The Great Yearly Atonement (8)

The Great Yearly Atonement (8)

Leviticus 7

Leviticus 7:11-18

11. And this is the law of the sacrifice of peace offerings, which he shall offer unto the LORD.

11. Haec autem est lex sacrificii prosperitatum, quod offerer Jehovae.

12. If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.

12. Si pro gratiarum actione obtulerit illud, tune offerer pro sacrificio gratiaram actionis, placentas infermentatas versatas in oleo, et lagana infermentata uncta oleo, et similam frictam una cum placentis illis versaris in oleo.

13. Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings.

13. Cron placentis panis fermentati offeret oblationem suam pro sacrificio gratiarum actionis prosperitatum suarum.

14. And of it he shall offer one out of the whole oblation for an heave offering unto the LORD, and it shall be the priest’s that sprinkleth the blood of the peace offerings.

14. Offeretque ex eo unum panem, ex omni oblatione oblationem Jehovae.

15. And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.

15. Caro autem hostiae gratiarum actionis prosperitatum ejus, in die oblationis ejus comedetur: non relinquet ex eo usque mane.

16. But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:

16. Quod si votum, vel spontaneum fuerit sacrificium oblationis ejus, die quo ille obtulerit sacrificium suum, comedetur, et sequenti die comedetur quod superfuerit ex co.

17. But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire.

17. Quodvero superfuerit de carne sacrificii die tertia, igni comburetur.

18. And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.

18. Si autem comedendo comedatur aliqnid de carne sacrificii prosperitatum ejus die tertia, non placebit offerens illud, neque imputabitur illi, abominatio erit: et anima comedens ex eo iniquitatem suam portabit.

Leviticus 22

Leviticus 22:29, 30

29. And when ye will offer a sacrifice of thanksgiving unto the LORD, offer it at your own will.

29. Quum vero sacrificaveritis sacrificium gratiarum actionis Jehovae, in acceptationem vestri sacrificabitis.

30. On the same day it shall be eaten up; ye shall leave none of it until the morrow: I am the LORD.

30 Die ipsa comedetur: non relinquetus usque mane ex eo; ego Jehova,

Leviticus 19

Leviticus 19:5-8

5. And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.

5. Et quando sacrificaveritis sacrificium prosperitatum Jehovae, in acceptationem vestri sacrificabitis illud.

6. It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.

6. Die quo sacrificaveritis comedetur, et postridie: quod autem superfuerit usque ad diem tertium, igni comburetur.

7. And if it be eaten at all on the third day, it is abominable; it shall not be accepted.

7. Quod si comedendo comedatur die tertio, profanum erit, neque placebit.

8. Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.

8. Et qui comederit illud, poenam iniquitatis suae portabit: quia sanctitatem Jehovae polluit: et excidetur anima ipsa e populis suis.

Leviticus 7:11. And this is the law of the sacrifice. I have elsewhere stated my reasons for calling this kind of sacrifice “the sacrifice of prosperities.” That they were offered not only in token of gratitude, but when God’s aid was implored, is plain both from this and other passages; yet in all cases the Jews thus testified that they acknowledged God as the author of all good things, whether they returned thanks for some notable blessing, or sought by His aid to be delivered from dangers, or whether they professed in general their piety, or paid the vows which they had made simply and without condition; for the payment of a conditional vow was an act of thanksgiving. At any rate, since in all they honored God with His due service, they gave proof of their gratitude. Hence this name was justly given to these sacrifices, because in them they either besought good success of Him, or acknowledged that what they had already obtained was owing to His grace, or asked for relief in adversity, or congratulated themselves on their welfare and safety. Moses, however, distinguishes one kind, as it were, from the others:, i.e., the sacrifice of thanksgiving, whereby they professedly returned thanks for some notable deliverance, which was not; always offered. In this case he commands unleavened cakes fried in oil, wafers seasoned with oil, and fine flour fried to be offered, together with leavened bread; and also commands that the flesh of the sacrifice should be eaten on the day of the oblation, so that none should be left. In vows and free-will-offerings greater liberty is conceded, viz., that they might eat the residue on the next day, provided they kept nothing till the third day. In the passage which I have inserted from chapter 22, the words I have translated “unto your acceptance,” might also be rendered “unto His good-will,” (in beneplacitum,) for the gratuitous favor of God is called רצון, ratson. The meaning therefore is, if you would have your sacrifice accepted by God, take care that none of the flesh should remain to the following day. Others, however, understand it of man’s good-will, as if it were said, “at your own will,” or “as it shall please you.” And I admit, indeed, that the word רצון, ratson, is sometimes used in this sense; but since in the same chapter it can only be taken for God’s favor or acceptance, I have preferred avoiding a variation; yet I make no objection if any one likes the other reading better. But if my readers weigh well the antithesis, when it is presently added, that if the flesh should remain beyond the proper time the sacrifice would not be pleasing to God, they will agree with me. There is, indeed, an apparent discrepancy here, since in this way Moses would command the voluntary sacrifice to be eaten on the same day, which, however, he does not do. If we prefer understanding it of the liberal feelings of men, he will exhort the people cheerfully to offer their victims in thanksgiving. I have, however, shewn the meaning which I approve of, and thus it will be easy to reconcile these things, for God’s goodwill does not require this similarity, nor is it necessary to observe the same mode of offering that they may be grateful; but they are said to offer “unto their acceptance,” when they intermix no corruption, but offer purely and duly. If the cause of this distinction is asked, it is no clearer to me than is the variety between the bread and wafers or cakes. It is certain, indeed, that God had a reason for dealing more strictly or more indulgently; but to inquire now-a-days as to things unknown, and which conduce not at all to piety, is neither right nor expedient.

