{1:1} Vocavit autem Moysen, et locutus est ei Dominus de tabernaculo testimonii, dicens:
{1:1} Then the Lord called Moses and spoke to him from the tabernacle of the testimony, saying:
{1:2} Loquere filiis Israel, et dices ad eos: Homo, qui obtulerit ex vobis hostiam Domino de pecoribus, id est, de bobus et ovibus offerens victimas,
{1:2} Speak to the sons of Israel, and you shall say to them: The man among you who will offer to the Lord a sacrifice from the cattle, that is, an offering of victims of oxen or sheep:
{1:3} si holocaustum fuerit eius oblatio, ac de armento; masculum immaculatum offeret ad ostium tabernaculi testimonii, ad placandum sibi Dominum:
{1:3} if his offering will be a holocaust, as well as from the herd, he shall offer an immaculate male at the door of the tabernacle of the testimony, to make himself pleasing to the Lord.
{1:4} ponetque manum super caput hostiæ, et acceptabilis erit, atque in expiationem eius proficiens.
{1:4} And he shall place his hand on the head of the sacrifice, and so it shall be acceptable and effective, in its expiation.
{1:5} Immolabitque vitulum coram Domino, et offerent filii Aaron sacerdotes sanguinem eius, fundentes per altaris circuitum, quod est ante ostium tabernaculi.
{1:5} And he shall immolate the calf in the sight of the Lord. And the priests, the sons of Aaron, shall offer its blood, pouring it all around the altar, which is before the door of the tabernacle.
{1:6} Detractaque pelle hostiæ, artus in frusta concident,
{1:6} And having pulled away the skin of the victim, they shall cut up the joints into pieces,
{1:7} et subiicient in altari ignem, strue lignorum ante composita:
{1:7} and they shall toss fire under the altar, having arranged beforehand a stack of wood.
{1:8} et membra quæ sunt cæsa, desuper ordinantes, caput videlicet, et cuncta quæ adhærent iecori,
{1:8} And they shall lay the parts which are cut up in order upon it: namely, the head, and all the things that adjoin to the liver,
{1:9} intestinis et pedibus lotis aqua: adolebitque ea sacerdos super altare in holocaustum et suavem odorem Domino.
{1:9} the intestines and feet having been washed with water. And the priest shall burn them on the altar as a holocaust and as a sweet odor to the Lord.
{1:10} Quod si de pecoribus oblatio est, de ovibus sive de capris holocaustum, masculum absque macula offeret:
{1:10} But if the offering is from the flocks, a holocaust either of sheep or goats, he shall offer a male without blemish.
{1:11} immolabitque ad latus altaris, quod respicit ad Aquilonem, coram Domino: sanguinem vero illius fundent super altare filii Aaron per circuitum:
{1:11} And he shall immolate it at the side of the altar which looks out toward the north, in the sight of the Lord. Yet truly, the sons of Aaron shall pour its blood upon the altar all around.
{1:12} dividentque membra, caput, et omnia quæ adhærent iecori: et ponent super ligna, quibus subiiciendus est ignis:
{1:12} And they shall divide the limbs, the head, and everything that adjoins to the liver. And they shall place them on the wood, under which the fire is to be thrown.
{1:13} intestina vero et pedes lavabunt aqua. Et oblata omnia adolebit sacerdos super altare in holocaustum et odorem suavissimum Domino.
{1:13} Yet truly, the intestines and the feet they shall wash with water. And the priest, having offered everything, shall burn it upon the altar as a holocaust and as a most sweet odor to the Lord.
{1:14} Si autem de avibus, holocausti oblatio fuerit Domino, de turturibus, aut pullis columbæ,
{1:14} But if the oblation of a holocaust to the Lord is of birds, either of turtledoves, or young pigeons,
~ A dove is another name for a pigeon. Turtledoves are white pigeons. Young pigeons are generally white, no matter what color they will have as adults. So this verse calls for white birds, symbolizing purity.
{1:15} offeret eam sacerdos ad altare: et retorto ad collum capite, ac rupto vulneris loco, decurrere faciet sanguinem super crepidinem altaris:
{1:15} the priest shall offer it at the altar: and twisting back the neck with the head, and also rupturing the place of the wound, he shall make the blood run down over the edge of the altar.
{1:16} vesiculam vero gutturis, et plumas proiiciet prope altare ad orientalem plagam, in loco in quo cineres effundi solent,
{1:16} Yet truly, the craw of the throat and the feathers he shall cast near the altar at the eastern section, in the place where the ashes are usually poured out.
{1:17} confringetque ascellas eius, et non secabit, neque ferro dividet eam, et adolebit super altare, lignis igne supposito. Holocaustum est et oblatio suavissimi odoris Domino.
{1:17} And he shall break its wing joints, but he shall neither cut, nor divide it with metal, and he shall burn it upon the altar, placing fire under the wood. It is a holocaust and an oblation of a most sweet odor to the Lord.
{2:1} Anima cum obtulerit oblationem sacrificii Domino, simila erit eius oblatio; fundetque super eam oleum, et ponet thus,
{2:1} When a soul will offer an oblation of sacrifice to the Lord, his oblation shall be of fine wheat flour, and he shall pour oil over it, and he shall set down frankincense,
{2:2} ac deferet ad filios Aaron sacerdotes: quorum unus tollet pugillum plenum similæ et olei, ac totum thus, et ponet memoriale super altare in odorem suavissimum Domino.
{2:2} and he shall bring it to the sons of Aaron, the priests. One of them shall take a handful of the flour with oil, as well as all the frankincense, and he shall place it as a memorial upon the altar, as a most sweet odor to the Lord.
{2:3} Quod autem reliquum fuerit de sacrificio, erit Aaron et filiorum eius, Sanctum sanctorum de oblationibus Domini.
{2:3} Then what will remain of the sacrifice shall be for Aaron and his sons, the Holy of holies from the oblations of the Lord.
{2:4} Cum autem obtuleris sacrificium coctum in clibano: de simila, panes scilicet absque fermento, conspersos oleo, et lagana azyma oleo lita.
{2:4} But when you will offer a sacrifice baked in the oven from fine wheat flour, specifically: loaves without leaven, sprinkled with oil, and unleavened wafers, rubbed with oil:
{2:5} Si oblatio tua fuerit de sartagine, similæ conspersæ oleo et absque fermento,
{2:5} if your oblation will be from the frying pan, of flour tempered with oil and without leaven,
{2:6} divides eam minutatim, et fundes super eam oleum.
{2:6} you shall divide it into little pieces and pour oil over it.
{2:7} Sin autem de craticula fuerit sacrificium, æque simila oleo conspergetur:
{2:7} But if the sacrifice will be from the oven grating, equally the fine wheat flour shall be sprinkled with oil.
{2:8} quam offerens Domino, trades manibus sacerdotis.
{2:8} When you are offering it to the Lord, you shall deliver it into the hands of the priest.
{2:9} Qui cum obtulerit eam, tollet memoriale de sacrificio, et adolebit super altare in odorem suavitatis Domino,
{2:9} And when he has offered it, he shall take a memorial from the sacrifice and burn it upon the altar as a sweet odor to the Lord.
{2:10} quidquid autem reliquum est, erit Aaron, et filiorum eius, Sanctum sanctorum de oblationibus Domini.
{2:10} But whatever is left shall be for Aaron and his sons, the Holy of holies from the oblations of the Lord.
{2:11} Omnis oblatio, quæ offeretur Domino, absque fermento fiet, nec quidquam fermenti ac mellis adolebitur in sacrificio Domino.
{2:11} Every oblation that is offered to the Lord shall be made without leaven; neither shall any leaven or honey be burned with the sacrifice to the Lord.
{2:12} Primitias tantum eorum offeretis ac munera: super altare vero non imponentur in odorem suavitatis.
{2:12} You shall offer only the first-fruits of these along with the gifts. Yet truly, these shall not be placed upon the altar as an odor of sweetness.
~ So the first fruits of leaven and honey were to be offered along with the gifts, but these were not to be combined with flour, or baked into loaves, for the oblations or offerings on the altar.
{2:13} Quidquid obtuleris sacrificii, sale condies, nec auferes sal fœderis Dei tui de sacrificio tuo. In omni oblatione tua offeres sal.
{2:13} Whatever sacrifice you will offer, you shall season it with salt; neither shall you take away the salt of the covenant of your God from your sacrifice. In all your oblations, you shall offer salt.
{2:14} Si autem obtuleris munus primarum frugum tuarum Domino de spicis adhuc virentibus, torrebis igni, et confringes in morem farris, et sic offeres primitias tuas Domino,
{2:14} But if you will offer a gift of the first-fruits of your grain to the Lord, from ears of grain still green, you shall parch it at the fire, and break it open in the manner of meal. And so shall you offer your first-fruits to the Lord:
{2:15} fundens supra oleum, et thus imponens, quia oblatio Domini est.
{2:15} pouring oil over it, and imposing frankincense, because it is an oblation of the Lord.
{2:16} De qua adolebit sacerdos in memoriam muneris partem farris fracti, et olei, ac totum thus.
{2:16} From this, the priest shall burn, as a memorial of the gift, a portion of the cracked grain and the oil, as well as all of the frankincense.
{3:1} Quod si hostia pacificorum fuerit eius oblatio, et de bobus voluerit offerre, marem sive feminam, immaculata offeret coram Domino.
{3:1} But if his oblation will be a sacrifice of peace offerings, and he wishes to offer it from the oxen, whether male or female, he shall offer what is immaculate, in the sight of the Lord.
{3:2} Ponetque manum super caput victimæ suæ, quæ immolabitur in introitu tabernaculi testimonii, fundentque filii Aaron sacerdotes, sanguinem per altaris circuitum.
{3:2} And he shall place his hand upon the head of his victim, which shall be immolated at the entrance of the tabernacle of the testimony. And the sons of Aaron, the priests, shall pour the blood all around the altar.
{3:3} Et offerent de hostia pacificorum in oblationem Domino, adipem qui operit vitalia, et quidquid pinguedinis est intrinsecus:
{3:3} And they shall offer from the sacrifice of peace offerings, as an oblation to the Lord: the fat which covers the vital organs, and whatever fat is interior,
{3:4} duos renes cum adipe quo teguntur ilia, et reticulum iecoris cum renunculis.
{3:4} the two kidneys with the fat that covers the sides, and the mesh of the liver with the two little kidneys.
{3:5} Adolebuntque ea super altare in holocaustum, lignis igne supposito: in oblationem suavissimi odoris Domino.
{3:5} And they shall burn them upon the altar as a holocaust, placing fire under the wood, as an oblation of a most sweet odor to the Lord.
{3:6} Si vero de ovibus fuerit eius oblatio et pacificorum hostia, sive masculum obtulerit, sive feminam, immaculata erunt.
{3:6} Yet truly, if his oblation and the sacrifice of peace offerings will be from the sheep, whether he will offer a male or a female, they shall be immaculate.
{3:7} Si agnum obtulerit coram Domino,
{3:7} If he will offer a lamb in the sight of the Lord,
{3:8} ponet manum suam super caput victimæ suæ: quæ immolabitur in vestibulo tabernaculi testimonii: fundentque filii Aaron sanguinem eius per circuitum altaris.
{3:8} he shall place his hand upon the head of the victim. And it shall be immolated at the vestibule of the tabernacle of the testimony. And the sons of Aaron shall pour its blood all around the altar.
{3:9} Et offerent de pacificorum hostia sacrificium Domino: adipem et caudam totam
{3:9} And they shall offer from the victim of peace offerings, as a sacrifice to the Lord: the fat, and the entire rump
{3:10} cum renibus, et pinguedinem quæ operit ventrem atque universa vitalia, et utrumque renunculum cum adipe qui est iuxta ilia, reticulumque iecoris cum renunculis.
{3:10} with the kidneys, and the fat that covers the abdomen, and all the vital organs, and both the little kidneys with the fat that is near the sides, and the mesh of the liver with the little kidneys.
{3:11} Et adolebit ea sacerdos super altare in pabulum ignis et oblationis Domini.
{3:11} And the priest shall burn them upon the altar, as fuel for the fire and as an oblation of the Lord.
{3:12} Si capra fuerit eius oblatio, et obtulerit eam Domino,
{3:12} If his oblation will be a goat, and he will offer it to the Lord,
{3:13} ponet manum suam super caput eius: immolabitque eam in introitu tabernaculi testimonii. Et fundent filii Aaron sanguinem eius per altaris circuitum.
{3:13} he shall place his hand upon its head, and he shall immolate it at the entrance of the tabernacle of the testimony. And the sons of Aaron shall pour its blood all around the altar.
{3:14} Tollentque ex ea in pastum ignis Dominici, adipem qui operit ventrem, et qui tegit universa vitalia:
{3:14} And they shall take from it, to feed the Lord’s fire: the fat which covers the abdomen, and that which covers all the vital organs,
{3:15} duos renunculos cum reticulo, quod est super eos iuxta ilia, et arvinam iecoris cum renunculis.
{3:15} the two little kidneys with the mesh that is over them near the sides, and the fat of the liver with the little kidneys.
