Special sacrifices are appointed for euerie day in the morning and euening. 9. Likewise for euerie Sabbath day, 11. for the first day of euerie moneth, 16. for Pasch, 26. and for Penticost.
1The Lord also said to Moses:Disse ancora il Signore a Mosè:OVR Lord also said to Moyses:Dixit quoque Dominus ad Moysen: 2Command the children of Israel, and thou shalt say to them: Offer ye my oblation and my bread, and burnt sacrifice of most sweet odour, in their due seasons.Tu darai questi ordini a' figliuoli d'Israele, e dirai loro: Offeritemi a' suoi tempi le mie obblazioni, e i pani, e l'incenso di soavissimo odore.Command the children of Israel, and thou shalt say to them: My oblation and breades, and burnt sacrifice of most sweete odour offer ye in their times.Præcipe filiis Israël, et dices ad eos: Oblationem meam et panes, et incensum odoris suavissimi offerte per tempora sua. 3These are the sacrifices which you shall offer: Two lambs of a year old without blemish every day for the perpetual holocaust:I sacrifizi, che voi dovete offerire, son questi: Due agnelli dell'anno immacolati ogni giorno in olocausto sempiterno:These are the sacrifices which you must offer: Two lambes of a yeare old without blemish daily for the euerlasting holocaust:Hæc sunt sacrificia quæ offerre debetis: agnos anniculos immaculatos duos quotidie in holocaustum sempiternum: 4One you shall offer in the mornings, and the other in the evening:Ne offerirete uno la mattina, e un altro la sera:one you shal offer in the morning, and the other at euen:unum offeretis mane, et alterum ad vesperum: 5And the tenth part of an ephi of flour, which shall be tempered with the purest oil, of the measure of the fourth part of a hin.E una decima parte di un ephi di fior di farina aspersa di purissimo olio per una quarta parte di un hin:the tenth part of an ephi of floure, which shal be tempered with the purest oile, and shal haue the fourth part of an hin.decimam partem ephi similæ, quæ conspersa sit oleo purissimo, et habeat quartam partem hin. 6It is the continual holocaust which you offered in mount Sinai for a most sweet odour of a sacrifice by fire to the Lord.Egli è l'olocausto perpetuo, che voi offeriste presso il monte Sinai, abbruciamento di odor soavissimo al Signore:It is the continual holocaust which you offered in Mount Sinai for a most sweete odour of the burnt sacrifice of the Lord.Holocaustum juge est quod obtulistis in monte Sinai in odorem suavissimum incensi Domini. 7And for a libation you shall offer of wine the fourth part of a hin for every lamb in the sanctuary of the Lord.E a ciascun agnello farete libagione di vino per una quarta parte di un hin nel santuario del Signore.and for a libament you shal offer of wine the fourth part of an hin for euerie lambe in the Sanctuarie of the Lord.Et libabitis vini quartam partem hin per agnos singulos in sanctuario Domini.
8And you shall offer the other lamb in like manner in the evening according to all the rites of the morning sacrifice, and of the libations thereof, an oblation of most sweet odour to the Lord.E un altro agnello offerirete parimente la sera con tutti i riti del sacrifizio della mattina, e colle sue libagioni, obblazione di odor soavissimo al Signore.And the other lambe in like maner you shal offer at euen according to al the rite of the morning sacrifice, and of the libamentes therof, an oblation of most sweete odour to the Lord.Alterumque agnum similiter offeretis ad vesperam juxta omnem ritum sacrificii matutini, et libamentorum ejus, oblationem suavissimi odoris Domino. 9And on the sabbath day you shall offer two lambs of a year old without blemish, and two tenths of flour tempered with oil in sacrifice, and the libations,Nel giorno di sabato offerirete due agnelli dell'anno immacolati, e due decimi di fior di farina aspersa d'olio pel sacrifizio, e le libagioni,And on the day of the Sabbath, you shal offer two lambes of a yeare old without blemish, and two tenthes of flowre tempered with oile in sacrifice, and the libamentesDie autem sabbati offeretis duos agnos anniculos immaculatos, et duas decimas similæ oleo conspersæ in sacrificio, et liba: 10Which regularly are poured out every sabbath for the perpetual holocaust.Le quali secondo il rito si versano ogni dì sopra l'olocausto perpetuo.which are ritely powred euerie Sabbath for an euerlasting holocaust.quæ rite funduntur per singula sabbata in holocaustum sempiternum. 11And on the first day of the month you shall offer a holocaust to the Lord, two calves of the herd, one ram, and seven lambs of a year old, without blemish,Nelle calende poi offerirete in olocausto al Signore due vitelli di branco, un ariete, e sette agnelli dell'anno senza macchia.And in the Calendes you shal offer an holocauste to the Lord, two calues of the heard, one ramme, seuen lambes of a yeare old without blemish,In calendis autem offeretis holocaustum Domino, vitulos de armento duos, arietem unum, agnos anniculos septem immaculatos, 12And three tenths of flour tempered with oil in sacrifice for every calf: and two tenths of flour tempered with oil for every ram:E tre decimi di fior di farina aspersa d'olio pel sacrifizio ad ogni vitello, e due decimi di fior di farina aspersa d'olio ad ogni ariete:and three tenthes of flowre tempered with oile in sacrifice for euerie calfe: and two tenthes of flowre tempered with oile to euerie ramme:et tres decimas similæ oleo conspersæ in sacrificio per singulos vitulos: et duas decimas similæ oleo conspersæ per singulos arietes:
13And the tenth of a tenth of flour tempered with oil in sacrifice for every lamb. It is a holocaust of most sweet odour and an offering by fire to the Lord.E la decima parte di una decima di fior di farina aspersa d'olio pel sacrifizio ad ogni agnello: olocausto è questo di odore, e di abbruciamento soavissimo al Signore.and the tenth part of a tenth of flowre tempered with oile in sacrifice to euerie lambe. it is an holocaust of most sweete odour and burnt sacrifice to the Lord.et decimam decimæ similæ ex oleo in sacrificio per agnos singulos: holocaustum suavissimi odoris atque incensi est Domino. 14And these shall be the libations of wine that are to be poured out for every victim: Half a hin for every calf, a third for a ram, and a fourth for a lamb. This shall be the holocaust for every month, as they succeed one another in the course of the year.Le libagioni poi del vino, che debbon farsi sopra ciascuna vittima, saran queste: la metà di un hin ad ogni vitello, un terzo per un ariete, un quarto per un agnello: questo sarà l'olocausto di tutti i mesi, che vengono l'un dietro all'altro nel giro dell'anno.And the libamentes of wine, that are to be powred for euerie victime, shal be these: The halfe part of an hin for euerie calfe, the third to a ramme, the fourth to alambe. this shal be the holocaust through al monethes, that succede one an other as the yeare turneth about.Libamenta autem vini, quæ per singulas fundenda sunt victimas, ista erunt: media pars hin per singulos vitulos, tertia per arietem, quarta per agnum. Hoc erit holocaustum per omnes menses, qui sibi anno vertente succedunt. 15A buck goat also shall be offered to the Lord for a sin offering over and above the perpetual holocaust with its libations.Si offerirà anche un capro al Signore per i peccati in olocausto sempiterno colle sue libagioni.A bucke goate also shal be offered to the Lord for sinnes an euerlasting holocaust with his libamentes.Hircus quoque offeretur Domino pro peccatis in holocaustum sempiternum cum libamentis suis. 16And in the first month, on the fourteenth day of the month, shall be the phase of the Lord,Il primo mese ai quattordici del mese sarà la Pasqua del Signore,And in the first moneth, the fourtenth day of the moneth shal be the Phase of the Lord,Mense autem primo, quartadecima die mensis, Phase Domini erit, 17And on the fifteenth day the solemn feast: seven days shall they eat unleavened bread.E a' quindici la solennità: per sette giorni mangeranno gli azzimi.and the fiftenth day the solemnitie: seuen daies shal they eate azymes.et quintadecima die solemnitas: septem diebus vescentur azymis.
18And the first day of them shall be venerable and holy: you shall not do any servile work therein.De' quali giorni il primo sarà venerabile, e santo: in questo non farete alcuna opera servile:Of the which the first day shal be venerable and holie: no seruile worke shal you doe therein.Quarum dies prima venerabilis et sancta erit: omne opus servile non facietis in ea. 19And you shall offer a burnt sacrifice a holocaust to the Lord, two calves of the herd, one ram, seven lambs of a year old, without blemish:E offerirete al Signore in abbruciamento di olocausto due vitelli di branco, un ariete, e sette agnelli dell'anno immacolati:And you shal offer burnt sacrifice an holocaust to the Lord, two calues of the heard, one ramme, seuen lambes of a yeare old without blemish:Offeretisque incensum holocaustum Domino, vitulos de armento duos, arietem unum, agnos anniculos immaculatos septem: 20And for the sacrifice of every one three tenths of flour which shall be tempered with oil to every calf, and two tenths to every ram,E ad ognuno di essi l'obblazione di fior di farina aspersa d'olio, tre decimi per ogni vitello, e due decimi pell'ariete,and the sacrifice of euerie one of flowre which shal be tempered with oile, three tenthes to euerie calfe, and two tenthes to euerie ramme,et sacrificia singulorum ex simila quæ conspersa sit oleo, tres decimas per singulos vitulos, et duas decimas per arietem, 21And the tenth of a tenth, to every lamb, that is to say, to all the seven lambs:E un decimo di decimo ad ogni agnello, vale a dire per ciascheduno de' sette agnelli.and the tenth part of a tenth, to euerie lambe, that is to say, to the seuen lambes.et decimam decimæ per agnos singulos, id est, per septem agnos. 22And one buck goat for sin, to make atonement for you,E un capro per lo peccato, affinché serva per voi di espiazione,And one bucke goate for sinne, that expiation may be made for you,Et hircum pro peccato unum, ut expietur pro vobis, 23Besides the morning holocaust which you shall always offer.Oltre l'olocausto del mattino, che voi sempre offerirete.beside the morning holocaust which you shal alwaies offer.præter holocaustum matutinum, quod semper offeretis. 24So shall you do every day of the seven days for the food of the fire, and for a most sweet odour to the Lord, which shall rise from the holocaust, and from the libations of each.Così farete in ognuno di que' sette giorni in alimento del fuoco, e in odor soavissimo al Signore, il qual odore svaporerà dall'olocausto, e dalle libagioni d'ogni vittima.So shal you do euerie day of the seuen daies for a foode of the fire, and for a most sweee odour to the Lord, which shal rise of the holocaust, and of the libamentes of euerie one.Ita facietis per singulos dies septem dierum in fomitem ignis, et in odorem suavissimum Domino, qui surget de holocausto, et de libationibus singulorum.