Note 282. Vide, p. 105.

Note 283. These words are omitted in Fr.

Note 284. Viz., at ver. 19, vide infra, p. 380. In both cases it will be seen that A.V. is “at your own will,” whilst Ainsworth renders both “for your favorable acceptation."

Note 285. That is, at Leviticus 22:20

Note 286. The Fr. throws some light on this rather obscure passage: “D’autant qu’il ne s’ensuit pas, que quarid ils offriront au bon plaisir de Dieu, il doyvent garder une facon pareille, et egale;” since it does not follow that when they shall offer at God’s good pleasure, they must observe a precisely similar method.

16. But if the sacrifice of his offering. I have observed a little above that it is not a conditional but a simple vow which is here meant; because, if a person were under the obligation of a vow, his payment was an act of thanksgiving, and thus his sacrifice was comprised under the first head. But it would not be without absurdity that similar things should be distinguished as if they differed. But inasmuch as many made gratuitous vows, Moses combines this kind of sacrifice with the free-will-offering, as standing in the same rank. It has also been stated that the consecrated meats were not kept too long, lest they should become tainted or putrified, and thus religion should fall into contempt. Perhaps, too, vainglory was thus provided against; for if it had been allowable to eat the meats salted, many would have made ostentatious offerings without expense. God, therefore, imposed a restraint, that they might offer their sacrifices more sparingly and reverently. The penalty is added, that; the sacrifice would not be acceptable to God, but rather abominable; and hence all who ate of them would be guilty. Moreover, when Moses says that polluted sacrifices would not be “imputed,” we may infer that those which are duly offered come into account before God, so that He reckons them as things expended for Himself. Still we must not, imagine them to be merits which lay Him under obligation; but because He deigns to deal so liberally with us, that no duty which we pay Him is useless.

Note 287. Lat., “damnatus esset.” Fr., “si quelqu’un avoit voue, et obtenu ce qu’il demandoit;” if any one had vowed, and obtained what he asked.

Leviticus 7

Leviticus 7:19-25, 28-31, 37, 38

19. And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof.

19. Et caro quae contigerit ullum immundum, non comedetur, sed igni comburetur: at cames illas omnis mundus comedet.

20. But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.

20. Nam anima quae comederit carnes de sacrificio prosperitatum quod est Jehovae, et immunditia ejus fuerit super ipsum, tunc excidetur anima illa e populis suis.

21. Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings which pertain unto the LORD, even that soul shall be cut off from his people.

21. Anima item quum tetigerit quicquam immundum, nempe de immunditia hominis, aut animal immundum, aut onme reptile immundum, comederitque de carnibus sacrificii prosperitatum, quod est Jehovae, tunc excidetur anima illa e populis suis.

22. And the LORD spake unto Moses, saying,

22. Loquutus est autem Jehova ad Mosen, dicendo:

23. Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.

