A redde cow is offered in burnt victime for sinne: 9. whose ashes are mingled in water, for expiation of diuers legal vncleanes, 11. as by touching the dead, 14. by entring into the tent of the dead, also the vessel that is therin, and the vessel that lacketh a couer, 22. and whatsoeuer the vncleane toucheth.
1And the Lord spoke to Moses and Aaron, saying:E il Signore parlò a Mosè e ad Aronne, e disse:AND our Lord spake to Moyses and Aaron, saying: This is the religion of the victime,Locutusque est Dominus ad Moysen et Aaron, dicens: 2This is the observance of the victim, which the Lord hath ordained. Command the children of Israel, that they bring unto thee a red cow of full age, in which there is no blemish, and which hath not carried the yoke:Queste sono le cerimonie della vittima comandata dal Signore. Ordina ai figliuoli d'Israele, che ti menino una giovenca rossa di perfetta età, e senza macchia, e la quale non abbia portato il giogo:which the Lord hath appointed. Command the children of Israel, that they bring vnto thee a redde cow of ful age, wherin is no blemish, and that hath not caried yoke:Ista est religio victimæ, quam constituit Dominus. Præcipe filiis Israël, ut adducant ad te vaccam rufam ætatis integræ, in qua nulla sit macula, nec portaverit jugum: 3And you shall deliver her to Eleazar the priest, who shall bring her forth without the camp, and shall immolate her in the sight of all:E la darete ad Eleazaro sacerdote, il quale condottala fuor degli alloggiamenti la immolerà al cospetto di tutti.and you shal deliuer her to Eleazar the priest. who bringing her forth without the campe, shal immolate her in the sight of al:tradetisque eam Eleazaro sacerdoti, qui eductam extra castram, immolabit in conspectu omnium: 4And dipping his finger in her blood, shall sprinkle it over against the door of the tabernacle seven times,E intingendo il dito nel sangue di lei, ne farà aspersione sette volte verso la porta del tabernacolo;and dipping his finger in her bloud, shal sprinkle it against the doores of the tabernacle seuen times,et tingens digitum in sanguine ejus, asperget contra fores tabernaculi septem vicibus, 5And shall burn her in the sight of all delivering up to the fire her skin, and her flesh, and her blood, and her dung.E poi l'abbrucerà a vista di tutti, dando alle fiamme si la pelle, e le carni di essa, e si ancora il sangue, e gli escrementi.and shal burne her in the sight of al, committing aswel her skinne and the flesh as the bloud, and the dong to the fire.comburetque eam cunctis videntibus, tam pelle et carnibus ejus quam sanguine et fimo flammæ traditis. 6The priest shall also take cedar wood, and hyssop, and scarlet twice dyed, and cast it into the flame, with which the cow is consumed.E il sacerdote getterà ancor nella fiamma, in cui arde la vacca, il legno di cedro, e l'issopo, e il cocco a due tinte.Wood also of the cedar, and hyssope, and scarlet twise died shal the priest cast into the flame, that wasteth the cow.Lignum quoque cedrinum, et hyssopum, coccumque bis tinctum sacerdos mittet in flammam, quæ vaccam vorat.
7And then after washing his garments, and body, he shall enter into the camp, and shall be unclean until the evening.E allora finalmente, lavate le vesti, e la persona, tornerà agli alloggiamenti, e sarà immondo fino alla sera.And then at length washing his garmentes, and his bodie, he shal enter into the campe, and shal be polluted vntil euen.Et tunc demum, lotis vestibus et corpore suo, ingredietur in castra, commaculatusque erit usque ad vesperum. 8He also that hath burned her, shall wash his garments, and his body, and shall be unclean until the evening.Parimente colui, che la bruciò, laverà le sue vesti, e la persona, e sarà immondo fino alla sera.But he also that burneth her, shal wash his garmentes and his bodie, and shal be vncleane vntil euen.Sed et ille qui combusserit eam, lavabit vestimenta sua et corpus, et immundus erit usque ad vesperum. 9And a man that is clean shall gather up the ashes of the cow, and shall pour them forth without the camp in a most clean place, that they may be reserved for the multitude of the children of Israel, and for a water of aspersion: because the cow was burnt for sin.E un uomo, che sia mondo, raccorrà le ceneri della vacca, e le depositerà fuori degli alloggiamenti in luogo mondissimo, dove sieno custodite dalla moltitudine de' figliuoli d'Israele, e se ne faccia l'acqua di aspersione: perocché la vacca fu abbruciata per lo peccato.And a man that is cleane shal gather the ashes of the cow, and shal powre them out without the campe in a most cleane place, that they may be reserued for the multitude of the children of Israel, and for water of aspersion: because the cowe was burnt for sinne.Colliget autem vir mundus cineres vaccæ, et effundet eos extra castra in loco purissimo, ut sint multitudini filiorum Israël in custodiam, et in aquam aspersionis: quia pro peccato vacca combusta est. 10And when he that carried the ashes of the cow, hath washed his garments, he shall be unclean until the evening. The children of Israel, and the strangers that dwell among them, shall observe this for a holy thing by a perpetual ordinance.E dopo che colui, il quale portò le ceneri della vacca, avrà lavate le sue vesti, sarà immondo fino alla sera. Sarà questo un rito santo, e inviolabile pe' figliuoli d'Israele, e pei forestieri che dimoran con essi.And when he that caried the ashes of the cow, hath washed his garmentes, he shal be vncleane vntil euen. The children of Israel, and the strangers that dwel among them, shal haue this for a holie thing by a perpetual ordinance.Cumque laverit qui vaccæ portaverat cineres vestimenta sua, immundus erit usque ad vesperum. Habebunt hoc filii Israël, et advenæ qui habitant inter eos, sanctum jure perpetuo.