25The seventh day also shall be most solemn and holy unto you, you shall do no servile work therein.Il settimo giorno ancora sarà per voi celeberrimo e santo: e non farete in esso opera alcuna servile.The seuenth day also shal be most solemne and holie vnto you: no seruile worke shal you doe therein.Dies quoque septimus celeberrimus et sanctus erit vobis: omne opus servile non facietis in eo. 26The day also of firstfruits, when after the weeks are accomplished, you shall offer new fruits to the Lord, shall be venerable and holy: you shall do no servile work therein.Parimente il giorno delle primizie, quando, compiute le (sette) settimane, offerirete i nuovi frutti della terra al Signore, sarà venerabile e santo: e in esso non farete alcun'opera servile.The day also of first fruites when you shal offer new fruites to the Lord, after that the weekes be accomplished, shal be venerable and holie: no seruile worke shal you doe therein.Dies etiam primitivorum, quando offeretis novas fruges Domino, expletis hebdomadibus, venerabilis et sancta erit: omne opus servile non facietis in ea. 27And you shall offer a holocaust for a most sweet odour to the Lord, two calves of the herd, one ram, and seven lambs of a year old, without blemish:E offerirete in olocausto di odor soavissimo al Signore due vitelli di branco, un ariete, e sette agnelli dell'anno immacolati:And you shal offer an holocaust for a most sweete odour to the Lord, two calues of the heard, one ramme, and seuen Lambes of a yeare old without blemish:Offeretisque holocaustum in odorem suavissimum Domino, vitulos de armento duos, arietem unum, et agnos anniculos immaculatos septem: 28And in the sacrifices of them three tenths of flour tempered with oil to every calf, two to every ram,E colla obblazione di questi offerirete tre decimi di fior di farina aspersa di olio per ogni vitello; due decimi per ogni ariete;and in the sacrifices of them three tenthes of flowre tempered with oile to euerie calfe, to euerie ramme two,atque in sacrificiis eorum, similæ oleo conspersæ tres decimas per singulos vitulos, per arietes duas, 29The tenth of a tenth to every lamb, which in all are seven lambs: a buck goat also,Per ogni agnello la decima di una decima, vale a dire per ciascuno de' sette agnelli: offerirete anche un capro,euerie lambe the tenth part of a tenth, which together are seuen lambes. a goate alsoper agnos decimam decimæ, qui simul sunt agni septem. Hircum quoque, 30Which is slain for expiation: besides the perpetual holocaust and the libations thereof.Il quale sarà immolato per la espiazione, oltre l'olocausto perpetuo, e le sue libagioni.which is slaine for expiation: beside the euerlasting holocaust and the libamentes therof.qui mactatur pro expiatione: præter holocaustum sempiternum et liba ejus.
31You shall offer them all without blemish with their libations.Tutte queste vittime, che offerirete colle loro libagioni, saranno senza macchia.Al shal you offer without blemish with their libamentes.Immaculata offeretis omnia cum libationibus suis.
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Calmet
Seasons. These precepts had often been repeated already: but perhaps they had not been exactly observed in the desert, so that Moses inculcates them once more, as if to remind the people that they will now have no excuse, if they neglect these sacrifices in the promised land. (Calmet)
Du Hamel
These frequent repetitions may also remind us, with what attention we ought to worship God. (Du Hamel)
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Calmet
Lambs. Kids would not suffice. See Exodus 29:38. The lambs must not be above a year old. But it is not clear whether they could be offered eight days after their birth, as on other occasions, Exodus 23:19. (Calmet)
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Haydock
In the. Hebrew, "in the holy thou shalt cause the shecar to be poured out unto the Lord, a drink-offering." See chap. 6:3, on the meaning of shecar. (Haydock)
Calmet
Some believe, that artificial wine of palm-trees, etc., might serve for libations. In this sacrifice, the priests furnished the liquor; so that all was to be poured out on the altar of holocausts, which stood in the court. (Calmet)
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Haydock
Which, etc. Hebrew, "the burnt-offering of every sabbath, besides the perpetual holocaust and its libations," which were due for every day. (Haydock)
Calmet
On the sabbath, two more were to be offered of the same age. Jansenius observes, that three of these belonged to the morning service, and one to that of the evening. (Menochius) (Calmet)
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Month. This is not reckoned among the festivals, Leviticus xxiii. The Rabbins look upon it as a day of devotion, particularly for women. (Buxtorf. Syn. xvii.) Spencer (Rit. 3:1,) maintains, that the Hebrews began their month when the moon first appeared, and that they imitated the pagans in keeping that day holy. But his proofs on both heads are very unsatisfactory. The Hebrews followed the solar year for many ages after Moses, though they might have adopted the lunar towards the close of the republic; and the pagans themselves ridiculed those as vile imitators of the Jews, who kept the new moons as a festival. (Hor.[Horace,?] Sat. 1:9.) Sabbata Vin tu Curtis Judaeis oppedere.
