Lord. Hebrew, "It is a victim for the sin which he has committed against the Lord." From this chapter, as well as from Numbers v. 7, it is obvious that a special confession was necessary, not only for those who had fallen into the disorder of leprosy, which was a figure of sin, and often inflicted by God in punishment of it; but also, when they had given way to the smallest transgression against the commands and ceremonies of the Lord. (Haydock) --- This custom is still observed by the Jews. (Galatinus x. 3.) CHAPTER V. Despising: interpretatively; not formally, as Numbers xv. (Estius) --- The Lord, who knows the truth, and is an avenger of all injustice, even the most secret. (Haydock) --- The law inflicts indeed a smaller punishment, as these offences are supposed to be secret, and the offender is thus invited to repent, and to repair the injury done. When the crime is public, the law is more severe. (Calmet) --- Hebrew, "if a soul transgress and sin against the Lord." Septuagint, "If any one wilfully despise the commands," &c. (Haydock) --- Trust. Hebrew and Septuagint, "or a sum given for traffic for their common benefit." --- Oppression, by any means whatsoever, detaining the wages of the labourer, &c. Lost. We acquire no title to the thing by finding it. The Roman law, as well as divines, condemn those who appropriate the thing found to their own use, as guilty of theft, whether they knew to whom it belonged or not; and Plato greatly commends the law of Solon, "Take not what thou didst not put down," a rule which the Dyrbeans and the people of Biblos rigorously observed. We may, however, take up what is lost, (Calmet) and endeavour to find the owner, who must indemnify us for our trouble; and, if we never find him, we are directed to give the price to the poor, for the owner's welfare. (Haydock) Convicted, by his own conscience, and by the judgment of the priest to whom he has confessed his sin. The Hebrew expresses the different sorts of sins specified above, which the Vulgate denotes by the word offence. Wronged. Hebrew and Chaldean add, "in the day of his sin-offering;" and the Septuagint, "in which he has convicted." No unnecessary delay in making restitution can be allowed to the sincere penitent, who wishes to make his peace with God. The. Hebrew, "thy estimation for a sin-offering." (Haydock) --- Wilful sins require a more noble victim than those of ignorance, which were expiated by the sacrifice of a goat. (Menochius) Holocaust. The regulations respecting it, as they regard the priests, are here given, as chap. i., directions were given to those who represent the victims. --- Morning. All the parts of the victim were not laid on at the same time. The like was observed during the day also, when no other sacrifices were to be offered on this altar. --- Of the same, not strange, unhallowed fire, but such as was kept continually burning on the altar of holocausts, as the Hebrew intimates; "the fire of the altar shall be burning in it." During the marches in the desert, it is not written how this fire was preserved. The Persians believed that their eternal fire came down from heaven, and the vestal virgins kept their sacred fire at Rome, with superstitious care. Theophrastus (ap. Eusebius, pr\'e6p. i. 9,) mentions the keeping of fire in the temples, as one of the most ancient rites of religion. Others; such as were worn on common occasions, out of the tabernacle. --- And shall, &c. Hebrew has only, "unto a clean place," as the other versions and some Latin copies read. The meaning of the addition is, that all the bones, &c., must be perfectly reduced to dust, before they be carried out of the camp. (Calmet) Fat, along with the whole burnt-offering. (Menochius) The perpetual fire. This fire came from heaven, ( infra chap. ix. 24,) and was always kept burning on the altar: as a figure of the heavenly fire of divine love, which ought to be always burning in the heart of a Christian. (Challoner) --- It must be fed by assiduous meditation on the Scripture and holy things. (Du Hamel) Sacrifice of flour, monee, chap. ii. 1. --- And libations. These words are added, to shew that oil and wine accompanied this sacrifice. He. Only the priests, who were actually officiating, could partake of it. (Calmet) Lord. As long as this law shall be enforced. (Menochius) --- Sanctified. Theodoret (q. 5,) seems to assert, that all such were obliged to serve the altar in some function or other. If any unclean person touched the victims wilfully, he was slain; if, by mistake, the blood sprinkled a garment, it was to be washed, ver. 27. CHAPTER VI. Evening. And this shall continue as long as they are high priests, from the day of their consecration, (Josephus, [Antiquities?] iii. 20.; Cajetan,) a perpetual sacrifice. (Calmet) Rightfully. According to the law, which decides that, if the first-born be deformed, the next shall succeed, chap. xxi. 18. Hebrew, "the priest, of his sons, who is anointed in his stead, shall offer it." No mention is made of its being hot, either here or