11He that toucheth the corpse of a man, and is therefore unclean seven days,Colui che avrà toccato il cadavere d'un uomo, e perciò diverrà immondo per sette giorni,He that toucheth the dead corps of a man, and is vncleane therfore seuen daies:Qui tetigerit cadaver hominis, et propter hoc septem diebus fuerit immundus, 12Shall be sprinkled with this water on the third day, and on the seventh, and so shall be cleansed. If he were not sprinkled on the third day, he cannot be cleansed on the seventh.Sarà asperso con quest'acqua il terzo, e il settimo giorno, e così sarà mondato. Se non sarà asperso il terzo dì, non potrà essere mondato nel settimo.shal be sprinkled of this water the third day, and the seuenth, and so shal be cleansed. If he were not sprinkled, the third day the seuenth day he can not be clensed.aspergetur ex hac aqua die tertio et septimo, et sic mundabitur. Si die tertio aspersus non fuerit, septimo non poterit emundari. 13Every one that toucheth the corpse of a man, and is not sprinkled with this mixture, shall profane the tabernacle of the Lord, and shall perish out of Israel: because he was not sprinkled with the water of expiation, he shall be unclean, and his uncleanness shall remain upon him.Chiunque avrà toccato il corpo morto di un uomo, e non sarà stato asperso colla mistura di quest'acqua, renderà immondo il tabernacolo del Signore, e sarà reciso dalla società d'Israele: perché non fu asperso coll'acqua di espiazione, ei sarà immondo, e resterà sopra di lui la sua immondezza.Euerie one that toucheth the dead corps of mans soule, and is not sprinkled with this commistion, shal pollute the tabernacle of the Lord, and shal perish out of Israel: because he was not sprinkled with the water of expiation, he shal be vncleane, and his filthinesse shal remaine vpon him.Omnis qui tetigerit humanæ animæ morticinum, et aspersus hac commistione non fuerit, polluet tabernaculum Domini et peribit ex Israël: quia aqua expiationis non est aspersus, immundus erit, et manebit spurcitia ejus super eum. 14This is the law of a man that dieth in a tent: All that go into his tent and all the vessels that are there, shall be unclean seven days.Questa è la legge riguardante l'uomo, che muore nella sua tenda. Tutti coloro che entrano nella sua tenda, e tutti i mobili, che vi sono, saranno immondi per sette giorni.This is the law of the man that dieth in a tabernacle: Al that enter into his tent, and al the vessel that are there, shal be polluted seuen daies.Ista est lex hominis qui moritur in tabernaculo: omnes qui ingrediuntur tentorium illius, et universa vasa quæ ibi sunt, polluta erunt septem diebus.
15The vessel that hath no cover, nor binding over it, shall be unclean.Il vaso, che non avrà coperchio, e non sarà turato alla bocca, sarà immondo.The vessel, that hath no couer, nor bynding ouer it, shal be vncleane.Vas, quod non habuerit operculum nec ligaturam desuper, immundum erit. 16If any man in the field touch the corpse of a man that was slain, or that died of himself, or his bone, or his grave, he shall be unclean seven days.Se uno alla campagna tocca il cadavere d'un uomo ucciso, o morto da se, ovver (tocca) un osso di lui, o il suo sepolcro, sarà immondo per sette giorni.If any man in the field touch the corps of a man that was slaine, or that died of himself, or his bone, or graue, he shal be vncleane seuen daies.Si quis in agro tetigerit cadaver occisi hominis, aut per se mortui, sive os illius, vel sepulchrum, immundus erit septem diebus. 17And they shall take of the ashes of the burning and of the sin offering, and shall pour living waters upon them into a vessel.E prenderanno delle ceneri della vacca bruciata per lo peccato, e vi getteranno sopra dell'acqua viva in un vaso:And they shal take of the ashes of combustion and of sinne, and shal powre liuing water vpon them into a vessel.Tollentque de cineribus combustionis atque peccati, et mittent aquas vivas super eos in vas: 18And a man that is clean shall dip hyssop in them, and shall sprinkle therewith all the tent, and all the furniture, and the men that are defiled with touching any such thing:E un uomo mondo avendone inzuppato l'issopo aspergerà con essa tutta la tenda, e tutte le suppellettili, e gli uomini renduti immondi per simil causa:in the which when a man that is cleane hath dipped hyssope, he shal sprinkle therwith al the tent, and al the implementes, and the men polluted with such contagion:in quibus cum homo mundus tinxerit hyssopum, asperget ex eo omne tentorium, et cunctam supellectilem, et homines hujuscemodi contagione pollutos: 19And in this manner he that is clean shall purify the unclean on the third and on the seventh day. And being expiated the seventh day, he shall wash both himself and his garments, and be unclean until the evening.E in tal guisa l'uomo mondo aspergerà l'immondo il terzo dì, e il settimo: e questi essendo espiato il settimo giorno, laverà se stesso, e le sue vesti, e sarà immondo fino alla sera.and in this maner he that is cleane shal purge the vncleane the third and seuenth day. And being expiated the senenth day, he shal wash both himself and his garmentes, and be vncleane vntil euening.atque hoc modo mundus lustrabit immundum tertio et septimo die: expiatusque die septimo, lavabit et se et vestimenta sua, et immundus erit usque ad vesperum.
