v. 1 sq. Pro appendice et sine clausula adscribitur v. 9 de sacerdotis filia prostitutionem exercente. Pontifex ab omni luctu interdicitur v. 10- 129, adscripta clausula « Ego Iahve »; statuitur v. 13-15, qualem debeat ducere uxorem , adscripta totius legis (cf. v. 23; 22,16. 32) clausula.
21:2
v. 2 « nisi tantum in. consanguineis ac propinquis » , Hebr. : £n consanquineis, qui proximi sunt ei, et statim enumerantur : « [?. e.] super patre et matre et filio et filia, fratre quoque »
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v. 3 « ef sorore virgine, quae non est nupta viro », ideoque in domo paterna degit. An vero exceptio extendatur ad sororem viduam liberisque orbatam, quae 22,13 tractari iubetur uti puella, tacente scriptura disquirere superfluum est (cf. Bonfr.). Addit vero Hebr. : quae propinqua. est ei, qua voce crediderim excludi illam 18,11 paternae uxoris filiam , quae legis tantum fictione, non sanguinis communione soror habebatur. An sacerdos non lugebat propriam uxorem? Textus eam ignorat, vel quod res videretur evidens, vel quod de solis consanguineis agatur. Ex Ez. 25,16 sqq. effici videtur insuetum fuisse uxorem non plangere. Cf. Ez. hh,95.
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v. & « Sed nec in principe populi sut. contaminabitur ».
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v. 5 « Non radent caput nec barbam », nec barbae cincinnos (cf. ad 19,27) praecidenl, « neque in carnibus suis facient incisuras », quod. etiam non sacerdotibus 19,28 interdicebatur. Iam ratio huius legis assignatur
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v. 6: « Sancti erunt Deo suo, et non polluent nomen etus : incensum enim Domini [et] panes Dei sui offerunt, et ideo sanct erunt ». « Eius ara perinde est ac mensa, in quam sacrae illae dapes inferuntur... In principes obsequium vetat, ne quis coram illis sistat se nisi decore atque honeste vestitus » (Ca/m.). gnationis eius, is quippe est nativus vocis QY sensus, unde evolvitur sensus populus. Ergo : contaminetur in funeribus proximorum cognatorum (patris, matris etc.), sed non reliquorum cognatorum, qui iis, qui enumerantur, sunt remotiores. — nen 'VN potest ese ignis sacer, sed eum sacerdos non affert, cum sit semper in altari : ergo combustiones Domini seu victimae, quae sunt panis Dei (nulla adscripta copula), quia Deo quasi pro epulo proponuntur.
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v. 1 « Scortum et [vile] prostibulum » — seu verius defloratam , sc. extra matrimonium ; secundum v. 1 expressio non videtur includere viduam — « non ducent uxorem nec eam, quae repudiata est a marilo », quia etiam huic aliqua semper suspicio adhaeret, « quia con - secrati sunt. Deo suo ». Et ne fastidiosi videantur non sacerdotibus hanc legem observantes, hos ipsos iam Deus directe appellat v. 8; imo secundum Hebr. etiam ultimum v. 7 incisum, numero singulari constructum ad hoc directum Dei alloquium est trahendum.
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v. 8: E/ sanoetum eum habebis, quia panem Dei tui — 1. e. sacrificia (cf. v. 6) — ipse profert; sanctus erit tibi, quia ego sanctus sum, Dominus, qui sanctifico eos. « Et panes propositionis offerunt. Sint ergo sancti, quia et ego sanctus sum, Dominus , qui sanctifico eos ». Quanta ordini sacerdotali debeatur reverentia, patet ex supplicio vel sacerdotis filiae infligendo , si eius nomini infamiam intulit
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v. 9 : « Sacerdotis filia, si deprehensa fuerit in stupro et violaverit nomen patris sui, flammis exuretur ». Agitur de scortatione seu prostitutione. onn Syr. vertit coeperit, quo fortasse recidit Vulg. deprehensa fuerit. LXYX Chald. verbi significationem praeferunt profanare. Puncta niphal : s? profanata fuerit scortatione, patrem suum, eius honestum nomen profanavit.