Calmet
The Greeks, Romans, Egyptians, Arabs, and Turks, have given in to various superstitious practices in honour of the moon. See Macrob. Sat. 1:15, etc. (Calmet)
Haydock
The devil is commonly the ape of God, and teaches his votaries to adopt the ceremonies of the true religion, either to elude them more easily, or to bring those practices into discredit. Thus Middleton has endeavoured to shew the conformity of Pagan and Papal Rome, as if the ceremonies of the Catholic religion were to be rejected, because some of them have been in use among the heathens. By the same argument, he may ridicule the revelation of God himself, on this subject, and represent vestments, holy water, etc., as superstitious. He may pull down altars, condemn all forms of prayer, abolish all worship, both of soul and body. For such things have all been prostituted to idols! But those who are not totally infatuated by prejudice, will deplore the abuse of these things, and will not refrain from adoring the true God according to his will, with all the faculties both of their soul and body, on account of the devil and his false prophets having extorted similar acts of worship from their followers. It is no wonder that Protestants should ridicule our holy ceremonies, since they scruple not to assign so base an origin to those which God expressly prescribed. (Haydock)
Calmet
The sacrifices which were ordered to be offered up on the first day of the month, were probably designed to renew the memory of the world's creation, or rather of the divine Providence, which regulates the seasons. Nothing was sold on this day, Amos 8:5. But people went to hear the prophets, (4 Kings 4:23,) and feasted among themselves, 1 Kings 20:18. It is thought that many rested also from servile work, though this is no where commanded. (Calmet)
Haydock
Tirinus agrees with Tostat and Sanctius, in supposing that servile work was prohibited, for which he refers to 1 Kings 20:19. He also asserts, that the Jews observed the lunar system, and that their months consisted of 29 and 30 days alternately, as 29 days and a half elapse from one moon to another. The sound of trumpets probably announced this solemnity, chap. 10:10., and Leviticus xxiii. (Haydock)
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Haydock
Tenth. An assaron, gomer, or chomer, which is the tenth part of an epha, as that is the tenth of a core or chomer, which is the largest Hebrew dry measure, containing 32 pecks and one pint English; so that the gomer would be equivalent to five pints. (Haydock)
Calmet
This quantity of flour accompanied each holocaust at the beginning of every month. (Calmet)
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Menochius
Above. This is the import of the Hebrew, etc.: for no libations accompanied the sin-offerings, nor incense. See (Numbers 15:3.; Leviticus 5:12.) (Menochius)
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Haydock
Phase, or Passover, the most solemn of all the festivals, when the lamb was to be eaten on the 15th of Nisan, and during the eight days no leavened bread was allowed. The Jews searched all the corners of their houses, lest some might be concealed by mice, and they would not so much as name it. St. Paul exhorts us to do the like, in a spiritual sense, by purifying ourselves from every defilement of sin when we receive the blessed sacrament, and by not even mentioning sins of impurity, (1 Corinthians 5:7.; Ephesians 5:3.) (Haydock)
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Offer, as well as that in the evening, which was in less danger of being forgotten.
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Fire. Hebrew, "food of the sacrifice made by fire."
Rise. Hebrew, "it shall be offered besides the perpetual holocaust, and its libations," morning and evening. All the aforesaid sacrifices and libations were to be repeated on each of the seven days, ver. 19, 22.
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Haydock
The day of Pentecost, seven weeks after the Passover, was the next in solemnity, to thank God for the wheat harvest, of which the first-fruits were now presented. (Haydock)
Two loaves, made with leaven, were given to the priests. (Lamy.) See Leviticus 23:17.
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Calmet
Two calves. Only one is specified in Leviticus, being that designed for the morning; another was immolated at night. (Calmet)
Menochius
The same victims are prescribed as [in] ver. 19. (Menochius)
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Varietie of Sacrifices for diuers times.
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Euerie day twise.
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Concordanza 1.
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Concordanza 2.
On the Sabbath day.
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Concordanza 3.
The Neomenia, or new moone.
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Pasch, or Phase.
Concordanza 4.
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Concordanza 5.
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Pentecost.
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Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.11
… And in the legislation about the Sabbath in Exodus, we read, “And Moses said unto them, This is the word which the Lord spake, The Sabbath is a holy rest unto the Lord.” And a little further on, “And Moses said, Eat ye; for to-day is a Sabbath unto the Lord.” And in Numbers,
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sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 5
… when we render a recompense to the Lord to the utmost of our power, though when we make a return we give nothing of our own, but those things which we have before received from Him, this being especially of His grace, that He should require, as from us, His own gifts. He bears witness to this when He says, ‘My offerings are My own gifts
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san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 39
… and not even so were they kept in order. But He Himself, in the very act of giving the law of the Sabbath, did even therein darkly signify that He will have them refrain from the evil works only, by the saying, “Ye must do no work, except what shall be done for your life.” And in the temple too all went on, and with more diligence and double toil.
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san Girolamo † 420 d.C. Against the Pelagians 1.28
xxviii. 15, 22, xxix. 5, v. 11, 17 . Offerings at the feast.
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1. Dixit quoque Dominus ad Moysen. — Non constat quando et ubi hæc dixerit Deus: verisimile tamen est hic servari ordinem temporis et narrationis (nihil enim obstat eum servari ac proinde hæc dicta esse Mosi, paulo ante mortem ejus anno 40 exitus ex Ægypto, in ultima mansione). Ita Abulensis.
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2. Oblationem meam, et panes, et incensum odoris suavissimi offerte. — Per oblationem, panes et incensum, intelligit non panes propositionis, nec thymiama, sed tantum victimas Deo oblatas et incensas. Hæ enim sunt panis, id est cibus Dei; id patet ex Hebræo, qui sic habet, oblationem meam (scilicet) panem meum (id est, victimas meas) per ignitiones meas (quibus scilicet, hæ victimæ per ignem Deo igniuntur et cremantur) in odorem suavitatis offerte.