20If any man be not expiated after this rite, his soul shall perish out of the midst of the church: because he hath profaned the sanctuary of the Lord, and was not sprinkled with the water of purification.Chi non sarà purificato con questo rito, sarà recisa l'anima di lui dalla società della chiesa per aver contaminato il santuario del Signore, e non essere stato asperso coll'acqua di espiazione:If anie man be not expiated after this rite, his soule shal perish out of the middes of the Church: because he hath polluted the Lordes Sanctuarie, and is not sprinkled with water of lustration.Si quis hoc ritu non fuerit expiatus, peribit anima illius de medio ecclesiæ: quia sanctuarium Domini polluit, et non est aqua lustrationis aspersus. 21This precept shall be an ordinance for ever. He also that sprinkled the water, shall wash his garments. Every one that shall touch the waters of expiation, shall be unclean until the evening.Questo sarà comandamento, e legge sempiterna. Colui, che fa l'aspersione con queste acque, laverà anch'egli le sue vesti. Chiunque toccherà le acque di espiazione, sarà immondo fino alla sera.This precept shal be an ordinance for euer. He also that sprinkleth the waters, shal wash his garmentes: Euerie one that toucheth the waters of expiation, shal be vncleane vntil euen.Erit hoc præceptum legitimum sempiternum. Ipse quoque qui aspergit aquas, lavabit vestimenta sua. Omnis qui tetigerit aquas expiationis, immundus erit usque ad vesperum. 22Whatsoever a person toucheth who is unclean, he shall make it unclean: and the person that toucheth any of these things, shall be unclean until the evening.Saranno immonde tutte quelle cose, che un immondo avrà toccate: e chi alcuna di esse avrà toccato, sarà immondo fino alla sera.Whatsoeuer he toucheth that is vncleane, he shal make it vncleane: and the soule, that toucheth anie of these thinges, shal be vncleane vntil euen.Quidquid tetigerit immundus, immundum faciet: et anima, quæ horum quippiam tetigerit, immunda erit usque ad vesperum.
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Calmet
Observance. Hebrew, "ceremony." Septuagint, "distinction, (diastole, St. Augustine, q. 33,) or ordinance." (Calmet)
Du Hamel
Victim. Hebrew, "the ordinance of the law." (Du Hamel)
Challoner
A red cow, etc. This red cow, offered in sacrifice for sin, and consumed with fire without the camp, with the ashes of which, mingled with water, the unclean were to be expiated and purified; was a figure of the passion of Christ, by whose precious blood, applied to our souls in the holy sacraments, we are cleansed from our sins. (Challoner)
Age, three years old. Some translate, "entirely red." They suppose, that these regulations are in opposition to the customs of the Egyptians, who never sacrificed the cow, esteeming it sacred to Isis, or to the moon. Spencer (Rit. 2:15) adds, that the red colour was formerly in the highest estimation; and this victim represented the death of Christ, who expiated our defilements. The Egyptians immolated bulls of a red colour, in hatred of Typhon, and to appease that dangerous god, whom they depicted perfectly red. Plut.[Plutarch?] (Isis) observes, that they hate all animals of that colour; and the Copths precipitate a red ass down a precipice. The ancient kings of Egypt sacrificed red men on the tomb of Osiris or Dyphon; (Diod. Bib. 1,) and Manetho assures us, that they scattered their ashes in the wind. If this custom prevailed in the days of Moses, we need not wonder that he teaches the Hebrews to have so little dread of Typhon, as even to chose a red cow in preference, to purify themselves.
Drusius
Yoke. Such victims were generally chosen by the Romans, Greeks, and Egyptians, as more delicate and respectful. Intacta totidem cervice juvencus. (Georg. IV.; Bochart, anim. 2. 33.) St. Jerome (ep. 27,) says, that a red cow was sacrificed every year, as in reality one would be requisite for all the people, though the Rabbins pretend that only seven, or ten at most, were treated in this manner, from Moses till the destruction of the temple by Titus. (Drusius)
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Calmet
Of all. Hebrew, "before his face." Septuagint, "they shall bring her out, slay and burn her before him," which must be referred to some other priests, who accompanied Eleazar on this occasion, ver. 8. (Calmet)
Menochius
Aaron did not perform this office, as the sacrifice was not solemn, but sorrowful, and designed for purification. (Menochius)
Calmet
The Rabbins say, however, that the high priest performed this ceremony ever after; and, since the building of the temple, they did it upon Mount Olivet. This is also remarked by St. Jerome, ep. 27. It was thus a more lively figure of Jesus Christ sweating blood on that same ground; as the smoke might represent his ascension, Acts 1:10., and Luke 22:44. (Calmet)
Worthington
He died out of Jerusalem, in full age, (ver. 2,) or 33 years old, being wounded in every part for our transgressions, (ver. 5,) setting us an example how to suffer, (ver. 6,) and by his blood communicating virtue to the sacraments, ver. 5. His body, derived from Adam, (or red earth, ver. 2,) was buried in a most clean place, (ver. 9,) and those who crucified him became more unclean; (ver. 8,) while even those who were employed in burying him, (ver. 9,) required to be cleansed by the grace of his passion, which must be communicated to them by baptism, in the name of the blessed Trinity, without which they cannot partake of any of the sacraments, (Numbers 12.) The old law could bring nothing to perfection. Those who lived under that dispensation, were forced to wait till the evening, (ver. 7,) when in the last ages the new law commenced, that by faith in Christ, they might obtain the remission of their sins. Thus we perceive the meaning of many things which to the Jews were veiled in shadows, Hebrews 10. (St. Augustine, q. 33.; Theodoret, q. 36.) (Worthington)
Calmet
The Fathers observe also, that the infirmity of our Saviour's flesh, and his liberty in giving and resuming his life, (John 10:18,) were denoted by the cow, which had never been yoked. (Calmet)
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Drusius
And. Hebrew, "And Eleazar, the priest, shall take part of her blood with his finger." He looked from the pile of wood, where he was standing, towards the west, and sprinkled the blood, and wiping his fingers upon the skin of the cow, waiting till the fire was kindled, before he opened her belly; he then threw into the fire the cedar-wood, etc. (Drusius)
Others believe that this last ceremony was performed by some one else, (ver. 7,) as it is not clear that Eleazar became unclean. His being substituted instead of Aaron, might shew that Christ would institute a new priesthood.
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Calmet
Dyed, with which the cedar and hyssop were tied together, as being deemed most proper instruments of purifications, Leviticus 14:4, 49. St. Paul informs us, (Hebrews 9:19,) that Moses thus sprinkled the people and the book: and branches of this description were probably used when the people took this holy water, ver. 18. The ashes intimate, that those who have sinned, may be purified by the sacrament of penance, ver. 9. (Calmet)
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Grotius
Strangers. Even those who had not embraced the Jewish religion. (Grotius)
St. Augustine
Thus, the baptism of Christ brings salvation both to the Jews and to the Gentiles. (St. Augustine)
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Calmet
Seventh. If he neglect to be sprinkled on the third day, his purification will be protracted till the 10th. As this was the only means of removing the legal uncleanness contracted by touching a dead body, some of the ashes must have been reserved in various parts of the country, after the Israelites were dispersed. (Calmet)
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Upon him, unless he be excused by ignorance, (Leviticus 5:3, 6,) he shall be slain.