in the Septuagint. (Haydock) Sacrifice of flour, not of animals, Exodus xxix. 28. Sin of individuals. The victims offered by the priest, or by the whole people, were to be burnt, chap. iv. 7. Tabernacle. No part shall be given to those who are not of the sacerdotal race. (Calmet) Place, in the court, that so it may be worn again. (Menochius) Sodden, or boiled. Such vessels, of private people, as had been used to boil part of the victim, (1 Kings ii. 13,) were either to be abandoned to the service of the altar, or broken, &c. (Calmet) --- Earthen vessels might imbibe some part of the consecrated juice. (Menochius) Fire. As they are the victims for the sins of the priest and of the people, chap. iv. 6, 18. (Menochius) Trespass. Trespasses, for which these offerings were to be made, were less offences, than those for which the sin-offerings were appointed. (Challoner) See chap. iv. 2. --- Delictum, trespass, answers to the Hebrew asham, and the Greek plemmeleia; (Haydock) being of a more extensive signification that the Hebrew chete, sin, as it comprises even sins against knowledge. (Parkhurst) See chap. iv. 2. --- No particular ceremonies are enjoined, (ver. 7,) only a he-goat or a ram was to be offered; if the former, the rump, &c., were to be given (ver. 3); if the latter, the fat of the intestines and the reins were to be offered, and the blood poured out at the foot of the altar. --- Victim. Septuagint, "ram." --- Holy. To be eaten by priests, and in the court of the tabernacle, ver. 6. (Calmet) --- Sins of commission, peccata, and of omission, delicta, are equally offensive to God. (St. Augustine, q. 20.) (Worthington) Skin. Of these skins a great profit was made. (Philo, de Pr\'e6m. Sacerd.) Priest's; to be divided among his brethren, ver. 10. They officiated a week by turns. (Calmet) --- Each, therefore, claimed the parts allotted by God to the priest on duty. But it is not certain what part they could retain for their own use. Some think that the unbaked flour alone was to be distributed equally, ver. 10. (Bonfrere) This. Here the Roman, Septuagint, Junius, &c., commence the 7th chapter. Oil. Any of these sorts of bread would suffice. Jacob and Jethro had formerly offered sacrifices of praise, and the Greeks had some which they termed Soteria. (Calmet) Bread, for the use of the priests, chap. ii. 11. Of which leavened bread, one, representing all the rest, shall be offered for first-fruits. Hebrew, "a heave-offering," not as a sacrifice. (Menochius) --- Others maintain that a loaf, without leaven, was laid upon the altar; and all the rest given to the priest. (Calmet) Morning. Thus were they admonished to let the poor share of the bounty which God had bestowed upon them. (Theodoret and Philo) It. The victim of thanksgiving was more worthy, as it proceeded from a more disinterested motive. (Menochius) --- Such victims as were perfectly voluntary might be received, though they had some defect, chap. xxii. 23. Fire. No part must be reserved so long, as to become offensive and putrid. (Calmet) Yea rather. Hebrew, "it is an abomination to be thrown away," and the soul, &c. Thus by neglecting to comply exactly with God's commands, we lose the fruits of our former piety. (Haydock) --- The flesh of these victims might be eaten in any clean place, by all those who were not defiled, chap. x. 14. (Josephus) (Tirinus) Shall eat of it. That is, of the flesh of the thanks-offering. (Challoner) --- People might eat the flesh of animals which had been touched by something unclean, Deuteronomy xii. 15, 22. But victims, defiled by any accident, were to be burnt. The others were to be eaten only by such as were clean. (Menochius) People excommunicated, or even slain, either by God, or by the judge. (Calmet) Uncleanness of man, means a person defiled, or his excrements. (Cornelius a Lapide) Eat, when they have been once immolated. See chap. iii. 17. Uses. Hebrew, "for any other use: but you shall not eat it." Origen (hom. 5,) seems to reject this fat entirely. Beasts. Hence the Rabbins except the blood of fishes, as it is not specified. (Calmet) Sacrifice ....Libations, flour, wine, and oil. (Lyranus) CHAPTER VII. Hands, upon a silver dish. The priest shall direct his hands to form a triple cross. (Cajetan) (Tirinus) The breast, and other parts mentioned, Deuteronomy xviii. 3. Separated from the breast for the Lord, and waved before Him, as the Hebrew intimates. Anointing. Le Clerc translates the food. On this Aaron shall be maintained. This shall be his salary or portion, in quality of God's anointed. Israel. Hebrew adds, "in the day of his anointing," or consecration. (Calmet) Law. Six sorts of sacrifices are here specified, holocausts, flour-offerings, sin and trespass-offerings, those for the consecration of priests, and the peace-offerings. In, or at the foot of Mount Sinai. (Haydock) Bread. This basket stood near the altar of holocausts, in the court. Most part of this chapter has been already explained, Exodus xxix. Garment, subucula, which is styled a strait tunic, Exodus xxviii. This was girded close, while the upper garment was fastened by the ephod, contrary to what Josephus and others have asserted. (Calmet) --- Truth. When the ephod and rational were joined together, God gave his oracles, 1 Kings xxiii. 