23. Alloquere fllios Israel dicendo: Omnem adipem boris, et agni, et caprae, non comedetis.

24. And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.

24. Adeps quidem cadaveris, et adeps rapti parabitur in omne opus, sed comedendo non comedetis illum.

25. For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people.

25. Nam quicunque comederit adipem animalis ex quo offeret oblationem ignitam Jehovae: tunc anima quae comederit excidetur e populis suis.

28. And the LORD spake unto Moses, saying,

28. Loquutus est insuper Jehova ad Mosen, dicendo:

29. Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings.

29. Loquere ad rilles Israel, dicendo, Offerens sacrificium prosperitatum sunrum Jehovae, afferes oblationem suam Jehovae de hostia prosperitatum suarum.

30. His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the LORD.

30. Manus ejus afferent oblationes ignitas Jehovae, adipem cum pectusculo afferet, pectusculum quidem ad agitandum illud agitatione coram Jehova.

31. And the priest shall burn the fat upon the altar: ...

31. Adolebit vero sacerdos adipem super altare.

37. This is the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings;

37. Haec est lex holocausti minhae, et sacrificii pro peccato, et sacrificii pro delicto, et consecrationum, et sacrificii prosperitatum:

38. Which the LORD commanded Moses in Mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai.

38. Quam praecepit Jehova Mosi in monte Sinai, die quo praecepit filiis Israel ut offerrent oblationes suas Jehovae in deserto Sinai.

19. And the flesh that toucheth. It was not indeed lawful to eat of any polluted flesh, but in the sacrifices there was a special reason for this, i.e., because the uncleanness involved sacrilege. On this account he commands it to be burnt, just like that which had not been consumed within the legitimate time; and the punishment is, that if any unclean person shall have touched the consecrated meat, he should be cut off from the people. The cruelty or immoderate severity of this has induced some to think that to be “cut off” is nothing more than to be cast out of the camp. But it is not wonderful that God should have thus severely dealt with those who knowingly and wilfully contaminated what was holy; for if any one had sinned in error, he was not to receive this sentence, but only he who had betrayed his open contempt of God by impious profanation of sacred things.

Note 288. “La punition est raise bien grieve;” the punishment awarded is very heavy. — Fr.

23. Speak unto the children of Israel. Since in all sacrifices the fat was consecrated to God, and was burnt on the altar, God forbade His people to eat fat even in their ordinary meals, in order that they might cultivate piety even in their homes. For unquestionably this was an exercise of piety, that they who were far away from the temple should still accustom themselves in their daily meals to the service of God. Nor am I ignorant of the allegories in which some interpreters indulge, but I willingly acquiesce in the reason which God reveals, viz., that the people was prohibited from eating fat, because He had assigned it to Himself. Nevertheless, the Law permits the fat of a carcase, or of an animal torn (by beasts) to be applied to any use, provided they abstain from the fat of those animals which might be legally offered.

Note 289. Vide on Leviticus 3:16, ante, p. 334.

Note 290. See Margin, A. V.

37. This is the law of the burnt-offering. In this conclusion Moses indicates that full provision had been made lest any addition should insinuate itself from man’s inventions to vitiate the sacrifices. In the day, he says, that God appointed the sacrifices to be offered to Him on Mount Sinai, He omitted nothing which was to be observed, lest men should dare to introduce anything except what He prescribed. And surely, when He had thus carefully embraced all the ceremonies, we may easily infer from hence how earnestly we should avoid all temerity and audacity in invention. The design, therefore, of Moses was in this brief admonition to exhort the people to soberness, lest they should transgress the limits placed by God.

Numbers 15

Numbers 15:1-16

1. And the LORD spake unto Moses, saying,

1. Loquutus est autem Jehova ad Mosen, dicendo:

2. Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you,

2. Loquere ad filios Israel, et dicas els, Quum ingressi fueritis terraim habitationum vestrarum quas ego daturus sum vobis:

3. And will make an offering by fire unto the LORD, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock:

3. Et facere voletis oblationem ignitam Jehovae holocaustum vel sacrificium, ut solvatis votum aut sponte vestra, ant in solennitatibus vestris, ut faciatis odorem quietis Jehovae de bobus aut ex pecudibus:

4. Then shall he that offereth his offering unto the LORD bring a meat offering of a tenth deal of flour mingled with the fourth part of an hin of oil.