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Days. Almost all nations seem to have considered themselves defiled by the presence of a corpse. Virgin (Aeneid, 6:149,) writes, Praeterea jacet exanimum tibi corpus amici---Heu nescis! totamque incestat funere classem.
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Calmet
Cover. Samaritan, "neither chains nor bands." Formerly boxes were tied down. (Homer, Odyssey viii.) If the covering of any hollow vessel was off, when a corpse was present, it became unclean. (Calmet)
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Calmet
Grave. The Hebrews buried it at a distance from towns, and set up some mark to apprise all people, that they might not be defiled for seven days. (Calmet)
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Haydock
Burning of the red cow, which was also a sin-offering, ver. 9. (Haydock)
Calmet
Upon the ashes they poured some running or spring water. The pagans generally preferred the water of the sea; or if they could not procure any, they mixed salt with common water. Ovid (Fast iv,) mentions a lustration made with the ashes of a calf, mixed with horse blood; and another, which was used in honour of Pales, the goddess of harvests, by the oldest virgin present, who sprinkled the ashes of calves, populos purget ut ille cinis. Athenaeus (IX. 18,) observes that a stick taken from the fire of the altar, was extinguished in water for the purification of the unclean; and the ancient Romans, who had been at a funeral, sprinkled themselves with water, and jumped over fire for the same purpose; as the Greeks were accustomed to place a vessel full of water, at the doors where a corpse was lying, that all might purify themselves when they came out. (Calmet)
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Haydock
Church, or assembly of the people. (Haydock)
Menochius
He shall be put to death by the judges, or by God. (Menochius)
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Calmet
Evening. The victims which were appointed for the expiation of sin, communicated a legal uncleanness to those who were employed about them. They were looked upon as so holy, that the most pure were guilty of a sort of irreverence by touching them. (Calmet)
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Calmet
Is unclean, by touching the dead, must remain defiled seven days. But those whom he touches, as well as all who may have communication with them in infinitum, may be purified in the evening. (Calmet)
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A red cow, etc.... This red cow, offered in sacrifice for sin, and consumed with fire without the camp, with the ashes of which, mingled with water, the unclean were to be expiated and purified; was a figure of the passion of Christ, by whose precious blood applied to our souls in the holy sacraments, we are cleansed from our sins.
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The same things saith S August. (q. 33.) and Theodoret (q. 36. in Num) which were shadow ed and prefigured in the old Testament, are reueled and manifested in the New. And this special sacrifice prefigured diuers particular things in Christs Passiō.
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His bodie of Adam signifying redde earth
At the age of 33. yeares
Alwayes most pure from sinne.
Free from al bondage.
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Crucified without the gate of Hierusalem.
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Al Sacramēts haue their vertue of Christs bloud.
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From the sole of his feet to the toppe of his head al wounded, with the whippes, crowne, nailes. &c.
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VVood of the crosse brought life to the world.
Liuely heate of so infinite charitie dissolueth the coldnes of death.
Christs suffering an exāple that we must also sustaine afflictions.
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Those that procured, o• cooperated to Christs death were polluted with sinne.
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Ioseph and Nicodemus buried Christ;
His sepulcher was glorious.
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Those also that buried him, neded cloansing by his Passion, not for that work. but for their sinnes.
The old law did not remitte sinnes but the new.
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Baptisme in the name of the B. Trinitie
Without which no other Sacramēt auaileth.
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san Girolamo † 420 d.C. The Letters of St. Jerome 108.12
… I will return to Jerusalem and, passing through Tekoa the home of Amos, I will look upon the glistening cross of Mount Olivet from which the Saviour made His ascension to the Father. Here year by year a red heifer was burned as a holocaust to the Lord and its ashes were used to purify the children of Israel.
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 69.1
… and from all your idols will I cleanse you: a new heart also will I give you, and a new spirit will I put within you.” But how can he cleanse and sanctify the water who is himself unclean, and in whom the Holy Spirit is not? since the Lord says in the book of Numbers, “And whatsoever the unclean person toucheth shall be unclean.”
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 75.12
… “And the man that shall be unclean until the evening shall be purified on the third day, and on the seventh day shall be clean: but if he shall not be purified on the third day, on the seventh day he shall not be clean. And that soul shall be cut off from Israel: because the water of sprinkling hath not been sprinkled upon him.”
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san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 75.12
… because the water of sprinkling hath not been sprinkled upon him.” And again: “And the Lord spake unto Moses saying, Take the Levites from among the children of Israel, and cleanse them. And thus shalt thou do unto them, to cleanse them: thou shalt sprinkle them with the water of purification.” And again: “The water of sprinkling is a purification.”
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sant'Agostino d'Ippona † 430 d.C. On the Good of Marriage 23
… Lastly, what? to die, is that also a sin? or, to bury a dead person, is it not also a good work of humanity? and yet a purification was commanded even on occasion of this also; because also a dead body, life abandoning it, is not sin, but signifies the sin of a soul abandoned by righteousness.
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.15
In the law every one who toucheth a dead body was considered impure
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2. ISTA EST RELIGIO (id est caeremonia, sive lex caeremonialis: hanc enim significat Hebr. חקה chucka) VICTIMAE, — scilicet expiatricis, ex cujus nimirum cineribus fiat aqua lustrationis. ADDUCANT AD TE VACCAM RUFAM. — Rufus, sive sanguineus color symbolum est peccati, idque ex eo, quod effusio sanguinis, sive homicidium maximum sit peccatum; hinc peccata in Scriptura vocantur sanguines, et viri sanguinum vocantur peccatores. Vacca ergo rufa significabat peccatorem reum esse sanguinis et mortis, aeque ac combustionis in igne gehennae; haec enim vacca comburebatur, ut ejus cineribus lustraretur et expiaretur immundus, qui tetigerat mortuum: hic autem erat typus peccatoris; contactus enim morticini significabat contactum peccati.