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3. Agnos anniculos immaculatos duos quotidie. — Describitur hic sacrificium quotidie bis, scilicet semel mane, secundo vespere offerendum, quod proinde juge dicebatur. Victima offerenda erat, non vitulus, nec hædus (qui in paschate offerri poterat), sed agnus. Hunc enim tantum significat Hebraice kebes. Nota primo: Agnus hic debebat totus Deo, quasi summo omnium Domino, cremari, fierique holocaustum. Secundo, unus cremabatur mane, alter vespere, ut tam in initio, quam in fine diei, Deum hac latria colerent, cum eoque sicut orsi erant, ita et finirent diem. Quis ergo Christianus negligat orationem matutinam et vespertinam, qua Deo vespere pro beneficiis diurnis, mane pro nocturnis gratias agat, eique se suaque omnia commendet? Tertio, agnus debebat esse anniculus, id est, annum non excedere: unde putat Abulensis anniculum, sive unius anni dici, etiamsi tantum esset 8 dierum; nam post octo dies Deo sacrificari poterant agni, hædi et vituli, ut patet Exodi xxii, 30. Quarto, debebat esse immaculatus, id est integer, et sine vitio corporis; poterat tamen esse albus, niger et habere maculas albas, vel nigras. Quinto, cuilibet agno loco libaminis addi debebat decima pars, sive assaron similæ conspersæ oleo, quod habebat mensuram quartæ partis hin; etiam quarta pars hin vini, quod pariter libandum, id est effundendum, erat super agnum et similam, cum lisque cremandum: intellige hæc de parte vini et de pugillo farinæ seu mincha. Hic enim solus cremabatur cum agno; reliquum vero similæ et vini cedebat sacerdoti offerenti, uti dixi cap. xv, vers. 5, et docet hic Abulensis. Assaron similæ sunt circiter quatuor libræ; quarta pars hin sunt tres scyphi tredecim unciarum aquæ vel vini.
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6. Holocaustum juge est, quod obtulistis in monte Sinai. — Hinc satis colligitur Hebræos in deserto non obtulisse hos agnos, nec sacrificasse post discessum e Sina per annos 38; in Sinai autem oblatum esse juge sacrificium patet Levit. ix, 17; Exodi xxix, 38. In Sina enim institutum est sacerdotium et sacrificia, ibique Aaron et filii ejus suas primitias sacrificando celebrarunt. Incensi. — Hebraice ignitionis, id est, sacrificii igniti, et cremati Deo. Vide dicta vers. 2.
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9. Die autem sabbati offeretis duos agnos. — Hæ sunt victimæ pro festo sabbati, scilicet duo agni. Mane ergo sabbati tres agni immolabantur, scilicet unus pro jugi sacrificio, duo pro sabbato; patet ex Hebræo, uti mox ostendam. Et duas decimas similæ oleo conspersæ, in sacrificio, — ad sacrificium, puta ad mincha; hoc enim passim in Levitico significat «sacrificium,» scilicet ut sit farreum, non carneum.
9 et 10. Et liba (libamina similæ, olei et vini) quæ rite funduntur per singula sabbata, in holocaustum sempiternum. — Hebraice et Chaldaice est: Holocaustum sabbati in sabbato suo, id est, quolibet sabbato offerentur agni duo, jam dicti, præter holocaustum juge, et libamen ejus. Itaque quod Noster vertit, et liba, etc., eodem modo intelligendum est, q. d. Præter sacrificium sabbati, offeretis et liba, id est libamina, quæ rite funduntur juxta legem per singula sabbata, id est, per singulos dies (hos enim sæpe significat sabbatum), in, vel ad, holocaustum juge et sempiternum. Ita Abulensis. Unde patet, in sabbato, uti et in aliis festis, servatum fuisse juge sacrificium diurnum; sed præter hoc proprium festi sabbati fuisse, ut ob sabbatum, immolarentur alii duo agni, qui mane, uti et cæteræ victimæ, post oblationem jugis sacrificii, simul immolabantur. Ita Abulensis. Pari modo, si duo festa in unum diem coinciderent, fiebant eo die sacrificia propria singulorum festorum, atque insuper sacrificium juge, quod primum erat, cæteraque præibat. Sic festum Tubarum incidebat semper in neomeniam, puta in calendas mensis septimi, fierique poterat ut hic primus dies esset sabbatum, et tunc victimæ tam sabbati, quam Tubarum et neomeniæ, post juge sacrificium offerri debebant. Sic pascha et pentecoste incidere poterant in sabbatum, non tamen in calendas, quia pascha nunquam in primum, sed semper in 14 diem mensis primi; pentecoste vero semper in sextum diem mensis tertii incidebat.
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11. In calendis autem offeretis holocaustum. — Calendæ erant prima dies mensis, quæ et neomenia sive novilunium dicitur, eo quod Hebræi menses suos computarent secundum cursum lunæ, videlicet ab uno novilunio ad aliud, ita ut prima dies mensis semper incideret in novilunium. Hæc prima dies mensis proprie non erat festum, quia in illa non cessabatur ab opere servili ex præcepto Dei; licet forte ex devotione multi ab opere cessarent, quod innuit S. Augustinus, cum ait: «Melius facerent Judææ mulieres, si in neomeniis nerent, quam in iis impudice saltarent.» Unde Levit. xxiii, inter festa non numerantur neomeniæ. Erat tamen ipsa clangore tubarum et sacrificiis solemnis, ut patet ex hoc loco, et ex Num. x, 10, et ex Psal. lxxx, vers. 4: «Buccinate, inquit, in neomenia tuba, in insigni die solemnitatis vestræ.»