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Is primum luctu mortüorum interdicitur. v. 10 « [Pontifex 1. e.] sacerdos magnus tnter fratres suos, super cutus caput fusum est unctionis oleum, et cutus manus |in. sacerdotio] consecratae sunt , vesti- (usque est [sanctis] vestibus », — Hebr. : ut induat paramenta , iisque indutus sacratissimis religionibus fungatur; ad has unctio parat viam, harum reverentia pontifici temperandum est a luctu — « caput suum casione funeris. Non hanc igitur legem transgressus est Caiphas Matth . 26,65 (Bonfr.).
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v. 11 « Et ad omnem mortuum non ingredietur omnino : super patre quoque suo et matre », et a fortiori super fratre et sorore virgine (v. 2. sq.), « non contaminabitur ». v. 12 « Nec egreBLEU EM. d Cos EL AP UU oe da UOS Fou Uo diia Ju WP "ho^ LEN "AO TEPLLN Toe TN CTOr TOTNM PREIS SORIA HAMM UR NIC LANA C ONE PH UNE UNE Tn SE e EIE RA NO NQAIQUREN EnE Qo ISCLC IN SERIE dietur de sanctis » xazà xoogasw xév0coc (Philo : De monarchia II. S 12), alias enim libere egrediebantur pontifices, « ne polluat sanctuarium: Domini » : hoc, praeter praecedens incisum, trahatur ad omnia v. 10 sqq. dicta. Porro, sicut v. 6 et 7 sq. ratio adscribebatur sanc- 'titatis sacerdotum, ita iam adscribitur ratio maioris sanctitatis pontificis : « quia. oleum sanctae unctionis Dei sui super eum est. Ego Dominus ». ,Pontifex in re luctus primum interdicitur iis omnibus, quae v. 1-5 simplices sacerdotes vetantur, et praeterea aliis quibusdam, quae sola v. 10-12 efferuntur. Caput non solum non radet, sed neque discooperiet; non solum carnem non incidet, sed neque vestimenta scindet; ad nullum omnino cadaver accedet, nullius funeris causa sanctuario egredietur.
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v. 13 « Virginem ducet uxorem ».
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v. 4& « Viduam autem et repudiatam et sordidam » — Hebr. defloratam — « atque mere tricem non accipiet , sed. puellam » virginem « de populo suo ». Ita contra Hebr. 2v omnes. LXX vocem interpretati sunt, ut puella debuerit esse stirpis sacerdotalis; sed textui videtur satisfacere quaelibet pu ella hebraea; non vero ad iudaismum conversa, quam sicut etiam viduam simpliei sacerdoti fas erat ducere.
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v. 15 « Ne commoisceat stirpem [generis] suz [vulgo] gentis suae » , Hebr. : ne profanet semen suum in populo suo, quod fit quolibet matrimonio minus honesto — « quia ego Dominus, qui sanctifico eum » : eadem clausula atque v. 8.
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v. 16 « Locutusque est Dominus ad Moysen dicens » :
Arg. — Enuntiata v. 17 sq. lege generali defectibus naturalibus ineptos reddi sacerdotes ad munia sacra peragenda, v. 18-20 illi defectus enumerantur, v. 21-23 limites irregularitatis definiuntur.
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v. 41 « Loquere ad Aaron : Homo de semine tuo per familias » — Hebr. per generütiones eorum, sc. seminis seu Aaronitarum (cf. Ex. 12,14), omni futuro tempore — « qu habuerit maculam, non offeret panes Deo suo » , seu verius Dei sut. Panis autem Del secundum v. 6. 8 itemque secundum v. 21 (Hebr.) generali nomine sacrificia omnia tam cruenta quam incruenta complectitur.