4. Tunc offeret offerens oblationem suam Jehove pro minha similae decimam partem mistam cum quarta parte olei.

5. And the fourth part of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb.

5. Et vini pro libamine quartam partem hin facies super holocaustum, aut ultra sacrificium pro agno uno.

6. Or for a ram, thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil.

6. Aut pro ariete facies minham similae duas decimas permistae cum olci tertia parte hin.

7. And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD.

7. Et vini pro libamine tertiam partem hin offeretis in odorem quietis Jehovah.

8. And when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the LORD:

8. Quod si facere voles juveneum in holocaustum, aut sacrificium ad solvendum votum, aut sacrificia prosperitatum Jehovae:

9. Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil.

9. Offeres una cum juvenco minham, similae tres decimas permistae cum olei dimidia parte hin.

10. And thou shalt bring for a drink offering half an hin of wine, for an offering made by fire, of a sweet savour unto the LORD.

10. Et vinum offeres pro libamine dimidiam partem hin: oblationem ignitam odoris quietis Jehovae.

11. Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid.

11. Sic facies bovi uni, aut arieti uni, aut foetui tam de ovibus quam de capris.

12. According to the number that ye shall prepare, so shall ye do to every one according to their number.

12. Juxta numerum quem facietis singulis juxta numerum illorum.

13. All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the LORD.

13. Omnis civis lacier sic ista ut offerat oblationem odoris quietis Jehovah.

14. And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do.

14. Et quum peregrinatus fuerit apud vos peregrinus, aut quicunque est in medio vestri per generationes vestras, feceritque oblationem ignitam odoris quietis Jehovae, quemadmodum facietis sic faciet.

15. One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD.

15. O congregatio, statutum unum erit vobis et peregrino qui peregrinatur apud vos: statutum inquam perpetuum per generationes vestras: sicut vos sic et peregrinus erit coram Jehova.

16. One law and one manner shall be for you, and for the stranger that sojourneth with you.

16. Lex una et norma una erit vobis et peregrino qui peregrinatur apud vos.

1. And the Lord spake. He partly here adverts to those precepts of which he had treated more distinctly and fully in Leviticus, and partly gathers into one place what he had before spoken of in various places and more obscurely. For as yet he had delivered no certain regulations as to the accessories to the meat-offering of oil and wine; but what he had before appropriated to particular cases he now commands to be observed generally, and what he had treated of more accurately he now lightly passes over; for he does not enter into full particulars, but only forbids that sacrifices should be offered without flour, a libation of wine, and oil. We have seen elsewhere that in the sacrifices and oblations, wherein God consulted the rude condition of the people, He took as it were the character of a man, as if He feasted there familiarly with them. In this sense He elsewhere calls the sacrifices His meat, not because He, who is the life in Himself and inspires the life of all, requires the supports of life, but because, unless He descends to men, He cannot lift up their minds to things above. Still, inasmuch as there was danger on the other side lest the people should introduce many inane and superfluous pomps, as we see that in their sacred feasts the Gentiles were foolishly and immoderately luxurious, as if their delicacies gave pleasure to God, the measure of each particular thing is prescribed, that they may not dare to invent anything arbitrarily. The conjecture is probable that what had been before delivered with sufficient clearness is here again recalled to their memory. But since this reason is not expressly given, it will be enough to hold fast what has been frequently stated, that although the ceremonies might be of trifling importance, still it was necessary that the lawful should be carefully distinguished from the unauthorized, in order that the licentiousness of men might be anticipated, who would otherwise have failed not to mingle their own leaven. The sum of this passage is, that both in the solemn sacrifices which the Law demands, as well as in the free-will-offerings, they should observe that proportion of which we have treated elsewhere.

Note 291. “Son pain et sa viande;” his bread and meat. — Fr.

14. And if a stranger sojourn with you. He does not mean all strangers, but only those who, descending from heathen nations, had professedly turned to God, and thus had been received into the body of the Church; for the uncleanness of those who remained in uncircumcision excluded them from the legal service. I conceive that there were two reasons why God would have one and the same form observed; first, that the proselytes who had been lately incorporated might more cheerfully devote themselves to the exercises of piety, when they saw themselves placed in the same position as the children of Abraham; and secondly, lest if any distinction should be made, corrupt mixtures should immediately creep in. Lest, therefore, the purity of God’s worship should be gradually corrupted by absurd imitation, the gate was shut against that variety which usually draws men aside in different directions.