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3. TRADETISQUE EAM ELEAZARO SACERDOTI, QUI EDUCTAM EXTRA CASTRA IMMOLABIT, — quia haec victima non erat solemnis et festiva, ut Aaron pontifex illam immolaret, sed lugubris et lustralis; unde eam immolare jubetur Eleazar sacerdos, Aaronis filius. Porro, hic eam immolare jubetur extra castra, quia immolanda erat pro peccatis totius populi, ut scilicet tota cremaretur usque ad cineres, qui essent expiatorii, sive ex quibus cum aqua commixtis, fieret aqua expiationis. Unde haec vacca, quasi susceptura in se omnes immunditias Hebraeorum, censebatur valde immunda: nam sacerdos, qui eam immolabat, censebatur immundus usque ad vesperam, ut et ille qui cremabat eam, et colligebat cineres ejus. Hinc extra castra jubetur immolari et comburi; simul ut per hoc allegorice significaretur Christum extra Jerusalem passurum, ut ait Apostolus, Hebr. XIII, 12. Septuaginta vertunt, et jugulabunt eam coram eo, Eleazaro scilicet, quasi non ipse Eleazar, sed alii coram eo hanc vaccam immolare deberent. Verum Hebraea, Chaldaea et Noster significant, non alium quam ipsum Eleazarum, hanc vaccam immolasse.
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4. ET TINGENS DIGITUM IN SANGUINE EJUS ASPERGET CONTRA FORES TABERNACULI, — puta versus ingressum tabernaculi, idque eminus; immolans enim hanc vaccam non erat in atrio, vel tabernaculo, ut illud posset contingere; sed erat extra castra, ibique vitulae immolatae sanguinem aspergens, obvertebat se versus Orientalem partem tabernaculi, idque ut per hoc significaretur, Deo qui tabernaculo, quasi templo, repraesentabatur, lustrationem a peccatis fieri, illique nos immunditiis et peccatis nostris ad poenam obstringi, atque per hanc victimam illi quasi satisfieri, hominesque reatu hoc apud illum exsolvi. Hinc patet immolationem et combustionem hujus vaccae rufae debuisse fieri eo loco, ubi erat templum, puta Hierosolymae, sed extra urbem: tum quia haec immolatio erat functio sacerdotalis, quae non poterat fieri alibi, quam ubi erat templum; tum quia ex sanguine hujus vaccae debebant aspergere septies versus Orientalem partem tabernaculi, vel templi; unde non poterant longe ab eo abesse in hac immolatione: ita Abulensis.
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5. COMBURETQUE EAM, — non per se, sed per suos. Comburet ergo, id est comburi faciet (patet vers. 8) eam, totam cum pelle, carnibus, sanguine et fimo, ut sequitur.
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6. LIGNUM QUOQUE CEDRINUM, ET HYSSOPUM, COCCUMQUE BIS TINCTUM SACERDOS MITTET IN FLAMMAM, — quia haec erant expiatoria: causas ob quas cedrus, hyssopus et coccus adhibita sint ad expiationem et ad victimam expiatricem, dedi Levit. cap. XIV, vers. 4 et 5.
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7. COMMACULATUSQUE ERIT, — immundus erit legaliter. Nota: Sacerdos immolans, et alius comburens vaccam rufam, erant immundi usque ad vesperam, quia vacca haec, dum comburebatur cum fimo, pelle et sanguine, erat aliquid immundum, uti erat cadaver hominis, vel morticina aliorum animalium: ideo mundos eam tangentes faciebat immundos; postquam vero combusta esset, cineres ejus habebant vim expiandi immundos legaliter, Deo ita ordinante. Ridiculum enim est, quod ait Rabbi Gaon apud Abulensem hic Quaest. XIV, scilicet, cineres hujus vaccae fuisse instar mellis, quod nocet cholericis, et prodest phlegmaticis; sic enim et cinerem hunc alios inquinasse, alios emundasse.
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9. COLLIGET AUTEM VIR MUNDUS CINERES VACCAE (combustae), ET EFFUNDET EOS EXTRA CASTRA IN LOCO PURISSIMO, UT SINT MULTITUDINI FILIORUM ISRAEL IN CUSTODIAM (scilicet, diligenter custodiatur cinis hujus vaccae a filiis Israel, ut sit) IN AQUAM ASPERSIONIS (hebraice est, in aquam immunditiae, qua scilicet se ab immunditia legali expient; unde sequitur): QUIA PRO PECCATO VACCA COMBUSTA EST. — Hebraice, quia vacca haec est peccatum, id est, est victima expiatrix peccati.
Contrarium tamen non est improbabile, scilicet cinerem vitulae rufae tantum expiasse immunditiam contractam ex contactu mortui; nam hoc tantum hic exprimitur. Ita Abulensis, Quaestione XV.
Scribit Clemens Romanus, lib. VIII Constit. Apostol. cap. XXXV, S. Matthaeum usum aquae benedictae instituisse, ritumque benedictionis ab eo praescriptum recenset. Vim vero et fructum benedictionis hujus Deus multis declaravit miraculis.