De Calendario Hebraico et Neomenia Porro novilunium et prima dies mensis, licet in eamdem inciderent, tamen non semper incidebant in eamdem horam; nam cum ab uno novilunio ad alterum interfluant 29 dies et 12 horæ, dies vero quælibet habet 24 horas, hinc factum est ut mensis Hebræorum alternis vicibus haberet, nunc 29, nunc 30 dies, junctis videlicet 12 horis excrescentibus utriusque mensis, puta præsentis et præteriti, ad conflandum trigesimum diem. Quare si ponamus, v. g. primo mense, qui 29 est dierum, eadem hora incipere novilunium, et primam diem mensis, necesse est, sequenti mense, qui 30 habet dies, novilunium, non prima primæ diei hora, sed post 12 horas, puta vespere ejusdem diei, incipere. Duodecim enim horæ ex præcedenti novilunio et mense, in sequentem mensem, ejusque primum diem rejectæ sunt post quas incipit novilunium sequens. Hinc patet nullos Hebræorum menses intercalares fuisse 22 et 23 dierum, uti Sigonius et aliqui alii voluerunt; sed omnes aut 29 aut 30 dierum fuisse: nam alioqui calendæ fuissent celebratæ alia die, quam novilunii, et prima dies mensis non incidisset in novilunium; quod ex dictis patet esse falsum. Unde Judæi etiamnum, instante novilunio, turriculas in synagogis conscendunt, et diligenter observant lunæ ortum, ac ea exorta, statim tubæ sonitu neomeniam denuntiant. Similiter menses suos per lunationes descripserunt prisci Romani, ante reformationem anni per menses solares, uti docent Macrobius, lib. I Saturnalium. Hinc patet secundo, annum Hebræorum aliquando incepisse ante æquinoctium vernum, aliquando post illud; nam intercalatio quæ alternis annis, vel tertio quoque anno fiebat, faciebat ut sequentis anni primus mensis incideret post æquinoctium; cujus ratio erat, quod mensis intercalaris erat ultimus anni, ideoque non primus, sed decimus tertius, qui proinde vicinior erat æquinoctio, quam primus mensis anni sequentis; ac proinde primus mensis anni sequentis, æquinoctium non præcedere, sed sequi debebat, uti docet Abulensis in Levit. xxiii. Patet tertio, menses Hebræorum non respondisse ex æquo Romanis mensibus solaribus. Sic enim et tunc videmus novilunium sæpe non concurrere cum primo die mensis, sed multo post agi, ideoque lunationem unam, unumque mensem lunarem, partim in unum mensem solarem, partim in alterum sequentem incidere.
Cur Deus Neomeniam Instituerit Quæres, quæ fuerint causæ cur Deus instituerit neomeniam? Respondeo: Prima fuit, ad recolendum beneficium gubernationis divinæ; sicut enim sabbato celebrabant Hebræi memoriam creationis, ita neomenia gubernationis divinæ. Hæc enim apposite significatur novilunio; nam luna inferioribus hisce corporibus dominatur, eaque maxime in novilunio immutare solet. Ita Lyranus hic, et S. Thomas, I II, Quæst. cii, art. 4, ad 10. Neomeniam ergo celebrando, Judæi agebant gratias Deo de beneficio gubernationis, eoque omni, sed maxime de eo, quod Deus præstat nobis per influxum solis, lunæ et aliorum corporum cœlestium. Hac de causa Gentiles Romani «annum Jovi, id est soli, menses Junoni, id est lunæ, consecrarunt. Sol enim efficit annum, luna menses. Porro luna dicta est Juno a juvenescendo, et Lucina quasi lucida; putantque eam in partubus auxilium ferre mulieribus, unde illud: Per, cæruleum astrorum polum, Partus celerantemque lunam. Facillime enim mulieres sub plenilunio videntur prolem eniti,» inquit Plutarchus in Quæst. Roman. Rursum, Gentiles ut gubernationem divinam profiterentur, docebant duodecim deos duodecim mensibus præsidere. Siquidem januarii tutelam credebatur habere Juno, februarii Neptunus, martii Minerva, aprilis Venus, maii Apollo, junii Mercurius, julii Jupiter, augusti Ceres, septembris Vulcanus, octobris Mars, novembris Diana, decembris Vesta, uti docet Giraldus, Syntagmate 1. Secunda, ut Hebræi primitias, tam temporis et mensium, quam frugum Deo dependerent: hinc in neomenia offerebant in holocaustum vitulos duos, arietem unum, agnos septem, cum suis libamentis, ut hoc versu dicitur; item hircum unum pro peccato, ut dicitur vers. 15. Tertia, ut a Deo per sacrificia et preces, decursum totius mensis faustum et salutarem, ipso ejus initio peterent et impetrarent. Quarta, ad legem Dei, et ea quæ illo mense agenda erant, in tabernaculo audiendum. Hac de causa et apud Romanos in calendis populus confluebat in urbem, ut quisque disceret et intelligeret quid, eo mense, in divinis humanisque rebus faciendum incumberet; unde pontifex calata, id est, vocata in capitolium plebe, quot ad Nonas dies superessent, repetita voce calo significabat, indeque calendis nomen est inditum, de quo fuse Macrobius, lib. I Saturnalium. Atque a calendis calendaria sunt dicta, scilicet diaria, in quibus calendæ singulorum mensium cum cæteris diebus erant descriptæ. Hæc commode applices primæ Dominicæ mensis, qua Christiani religiosiores solent spiritum innovare, confiteri, communicare, Deo pro beneficiis mense elapso acceptis gratias agere, eique auspicia mensis ineuntis, totumque mensem offerre, atque omnia prospera in eo petere, quam ad rem iis in Ecclesiis nostris plenariæ Indulgentiæ a summis Pontificibus concessæ sunt; nec enim decet Christianos in hac pietate et gratitudine cedere Judæis.