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v. 18 « Nec accedet ad ministerium eius ». Sed aliter Hebr. : quia omnis homo, in quo est macula, non accedet, seu non offeret. Ratio, cur, quoties in aliquo sacerdote maeula deprehendatur, is ab altari relegandus sit (v. 17), est quia Deus generalem legem tulit (v. 18) eiusmodi non esse admittendum. lam singulae irregularitates enumerantur ; « S? caecus fuerit, si claudus , si parvo vel grandi [vel torto naso| », — an et zv vi etymi voc. Vulg. utramque vocem ad nasum revocavit : at quis tandem definiturus erat, qui nasi neque breviores essent neque promissiores? Cum Ca, Vat., Calm. siste in general vocum significatione, et verte s? mutilus , si monsiruosus. Mutilus est, qui aliquo membro caret; monstruosus, qui v. g. sex unius manus digitos habet. Adverte, 239,93 etiam in pecoribus haberi vvv et *5p, quae distinctio non sane a nasis petitur —
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v. 19 « s? /racto pede, si manu » , v. 90 « si gübbus », — &nxaE Xeyoyevoy 123. (item. Chald.) LXX vertunt xvezóc, Syr. vel 43 (ef. Gen. 29,17). LXX £enxec lentiginosus. Sed alia lectio habet v&voc, gall. « un nain ». Quocum concordat Syr., si pro improbabili lectione Npv7 (a radice significationis clamare) substituas probabiliorem NYU5, à radice minutum esse. Ergo s? nanus — « st albuginem habens in oculo », — *5zn : ambigunt versiones. Chald. v5, Syr. DD, quorum me fugit sensus. LXX «xoc, quod idem sane atque x1'A6c, quo oculis circa rubescentibus pili palpebrarum excidunt. Cum Vulg. consentiunt Ag. Symm. Theod. ^sóxoya. Sed alia leetio Ag. bx6yspa, et altera minime spernenda 6:0:6Aoc, i. e. strabo seu obliguitas oculorum. Intelligitur sane, uti in toto hoc elencho, vitium aliquod permanens — « sz [zgugem] scabiem », — 3*5 : idem sonat CAald. 1270. LXX d6ga &ygía; $ugem sapienter utique supplevit Vw/g. — « si impetiginem [in corpore] » — nz^5 cf. 99,99 : idem sonat LXX Asvp» , Chald. win. Syr. NTYpnr (?) — « vel herniosus » — "quN nmn, quod Zxa& Aey&psvo» Chald. vertit contritus testiculis, quod idem videtur esse atque Syr. N2XN NT. LXX wovsgyis. Tamen Vulg. hernia videtur praeferenda : omnes quippe recensiti defectus eiusmodi sunt, qui trans vestes vel praeter vestes cernuntur, cuiusmodi non sunt contriti testiculi. v. 21 repetit v. 17 dicta, ut a iuribus, quibus irregularitate aliqua laborantes interdicuntur, ad ea explicanda procedat, quae illis maneant intacta : « Omnis, qui habuerit maculam, de semine Aaron sacerdotis non accedet offerre hostias Domino, nec panes Deo suo ». Aliter Hebr. : non accedet ad offerendas combustiones Iahve : macula in tpso est, panem Dei sui non accedet offerre. Y, quibus tam emphaticis verbis colligitur, idem h.l. esse panem Dei sui, quod combustiones Iahve, ergo non solos panes propositionis designari. Hinc etiam
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v. 22 panzs Dei sui sunt omnis generis sacrificia : « Vescetur tamen panibus , [gu offeruntur] in. sanctuario »; Hebr. de sanctissimis et de sanctis;
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v. 23 « (à. dumtaxat , ut intra velum non ingrediatur, non accedat ad al- Admirationem facit, quod Moyses dicatur cuncta locutus esse ad populum, cum lamen cap. 21 relata non sit iussus ad populum dicere, utique vero ad sacerdotes. Reapse ea sacerdotes spectabant, non populum. Accedit sententiam esse mancam. Quodsi ea primitus h. l. legebatur, dubium non est, Vulgatam textum aut integrum praeservasse aut feliciter restituisse. At critice aeque probabile est, nihil eius textus h. 1. primitus fuisse, sed ortum esse e