{3:16} Adolebitque ea super altare sacerdos in alimoniam ignis, et suavissimi odoris. Omnis adeps, Domini erit:
{3:16} And the priest shall burn them upon the altar, as nourishment for the fire and as a most sweet odor. All the fat shall be for the Lord;
{3:17} iure perpetuo in generationibus, et cunctis habitaculis vestris: nec sanguinem nec adipem omnino comedetis.
{3:17} by a perpetual law, in your generations and in all of your habitations, neither blood nor fat shall you eat at all.
{4:1} Locutusque est Dominus ad Moysen, dicens:
{4:1} And the Lord spoke to Moses, saying:
{4:2} Loquere filiis Israel: Anima, quæ peccaverit per ignorantiam, et de universis mandatis Domini, quæ præcepit ut non fierent, quippiam fecerit:
{4:2} Say to the sons of Israel: The soul which will have sinned through ignorance, and concerning any of the commandments of the Lord that he instructed not to be done, if anything at all has been done:
{4:3} si sacerdos, qui unctus est, peccaverit, delinquere faciens populum, offeret pro peccato suo vitulum immaculatum Domino:
{4:3} if the priest, who is anointed, will have sinned, causing the people to commit a transgression, he shall offer to the Lord for his sin an immaculate calf.
{4:4} et adducet illum ad ostium tabernaculi testimonii coram Domino, ponetque manum super caput eius, et immolabit eum Domino.
{4:4} And he shall lead it to the door of the tabernacle of the testimony in the sight of the Lord. And he shall place his hand upon its head, and he shall immolate it to the Lord.
{4:5} Hauriet quoque de sanguine vituli, inferens illum in tabernaculum testimonii,
{4:5} Likewise, he shall take from the blood of the calf, carrying it into the tabernacle of the testimony,
{4:6} cumque intinxerit digitum in sanguine, asperget eo septies coram Domino contra velum Sanctuarii.
{4:6} and having dipped his finger into the blood, he shall sprinkle it seven times in the sight of the Lord, opposite the veil of the Sanctuary.
{4:7} Ponetque de eodem sanguine super cornua altaris thymiamatis gratissimi Domino, quod est in tabernaculo testimonii. Omnem autem reliquum sanguinem fundet in basim altaris holocausti in introitu tabernaculi.
{4:7} And he shall place some of the same blood over the horns of the altar of most pleasing incense to the Lord, which is in the tabernacle of the testimony. Then he shall pour out the remainder of the blood at the base of the altar of holocaust at the entrance of the tabernacle.
{4:8} Et adipem vituli auferet pro peccato, tam eum qui vitalia operit quam omnia quæ intrinsecus sunt:
{4:8} And, on behalf of the sin, he shall take the fat of the calf, both that which covers the vital organs and all that is interior,
{4:9} duos renunculos et reticulum quod est super eos iuxta ilia, et adipem iecoris cum renunculis,
{4:9} the two little kidneys, and the mesh that is on them near the sides, and the fat of the liver with the little kidneys,
{4:10} sicut aufertur de vitulo hostiæ pacificorum: et adolebit ea super altare holocausti.
{4:10} just as it is taken from the calf of the sacrifice of peace offerings. And he shall burn them upon the altar of holocaust.
{4:11} Pellem vero et omnes carnes cum capite et pedibus et intestinis et fimo,
{4:11} Yet truly, the skin and all the flesh, with the head and the feet, and the intestines and the dung,
{4:12} et reliquo corpore, efferet extra castra in locum mundum, ubi cineres effundi solent: incendetque ea super lignorum struem, quæ in loco effusorum cinerum cremabuntur.
{4:12} and the remainder of the body, he shall carry away, beyond the camp, to the clean place where the ashes are usually poured out. And he shall burn them upon a stack of wood. There, in the place where the ashes have been poured out, they will be burned.
{4:13} Quod si omnis turba Israel ignoraverit, et per imperitiam fecerit quod contra mandatum Domini est,
{4:13} But if all the crowd of Israel will have been ignorant, and through inexperience will have done what is contrary to the commandment of the Lord,
{4:14} et postea intellexerit peccatum suum, offeret pro peccato suo vitulum, adducetque eum ad ostium tabernaculi.
{4:14} and afterwards shall understand their sin: they shall offer a calf on behalf of their sin, and they shall lead it to the door of the tabernacle.
{4:15} Et ponent seniores populi manus super caput eius coram Domino. Immolatoque vitulo in conspectu Domini,
{4:15} And the elders of the people shall place their hands upon its head in the sight of the Lord. And when the calf has been immolated in the sight of the Lord,
{4:16} inferet sacerdos, qui unctus est, de sanguine eius in tabernaculum testimonii,
{4:16} the priest who is anointed shall carry some of its blood into the tabernacle of the testimony.
{4:17} tincto digito aspergens septies contra velum.
{4:17} and he shall dip his finger in it, sprinkling it seven times opposite the veil.
{4:18} Ponetque de eodem sanguine in cornibus altaris, quod est coram Domino in tabernaculo testimonii: reliquum autem sanguinem fundet iuxta basim altaris holocaustorum, quod est in ostio tabernaculi testimonii.
{4:18} And he shall place some of the same blood on the horns of the altar, which is in the presence of the Lord in the tabernacle of the testimony. But the remainder of the blood he shall pour out at the base of the altar of holocaust, which is at the door of the tabernacle of the testimony.
{4:19} Omnemque eius adipem tollet, et adolebit super altare:
{4:19} And he shall take all its fat and burn it upon the altar,
{4:20} sic faciens et de hoc vitulo quo modo fecit et prius: et rogante pro eis sacerdote, propitius erit eis Dominus.
{4:20} doing so with this calf in the same manner as he did before. And while the priest is praying for them, the Lord will forgive them.
{4:21} Ipsum autem vitulum efferet extra castra, atque comburet sicut et priorem vitulum: quia est pro peccato multitudinis.
{4:21} But the calf itself he shall carry away, beyond the camp, and he shall also burn it, just as with the previous calf, because it is for the sin of the multitude.
{4:22} Si peccaverit princeps, et fecerit unum e pluribus per ignorantiam, quod Domini lege prohibetur:
{4:22} If a leader will have sinned, and through ignorance will have done one of the many things which the law of the Lord prohibits,
{4:23} et postea intellexerit peccatum suum, offeret hostiam Domino, hircum de capris immaculatum.
{4:23} and afterwards he shall understand his sin: he shall offer an immaculate he-goat from among the goats, as a sacrifice to the Lord.
{4:24} Ponetque manum suam super caput eius: cumque immolaverit eum loco ubi solet mactari holocaustum coram Domino, quia pro peccato est,
{4:24} And he shall place his hand upon its head. And when he will have immolated it, in the place where the holocaust is usually slain, in the sight of the Lord, because it is for sin,
{4:25} tinget sacerdos digitum in sanguine hostiæ pro peccato, tangens cornua altaris holocausti, et reliquum fundens ad basim eius.
{4:25} the priest shall dip his finger in the blood of the victim for sin, touching the horns of the altar of holocaust, and pouring out the remainder at its base.
{4:26} Adipem vero adolebit supra, sicut in victimis pacificorum fieri solet: rogabitque pro eo sacerdos, et pro peccato eius, et dimittetur ei.
{4:26} Yet truly, the fat he shall burn upon it, just as is usually done with the victims of peace offerings. And the priest shall pray for him and for his sin, and he shall be released from it.
{4:27} Quod si peccaverit anima per ignorantiam, de populo terræ, ut faciat quidquam de his, quæ Domini lege prohibentur, atque delinquat,
{4:27} But if a soul from the people of the land will have sinned through ignorance, so as to have done any of those things that the law of the Lord prohibits, and so commit a transgression,
{4:28} et cognoverit peccatum suum, offeret capram immaculatam.
{4:28} and he shall realize his sin: he shall offer an immaculate she-goat.
{4:29} Ponetque manum super caput hostiæ quæ pro peccato est, et immolabit eam in loco holocausti.
{4:29} And he shall place his hand upon the head of the victim which is for sin. And he shall immolate it in the place of the holocaust.
{4:30} Tolletque sacerdos de sanguine in digito suo: et tangens cornua altaris holocausti, reliquum fundet ad basim eius.
{4:30} And the priest shall take some of the blood with his finger, and touching the horns of the altar of holocaust, he shall pour out the remainder at its base.
{4:31} Omnem autem adipem auferens, sicut auferri solet de victimis pacificorum, adolebit super altare in odorem suavitatis Domino: rogabitque pro eo, et dimittetur ei.
{4:31} But taking away all the fat, just as it is usually taken away from the victims of peace offerings, he shall burn it upon the altar as a sweet odor to the Lord. And he shall pray for him, and he shall be released from it.
{4:32} Sin autem de pecoribus obtulerit victimam pro peccato, ovem scilicet immaculatam;
{4:32} But if instead he will offer from the flock a victim for his sin, specifically, an immaculate female sheep:
~ It is more expedient to use the translation ‘female sheep’ than ‘ewe’ because Scripture is often read aloud, in which case ‘ewe’ sounds identical to ‘you’.
{4:33} ponet manum super caput eius, et immolabit eam in loco ubi solent cædi holocaustorum hostiæ.
{4:33} he shall place his hand upon its head, and he shall immolate it in the place where the victims of holocausts are usually slain.
{4:34} Sumetque sacerdos de sanguine eius digito suo, et tangens cornua altaris holocausti, reliquum fundet ad basim eius.
{4:34} And the priest shall take some of its blood with his finger, and touching the horns of the altar of holocaust, he shall pour out the remainder at its base.
{4:35} Omnem quoque adipem auferens, sicut auferri solet adeps arietis, qui immolatur pro pacificis: cremabit super altare in incensum Domini: rogabitque pro eo, et pro peccato eius, et dimittetur ei.
{4:35} Likewise, all of the fat shall be taken away, just as the fat of the ram, which is immolated for peace offerings, is usually taken away. And he shall burn it upon the altar as an incense of the Lord. And he shall pray for him and for his sin, and he shall be released from it.
{5:1} Si peccaverit anima, et audierit vocem iurantis, testisque fuerit quod aut ipse vidit, aut conscius est: nisi indicaverit, portabit iniquitatem suam.
{5:1} If a soul will have sinned, and heard the voice of one testifying under oath, and he is a witness because either he has seen it himself, or he is aware of it: if he does not reveal it, he shall carry his iniquity.
~ The word ‘jurantis’ can be translated as ‘swearing’, but might be misunderstood as if it meant ‘cussing’, so it is translated more loosely and more clearly as ‘testifying under oath.’
{5:2} Anima, quæ tetigerit aliquid immundum, sive quod occisum a bestia est, aut per se mortuum, aut quodlibet aliud reptile: et oblita fuerit immunditiæ suæ, rea est, et deliquit:
{5:2} The soul that will have touched anything unclean, either that which has been killed by a beast, or that which has died on its own, or any other creeping thing, and will have forgotten its uncleanness, he is guilty and has committed a transgression.
{5:3} et si tetigerit quidquam de immunditia hominis iuxta omnem impuritatem, qua pollui solet, oblitaque cognoverit postea, subiacebit delicto.
{5:3} And if he will have touched anything from the uncleanness of man, according to every kind of impurity by which he may be defiled, and having forgotten it, afterwards realizes it, he shall be guilty of committing a transgression.
{5:4} Anima, quæ iuraverit, et protulerit labiis suis ut vel male quid faceret, vel bene, et idipsum iuramento et sermone firmaverit, oblitaque postea intellexerit delictum suum,
{5:4} The soul who swears and offers from his own lips that he would do either evil or good, and who will have bound the same with an oath and with his own words, and, having forgotten it, afterwards understands his transgression,
~ If he swears to do evil, this is one type of sin; whereas, if he swears to do good and does not do it, this is another type of sin.
{5:5} agat pœnitentiam pro peccato,
{5:5} let him do penance for his sin,
{5:6} et offerat de gregibus agnam sive capram, orabitque pro ea sacerdos et pro peccato eius:
{5:6} and let him offer from the flocks a female lamb or a she-goat, and the priest shall pray for him and for his sin.
{5:7} sin autem non potuerit offerre pecus, offerat duos turtures, vel duos pullos columbarum Domino, unum pro peccato, et alterum in holocaustum,
{5:7} But if he is not able to offer a beast, let him offer two turtledoves or two young pigeons to the Lord, one for sin, and the other for a holocaust.
{5:8} dabitque eos sacerdoti: qui primum offerens pro peccato, retorquebit caput eius ad pennulas, ita ut collo hæreat, et non penitus abrumpatur.
{5:8} And he shall give them to the priest, who, offering the first for sin, shall twist back its head to the little wings, so that it adheres to the neck and is not entirely broken off.
{5:9} Et asperget de sanguine eius parietem altaris. Quidquid autem reliquum fuerit, faciet distillare ad fundamentum eius, quia pro peccato est.
{5:9} And he shall sprinkle some of its blood at the side of the altar. But whatever will remain, he shall cause it to drip down to the base, because it is for sin.
{5:10} Alterum vero adolebit in holocaustum, ut fieri solet: rogabitque pro eo sacerdos et pro peccato eius, et dimittetur ei.
{5:10} Yet truly, the other he shall burn as a holocaust, just as is usually done. And the priest shall pray for him, and for his sin, and he shall be released from it.