9. No woman could wear the ornaments, which were made by divine wisdom. (St. Cyril, in Lev. xiii. 6.) (Worthington) Sanctification. Having these words engraven on it, Holiness to the Lord. Head. To shew that he was the fountain of the priesthood, and that power was derived from him. Linen. Aquila translates "inward." It was next to the skin. --- Mitres, caps, Exodus xxviii. 4. These were the garments of priests. Those of the Levites are not particularized. About six years before the destruction of the temple by Titus, the Levites obtained of Agrippa leave to wear the linen tunic, which was deemed a great innovation, seldom left unpunished. (Josephus, Antiquities xx. 8.) Calf. This ceremony was repeated for seven days, ver. 33. (Calmet) --- At the same time, Moses consecrated the altars and all the furniture of the tabernacle, ver. 10. Foot. The whole person was thus sensibly consecrated to God's service. (Haydock) --- The pagan high priest, among the Romans, was adorned in silk and ribbands, with a crown of gold. Being conducted under ground, the blood of an ox, which had been sacrificed, came upon his head, ears, and other parts of his body, through little holes, made in a board; and thus besmeared, he was recognized by the people. (Prudent. hym. S. Romani, Saumaise. &c.) Who having. Moses supported and directed the hands of the priest. Vestments. It is a maxim among the Rabbins, that a priest without his vestments, is not considered as such; and he is put to death, if he should dare to approach the altar in that condition. When the priests lay aside their sacred robes, they are looked upon as laymen. (Calmet) --- The high priest was consecrated by the unction on the head; (ver. 12,) those of an inferior condition, were sprinkled with ointment mixed with blood, &c. (Menochius) Finished. During this time, some say they were allowed to go our for a short time, to satisfy the calls of nature; while others say they were to continue always in the tabernacle, or in the court. Afterwards the priests on duty continued all the time in the temple, adorned with their sacred robes. The high priest could not wear his on other occasions, except some very urgent affair require it, as was the case when Jaddus went to meet Alexander. (Calmet) Done....so. The Hebrew adds, "the Lord hath commanded to do, to make atonement for you." (Haydock) Watches. They might be permitted to take a little sleep during part of this week. (Tirinus) --- In: Hebrew, "at the door of the tabernacle of the assembly, attentive to the ordinances of the Lord." (Haydock) --- Die, as Nadab did afterwards. Moses officiated as the consecrating priest. One of the most venerable of the order, consecrated the successors of Aaron. Some assert, that they only invested him with the pontifical robes. (Numbers xx. 25.; 1 Machabees x. 21.) (Calmet) --- The power of Moses was extraordinary; that of Aaron was ordinary, designed to continue in after ages. (St. Augustine, q. 23.) None must presume to take this office of priest, but such as are called by God, Hebrews v. Those of the old law, were initiated by sacred rites or sacraments, which signified the grace of God, requisite to perform their duties well. They were chosen from among men, to be more holy; of which their washing was a sign, as their splendid robes were to remind them of their sublime dignity and authority over the people. The high priest had seven special ornaments: 1. white linen, to denote purity; 2. a curious girdle, intimating that he must use discretion in all things; 3. the long tunic of various colours, with bells, &c., signifying heavenly conversation upon earth, union and harmony in faith and morals; 4. an ephod, with two precious stones on the shoulders, teaching him to support the failings of the multitude; 5. the rational, with its ornaments, shew that the pontiff should be solicitous to teach sound and profitable doctrine; 6. the mitre indicates, that all his actions should be referred to God above; and lastly, the plate of gold denotes that he should have God always in view, and never forget that consummate holiness which He requireth. See St. Jerome, ep. ad Fabiol. --- The three ornaments of the priests, put them in mind of purity, discretion, and a right intention, to be observed in all their conduct. On this occasion, a change was introduced in the priesthood, as the law was new; the first-born being obliged to give place to Aaron's family. Thus, when these were deprived of the exclusive privilege, and people from any family were chosen by Christ, the law of Moses ceased to exist, Hebrews vii. The ordination of the former was a figure of that sacrament, by which Christian priests still receive grace and power. (2 Timothy i.; Theodoret q. 48. Num.; St. Augustine, de bono conj. 24.) (Worthington)