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13. Et decimam decimæ similæ ex oleo. — Decima decimæ erat una decima. Nam sicut pro vitulo tres decimas, pro ariete duas, ita pro agno unam decimam similæ in libamen offerebant, ut patet cap. xv, vers. 5. Illa ergo una decima, hic et vers. 21, vocatur decima decimæ, id est, decima pars ephi, quod erat decima pars cori; corus enim continebat 10 ephi; ephi autem continebat 10 decimas sive assarones. Assaron ergo, sive decima, erat decima pars decimæ, id est ephi, sed centesima pars cori (decies enim decem sunt centum). Pro decima decimæ, hebraice est assaron assaron; quod cum Chaldæo sic quoque verti posset, et singulas decimas per agnos singulos: geminatio enim hebræa distribuit, idemque valet quod, per singulos.
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15. Hircus quoque offeretur Domino pro peccatis, in holocaustum sempiternum cum libamentis suis. — Hucusque descripsit holocausta in calendis sive in neomenia immolanda; nunc describit victimam pro peccato in calendis immolandam: ea erat hircus. Talmudici fabulantur hunc hircum singulis calendis immolatum fuisse pro peccato, non populi, sed Dei, quod ipse, inquiunt, commisit, cum imminuit lucem lunæ, et fecit eam deficere, cum antea luna æquale lumen cum sole haberet, idque, quia luna dixerat Deo unum regem non debere habere duas coronas — cupiens ut soli Deus lumen detraheret, itaque ipsa solem suo splendore vinceret. Sed hæc tam stolida sunt et stulta, quam blasphema. Dico ergo hunc hircum fuisse oblatum pro peccato totius populi, indeterminate et in genere toto anno, sed maxime præcedente mense elapso, commissis. Quæres, quomodo hic hircus pro peccato vocatur holocaustum sempiternum? Rursum, quomodo habebat libamenta? Responderi posset hircum hunc vocari holocaustum sempiternum, per catachresin, quia scilicet semper stato tempore, puta in calendis, adeps hirci debebat cremari Deo; caro enim reliqua cedebat sacerdoti, juxta legem Levit. vi, 25. Simili modo adeps hostiæ pacificæ dicitur cremari in holocaustum, cap. iii, 5. Rursum, per «libamenta» hic intelligi posset sal; nam mincha, id est simila, vinum et oleum, non libabantur in victimis pro peccato, ut dictum est cap. xv, 3; nec thus cum eis adolebatur, ut patet Levit. v, 12. Verum hæc videntur arcta et contorta. Unde dico sensum hujus loci eruendum esse ex Hebræo, quem clare et plane sic vertunt Chaldæa, Septuaginta, Vatablus et alii, hircum, pro peccato offeretis, ultra holocaustum juge, cum libamentis ejus, q. d. In calendis offeretis hircum pro peccato, ultra et post juge sacrificium. Nam holocaustum juge, nec in calendis, nec alias unquam, esto plurimæ aliæ offerrentur victimæ, intermitti poterat, illudque sua habebat libamina similæ, olei et vini. Id ita esse secundo patet ex eo, quod simili prorsus modo dixit, vers. 10, in sabbato offerendos esse duos agnos ultra sacrificium juge, uti patet ex Hebræo; ibi enim eadem verba sunt quæ hic. Simili etiam modo, vers. 23, dicit in paschate offerendas esse victimas paschales, «præter holocaustum matutinum,» uti vertit noster Interpres, idemque repetit in singulis aliis festis, vers. ult., et cap. seq. vers. 6, 11, 16, 22, 25, 28, 32, 34, 38; non est ergo dubium quin idem de calendis dicere voluerit. Quare nostra versio hoc loco, simili modo juxta Hebræum, Chaldæum et Septuaginta exponenda est, ut to in holocaustum idem sit quod ad holocaustum, cum holocausto, ultra holocaustum; sic vulgo dicimus: Rex dedit vestes aureas filiæ suæ in dotem, id est ad dotem, id est ultra dotem, cum dote; nec enim vestes in dotem ipsam dari solent, et præpositio in sæpe sumitur pro ad, cum, etc. Forte etiam pro in holocaustum, legendum est insuper holocaustum, uti vult Abulensis, qui censet textum Latinum hic esse corruptum, vel mutilum vitio librariorum.
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16. Phase Domini erit, — festum paschæ erit.
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19. Offeretisque incensum holocaustum Domino. — Pro incensum hebraice est ignitionem, id est victimam quæ igne cremetur, fiatque holocaustum. Ex hoc versu patet, in festo paschæ, oblatos fuisse in holocaustum duos vitulos, arietem unum, agnos septem cum suis libamentis, atque hircum unum pro peccato.
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22 et 23. Ut expietur (ut fiat expiatio) pro vobis, præter holocaustum matutinum. — Intellige et vespertinum, sed illud non exprimitur, quia de eo non erat causa dubitandi, uti de matutino; hoc enim videri poterat omitti posse, quando mane eodem tam multa alia sacrificia immolabantur: unde Deus expresse jubet illud non omitti.
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24. In fomitem ignis. — Hebraice, ad panem, vel cibum ignis, id est ad nutrimentum ignis.