{5:11} Quod si non quiverit manus eius duos offerre turtures, aut duos pullos columbarum, offeret pro peccato suo similæ partem ephi decimam. Non mittet in eam oleum, nec thuris aliquid imponet, quia pro peccato est.
{5:11} But if his hand is unable to offer two turtledoves or two young pigeons, he shall offer, for his sin, the tenth part of an ephah of fine wheat flour. He shall not put oil in it, nor place upon it any frankincense, because it is for sin.
{5:12} Tradetque eam sacerdoti: qui plenum ex ea pugillum hauriens, cremabit super altare in monimentum eius qui obtulerit,
{5:12} And he shall deliver it to the priest, who shall take a handful of it, and shall burn it upon the altar as a memorial for him who offered it,
{5:13} rogans pro illo et expians: reliquam vero partem ipse habebit in munere.
{5:13} praying for him and making atonement. Yet truly, the remaining part he himself shall have as a gift.
{5:14} Locutusque est Dominus ad Moysen, dicens:
{5:14} And the Lord spoke to Moses, saying:
{5:15} Anima si prævaricans ceremonias, per errorem in his, quæ Domino sunt sanctificata, peccaverit, offeret pro delicto suo arietem immaculatum de gregibus, qui emi potest duobus siclis, iuxta pondus Sanctuarii:
{5:15} If a soul, by mistake, shall have transgressed the ceremonies in those things that are sanctified to the Lord, he shall offer for his offense an immaculate ram from the flocks, such as can be bought for two shekels, according to the weight of the Sanctuary.
{5:16} ipsumque quod intulit damni restituet, et quintam partem ponet supra, tradens sacerdoti, qui rogabit pro eo offerens arietem, et dimittetur ei.
{5:16} And he shall make restitution for the damage that he has brought, and he shall add a fifth part more, delivering it to the priest, who shall pray for him while offering the ram, and he shall be released from it.
{5:17} Anima si peccaverit per ignorantiam, feceritque unum ex his quæ Domini lege prohibentur, et peccati rea intellexerit iniquitatem suam,
{5:17} If a soul will have sinned through ignorance, and will have done one of those things which the law of the Lord prohibits, and, being guilty of sin, understands his iniquity,
{5:18} offeret arietem immaculatum de gregibus sacerdoti, iuxta mensuram, æstimationemque peccati: qui orabit pro eo, quia nesciens fecerit: et dimittetur ei,
{5:18} he shall offer from the flocks an immaculate ram to the priest, according to the measure and estimation of the sin, who shall pray for him, because he did it unknowingly, and he shall be released from it,
{5:19} quia per errorem deliquit in Dominum.
{5:19} because by mistake he transgressed against the Lord.
{6:1} Locutus est Dominus ad Moysen, dicens:
{6:1} The Lord spoke to Moses, saying:
{6:2} Anima quæ peccaverit, et contempto Domino, negaverit proximo suo depositum quod fidei eius creditum fuerat, vel vi aliquid extorserit, aut calumniam fecerit,
{6:2} The soul who will have sinned, and, despising the Lord, will have denied to his neighbor the deposit which he had entrusted to his safekeeping, or who will have extorted anything by force, or who will have made a false accusation,
{6:3} sive rem perditam invenerit, et inficians insuper peieraverit, et quodlibet aliud ex pluribus fecerit, in quibus solent peccare homines,
{6:3} or who will have found a lost thing and then also withheld it by swearing falsely, or who will have done any other of the many things by which men usually sin:
{6:4} convicta delicti, reddet
{6:4} being convicted of the offense, he shall restore
{6:5} omnia quæ per fraudem voluit obtinere, integra, et quintam insuper partem domino cui damnum intulerat.
{6:5} all that he wanted to obtain by fraud, the whole plus an additional fifth part, to the owner against whom he brought the damage.
{6:6} Pro peccato autem suo offeret arietem immaculatum de grege, et dabit eum sacerdoti, iuxta æstimationem, mensuramque delicti:
{6:6} Then, on behalf of his sin, he shall offer an immaculate ram from the flock, and he shall give it to the priest, according to the estimation and measure of the offense.
{6:7} qui rogabit pro eo coram Domino, et dimittetur illi pro singulis quæ faciendo peccavit.
{6:7} And he shall pray for him in the sight of the Lord, and he shall be released from any one of those things that he did when he sinned.
{6:8} Locutusque est Dominus ad Moysen, dicens:
{6:8} And the Lord spoke to Moses, saying:
{6:9} Præcipe Aaron et filiis eius: Hæc est lex holocausti: Cremabitur in altari tota nocte usque mane: ignis ex eodem altari erit.
{6:9} Instruct Aaron and his sons: This is the law of a holocaust. It shall be burned upon the altar, all night until morning. The fire shall be from the same altar.
{6:10} Vestietur tunica sacerdos et feminalibus lineis: tolletque cineres, quos vorans ignis exussit, et ponens iuxta altare,
{6:10} The priest shall be vested with the tunic and the linen undergarments. And he shall take up the ashes of that which the devouring fire has consumed, and, placing them next to the altar,
{6:11} spoliabitur prioribus vestimentis, indutusque aliis, efferret eos extra castra, et in loco mundissimo usque ad favillam consumi faciet.
{6:11} he shall strip off his former vestments, and being clothed with others, he shall carry them beyond the camp, and he shall cause them to be consumed, even to glowing embers, in a very clean place.
{6:12} Ignis autem in altari semper ardebit, quem nutriet sacerdos subiiciens ligna mane per singulos dies, et imposito holocausto, desuper adolebit adipes pacificorum.
{6:12} But the fire on the altar shall burn always, for the priest shall nourish it by placing wood under it each day in the morning. And, laying down the holocaust, he shall burn the fat of the peace offerings upon it.
{6:13} Ignis est iste perpetuus, qui numquam deficiet in altari.
{6:13} This is the perpetual fire which shall never fail upon the altar.
{6:14} Hæc est lex sacrificii et libamentorum, quæ offerent filii Aaron coram Domino, et coram altari.
{6:14} This is the law of the sacrifice and the libations, which the sons of Aaron shall offer in the sight of the Lord, and before the altar.
{6:15} Tollet sacerdos pugillum similæ, quæ conspersa est oleo, et totum thus, quod super similam positum est: adolebitque illud in altari in monimentum odoris suavissimi Domino:
{6:15} The priest shall take a handful of fine wheat flour, which has been sprinkled with oil, and all the frankincense, which has been placed upon the flour, and he shall burn it upon the altar as a memorial of most sweet odor to the Lord.
{6:16} reliquam autem partem similæ comedet Aaron cum filiis suis, absque fermento: et comedet in loco sancto atrii tabernaculi.
{6:16} And the remaining portion of the flour, Aaron shall eat with his sons, without leaven. And he shall eat it in the holy place, in the atrium of the tabernacle.
{6:17} Ideo autem non fermentabitur, quia pars eius in Domini offertur incensum. Sanctum sanctorum erit, sicut pro peccato atque delicto.
{6:17} Yet for this reason, it shall not be leavened, because part of it is offered as an incense of the Lord. The Holy of holies shall it be, just as what is offered on behalf of sin and of transgression.
{6:18} Mares tantum stirpis Aaron comedent illud. Legitimum ac sempiternum erit in generationibus vestris de sacrificiis Domini. Omnis, qui tetigerit illa, sanctificabitur.
{6:18} Only the males of the stock of Aaron shall eat it. This shall be an everlasting ordinance in your generations concerning the sacrifices of the Lord. All who will touch these shall be sanctified.
{6:19} Locutusque est Dominus ad Moysen, dicens:
{6:19} And the Lord spoke to Moses, saying:
{6:20} Hæc est oblatio Aaron, et filiorum eius, quam offerre debent Domino in die unctionis suæ. Decimam partem ephi offerent similæ in sacrificio sempiterno, medium eius mane, et medium eius vespere:
{6:20} This is the oblation of Aaron and of his sons, which they must offer to the Lord in the day of their anointing. They shall offer a tenth part of an ephah of fine wheat flour as a perpetual sacrifice, half of it in the morning, and half of it in the evening.
{6:21} quæ in sartagine oleo conspersa frigetur. Offeret autem eam calidam in odorem suavissimum Domino
{6:21} It shall be sprinkled with oil and fried in a frying pan. Then it shall be offered hot, as a most sweet odor to the Lord,
{6:22} sacerdos, qui iure patri successerit, et tota cremabitur in altari.
{6:22} by the priest who by law succeeds his father. And it shall be entirely burned on the altar.
{6:23} Omne enim sacrificium sacerdotum igne consumetur, nec quisquam comedet ex eo.
{6:23} For every sacrifice of the priest shall be consumed by fire; neither shall anyone eat from it.
{6:24} Locutus est autem Dominus ad Moysen, dicens:
{6:24} Then the Lord spoke to Moses, saying:
{6:25} Loquere Aaron et filiis eius: Ista est lex hostiæ pro peccato: In loco ubi offertur holocaustum, immolabitur coram Domino. Sanctum sanctorum est.
{6:25} Say to Aaron and his sons: This is the law of the victim for sin. In the place where the holocaust is offered, it shall be immolated in the sight of the Lord. It is the Holy of holies.
{6:26} Sacerdos qui offert, comedet eam in loco Sancto, in atrio tabernaculi.
{6:26} The priest who offers it shall eat it in the holy place, in the atrium of the tabernacle.
{6:27} Quidquid tetigerit carnes eius, sanctificabitur. Si de sanguine illius vestis fuerit aspersa, lavabitur in loco sancto.
{6:27} Whatever will touch its flesh shall be sanctified. If a garment will be sprinkled with its blood, it shall be washed in a holy place.
{6:28} Vas autem fictile, in quo cocta est, confringetur. Quod si vas æneum fuerit, defricabitur, et lavabitur aqua.
{6:28} Then the earthen vessel, in which it was soaked, shall be broken. But if the vessel will be of brass, it shall be scoured and washed with water.
{6:29} Omnis masculus de genere sacerdotali vescetur de carnibus eius, quia Sanctum sanctorum est.
{6:29} Every male of priestly descent shall feed on its flesh, because it is the Holy of holies.
{6:30} Hostia enim quæ cæditur pro peccato, cuius sanguis infertur in tabernaculum testimonii ad expiandum in Sanctuario, non comedetur, sed comburetur igni.
{6:30} For the victim that is slain for sin, whose blood is carried into the tabernacle of the testimony, for expiation in the Sanctuary, shall not be eaten, but it shall be consumed by fire.
{7:1} Hæc quoque lex hostiæ pro delicto, Sancta sanctorum est:
{7:1} Likewise, this is the law of the sacrifice for a transgression. It is the Holy of holies.
{7:2} idcirco ubi immolabitur holocaustum, mactabitur et victima pro delicto: sanguis eius per gyrum altaris fundetur.
{7:2} Therefore, where the holocaust is immolated, the victim for a transgression shall also be slain. Its blood shall be poured out all around the altar.
{7:3} Offerent ex ea caudam et adipem qui operit vitalia,
{7:3} They shall offer from it: the rump, and the fat that covers the vital organs,
{7:4} duos renunculos, et pinguedinem quæ iuxta ilia est, reticulumque iecoris cum renunculis.
{7:4} the two little kidneys, and the fat that is near the sides, and the mesh of the liver with the little kidneys.
{7:5} Et adolebit ea sacerdos super altare: incensum est Domini pro delicto.
{7:5} And the priest shall burn them upon the altar. It is the incense of the Lord on behalf of a transgression.
{7:6} Omnis masculus de sacerdotali genere, in loco sancto vescetur his carnibus, quia Sanctum sanctorum est.
{7:6} Every male of priestly descent shall feed on this flesh in a holy place, because it is the Holy of holies.
{7:7} Sicut pro peccato offertur hostia, ita et pro delicto: utriusque hostiæ lex una erit: ad sacerdotem, qui eam obtulerit, pertinebit.
{7:7} Just as the sacrifice for sin is offered, so also for a transgression; one law shall be for both sacrifices. It shall belong to the priest who offers it.
{7:8} Sacerdos qui offert holocausti victimam, habebit pellem eius.
{7:8} The priest who offers the victim of holocaust shall have its skin.
{7:9} Et omne sacrificium similæ, quod coquitur in clibano, et quidquid in craticula, vel in sartagine præparatur, eius erit sacerdotis a quo offertur:
{7:9} And every sacrifice of fine wheat flour which is baked in the oven, and whatever is prepared on the oven grating or in the frying pan, shall be for the priest who offers it.
{7:10} sive oleo conspersa, sive arida fuerint, cunctis filiis Aaron mensura æqua per singulos dividetur.
{7:10} Whether these will be sprinkled with oil, or left dry, an equal measure shall be divided to each one of the sons of Aaron.
{7:11} Hæc est lex hostiæ pacificorum quæ offertur Domino.
{7:11} This is the law of the victim of peace offerings, which is offered to the Lord.