S. Quintianus, anno Christi 508, Episcopus Arvernae civitatis, familiam Hortensii senatoris valida febri correptam sanavit, mittendo ad eam aquam benedictam; testis est Gregorius Turonensis in ejus Vita. S. Fortunatus cuidam Gotho per aquam benedictam fractam integritati restituit, ut refert S. Gregorius, I Dial. cap. X. S. Malachias, Hibernensis Episcopus, filium regis Scotiae, et mulierem cancro laborantem aqua benedicta sanavit, uti refert S. Bernardus in ejus Vita. S. Odilo, Abbas Cluniacensis, anno Domini 1048, lunaticum aqua lustrali curavit, ut refert Petrus Damianus in ejus Vita. S. Anselmus, anno Domini 1106, caeco per aspersionem aquae benedictae visum restituit, uti refert Edmerus in ejus Vita, lib. II. S. Willebrordus, Episcopus Ultrajectensis, anno Domini 700, per eamdem domum a vexatione daemonum liberavit, uti refert Albinus Flaccus in ejus Vita. Magicas praestigias Judaeorum per aquam benedictam dissipavit Josephus ex Judaeo Christianus, anno Domini 327, uti ex Epiphanio refert Baronius. S. Marcellus, Apameae Episcopus, daemonem impedientem demolitionem templi Jovis Apameni aqua benedicta fugavit, templumque dejecit, ut refert Theodoretus, lib. V, cap. XXI, et Baronius, anno Christi 389. Audi quid de hac aqua senserit S. Hubertus Leodiensis Episcopus, anno Christi 700: Vade, inquit, aqua, quae sacerdotali consecratione sale admixto benedicta, et ad effugandam inimici nequitiam orationis virtute impregnata est, liquorque olim itidem Apostolica auctoritate benedictus huc inferatur, quorum aspergine atque litura mox ita effugabuntur hinc inimici virulenta phantasmata, ut amplius non audeat sua inferre machinamenta. Ita habet ejus Vita, quae exstat apud Surium, 2 novembris. Leo VI Imperator scripsit librum De Apparatu belli, ubi cap. XIII ita scribit: Pridie ejus diei quo praelium est ineundum, curare debet dux exercitus, per sacerdotem universum exercitum aqua lustrali expiari; refert hoc Baronius anno Domini 911. Hoc saeculo in Indiis per aquam hanc mira facta sunt et fiunt. In Japone curantur passim aegroti ubi aquam hanc hauserint, ut patet ex epist. Japon.
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10. HABEBUNT HOC FILII ISRAEL, etc., SANCTUM JURE PERPETUO. — Sanctum, id est firmum et inviolabile, quasi legem jure perpetuo sancitam; patet ex Hebraeo.
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11 et 12. QUI TETIGERIT CADAVER HOMINIS, ET PROPTER HOC SEPTEM DIEBUS FUERIT IMMUNDUS, ASPERGETUR EX HAC AQUA DIE TERTIO ET SEPTIMO, ET SIC MUNDABITUR. — Cur septem diebus erat immundus? cur die tertio et septimo erat lustrandus? Respondet Aben Ezra, quia luna in septem diebus facit quadraturam cum sole a tempore conjunctionis. Nam luna 28 diebus peragit suum cursum et ad solem a quo recesserat, redit: pars autem quarta 28 sunt septem; rursum tria sunt quasi dimidium hujus quadraturae, puta septem: quia enim luna est mater humidorum, et ista aspersio fiebat in aqua, quae est humida, hinc volebat Deus quod tunc luna in eamdem influeret, ad hoc, ut haec aspersio proficeret. Sed haec sunt frivola et lunaticae mentis commenta. Vera causa fuit voluntas Dei, ita ordinans; congruentia fuit quod septenarius sit symbolum perfectionis, in cujus medio, puta die tertio, et fine, puta die septimo, volebat Deus immundum lustrari, ut plena et perfecta censeretur esse lustratio. Hanc lustrationem imitati sunt Gentiles: quotquot enim in funere, comburendoque cadavere ad rogum tantisper exspectassent, dum collectis conditisque reliquiis funeri finis fieret, non ante a lugubri hoc officio discedebant, quam aqua ter essent lustrati propter contractam a funere pollutionem. Id docet Virgilius rituum scientissimus in funere Miseni, Aeneid. VI: Ossaque lecta cado texit Chorinaeus aheno. Idem ter socios pura circumtulit unda, Spargens rore levi et ramo felicis olivae. Ubi et aspergilli meminit, quod e rore marino et oliva felici constabat.
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13. OMNIS QUI TETIGERIT HUMANAE ANIMAE MORTICINUM (cadaver), ET ASPERSUS HAC COMMIXTIONE (id est hac aqua lustrationis, cum cineribus vitulae rufae commixta) NON FUERIT, POLLUET TABERNACULUM DOMINI (quantum in se est, illud si videlicet ingrediatur pollutus et immundus existens, antequam hac aqua lustrationis se expiet; hinc ob violatum sanctuarium) PERIBIT EX ISRAEL, — id est, occidetur a judicibus, si res constet; sin sit occulta, me vindice in mortem improvisam incurret. Ita Abulensis.
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14. ISTA EST LEX HOMINIS (de homine, circa hominem) QUI MORITUR IN TABERNACULO: OMNES QUI INGREDIUNTUR TENTORIUM ILLIUS, ET UNIVERSA VASA QUAE IBI SUNT, POLLUTA ERUNT SEPTEM DIEBUS. — Ex hoc loco Judaei istam consuetudinem sibi induxerunt, ut quando aliquis moritur in domo, omnem aquam quae erat domi in vasis, effundant extra domum, quia judicant eam esse immundam. Alii simpliciores id etiam agunt, ex eo quod putent animam de corpore recenter egressam, lavari in aqua domus, et illam suo contactu inficere. Addunt alii angelum mortis, id est Satanam, gladium suum, quo illum hominem interfecit, in ea aqua rursum lavare. Sed posterius hoc utrumque est ridiculum: prius probum est, et ex hac lege faciendum, si vas non esset coopertum; tunc enim coinquinabatur, ut dicitur vers. 15; sin esset coopertum, non coinquinabatur moriente homine, ideoque non erat necesse aquam eo contentam effundi: ita Abulensis.
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15. VAS QUOD NON HABUERIT OPERCULUM, NEC LIGATURAM DESUPER, IMMUNDUM ERIT. — Nam, uti moraliter explicat S. Gregorius, XXIII Moral. cap. IX: Tegmen operculi vel ligatura est censura disciplinae: qua quisquis non premitur, quasi vas immundum pollutumque reprobatur.