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26. Dies etiam primitivorum (in qua offerebant primas fruges maturas, id est panes ex primis frugibus, puta dies pentecostes, quæ celebratur expletis septem hebdomadibus, numeratis a secundo die azymorum) venerabilis et sancta erit.
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27. Offeretisque holocaustum. — Eædem victimæ jubentur hic offerri in festo Pentecostes, quæ jussæ sunt offerri in paschate, vers. 19. Nota has victimas esse alias ab iis de quibus Levit. xxiii, 18, ut ibi dixi.
28:1
… Tra i pubblici e solenni il più importante era il s. perpetuo d'un agnello (v.) o capretto (due nel sabato) ad offrirsi ogni giorno, mattina e sera (Ex. 29, 38 sgg.; Num. 28, 1-10), indipendentemente da qualunque altro s. per particolari (correnze o circostanze. …
28:3
no, mattutino e vespertino, detto 'olat ha-tāmīd (Num. 28, 6. 10. 15. 23 sg.; Volg. holocaustum iuge o sempiternum) e semplicemente tāmīd nel Giudaismo posteriore (Dan. 8, 11-13; 11, 31; Mišnah); tale rito è prescritto in Ex. 29, 38-42 e Num. 28, 3-4. 6. 8. Come in questi passi, hēbhes è spesso accompagnato dalla qualifica ben-šanāh « [figlio] di un anno »: cioè di oltre 7 giorni (Ex. 22, 30; Lev. 22, 27) e di non più di un anno. …
… prematura, di cui spesso nella Tōrāh, quali trasgressioni sono punite in questo modo, precetti sacrificali (6 capp.). h) Mē'īlōh: «sacrificio» di ammenda (Lev. 5, 15; Num. 5, 6 sg.), in 6 capp. i) Tāmīlōh (sacrificio «perpetuo» o «quotidiano»: Ex. 29, 38 sg.; Num. 28, 3 sg.). le veglie dei sacerdoti, le abluzioni rituali, il fuoco sacrificale, la preghiera mattutina, l'incenso, i salmi che i sacerdoti cantavano nei singoli giorni della settimana (7 capp.). …
28:6
no, mattutino e vespertino, detto 'olat ha-tāmīd (Num. 28, 6. 10. 15. 23 sg.; Volg. holocaustum iuge o sempiternum) e semplicemente tāmīd nel Giudaismo posteriore (Dan. 8, 11-13; 11, 31; Mišnah); tale rito è prescritto in Ex. 29, 38-42 e Num. 28, 3-4. 6. 8. …
28:9
… Nel tāmīd del sabato, gli agnelli erano 2 la mattina e 2 la sera (Num. 28, 9 sg.). …
In Num. 28, 9 si prescrive di immolare il s. due agnelli di un anno senza macchia, oltre quelli prescritti per il sacrificio quotidiano. …
28:11
… Altri olocausti d'a. « perfetti » erano prescritti: 7 nelle neomenie, 7 oltre il tāmīd in ogni giorno del settenario pasquale (Num. 28, 11. 19-24); 7 nel capodanno (Num. 29, 2-4), 9 in tutto a Pentecoste (Lev. 23, 18 sg.; Num. 28, 27), 7 oltre il tāmīd nel giorno dell'Espiazione (Num. 29, 8-11); nei Tabernacoli il numero giornaliero …
… 10), durante la celebrazione di particolari sacrifici, più abbondanti di quelli del sabato, uguali a quelli per la Pasqua e per la festa delle settimane (Pentecoste), cioè di due giovenchi, un montone, sette agnelli di un anno e un capro per il peccato (Num. 28, 11-15; Flavio Giuseppe, Antiq. …
28:19
… 4-8). Si incominciava a mangiare gli azzimi al banchetto dell'agnello (ibid. 8). Nel primo e nel settimo giorno erano tenute sacre adunanze ed era vietato il lavoro (ibid. 16; Lev. 23, 7-8). Ogni giorno venivano offerte vittime, specificate in Num. 28, 19-22.
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… Il carattere agricolo originario della P. non fu alterato dalle prescrizioni relative alla data, ai riti ed ai sacrifici che, secondo la legislazione di Lev. 23, 15-22 e di Num. 28, 26-31, costituiscono il carattere proprio della festa e ne accrescono la solennità. …
28:27
… Altri olocausti d'a. « perfetti » erano prescritti: 7 nelle neomenie, 7 oltre il tāmīd in ogni giorno del settenario pasquale (Num. 28, 11. 19-24); 7 nel capodanno (Num. 29, 2-4), 9 in tutto a Pentecoste (Lev. 23, 18 sg.; Num. 28, 27), 7 oltre il tāmīd nel giorno dell'Espiazione (Num. 29, 8-11); nei Tabernacoli il numero giornaliero saliva a 14, ma solo 7 l'ottavo giorno (Num.
… Si aggiungeva l'olocausto di « sette agnelli di un anno, senza difetto, e un giovenco e due montoni » (ibid. 23, 18; secondo Num. 28, 27, due giovani tori, un montone e sette agnelli); di « un capro per vittima espiatoria e due agnelli di un anno in sacrificio salutare »: Lev. 23, 19. Vi erano dunque tre sorta di sacrifici: …
28:28
… Per le principali solennità religiose erano prescritti i seguenti olocausti (cf. ibid. 28-29): neomenia o novilunio 2 vitelli, 1 ariete, 7 agnelli; Pasqua, come nel novilunio, ma per sette giorni continui; Pentecoste, 1 vitello, 2 arieti, 7 agnelli; Espiazione, 1 ariete per …
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.