{7:12} Si pro gratiarum actione oblatio fuerit, offerent panes absque fermento conspersos oleo, et lagana azyma uncta oleo, coctamque similam, et collyridas olei admistione conspersas:
{7:12} If the oblation will be an act for giving thanks, they shall offer bread without leaven sprinkled with oil, and unleavened wafers anointed with oil, and fine wheat flour fried, and cakes sprinkled and mixed with oil,
{7:13} panes quoque fermentatos cum hostia gratiarum, quæ immolatur pro pacificis:
{7:13} and also, leavened bread with the sacrifice of thanksgiving, which is immolated for peace offerings.
{7:14} ex quibus unus pro primitiis offeretur Domino, et erit sacerdotis qui fundet hostiæ sanguinem.
{7:14} Of these, one shall be offered to the Lord as the first-fruits, and one shall be for the priest who will pour out the blood of the victim.
{7:15} Cuius carnes eadem comedentur die, nec remanebit ex eis quidquam usque mane.
{7:15} The flesh of it shall be eaten on the same day; neither shall any of it remain until morning.
{7:16} Si voto, vel sponte quispiam obtulerit hostiam, eadem similiter edetur die: sed et si quid in crastinum remanserit, vesci licitum est:
{7:16} If anyone, by a vow or of his own accord, will have offered a sacrifice, it shall be eaten in a similar manner on the same day. But then if any of it will have remained until tomorrow, it is lawful to eat it.
{7:17} quidquid autem tertius invenerit dies, ignis absumet.
{7:17} Then whatever will be found on the third day shall be consumed with fire.
{7:18} Si quis de carnibus victimæ pacificorum die tertio comederit, irrita fiet oblatio, nec proderit offerenti: quin potius quæcumque anima tali se edulio contaminaverit, prævaricationis rea erit.
{7:18} If anyone will have eaten from the flesh of the victim of peace offerings on the third day, the oblation will be nullified; neither will it benefit the one who offered it. But instead, whatever soul will contaminate itself with such foods will be guilty of a betrayal.
{7:19} Caro, quæ aliquid tetigerit immundum, non comedetur, sed comburetur igni: qui fuerit mundus, vescetur ex ea.
{7:19} The flesh that has touched anything unclean shall not be eaten, but it shall be burnt with fire. He that is clean will feed on it.
~ The phrase ‘he that is clean’ may refer to the Lord, because the burned flesh is consumed due to God’s law. Or it may refer to the cleansing fire; the fire cleans it by feeding on it.
{7:20} Anima polluta quæ ederit de carnibus hostiæ pacificorum, quæ oblata est Domino, peribit de populis suis.
{7:20} If a soul which is polluted will have eaten from the flesh of the sacrifice of peace offerings, which is offered to the Lord, he shall perish from his people.
{7:21} Et quæ tetigerit immunditiam hominis, vel iumenti, sive omnis rei, quæ polluere potest, et comederit de huiuscemodi carnibus, interibit de populis suis.
{7:21} And whoever will have touched the uncleanness of man, or of beast, or of anything which is able to defile, and who will have eaten from this kind of flesh, shall be cut off from his people.
{7:22} Locutusque est Dominus ad Moysen, dicens:
{7:22} And the Lord spoke to Moses, saying:
{7:23} Loquere filiis Israel: Adipem ovis, et bovis, et capræ non comedetis.
{7:23} Say to the sons of Israel: The fat of a sheep, and of an ox, and of a goat you shall not eat.
{7:24} Adipem cadaveris morticini, et eius animalis, quod a bestia captum est, habebitis in varios usus.
{7:24} The fat of a carcass that has died on its own, or of an animal that has been seized by a wild beast, you shall have for various uses.
{7:25} Si quis adipem, qui offerri debet in incensum Domini, comederit, peribit de populo suo.
{7:25} If anyone will have eaten the fat which ought to be offered as a burnt sacrifice of the Lord, he shall perish from his people.
{7:26} Sanguinem quoque omnis animalis non sumetis in cibo, tam de avibus quam de pecoribus.
{7:26} Likewise, you shall not take as food the blood of any animals at all, whether of birds or beasts.
{7:27} Omnis anima, quæ ederit sanguinem, peribit de populis suis.
{7:27} Every soul that will have eaten blood shall perish from his people.
{7:28} Locutusque est Dominus ad Moysen, dicens:
{7:28} And the Lord spoke to Moses, saying:
{7:29} Loquere filiis Israel, dicens: Qui offert victimam pacificorum Domino, offerat simul et sacrificium, id est, libamenta eius.
{7:29} Speak to the sons of Israel, saying: Whoever offers a victim of peace offerings to the Lord, let him also offer at the same time a sacrifice, that is, its libations.
{7:30} Tenebit manibus adipem hostiæ, et pectusculum: cumque ambo oblata Domino consecraverit, tradet sacerdoti,
{7:30} He shall hold in his hands the fat of the victim, and the breast. And when he will have offered and consecrated both to the Lord, he shall deliver them to the priest,
{7:31} qui adolebit adipem super altare: pectusculum autem erit Aaron, et filiorum eius.
{7:31} who shall burn the fat upon the altar. But the breast shall be for Aaron and his sons.
{7:32} Armus quoque dexter de pacificorum hostiis cedet in primitias sacerdotis.
{7:32} Likewise also, the right shoulder of the victim of peace offerings shall fall to the priest as first-fruits.
{7:33} Qui obtulerit sanguinem et adipem, filiorum Aaron, ipse habebit et armum dextrum in portione sua.
{7:33} Among the sons of Aaron, whoever will have offered the blood and the fat, the same one shall also have the right shoulder for his portion.
{7:34} Pectusculum enim elevationis, et armum separationis tuli a filiis Israel de hostiis eorum pacificis, et dedi Aaron sacerdoti, et filiis eius lege perpetua, ab omni populo Israel.
{7:34} So then, the breast that is lifted up, and the shoulder that is separated, I have taken from the sons of Israel, from their victims of peace offerings, and I have given these to Aaron the priest and to his sons, as a law in perpetuity, from all the people of Israel.
{7:35} Hæc est unctio Aaron et filiorum eius in ceremoniis Domini die qua obtulit eos Moyses, ut sacerdotio fungerentur,
{7:35} This is the anointing of Aaron and his sons, by the ceremonies of the Lord, in the day when Moses offered them, so that they may fulfill the priesthood,
{7:36} et quæ præcepit eis dari Dominus a filiis Israel religione perpetua in generationibus suis.
{7:36} and this is what the Lord instructed to be given to them by the sons of Israel, as a perpetual observance in their generations.
{7:37} Ista est lex holocausti, et sacrificii pro peccato atque delicto, et pro consecratione et pacificorum victimis:
{7:37} This is the law of the holocaust, and of the sacrifice for sin, and for transgression, and for consecration, and for the victims of peace offerings,
{7:38} quam constituit Dominus Moysi in monte Sinai, quando mandabit filiis Israel ut offerrent oblationes suas Domino in deserto Sinai.
{7:38} which the Lord appointed to Moses on mount Sinai, when he commanded the sons of Israel to offer their oblations to the Lord in the desert of Sinai.
{8:1} Locutusque est Dominus ad Moysen, dicens:
{8:1} And the Lord spoke to Moses, saying:
{8:2} Tolle Aaron cum filiis suis, vestes eorum, et unctionis oleum, vitulum pro peccato, duos arietes, canistrum cum azymis,
{8:2} Take Aaron, with his sons, their vestments, and the oil of anointing, a calf for sin, two rams, and a basket with unleavened bread,
{8:3} et congregabis omnem cœtum ad ostium tabernaculi.
{8:3} and gather together all the assembly at the door of the tabernacle.
{8:4} Fecit Moyses ut Dominus imperaverat. Congregataque omni turba ante fores tabernaculi,
{8:4} And Moses did as the Lord had commanded. And when all the crowd was gathered together before the entrance of the tabernacle,
{8:5} ait: Iste est sermo, quem iussit Dominus fieri.
{8:5} he said: “This is the word that the Lord has ordered to be done.”
{8:6} Statimque obtulit Aaron et filios eius. Cumque lavisset eos,
{8:6} And immediately, he brought forward Aaron and his sons. And when he had washed them,
{8:7} vestivit pontificem subucula linea, accingens eum balteo, et induens eum tunica hyacinthina, et desuper humerale imposuit,
{8:7} he vested the high priest with the linen undergarment, wrapped him with the wide belt, and clothed him with the hyacinth tunic, and over it he imposed the ephod.
{8:8} quod astringens cingulo aptavit rationali, in quo erat Doctrina et Veritas.
{8:8} And tying it to the belt, he fitted it to the breastplate, on which was Doctrine and Truth.
{8:9} Cidari quoque texit caput: et super eam, contra frontem, posuit laminam auream consecratam in sanctificatione, sicut præceperat ei Dominus.
{8:9} Also, he wrapped the headdress on his head, and over it, opposite the forehead, he placed the plate of gold, consecrated with sanctification, just as the Lord had instructed him.
{8:10} Tulit et unctionis oleum, quo linivit tabernaculum cum omni supellectili sua.
{8:10} He also took up the oil of anointing, with which he anointed the tabernacle, along with all of its articles.
{8:11} Cumque sanctificans aspersisset altare septem vicibus, unxit illud, et omnia vasa eius, labrumque cum basi sua sanctificavit oleo.
{8:11} And when he had sprinkled the altar seven times to sanctify it, he anointed it and all its vessels. And the washtub with its base he sanctified with the oil.
{8:12} Quod fundens super caput Aaron, unxit eum, et consecravit:
{8:12} And pouring the oil over Aaron’s head, he anointed and consecrated him.
{8:13} filios quoque eius oblatos vestivit tunicis lineis, et cinxit balteis, imposuitque mitras, ut iusserat Dominus.
{8:13} Likewise, after he had offered his sons, he vested them with linen tunics, and wrapped them with wide belts, and placed headdresses on them, just as the Lord had ordered.
{8:14} Obtulit et vitulum pro peccato. Cumque super caput eius posuisset Aaron, et filii eius manus suas,
{8:14} He also offered the calf for sin. And when Aaron and his sons had placed their hands upon its head,
{8:15} immolavit eum: hauriens sanguinem, et tincto digito, tetigit cornua altaris per gyrum. Quo expiato et sanctificato, fudit reliquum sanguinem ad fundamenta eius.
{8:15} he immolated it. And drawing the blood, and dipping his finger in it, he touched the horns of the altar all around. And when it was expiated and sanctified, he poured out the remainder of the blood at its base.
{8:16} Adipem vero qui erat super vitalia, et reticulum iecoris, duosque renunculos, cum arvinulis suis adolevit super altare:
{8:16} Yet truly, the fat which was on the vital organs, and the mesh of the liver, and the two little kidneys with their fat, he burned upon the altar.
{8:17} vitulum cum pelle, et carnibus, et fimo, cremans extra castra, sicut præceperat Dominus.
{8:17} And the calf with the skin, and the flesh, and the dung, he burned beyond the camp, just as the Lord had instructed.
{8:18} Obtulit et arietem in holocaustum: super cuius caput cum imposuissent Aaron et filii eius manus suas,
{8:18} He also offered a ram as a holocaust. And when Aaron and his sons had imposed their hands upon its head,
{8:19} immolavit eum, et fudit sanguinem eius per circuitum altaris.
{8:19} he immolated it, and he poured out its blood around the altar.
{8:20} Ipsumque arietem in frusta concidens, caput eius, et artus, et adipem adolevit igni,
{8:20} And cutting the ram into pieces, he burned its head, and the limbs, and the fat in the fire,
{8:21} lotis prius intestinis et pedibus. Totumque simul arietem incendit super altare, eo quod esset holocaustum suavissimi odoris Domino, sicut præceperat ei.
{8:21} having first washed the intestines and the feet. And then he burned the whole of the ram upon the altar, because it was a holocaust of most sweet odor to the Lord, just as he had instructed him.
~ It is unclear from the text whether all of the pieces were burned at the same time, or if some pieces (verse 20) were burned first (head, limbs, etc.), and then the remaining whole of the ram, i.e. the main body of the ram which was not cut up, was burned separately.
{8:22} Obtulit et arietem secundum, in consecratione sacerdotum: posueruntque super caput eius Aaron et filii eius manus suas.
{8:22} He also offered the second ram, as a consecration of priests. And Aaron and his sons placed their hands upon its head.
{8:23} Quem cum immolasset Moyses, sumens de sanguine eius, tetigit extremum auriculæ dextræ Aaron, et pollicem manus eius dextræ, similiter et pedis.
{8:23} And when Moses had immolated it, taking up some of its blood, he touched the tip of Aaron’s right ear, and the thumb of his right hand, and similarly also his foot.
{8:24} Obtulit et filios Aaron. Cumque de sanguine arietis immolati tetigisset extremum auriculæ singulorum dextræ, et pollices manus ac pedis dextri, reliquum fudit super altare per circuitum:
{8:24} He also offered the sons of Aaron. And when, from the blood of the ram which was immolated, he had touched the tip of the right ear of each one, and the thumbs of their right hands, as well as their feet, he poured out the remainder upon the altar all around.
{8:25} adipem vero, et caudam, omnemque pinguedinem quæ operit intestina, reticulumque iecoris, et duos renes cum adipibus suis, et armo dextro separavit.
{8:25} Yet truly, the fat, and the rump, and all the fat that covers the intestines, and the mesh of the liver, and the two kidneys with their fat, and the right shoulder, he separated.