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16. SI QUIS IN AGRO TETIGERIT CADAVER, etc., SIVE OS ILLIUS, VEL SEPULCRUM, IMMUNDUS ERIT SEPTEM DIEBUS. — Summa apud Judaeos immunditia erat cadaverum, adeo ut tangentes sepulcra, essent immundi septem diebus. Hinc ipsi sepulcra habebant non juxta templum, nec in urbibus, ne in ea incurrendo polluerentur, sed extra eas (ut patet Luc. VII, 12, et Joan. XIX, 41, de sepulcro Christi) in agris et locis separatis. Hinc etiam Josias rex volens idolorum templa profanare, et omnem religionem locis adimere, mortuorum ossa in illa intulit, IV Reg. XXIII, 14.
Denique inauspicatum omen erat, si quis forte in sepulcra incideret. Audi Livium, libro XXX: Jussus e nautis unus ascendere in malum, ut specularetur quam tenerent regionem, cum dixisset sepulcrum dirutum proram spectare, scilicet Annibal abominatus est. Ex eodem ritu manavit, quod deus Viduus ab eis extra urbem colebatur, teste S. Cypriano, lib. De Vanitate idolorum: In tantum, inquit, deorum vocabula apud Romanos finguntur, ut sit apud illos et Viduus deus, qui anima corpus viduet, qui quasi feralis et funebris intra muros non habetur, sed foris collocatur. Perstringit hanc veterum superstitionem Theodoretus, lib. VIII De Curandis Graec. affect.
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17. TOLLENTQUE DE CINERIBUS COMBUSTIONIS, ATQUE PECCATI (id est vitulae combustae pro peccatis legalibus expiandis: hinc enim vitula hic vocatur peccatum, metonymice), ET MITTENT AQUAS VIVAS SUPER EOS (cineres). — Aquae vivae sunt quae moventur et fluunt, uti fontanae et fluviales; mortuae sunt quae stant et stagnant.
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20. SI QUIS HOC RITU NON FUERIT EXPIATUS, PERIBIT ANIMA ILLIUS. — Nota: Immunditia haec tangentis cadaver durabat tantum septem dies, quibus elapsis per se expirabat et cessabat, inquit Abulensis. Hoc enim est quod dicitur vers. 16: Immundus erit septem diebus. Verum contrarium est verius, scilicet non cessasse hanc immunditiam, nisi per expiationem aquae cineralis. Nam vers. 13 dicitur: Qui aqua expiationis non est aspersus, immunditia erit, et manebit spurcitia ejus super eum. Debebat ergo immundus hac aqua cinerali se expiare: quod si contemneret, puniebatur morte, ob violatam Dei legem, vel a judicibus, si res constaret, vel a Deo ipso, si res esset occulta. Sin per oblivionem omisisset hanc sui expiationem, illiusque postmodum recordatus fuisset, tenebatur offerre sacrificium pro delicto suo praescriptum Levit. V, 3 et 5; si non recordaretur, non imputabatur ei ad poenam. Ita Abulensis. Notat Abulensis, Quaest. XXI, Judaeos nullas amplius expiationes servare, nec iis obligari, etiamsi perstent in judaismo et conscientia sua erronea, qua putant se legibus veteribus adhuc teneri. Nam istae expiationes praescriptae erant in ordine ad Sanctuarium, ut scilicet illud non adirent nisi mundi aut expiati; jam autem nullum habent Sanctuarium. Secundo, quia haec vitula rufa, ex qua fiebat aqua lustrationis, debebat immolari a sacerdote, eo loco ubi erat templum, sanguisque ejus versus templum aspergi; jam autem nec habent sacerdotes, nec templum: unde non possunt hanc vitulam rufam immolare. Eadem de causa lustrationes hasce non servarunt Judaei in captivitate Babylonica; in ea enim eversum fuit templum.
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21. OMNIS QUI TETIGERIT AQUAS EXPIATIONIS, IMMUNDUS ERIT USQUE AD VESPERUM. — Omnis; ergo et aspergens immundum, imo et ipse aspersus hac aqua, mundabatur quidem ab immunditia priori, v. g. cadaveris, sed aliam ex contactu hujus aquae contrahebat, qua censebatur immundus esse usque ad vesperam, uti patet vers. 17. Ita Abulensis. Erat ergo haec aqua expiatrix, et simul immunda; perinde ut lixivium, licet sit immundum, pannos tamen emundat.
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22. QUIDQUID TETIGERIT IMMUNDUS, IMMUNDUM FACIET. — Immundus, non legaliter: sic enim immunditia haec pervasisset statim omnes Judaeos; sed naturaliter, uti erant soli leprosi, seminiflui et menstruatae. Quidquid enim hi tangebant, hoc faciebant immundum; sed si quis haec immunda ulterius tetigisset, non ideo fiebat immundus, uti dixi in Levitico. Ita Abulensis. Verum, quia de leprosis, seminifluis et menstruatis hic non agitur, nec de eis ulla hoc capite facta est mentio, hinc verius Lyranus haec refert ad immundum, qui immundus est ex contactu aquarum cineralium, sive expiationis. Haec enim verba referenda sunt ad immediate praecedentia, ubi dicitur: Omnis qui tetigerit aquas expiationis, immundus erit usque ad vesperum. Mox enim subditur: Quidquid tetigerit immundus (scilicet jam dictus, videlicet ex contactu aquae expiationis), immundum faciet, adeo ut immunditiam suam alteri se tangenti afflet et communicet; hoc enim est quod subditur. ET ANIMA QUAE HORUM QUIPPIAM TETIGERIT, IMMUNDA ERIT USQUE AD VESPERUM. — Horum, scilicet quae hoc capite dicta sunt, videlicet vitulam rufam, sanguinem ejus, cineres, aquam lustrationis. Quicumque enim haec tangebant, immundi erant usque ad vesperam, uti dictum est vers. 7, 10 et 21. Ita Abulensis. Verum quia hic versus pendet a praecedenti, eique ex aequo quasi respondet, hinc secundo, genuine Lyranus: Qui tetigerit, inquit, aliquid horum, scilicet quae tetigit immundus (qui immundus est ex contactu aquarum lustrationis), hic ex eorum contactu immundus erit usque ad vesperam. Aquae enim hae, utpote cinerales, atque ex fimi et pellis vitulae combustione confectae, licet expiatrices essent, censebantur tamen immundae, adeo ut qui eas tetigisset, non tantum esset immundus, sed et immunditiam suam aspergeret rebus omnibus quas tangebat, ita ut qui illa ab eo tacta, ideoque polluta vicissim tangeret, pollueretur, fieretque immundus usque ad vesperam. Hunc esse sensum patet, tum ex connexione sententiarum, tum ex textu Hebraeo et Chaldaeo, qui alium sensum non admittunt. Nota: Haec immunditia vespere per se, sine alia expiatione desinebat; alioquin enim in expiationibus progressus fuisset in infinitum. Ita Lyranus.