defigurato textu 22,1 sq. : Et locutus est... Moyses... ad Aaron et filios eius ». Defiguratum esse hunc textum inde etiam confirmatur, quod initio item cap. 22 aliqua sint corrupta : sc. v. 3 illud n2, quod propter suffixum trahendum est ad sequentia, non poterat primum sententiae locum ante VN 52 obtinere. Igitur nostrum v. 24 delendum censeo. Sancta sanctorum illae sunt oblationes, quae intimius ad Deum pertinent : panes propositionis (24,9), incensum (Ex. 30,36), quae in ipso sanctuario offerebantur; sacrificia pro peccato et pro delicto (Lev. 6,25. 29 [18.22]; 7,1.6; 10,17; 14,13; Num.18, 9), quae ad altare immolabantur (Lev. 1,11; 14,13); mineha (2,3. 10; 6,17 [10] ; 10, 12), cuius pars aliqua altari imponebatur, dum in sacrificio gratiarum actionis nihil carnis eo deferebatur. Cf. etiam 27,28. Holocaustum, licet omnium esset sanctissimum, nunquam saneta sanctorum praedicatur, quia nihil eius hominibus reservabatur. Saneta sanetorum soli manducabant Aarone nati, et quidem viri 6,18. 29 [11. 22]; 7,6; Num. 18,10), in loco sancto i. e. in atrio (Lev. 6,26. 29 [19. 22]; 7,6; Num. 18,10), eaque manduecantes sanctificabantur (Lev. 6,18. 27 [11. 20]). In mincha farina manducabatur azyma (6,18 sq. [9 sq.]). — Sancta erant sacrificia gratiarum actionis (7,31 sqq.; 10,14 sq; 23,20; Num. 6,20 sq.; Ex. 29,27 sq.), primogenita animalium mundorum (Num. 18,15 sqq.), primitiae (Num. 18,12 sq.), decimae (Num. 18,26 sqq.; Lev. 27,30 sq.), Deo devota (Num. 18,14). Horum nulla in sanctuarium inferebantur, solus sanguis et adeps sacrificiorum gratiarum actionis et primogenitorum altari adhibebantur. Exceptis decimis, haec erant servanda. Aaronitae viri atque feminae soli iis participabant (Lev. 10,14; 22,10 sqq.; Num. 18,11. 19), debebant esse mundi (Lev. 22,3 sqq.; Num. 18,11. 13) comedebantque in loco mundo (Lev. 10,14). Kn.
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Dalla destinazione speciale del L., tendente a fornire ai ministri del culto (Lev. 17, 2; 21, 2; 22, 2 ecc.) il codice dettagliato del loro stato, delle loro funzioni, si spiega come le prescrizioni di ordine morale che permeno, p. es., il Deuteronomio, si presentino qui sotto aspetto legale. …
21:7
… Una severità particolare era richiesta per la moralità delle future spose dei sacerdoti (ibid. 21, 7). Il sommo sacerdote poteva sposare solo una vergine israelitica (ibid. 21, 13 sg.). …
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o sommo, cf. II Mach. 1, 10; Lev. 21, 10, dei Settanta), ma di solito (30 volte) come sostantivo. …
21:12
… Queste rito d'investitura, detto mille' jādh « riempire la mano » (cf. l'accadico mullā qātē), si ripeteva per 7 giorni; l'8° i nuovi sacerdoti benedicavano il popolo e iniziavano il loro ufficio (Lev. 9, 1-23). L'unzione sacerdotale conferiva una dignità perpetua, indelebile (ibid. 10, 7; 21, 12). Ma molti ritengono che per i semplici sacerdoti non vi sia stata altra consacrazione dopo quella conferita ai figli d'Aronne « con valore perpetuo » (cf. Ex. 40, 13) e che il novello …
21:13
… Una severità particolare era richiesta per la moralità delle future spose dei sacerdoti (ibid. 21, 7). Il sommo sacerdote poteva sposare solo una vergine israelitica (ibid. 21, 13 sg.). …
21:14
Presso gli Ebrei, la v. era uno stato di desolazione e comportava divieti particolari (cf. Gen. 38, 14, 19; Iud. 10, 2; 16, 9; II Reg. 20, 3; Lev. 21, 14). Così la vedova è un essere che si raccomanda per se stessa alla pietà (cf. Ex. 22, 22; Deut. 24, 17; 19, 21; 14, 29; 26, 12-13; 16, 11, 14; 10, 18; 27, 19; 22, 24); molto spesso, …
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.