{8:26} Tollens autem de canistro azymorum, quod erat coram Domino, panem absque fermento, et collyridam conspersam oleo, laganumque posuit super adipes, et armum dextrum,
{8:26} Then, taking bread without leaven from the basket of unleavened bread, which was before the Lord, and a cake sprinkled with oil, and a wafer, he placed them upon the fat and the right shoulder,
{8:27} tradens simul omnia Aaron et filiis eius. Qui postquam levaverunt ea coram Domino,
{8:27} delivering all these to Aaron and his sons. And when they had lifted them up in the sight of the Lord,
{8:28} rursum suscepta de manibus eorum, adolevit super altare holocausti, eo quod consecrationis esset oblatio, in odorem suavitatis, sacrificii Domino.
{8:28} he received them again from their hands, and he burned them upon the altar of holocaust, because it was an oblation of consecration, as a sweet odor of sacrifice to the Lord.
{8:29} Tulitque pectusculum elevans illud coram Domino, de ariete consecrationis in partem suam, sicut præceperat ei Dominus.
{8:29} And he took his portion from the ram of consecration, and he lifted up its breast in the sight of the Lord, just as the Lord had instructed him.
{8:30} Assumensque unguentum, et sanguinem qui erat in altari, aspersit super Aaron et vestimenta eius, et super filios illius ac vestes eorum.
{8:30} And taking up the ointment, and the blood that was on the altar, he sprinkled it over Aaron and his vestments, and over his sons and their vestments.
{8:31} Cumque sanctificasset eos in vestitu suo, præcepit eis, dicens: Coquite carnes ante fores tabernaculi, et ibi comedite eas. Panes quoque consecrationis edite, qui positi sunt in canistro, sicut præcepit mihi Dominus, dicens: Aaron et filii eius comedent eos:
{8:31} And when he had sanctified them with their vestments, he instructed them, saying: “Cook the flesh before the entrance of the tabernacle, and eat it there. Likewise, eat the loaves of consecration, which have been placed in the basket, just as the Lord instructed me, saying: ‘Aaron and his sons shall eat them.’
{8:32} quidquid autem reliquum fuerit de carne et panibus, ignis absumet.
{8:32} Then whatever will remain of the flesh and the loaves shall be consumed with fire.
{8:33} De ostio quoque tabernaculi non exibitis septem diebus, usque ad diem quo complebitur tempus consecrationis vestræ. Septem enim diebus finitur consecratio:
{8:33} Also, you shall not exit from the door of the tabernacle for seven days, until the day on which the time of your consecration shall be completed. For in seven days the consecration is finished,
{8:34} sicut et impræsentiarum factum est, ut ritus sacrificii compleretur.
{8:34} even as it has begun at this present time, so that the rite of the sacrifice might be accomplished.
{8:35} Die ac nocte manebitis in tabernaculo observantes custodias Domini, ne moriamini: sic enim mihi præceptum est.
{8:35} Day and night you shall remain in the tabernacle, observing the watches of the Lord, otherwise you shall die. For so it has been commanded to me.”
{8:36} Feceruntque Aaron et filii eius cuncta quæ locutus est Dominus per manum Moysi.
{8:36} And Aaron and his sons did everything that the Lord spoke by the hand of Moses.
{9:1} Facto autem octavo die, vocavit Moyses Aaron et filios eius, ac maiores natu Israel, dixitque ad Aaron:
{9:1} Then, the eighth day having arrived, Moses called Aaron and his sons, and those greater by birth from Israel, and he said to Aaron:
{9:2} Tolle de armento vitulum pro peccato, et arietem in holocaustum, utrumque immaculatum, et offer illos coram Domino.
{9:2} “Take a calf for sin from the herd, and a ram as a holocaust, both immaculate, and offer them in the sight of the Lord.
{9:3} Et ad filios Israel loqueris: Tollite hircum pro peccato, et vitulum, atque agnum anniculos, et sine macula in holocaustum,
{9:3} And to the sons of Israel, you shall say: ‘Take a he-goat for sin, and a calf as well as a lamb, both one-year-old and without blemish, as a holocaust.
~ The word ‘anniculos’ is plural, so it refers to both the calf and the lamb. The word ‘atque’ unites those two more closely than the word ‘et’ unites them with ‘hircum’.
{9:4} bovem et arietem pro pacificis: et immolate eos coram Domino, in sacrificio singulorum similam conspersam oleo offerentes. Hodie enim Dominus apparebit vobis.
{9:4} Take also an ox and a ram for peace offerings. And immolate them before the Lord, offering with the sacrifice of each one fine wheat flour sprinkled with oil. For today the Lord will appear to you.’ ”
{9:5} Tulerunt ergo cuncta quæ iusserat Moyses ad ostium tabernaculi: ubi cum omnis multitudo astaret,
{9:5} And so they brought everything that Moses had ordered before the door of the tabernacle, where, when all the multitude stood together,
{9:6} ait Moyses: Iste est sermo, quem præcepit Dominus: facite, et apparebit vobis gloria eius.
{9:6} Moses said: “This is the word, which the Lord has instructed. Accomplish it, and his glory will appear to you.”
{9:7} Et dixit ad Aaron: Accede ad altare, et immola pro peccato tuo: offer holocaustum, et deprecare pro te et pro populo. Cumque mactaveris hostiam populi, ora pro eo, sicut præcepit Dominus.
{9:7} And he said to Aaron: “Approach toward the altar, and immolate on behalf of your sin. Offer the holocaust, and pray for yourself and for the people. And when you have slain the victim for the people, pray for them, just as the Lord has instructed.”
{9:8} Statimque Aaron accedens ad altare, immolavit vitulum pro peccato suo:
{9:8} And immediately Aaron, approaching toward the altar, immolated the calf for his sin.
{9:9} cuius sanguinem obtulerunt ei filii sui: in quo tingens digitum, tetigit cornua altaris, et fudit residuum ad basim eius.
{9:9} And his sons brought its blood to him, and dipping his finger in it, he touched the horns of the altar, and he poured out the remainder at its base.
{9:10} Adipemque et renunculos, ac reticulum iecoris, quæ sunt pro peccato, adolevit super altare, sicut præceperat Dominus Moysi:
{9:10} And the fat, and the little kidneys, and the mesh of the liver, which are for sin, he burned upon the altar, just as the Lord had instructed Moses.
{9:11} carnes vero et pellem eius extra castra combussit igni.
{9:11} Yet truly, the flesh and its skins he burned with fire beyond the camp.
{9:12} Immolavit et holocausti victimam: obtuleruntque ei filii sui sanguinem eius, quem fudit per altaris circuitum.
{9:12} He also immolated the victim of holocaust. And his sons brought its blood to him, which he poured out all around the altar.
{9:13} Ipsam etiam hostiam in frusta concisam, cum capite et membris singulis obtulerunt. Quæ omnia super altare cremavit igni,
{9:13} And when the victim itself was cut into pieces, they brought him the head and each of the limbs, all of which he burned with fire upon the altar,
{9:14} lotis aqua prius intestinis et pedibus.
{9:14} having first washed the intestines and the feet with water.
{9:15} Et pro peccato populi offerens, mactavit hircum: expiatoque altari,
{9:15} And making an offering for the sin of the people, he slew the he-goat. And expiating the altar,
{9:16} fecit holocaustum,
{9:16} he accomplished the holocaust,
{9:17} addens in sacrificio libamenta, quæ pariter offeruntur, et adolens ea super altare, absque ceremoniis holocausti matutini.
{9:17} adding to it the sacrifice of the libations, which are to be offered together, and burning them upon the altar, separately from the ceremonies of the morning holocaust.
{9:18} Immolavit et bovem atque arietem, hostias pacificas populi: obtuleruntque ei filii sui sanguinem, quem fudit super altare in circuitum.
{9:18} He also immolated the ox, as well as the ram, as peace offerings for the people. And his sons brought him the blood, which he poured out upon the altar all around.
{9:19} Adipem autem bovis, et caudam arietis, renunculosque cum adipibus suis, et reticulum iecoris
{9:19} Then the fat of the ox, and the rump of the ram, and the two little kidneys with their fat, and the mesh of the liver,
{9:20} posuerunt super pectora. Cumque cremati essent adipes super altare,
{9:20} they placed upon the breasts. And when the fat had been burned upon the altar,
{9:21} pectora eorum, et armos dextros separavit Aaron, elevans coram Domino, sicut præceperat Moyses.
{9:21} Aaron separated their breasts and the right shoulders, lifting them up in the sight of the Lord, as Moses had instructed.
{9:22} Et extendens manus ad populum, benedixit ei. Sicque completis hostiis pro peccato, et holocaustis, et pacificis, descendit.
{9:22} And extending his hands to the people, he blessed them. And so, the victims for sin, and the holocausts, and the peace offerings being completed, he descended.
{9:23} Ingressi autem Moyses et Aaron in tabernaculum testimonii, et deinceps egressi benedixerunt populo. Apparuitque gloria Domini omni multitudini:
{9:23} Then Moses and Aaron entered the tabernacle of the testimony, and afterwards came out and blessed the people. And the glory of the Lord appeared to the entire multitude.
{9:24} et ecce egressus ignis a Domino, devoravit holocaustum, et adipes qui erant super altare. Quod cum vidissent turbæ, laudaverunt Dominum, ruentes in facies suas.
{9:24} And, behold, a fire from the Lord devoured the holocaust, and the fat which was on the altar. When the crowd had seen this, they praised the Lord, falling on their faces.
{10:1} Arreptisque Nadab, et Abiu filii Aaron thuribulis, posuerunt ignem, et incensum desuper, offerentes coram Domino ignem alienum: quod eis præceptum non erat.
{10:1} And the sons of Aaron, Nadab and Abihu, picking up their censers, placed fire in them and incense upon them, offering in the sight of the Lord a strange fire, such as was not instructed of them.
{10:2} Egressusque ignis a Domino, devoravit eos, et mortui sunt coram Domino.
{10:2} And fire coming out from the Lord destroyed them, and they died in the sight of the Lord.
{10:3} Dixitque Moyses ad Aaron: Hoc est quod locutus est Dominus: Sanctificabor in iis, qui appropinquant mihi, et in conspectu omnis populi glorificabor. Quod audiens tacuit Aaron.
{10:3} And Moses said to Aaron: “This is what the Lord has spoken: ‘I will be sanctified in those who approach me, and I will be glorified in the sight of all the people.’ ” And upon hearing this, Aaron was silent.
{10:4} Vocatis autem Moyses Misaele, et Elisaphan filiis Oziel, patrui Aaron, ait ad eos: Ite et tollite fratres vestros de conspectu Sanctuarii, et asportate extra castra.
{10:4} Then Moses called Mishael and Elzaphan, the sons of Uzziel, the paternal uncle of Aaron, and he said to them, “Go and take your brothers from the sight of the Sanctuary, and carry them beyond the camp.”
{10:5} Confestimque pergentes, tulerunt eos sicut iacebant, vestitos lineis tunicis, et eiecerunt foras, ut sibi fuerat imperatum.
{10:5} And moving quickly, they took them as they lay, vested with linen tunics, and cast them outside, just as had been commanded them.
{10:6} Locutusque est Moyses ad Aaron, et ad Eleazar, et Ithamar filios eius: Capita vestra nolite nudare, et vestimenta nolite scindere, ne forte moriamini, et super omnem cœtum oriatur indignatio. Fratres vestri, et omnis domus Israel plangant incendium quod Dominus suscitavit:
{10:6} And Moses said to Aaron, and to his sons, Eleazar and Ithamar: “Do not uncover your heads, and do not rend your garments, lest perhaps you may die, and indignation may rise up over the entire assembly. Let your brothers, and all the house of Israel, bewail the burning that the Lord has kindled.
{10:7} vos autem non egrediemini fores tabernaculi, alioquin peribitis: oleum quippe sanctæ unctionis est super vos. Qui fecerunt omnia iuxta præceptum Moysi.
{10:7} But you shall not depart from the door of the tabernacle; otherwise, you shall perish. For certainly the oil of holy anointing is upon you.” And they did all things according to the precept of Moses.
{10:8} Dixit quoque Dominus ad Aaron:
{10:8} The Lord also said to Aaron:
{10:9} Vinum, et omne quod inebriare potest, non bibetis tu et filii tui, quando intratis in tabernaculum testimonii, ne moriamini: quia præceptum sempiternum est in generationes vestras.
{10:9} “You shall not drink wine, nor anything that is able to inebriate you or your sons, when you enter into the tabernacle of the testimony, lest you die. For it is an everlasting precept in your generations.
{10:10} Et ut habeatis scientiam discernendi inter sanctum et profanum, inter pollutum et mundum:
{10:10} And so may you have the knowledge to discern between holy and profane, between polluted and clean.
{10:11} doceatisque filios Israel omnia legitima mea quæ locutus est Dominus ad eos per manum Moysi.
{10:11} And so may you teach the sons of Israel all my ordinances, which the Lord has spoken to them by the hand of Moses.”