Numerus vaccarum rufarum immolatarum Denique tradunt Hebraei, et ex iis Burgensis, quod sex tantum vaccae rufae fuerint immolatae per totam durationem utriusque templi: scilicet prima, tempore Mosis per Eleazarum, de qua hic dicitur, ejusque cineres durasse per totum templum primum; secundam, tempore Esdrae, in principio templi secundi; alias autem duas immolasse Simeonem justum, diversis temporibus (fuit enim ipse pontifex per annos 80); alias denique duas immolatas esse per Joannem pontificem, qui fuit pater Mathathiae, a quo descenderunt Machabaei. Verum difficile est creditu, quod pauci unius vaccae cineres, per tam multos spargendi, suffecerint tantae, scilicet innumerabili pene multitudini Judaeorum; unius enim vaccae cineres distribuebantur per totam Judaeam. Singuli enim Judaei crebro iis utebantur ad sui expiationem. Quare verisimilius est, quod ait Lyranus, quotannis vaccam unam rufam immolatam fuisse.
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Si doveva condurre ad Aronne « una v. r., senza difetto, senza alcun vizio, che non avesse mai portato il giogo » (Num. 19, 2) e che alla presenza di Eleazaro, figlio di Aronne (nel qual fatto sarà da vedere un precedente antico dell'esistenza, attestata più tardi [II Reg. 23, 4; 25, 18], di un sostituto …
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… ricchi Ebrei nei loro palazzi (Is. 9, 10). Si usava anche per costruire navi (Ez. 27, 5) od idoli (Is. 44, 14). Considerato come simbolo di vita e di purità legale per la sua incorruttibilità, era anche usato nelle cerimonie liturgiche (Lev. 14, 4-49; Num. 19, 6).
… ambrosiani e visigotici ed una lode dell'acqua presa da una omelia di s. Ambrogio (Expositio Evang. sec. Lucam, 10, 48). L'a. g. si usa con cespo d'issopo, perché anche questo anticamente indicava un mezzo per la purificazione (cf. Lev. 14, 4. 49. 52; Num. 19, 6. 17 sg.; Ps. 50, 8).
ISSOPO (EBR. ἜΣΟΒΉ; GRECO ἌΣΩΠΟΣ)
… In particolare era usato per la purificazione del lebbroso (Lev. 14,4) e per l'acqua lustrale (Num. 19,6. 18). Per un uso metaforico del termine cf. Ps. 50,9. In Io. 19,29 si è concordi nel vedere una lezione errata, non potendosi trattare di i.
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… Mosè (Num. 19, 9-18) la prescrisse mescolata alle ceneri della combustione del sacrificio pro peccato, per mondare chi era tocco dalle impurità legali. …
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… Solo i circoncisi potevano prendere parte al banchetto pasquale (Ex. 12, 43-49). Quelli che fossero impediti da impurità legale dovevano celebrare la P. il mese seguente (Num. 19, 10-12). Dell'agnello pasquale non doveva avanzare niente per il giorno seguente: ogni avanzo doveva essere bruciato (Ex. 12, 10). Non si doveva romperne neppure un osso (ibid. 12, 46; Num. …
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… Era causata dall'uso, contatto o vicinanza, secondo i casi, di cose impure come le tombe e certi cibi (Num. 19, 11-22; Lev. 11), dalla lebbra (ibid. 13-14) e da alcuni fenomeni aventi relazione con la generazione umana (ibid. 12 e 15). Aveva diversa durata ed estensione e toglieva a chi era contaminato …
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… Contiene i trattati: a) Kēlim «recipienti» (i più svariati): impurità levitica di essi (Lev. 6, 20 sg.; 11, 32 sg.; Num. 19, 14 sg.; 31, 20 sg.); i 10 gradi d'impurità che partono dall'uomo e i 10 gradi di sacralità che vanno dalla Terra Santa sino al sancto sanctorum del Tempio (30 capp.). b) 'Chidāth «tende»: …
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AGGEO (EBR. HAGGAJ «SOLENNE»; SETTANTA 'ΑΓΓΑΙ͂ΟΣ)
… l'umile Tempio risorto supererà la gloria del primo, perché, venuto il Messia, vi sarà la pace (2, 1-10). Il 3ᵒ oracolo (2, 11-20) del 24 del 9ᵒ mese (18 dic.) promette che solo il completamento del Tempio darà la vera purezza (cf. Lev. 6, 27 e sgg.; Num. 19, 22). Intanto alla parola di A. si aggiungeva quella del profeta Zaccaria (v.).
Spirito Santo, mentre il Signore dice in Numeri: E tutto ciò che un immondo toccherà, sarà immondo (Num. 19, 22)? Come può chi battezza dare ad altri la remissione dei peccati, lui che non può, fuori della Chiesa, liberarsi dai suoi peccati?» (Ep. 70, 1). Il secondo argomento è l'unità del …
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.