{10:12} Locutusque est Moyses ad Aaron, et ad Eleazar, et Ithamar filios eius, qui erant residui: Tollite sacrificium, quod remansit de oblatione Domini, et comedite illud absque fermento iuxta altare, quia Sanctum sanctorum est.
{10:12} And Moses spoke to Aaron, and to his sons, Eleazar and Ithamar, who were remaining: “Take the sacrifice which remains from the oblation of the Lord, and eat it without leaven next to the altar, because it is the Holy of holies.
{10:13} Comedetis autem in loco sancto: quod datum est tibi et filiis tuis de oblationibus Domini, sicut præceptum est mihi.
{10:13} For you shall eat it in a holy place, which is given to you and to your sons, from the oblations of the Lord, just as has been instructed me.
{10:14} Pectusculum quoque quod oblatum est, et armum qui separatus est, edetis in loco mundissimo tu et filii tui, et filiæ tuæ tecum. Tibi enim ac liberis tuis reposita sunt de hostiis salutaribus filiorum Israel:
{10:14} Likewise, the breast which is offered, and the shoulder which is separated, you shall eat in a most clean place, you and your sons, and your daughters with you. For these have been set aside for you and your children from the victims which benefit the sons of Israel.
{10:15} eo quod armum et pectus, et adipes qui cremantur in altari, elevaverunt coram Domino, et pertineant ad te, et ad filios tuos lege perpetua, sicut præcepit Dominus.
{10:15} Since they have lifted up in the sight of the Lord, the shoulder, and the breast, and the fat that is burned on the altar, these also belong to you and to your sons as a perpetual law, just as the Lord has instructed.”
{10:16} Inter hæc, hircum, qui oblatus fuerat pro peccato, cum quæreret Moyses, exustum reperit: iratusque contra Eleazar et Ithamar filios Aaron, qui remanserant, ait:
{10:16} Meanwhile, when Moses was searching for the he-goat, which had been offered for sin, he discovered it burned up. And being angry against Eleazar and Ithamar, the sons of Aaron who were remaining, he said:
{10:17} Cur non comedistis hostiam pro peccato in loco sancto, quæ Sancta sanctorum est, et data vobis ut portetis iniquitatem multitudinis, et rogetis pro ea in conspectu Domini,
{10:17} “Why did you not eat the sacrifice for sin in the holy place, which is the Holy of holies, and which was given to you, so that you might carry the iniquity of the people, and might pray for them in the sight of the Lord,
{10:18} præsertim cum de sanguine illius non sit illatum intra sancta, et comedere debueritis eam in Sanctuario, sicut præceptum est mihi?
{10:18} especially since none of its blood has been brought into the holy places, and since you should have eaten it in the Sanctuary, as was instructed me?”
{10:19} Respondit Aaron: Oblata est hodie victima pro peccato, et holocaustum coram Domino: mihi autem accidit quod vides. Quomodo potui comedere eam, aut placere Domino in ceremoniis mente lugubri?
{10:19} Aaron responded: “This day, the victim for sin has been offered, and the holocaust in the sight of the Lord. But you see what has happened to me. How could I eat it, or please the Lord in the ceremonies, having a sorrowful mind?”
{10:20} Quod cum audisset Moyses, recepit satisfactionem.
{10:20} But when Moses had heard this, he was satisfied.
{11:1} Locutusque est Dominus ad Moysen et Aaron, dicens:
{11:1} And the Lord spoke to Moses and Aaron, saying:
{11:2} Dicite filiis Israel: Hæc sunt animalia quæ comedere debetis de cunctis animantibus terræ:
{11:2} Say to the sons of Israel: These are the animals that you ought to eat out of all the living things of the earth.
{11:3} Omne quod habet divisam ungulam, et ruminat in pecoribus, comedetis.
{11:3} All that has a divided hoof, and that chews over again, among the cattle, you shall eat.
{11:4} Quidquid autem ruminat quidem, et habet ungulam, sed non dividit eam, sicut camelus et cetera, non comedetis illud, et inter immunda reputabitis.
{11:4} But whatever certainly chews over again, but has a hoof that is not divided, such as the camel and others, these you shall not eat, and you shall consider them to be among what is unclean.
{11:5} Chœrogryllus qui ruminat, ungulamque non dividit, immundus est.
{11:5} The rock rabbit which chews over again, and whose hoof is not divided, is unclean,
~ This particular animal is also called a hyrax, or a daman, or a cherogril. This animal is not scientifically categorized as a ruminant, but the Scripture passage uses ruminant with a broader meaning than science today uses. Rabbits chew over again in the sense of consuming a certain type of their own droppings, in order to derive additional nutrition.
{11:6} Lepus quoque: nam et ipse ruminat, sed ungulam non dividit.
{11:6} and so also is the hare, for it too chews over again, yet its hoof is not divided,
{11:7} Et sus: qui cum ungulam dividat, non ruminat.
{11:7} and also the swine, which, though its hoof is divided, does not chew over again.
{11:8} Horum carnibus non vescemini, nec cadavera contingetis, quia immunda sunt vobis.
{11:8} The flesh of these you shall not eat, nor shall you touch their carcasses, because they are unclean to you.
{11:9} Hæc sunt quæ gignuntur in aquis, et vesci licitum est. Omne quod habet pinnulas et squamas, tam in mari quam in fluminibus et stagnis, comedetis.
{11:9} These are the things that breed in the waters, and which it is lawful to eat. All that has little fins and scales, as much in the sea, as in the rivers and ponds, you shall eat.
{11:10} Quidquid autem pinnulas et squamas non habet eorum quæ in aquis moventur et vivunt, abominabile vobis,
{11:10} But whatever does not have fins and scales, of those things that live and move in the waters, shall be abominable to you,
{11:11} execrandumque erit, carnes eorum non comedetis, et morticina vitabitis.
{11:11} and detestable; their flesh you shall not eat, and their carcasses you shall avoid.
{11:12} Cuncta quæ non habent pinnulas et squamas in aquis, polluta erunt.
{11:12} All that does not have fins and scales in the waters shall be polluted.
{11:13} Hæc sunt quæ de avibus comedere non debetis, et vitanda sunt vobis: Aquilam, et gryphem, et haliæetum,
{11:13} These are those things among the birds which you must not eat, and which are to be avoided by you: the eagle, and the griffin, and the osprey,
{11:14} et milvum ac vulturem iuxta genus suum,
{11:14} and the kite, as well as the vulture, according to their kind,
{11:15} et omne corvini generis in similitudinem suam,
{11:15} and all that is of the raven kind, according to their likeness,
~ These categories are according to their likeness, i.e. according to appearances, which is a natural and practical way to categorize such animals.
{11:16} struthionem, et noctuam, et larum, et accipitrem iuxta genus suum:
{11:16} the ostrich, and the owl, and the gull, and the hawk, according to its kind,
{11:17} bubonem, et mergulum, et ibin,
{11:17} the owl, and the sea bird, and the ibis,
{11:18} et cygnum, et onocrotalum, et porphyrionem,
{11:18} and the swan, and the pelican, and the marsh hen,
{11:19} herodionem, et charadrion iuxta genus suum, upupam quoque, et vespertilionem.
{11:19} the heron, and the plover according to its kind, the crested hoopoe, and also the bat.
~ Bats are classified with birds because they fly; the ancient categories for animals (as well as their names) do not always match modern scientific categories.
{11:20} Omne de volucribus quod graditur super quattuor pedes, abominabile erit vobis.
{11:20} Of all that flies, whatever steps upon four feet shall be abominable to you.
{11:21} Quidquid autem ambulat quidem super quattuor pedes, sed habet longiora retro crura, per quæ salit super terram,
{11:21} But whatever certainly walks upon four feet, and also has longer legs behind, with which it hops upon the earth,
~ So these insects would have four walking legs, plus a longer pair behind for hopping or jumping.
{11:22} comedere debetis, ut est bruchus in genere suo, et attacus atque ophiomachus, ac locusta, singula iuxta genus suum.
{11:22} you shall eat, such as the beetle in its kind, and the cricket, and grasshopper, and the locust, each one according to its kind.
~ Since ancient classifications of insects do not match modern classifications, the translation uses the more commonly understood words describing these types of insects.
{11:23} Quidquid autem ex volucribus quattuor tantum habet pedes, execrabile erit vobis:
{11:23} But among flying things, whatever has only four feet shall be detestable to you.
{11:24} et quicumque morticina eorum tetigerit, polluetur, et erit immundus usque ad vesperum:
{11:24} And whoever will have touched their carcasses shall be defiled, and he shall be unclean until evening.
{11:25} et si necesse fuerit ut portet quippiam horum mortuum, lavabit vestimenta sua, et immundus erit usque ad occasum solis.
{11:25} And if it will be necessary to carry any of these dead things, he shall wash his clothes, and he shall be unclean until the sun sets.
{11:26} Omne animal quod habet quidem ungulam, sed non dividit eam, nec ruminat, immundum erit: et qui tetigerit illud, contaminabitur.
{11:26} Every animal that certainly has a hoof, but which is not divided, nor does it chew over again, shall be unclean. And whoever will have touched it shall be contaminated.
{11:27} Quod ambulat super manus ex cunctis animantibus, quæ incedunt quadrupedia, immundum erit: qui tetigerit morticina eorum, polluetur usque ad vesperum.
{11:27} Whatever walks upon its hands, out of all the animals that advance on all fours, shall be unclean. Whoever will have touched their carcasses shall be polluted until evening.
{11:28} Et qui portaverit huiuscemodi cadavera, lavabit vestimenta sua, et immundus erit usque ad vesperum: quia omnia hæc immunda sunt vobis.
{11:28} And whoever will have carried this kind of carcass shall wash his clothes, and he shall be unclean until evening. For all these are unclean to you.
{11:29} Hæc quoque inter polluta reputabuntur de his, quæ moventur in terra, mustela et mus et crocodilus, singula iuxta genus suum,
{11:29} Likewise, these shall be considered among the polluted things, out of all that moves upon the earth: the weasel, and the mouse, and the crocodile, each one according to its kind,
{11:30} mygale, et chamæleon, et stellio, et lacerta, et talpa:
{11:30} the shrew, and the chameleon, and the gecko, and the lizard, and the mole.
{11:31} omnia hæc immunda sunt. Qui tetigerit morticina eorum, immundus erit usque ad vesperum:
{11:31} All these are unclean. Whoever will have touched their carcasses shall be unclean until evening.
{11:32} et super quod ceciderit quidquam de morticinis eorum, polluetur tam vas ligneum et vestimentum, quam pelles et cilicia: et in quocumque fit opus, tingentur aqua, et polluta erunt usque ad vesperum, et sic postea mundabuntur.
{11:32} And anything upon which something from their carcasses will have fallen shall be defiled, whether it is a vessel of wood, or a garment, or skins, or haircloths, or anything by which work is done. These shall be dipped in water and shall be defiled until evening, but then afterwards these shall be clean.
{11:33} Vas autem fictile, in quod horum quidquam intro cecidit, polluetur, et idcirco frangendum est.
{11:33} But an earthen vessel, into which something from these will fall, shall be defiled; and therefore it is to be broken.
{11:34} Omnis cibus, quem comedetis, si fusa fuerit super eum aqua, immundus erit: et omne liquens quod bibitur de universo vase, immundum erit.
{11:34} Any of the foods that you eat, if water from such a vessel will have been poured upon it, it shall be unclean. And every liquid which one may drink from such a vessel shall be unclean.
{11:35} Et quidquid de morticinis huiuscemodi ceciderit super illud, immundum erit: sive clibani, sive chytropodes, destruentur, et immundi erunt.
{11:35} And if anything from among these kinds of dead things has fallen upon it, it shall be unclean, whether it be an oven, or a pot with feet, these shall be unclean and shall be destroyed.
{11:36} Fontes vero et cisternæ, et omnis aquarum congregatio munda erit. Qui morticinum eorum tetigerit, polluetur.
{11:36} Yet truly, fountains and cisterns, and all reservoirs of water shall be clean. Whoever will have touched their carcasses shall be defiled.
{11:37} Si ceciderit super sementem, non polluet eam.
{11:37} If it falls upon seed grain, it shall not defile it.
{11:38} Si autem quispiam aqua sementem perfuderit, et postea morticinis tacta fuerit, illico polluetur.
{11:38} But if anyone has poured water upon the seed grain, and afterwards it was touched by the carcasses, it shall be immediately defiled.
{11:39} Si mortuum fuerit animal, quod licet vobis comedere, qui cadaver eius tetigerit, immundus erit usque ad vesperum:
{11:39} If any animals will have died, from which it is lawful for you to eat, whoever will have touched its carcass shall be unclean until evening.
{11:40} et qui comederit ex eo quippiam, sive portaverit; lavabit vestimenta sua, et immundus erit usque ad vesperum.
{11:40} And whoever will have eaten or carried anything of these shall wash his clothes, and he shall be unclean until evening.
{11:41} Omne quod reptat super terram, abominabile erit, nec assumetur in cibum.
{11:41} All that creeps across the earth shall be abominable, neither shall it be taken up as food.
{11:42} Quidquid super pectus quadrupes graditur, et multos habet pedes, sive per humum trahitur, non comedetis, quia abominabile est.
{11:42} Whatever advances by four feet upon the chest, or that has many feet, or that drags across the soil, you shall not eat, because it is abominable.
{11:43} Nolite contaminare animas vestras, nec tangatis quidquam eorum, ne immundi sitis.
{11:43} Do not be willing to contaminate your souls, nor shall you touch any of these, lest you become unclean.
{11:44} Ego enim sum Dominus Deus vester: sancti estote, quia ego Sanctus sum. Ne polluatis animas vestras in omni reptili quod movetur super terram.
{11:44} For I am the Lord your God. Be holy, for I am Holy. Do not pollute your souls with any creeping thing, which moves across the land.
{11:45} Ego enim sum Dominus, qui eduxi vos de Terra Ægypti, ut essem vobis in Deum: sancti eritis, quia ego Sanctus sum.
{11:45} For I am the Lord, who led you away from the land of Egypt, so that I would be your God; you shall be holy, for I am Holy.
{11:46} Ista est lex animantium ac volucrum, et omnis animæ viventis, quæ movetur in aqua, et reptat in terra,
{11:46} This is the law of animals and flying things, and of every living soul that moves in the waters or creeps upon the land,
{11:47} ut differentias noveritis mundi, et immundi, et sciatis quid comedere et quid respuere debeatis.
{11:47} so that you may know the difference between clean and unclean, and so that you may know what you ought to eat, and what you ought to refuse.
{12:1} Locutusque est Dominus ad Moysen, dicens:
{12:1} And the Lord spoke to Moses, saying:
{12:2} Loquere filiis Israel, et dices ad eos: Mulier, si suscepto semine pepererit masculum, immunda erit septem diebus iuxta dies separationis menstruæ.
{12:2} Speak to the sons of Israel, and you shall say to them: A woman, if she has received the seed to bear a male, shall be unclean for seven days, just as in the days of separation due to menstruation.
{12:3} Et die octavo circumcidetur infantulus:
{12:3} And on the eighth day, the little infant shall be circumcised.
{12:4} ipsa vero triginta tribus diebus manebit in sanguine purificationis suæ. Omne sanctum non tanget, nec ingredietur in Sanctuarium, donec impleantur dies purificationis suæ.
{12:4} Yet truly, she herself shall remain for thirty-three days in the blood of her purification. She shall not touch anything holy, nor shall she enter into the Sanctuary, until the days of her purification are completed.
{12:5} Sin autem feminam pepererit, immunda erit duabus hebdomadibus iuxta ritum fluxus menstrui, et sexaginta sex diebus manebit in sanguine purificationis suæ.
{12:5} But if she will bear a female, she shall be unclean for two weeks, according to the custom of her monthly flow, and she shall remain in the blood of her purification for sixty-six days.
{12:6} Cumque expleti fuerint dies purificationis suæ, pro filio, sive pro filia, deferet agnum anniculum in holocaustum, et pullum columbæ sive turturem pro peccato, ad ostium tabernaculi testimonii, et tradet sacerdoti
{12:6} And when the days of her purification have been completed, for a son or for a daughter, she shall bring to the door of the tabernacle of the testimony, a one-year-old lamb as a holocaust, and a young pigeon or a turtledove for sin, and she shall deliver them to the priest.
~ The time for bringing the sacrifice to the tabernacle of the testimony is after the days of purification are completed, but it does not specify that the sacrifice has to be made on exactly the next day after those days of seclusion. There is no exact day given, merely sometime after the days of purification. An exact day is not specified so that the mother can use her discretion and prudence, because the child is still very young and needs much care (especially in ancient times, prior to modern medicine).
{12:7} qui offeret illa coram Domino, et orabit pro ea, et sic mundabitur a profluvio sanguinis sui. Ista est lex parientis masculum aut feminam.
{12:7} He shall offer them in the sight of the Lord, and he shall pray for her. And so she shall be cleansed from the issue of her blood. This is the law for one who bears a male or a female.
{12:8} Quod si non invenerit manus eius, nec potuerit offerre agnum, sumet duos turtures vel duos pullos columbarum, unum in holocaustum, et alterum pro peccato. Orabitque pro ea sacerdos, et sic mundabitur.
{12:8} And if her hand has not obtained or been able to offer a lamb, she shall take two turtledoves or two young pigeons: one as a holocaust, and the other for sin. And the priest shall pray for her, and so she shall be cleansed.
{13:1} Locutusque est Dominus ad Moysen, et Aaron, dicens:
{13:1} And the Lord spoke to Moses and Aaron, saying:
{13:2} Homo, in cuius cute et carne ortus fuerit diversus color sive pustula, aut quasi lucens quippiam, id est plaga lepræ, adducetur ad Aaron sacerdotem, vel ad unum quemlibet filiorum eius.
{13:2} The man in whose skin or flesh there will have arisen a diverse color, or a pustule, or something that seems to shine, which is the mark of leprosy, shall be brought to Aaron the priest, or to anyone you wish among his sons.
~ The term ‘leprosy’ in ancient times was probably used to refer to a variety of different diseases affecting the skin.
{13:3} Qui cum viderit lepram in cute, et pilos in album mutatos colorem, ipsamque speciem lepræ humiliorem cute et carne reliqua; plaga lepræ est, et ad arbitrium eius separabitur.
{13:3} And if he sees that leprosy is in his skin, and that the hair has turned a white color, and that the place where the leprosy appears is lower than the rest of the skin and the flesh, then it is the mark of leprosy, and at his judgment he shall be separated.
{13:4} Sin autem lucens candor fuerit in cute, nec humilior carne reliqua, et pili coloris pristini, recludet eum sacerdos septem diebus,
{13:4} But if there will be a shining whiteness in the skin, but it is not lower than the rest of the flesh, and the hair is of unaffected color, the priest shall seclude him for seven days.
{13:5} et considerabit die septimo: et si quidem lepra ultra non creverit, nec transierit in cute priores terminos, rursum recludet eum septem diebus aliis.
{13:5} And on the seventh day he shall examine him, and if the leprosy certainly has not increased further, and has not spread itself in the skin, he shall seclude him again, for another seven days.
{13:6} Et die septimo contemplabitur: si obscurior fuerit lepra, et non creverit in cute, mundabit eum, quia scabies est: lavabitque homo vestimenta sua, et mundus erit.
{13:6} And on the seventh day, he shall evaluate him. If the leprosy has become obscured, and has not increased in the skin, he shall declare him clean, because it is a scab. And the man shall wash his clothes, and he shall be clean.
{13:7} Quod si postquam a sacerdote visus est, et redditus munditiæ, iterum lepra creverit; adducetur ad eum,
{13:7} But if the leprosy increases again, after he was seen by the priest and restored to cleanness, he shall be brought to him,
{13:8} et immunditiæ condemnabitur.
{13:8} and he shall be condemned of uncleanness.
{13:9} Plaga lepræ si fuerit in homine, adducetur ad sacerdotem,
{13:9} If the mark of leprosy has been in a man, he shall be brought to the priest,
{13:10} et videbit eum. Cumque color albus in cute fuerit, et capillorum mutaverit aspectum, ipsa quoque caro viva apparuerit:
{13:10} and he shall look upon him. And when there is a white color in the skin, and it has an altered appearance in its hair, and also the same flesh seems alive,
{13:11} lepra vetustissima iudicabitur, atque inolita cuti. Contaminabit itaque eum sacerdos, et non recludet, quia perspicuæ immunditiæ est.
{13:11} it shall be judged a chronic leprosy, which has grown into the skin. And so the priest shall declare him contaminated, and he shall not seclude him, because he is clearly unclean.
{13:12} Sin autem effloruerit discurrens lepra in cute, et operuerit omnem cutem a capite usque ad pedes, quidquid sub aspectum oculorum cadit,
{13:12} But if the leprosy will have flourished, coursing through the skin, and will have covered all the skin from the head even to the feet, whatever falls under the sight of the eyes,
{13:13} considerabit eum sacerdos, et teneri lepra mundissima iudicabit: eo quod omnis in candorem versa sit, et idcirco homo mundus erit.
{13:13} the priest shall examine him, and he shall judge that the leprosy that he possesses is very clean, because it has all turned to whiteness, and for this reason the man shall be clean.
{13:14} Quando vero caro vivens in eo apparuerit,
{13:14} Yet truly, when the living flesh shall appear in him,
{13:15} tunc sacerdotis iudicio polluetur, et inter immundos reputabitur. Caro enim viva si lepra aspergitur, immunda est.
{13:15} then by the judgment of the priest he shall be polluted, and he shall be considered to be among the unclean. For the live flesh, if it is spotted with leprosy, is unclean.
{13:16} Quod si rursum versa fuerit in alborem, et totum hominem operuerit,
{13:16} And if again it will have turned into whiteness, and will have covered the entire man,
{13:17} considerabit eum sacerdos, et mundum esse decernet.
{13:17} the priest shall examine him, and he shall discern him to be clean.
{13:18} Caro autem et cutis in qua ulcus natum est et sanatum,
{13:18} But when there has been an ulcer in the flesh and the skin, and it has healed,
{13:19} et in loco ulceris cicatrix alba apparuerit, sive subrufa, adducetur homo ad sacerdotem:
{13:19} and in the place of the ulcer, there appears a white or reddish scar, the man shall be brought to the priest.
{13:20} qui cum viderit locum lepræ humiliorem carne reliqua, et pilos versos in candorem, contaminabit eum: plaga enim lepræ orta est in ulcere.
{13:20} And when he will have seen the place of the leprosy lower than the rest of the flesh, and that the hair has turned white, he shall declare him contaminated. For the plague of leprosy has arisen from the ulcer.
{13:21} Quod si pilus coloris est pristini, et cicatrix subobscura, et vicina carne non est humilior, recludet eum septem diebus.
{13:21} But if the hair is of the usual color, and the scar is somewhat obscure and is not lower than the nearby flesh, he shall seclude him for seven days.
{13:22} Et si quidem creverit, adiudicabit eum lepræ.
{13:22} And if it will have certainly increased, he shall judge him to have leprosy.
{13:23} Sin autem steterit in loco suo, ulceris est cicatrix, et homo mundus erit.
{13:23} But if it stays in its place, it is the scar of an ulcer, and the man shall be clean.
{13:24} Caro autem et cutis, quam ignis exusserit, et sanata albam sive rufam habuerit cicatricem,
{13:24} But if flesh and skin has been burned by fire, and, having been healed, now has a white or red scar,
{13:25} considerabit eam sacerdos, et ecce versa est in alborem, et locus eius reliqua cute est humilior: contaminabit eum, quia plaga lepræ in cicatrice orta est.
{13:25} the priest shall examine it, and if he sees that it has turned white, and that its place is lower than the rest of the skin, he shall declare him contaminated, for the mark of leprosy has arisen in the scar.
{13:26} Quod si pilorum color non fuerit immutatus, nec humilior plaga carne reliqua, et ipsa lepræ species fuerit subobscura, recludet eum septem diebus,
{13:26} But if the color of the hair has not been changed, nor is the mark lower than the rest of the flesh, and the leprosy itself appears to be somewhat obscure, he shall seclude him for seven days,
{13:27} et die septimo contemplabitur: si creverit in cute lepra, contaminabit eum.
{13:27} and on the seventh day he shall evaluate him. If the leprosy will have increased further in the skin, he shall declare him contaminated.
{13:28} Sin autem in loco suo candor steterit non satis clarus, plaga combustionis est, et idcirco mundabitur, quia cicatrix est combusturæ.
{13:28} But if the whiteness stays in its place and is not very clear, it is the mark of a burn, and for this reason he shall be declared clean, because it is only the scar from a burn.
{13:29} Vir, sive mulier, in cuius capite vel barba germinaverit lepra, videbit eos sacerdos,
{13:29} If leprosy will have sprung up in the head or the beard of a man or woman, the priest shall look upon them,
{13:30} et si quidem humilior fuerit locus carne reliqua, et capillus flavus, solitoque subtilior; contaminabit eos, quia lepra capitis ac barbæ est.
{13:30} and if the place is certainly lower than the rest of the flesh, and the hair is golden, and thinner than usual, he shall declare them contaminated, because it is the leprosy of the head and the beard.
{13:31} Sin autem viderit locum maculæ æqualem vicinæ carni, et capillum nigrum: recludet eum septem diebus,
{13:31} But if he sees that the place of the spot is equal with the nearby flesh, and that the hair is black, he shall seclude him for seven days,
{13:32} et die septimo intuebitur. Si non creverit macula, et capillus sui coloris est, et locus plagæ carni reliquæ æqualis:
{13:32} and on the seventh day he shall examine it. If the spot has not increased, and the hair has kept its color, and the place of the mark is equal with the rest of the flesh,
{13:33} radetur homo absque loco maculæ, et includetur septem diebus aliis.
{13:33} the man shall be shaven, except in the place of the spot, and he shall be secluded for another seven days.
{13:34} Si die septimo visa fuerit stetisse plaga in loco suo, nec humilior carne reliqua, mundabit eum, lotisque vestibus suis mundus erit.
{13:34} On the seventh day, if the mark seems to have stayed in its place, and it is not lower than the rest of the flesh, he shall declare him clean, and, his clothes having been washed, he shall be clean.
{13:35} Sin autem post emundationem rursus creverit macula in cute,
{13:35} But if, after his cleansing, the spot will have increased again in the skin,
{13:36} non quæret amplius utrum capillus in flavum colorem sit immutatus, quia aperte immundus est.
{13:36} he shall no longer inquire as to whether the hair has turned yellow, because he is plainly unclean.
{13:37} Porro si steterit macula, et capilli nigri fuerint, noverit hominem sanatum esse, et confidenter eum pronunciet mundum.
{13:37} Furthermore, if the spot has not increased, and the hair is black, let him know that the man is healed: and let him confidently pronounce him clean.
~ The spot has ‘stood still’ in the sense of not increasing size or spreading.
{13:38} Vir, sive mulier, in cuius cute candor apparuerit,
{13:38} If a whiteness will have appeared in the skin of a man or a woman,
{13:39} intuebitur eos sacerdos. Si deprehenderit subobscurum alborem lucere in cute, sciat non esse lepram, sed maculam coloris candidi, et hominem mundum.
{13:39} the priest shall examine them. If he detects an obscured whiteness shining in the skin, may he know that it is not leprosy, but a white-colored blemish, and that the man is clean.
{13:40} Vir, de cuius capite capilli fluunt, calvus et mundus est:
{13:40} The man whose hair falls off of his head is bald and clean.
{13:41} et si a fronte ceciderint pili, recalvaster et mundus est.
{13:41} And if the hair falls off of his forehead, he is bald in front and clean.
{13:42} Sin autem in calvitio sive in recalvatione albus vel rufus color fuerit exortus,
{13:42} But if in the bald head or bald forehead there has arisen a white or reddish color,
{13:43} et hoc sacerdos viderit, condemnabit eum haud dubiæ lepræ, quæ orta est in calvitio.
{13:43} and the priest will have seen this, he shall condemn him without doubt of leprosy, which has arisen in the baldness.
{13:44} Quicumque ergo maculatus fuerit lepra, et separatus est ad arbitrium sacerdotis,
{13:44} Therefore, whoever will have been spotted by leprosy, and who has been separated at the judgment of the priest,
{13:45} habebit vestimenta dissuta, caput nudum, os veste contectum, contaminatum ac sordidum se clamabit.
{13:45} shall have his clothes unstitched, his head bare, his mouth covered with a cloth, and he himself shall cry out that he is contaminated and filthy.
{13:46} Omni tempore quo leprosus est, et immundus, solus habitabit extra castra.
{13:46} The entire time that he is a leper and unclean he shall live alone outside the camp.
{13:47} Vestis lanea sive linea, quæ lepram habuerit
{13:47} A woolen or linen garment that will have held the leprosy,
{13:48} in stamine atque subtegmine, aut certe pellis, vel quidquid ex pelle confectum est,
{13:48} in the main fibers or in any of the threads, or certainly in a skin, or whatever has been made from a skin,
{13:49} si alba vel rufa macula fuerit infecta, lepra reputabitur, ostendeturque sacerdoti.
{13:49} if it has been infected with a white or red spot, it shall be considered to be leprosy, and it shall be shown to the priest.
{13:50} Qui consideratam recludet septem diebus:
{13:50} And he, having examined it, shall close it up for seven days.
{13:51} et die septimo rursus aspiciens, si deprehenderit crevisse, lepra perseverans est: pollutum iudicabit vestimentum, et omne in quo fuerit inventa:
{13:51} And on the seventh day, having looked at it again, if he detects an increase, it is a persistent leprosy; he shall judge the garment to be polluted, along with everything with which it has been found.
{13:52} et idcirco comburetur flammis.
{13:52} And because of this, it shall be burned in flames.
{13:53} Quod si eam viderit non crevisse,
{13:53} But if he will have seen that it has not increased,
{13:54} præcipiet, et lavabunt id, in quo lepra est, recludetque illud septem diebus aliis.
{13:54} he shall instruct them, and they shall wash whatever has the leprosy in it, and he shall close it up for another seven days.
{13:55} Et cum viderit faciem quidem pristinam non reversam, nec tamen crevisse lepram, immundum iudicabit, et igne comburet, eo quod infusa sit in superficie vestimenti vel per totum, lepra.
{13:55} And when he will have seen that the former appearance has not returned, even if the leprosy has not increased, he shall judge it to be unclean, and he shall burn it with fire, for the leprosy has been infused in the exterior of the garment, or throughout the whole.
{13:56} Sin autem obscurior fuerit locus lepræ, postquam vestis est lota, abrumpet eum, et a solido dividet.
{13:56} But if the place of the leprosy has become somewhat darker, after the garment has been washed, he shall tear it away, and separate it from the part that is sound.
{13:57} Quod si ultra apparuerit in his locis, quæ prius immaculata erant, lepra volatilis et vaga: debet igne comburi.
{13:57} But if, after this, there will appear in those places which before were immaculate, a flying and wandering leprosy, it must be burned with fire.
{13:58} Si cessaverit, lavabit aqua ea, quæ pura sunt, secundo, et munda erunt.
{13:58} If it will have ceased, he shall wash with water the parts which are pure for a second time, and they shall be clean.
{13:59} Ista est lex lepræ vestimenti lanei et linei, staminis, atque subtegminis, omnisque supellectilis pelliceæ, quomodo mundari debeat, vel contaminari.
{13:59} This is the law about leprosy for any woolen or linen garment, in the weave and in the threads, and for all items made from skins, how it must be declared either clean or contaminated.
{14:1} Locutusque est Dominus ad Moysen, dicens:
{14:1} And the Lord spoke to Moses, saying:
{14:2} Hic est ritus leprosi, quando mundandus est: Adducetur ad sacerdotem:
{14:2} This is the rite for a leper, when he is to be cleansed. He shall be brought to the priest,
{14:3} qui egressus de castris, cum invenerit lepram esse mundatam,
{14:3} who, departing from the camp, when he has found the leprosy to be cleansed,
{14:4} præcipiet ei, qui purificatur, ut offerat duos passeres vivos pro se, quibus vesci licitum est, et lignum cedrinum, vermiculumque et hyssopum.
{14:4} shall instruct him who is to be purified to offer for himself two living sparrows, which it is lawful to eat, and cedar wood, and vermillion, and hyssop.
{14:5} Et unum ex passeribus immolari iubebit in vase fictili super aquas viventes:
{14:5} And he shall order that one of the sparrows be immolated in an earthen vessel over living waters.
{14:6} alium autem vivum cum ligno cedrino, et cocco et hyssopo, tinget in sanguine passeris immolati,
{14:6} But the other living one, with the cedar wood, and the scarlet, and the hyssop, he shall dip in the blood of the immolated sparrow.
~ In the earlier verse (14:4), the word ‘vermiculum’ was used to refer to the dyed cloth, but now ‘cocco’ is used. Each of those two Latin words refers to a dyed cloth by the source of the dye, which in both cases produces a reddish color in the cloth.
{14:7} quo asperget illum, qui mundandus est, septies, ut iure purgetur: et dimittet passerem vivum, ut in agrum avolet.
{14:7} And he shall sprinkle him who is to be cleansed seven times, so that he may be purified justly. And he shall release the living sparrow, so that it may fly away into the field.
{14:8} Cumque laverit homo vestimenta sua, radet omnes pilos corporis, et lavabitur aqua: purificatusque ingredietur castra, ita dumtaxat ut maneat extra tabernaculum suum septem diebus,
{14:8} And when the man will have washed his clothes, he shall shave all the hair from his body, and he shall be washed with water. And having been purified, he shall enter into the camp, only to this extent: that he may remain outside his own tent for seven days.
{14:9} et die septimo radet capillos capitis, barbamque et supercilia, ac totius corporis pilos. Et lotis rursum vestibus et corpore,
{14:9} And on the seventh day he shall shave the hair of his head, and his beard, and his eyebrows, as well as the hair of his entire body. And having washed his clothes again, and his body,
{14:10} die octavo assumet duos agnos immaculatos, et ovem anniculam absque macula, et tres decimas similæ in sacrificium, quæ conspersa sit oleo, et seorsum olei sextarium.
{14:10} on the eighth day, he shall take two immaculate lambs, and a one-year-old female sheep without blemish, and three tenths of fine wheat flour, which has been sprinkled with oil, as a sacrifice, and separately, one twelfth hin of oil.
~ A sextarium (Roman measure) is used in the Latin text to represent a ‘log’ which is an ancient Hebrew unit of liquid measure equivalent to 1/12th of a ‘hin’ or about 1/3 of a U.S. quart.
{14:11} Cumque sacerdos purificans hominem, statuerit eum, et hæc omnia coram Domino in ostio tabernaculi testimonii,
{14:11} And when the priest purifying the man has presented him and all these things in the sight of the Lord at the door of the tabernacle of the testimony,
{14:12} tollet agnum, et offeret eum pro delicto, oleique sextarium. Et oblatis ante Dominum omnibus,
{14:12} he shall take a lamb and offer it for transgression, with the twelfth hin of oil. And having offered all these before the Lord,
{14:13} immolabit agnum, ubi solet immolari hostia pro peccato, et holocaustum, id est, in loco sancto. Sicut enim pro peccato, ita et pro delicto ad sacerdotem pertinet hostia: Sancta sanctorum est.
{14:13} he shall immolate the lamb, where the victim for sin is usually immolated with the holocaust, that is, in the holy place. For just as with the one for sin, so also the victim for transgression belongs to the priest. It is the Holy of holies.
{14:14} Assumensque sacerdos de sanguine hostiæ, quæ immolata est pro delicto, ponet super extremum auriculæ dextræ eius qui mundatur, et super pollices manus dextræ et pedis:
{14:14} And taking some of the blood of the victim, which was immolated for transgression, the priest shall place it upon the tip of the right ear of him who is being cleansed, and upon the thumb of his right hand, and likewise the foot.
{14:15} et de olei sextario mittet in manum suam sinistram,
{14:15} And he shall send some of the twelfth hin of oil into his own left hand,
{14:16} tingetque digitum dextrum in eo, et asperget coram Domino septies.
{14:16} and he shall dip his right finger in it, and he shall sprinkle it in the sight of the Lord seven times.
{14:17} Quod autem reliquum est olei in læva manu, fundet super extremum auriculæ dextræ eius qui mundatur, et super pollices manus ac pedis dextri, et super sanguinem qui effusus est pro delicto,
{14:17} But the oil which remains in his left hand, he shall pour over the tip of the right ear of him who is being cleansed, and upon the thumb of his right hand as well as the foot, and upon the blood which was shed for transgression,
{14:18} et super caput eius.
{14:18} and upon his head.
{14:19} Rogabitque pro eo coram Domino, et faciet sacrificium pro peccato. Tunc immolabit holocaustum,
{14:19} And he shall pray for him in the sight of the Lord, and he shall accomplish the sacrifice on behalf of sin. Then he shall immolate the holocaust,
{14:20} et ponet illud in altari cum libamentis suis, et homo rite mundabitur.
{14:20} and place it upon the altar with its libations, and the man will be duly cleansed.
{14:21} Quod si pauper est, et non potest manus eius invenire quæ dicta sunt, pro delicto assumet agnum ad oblationem, ut roget pro eo sacerdos, decimamque partem similæ conspersæ oleo in sacrificium, et olei sextarium,
{14:21} But if he is poor, and his hand is not able to find what has been said, he shall take a lamb as an offering for transgression, so that the priest may pray for him, and a tenth part of fine wheat flour sprinkled with oil, as a sacrifice, and a twelfth hin of oil,
{14:22} duosque turtures sive duos pullos columbæ, quorum unus sit pro peccato, et alter in holocaustum:
{14:22} and two turtledoves or two young pigeons, of which one may be for sin, and the other as a holocaust.
{14:23} offeretque ea die octavo purificationis suæ sacerdoti, ad ostium tabernaculi testimonii coram Domino.
{14:23} And he shall offer them on the eighth day of his purification to the priest at the door of the tabernacle of the testimony in the sight of the Lord.
{14:24} Qui suscipiens agnum pro delicto et sextarium olei, levabit simul:
{14:24} And he, receiving the lamb for transgression, and the twelfth hin of oil, shall lift them up together.
{14:25} immolatoque agno, de sanguine eius ponet super extremum auriculæ dextræ illius qui mundatur, et super pollices manus eius ac pedis dextri:
{14:25} And when the lamb has been immolated, he shall place some of its blood upon the tip of the right ear of him who is being cleansed, and upon the thumb of his right hand, as well as the foot.
{14:26} olei vero partem mittet in manum suam sinistram,
{14:26} Yet truly, he shall send part of the oil into his own left hand,
{14:27} in quo tingens digitum dextræ manus asperget septies coram Domino:
{14:27} and dipping the finger of his right hand in it, he shall sprinkle it seven times before the Lord.
{14:28} tangetque extremum dextræ auriculæ illius qui mundatur, et pollices manus ac pedis dextri in loco sanguinis qui effusus est pro delicto:
{14:28} And he shall touch the tip of the right ear of him who is being cleansed, and the thumb of his right hand, as well as the foot, in the place of the blood which was shed for transgression.
{14:29} reliquam autem partem olei, quæ est in sinistra manu, mittet super caput purificati, ut placet pro eo Dominum:
{14:29} But the remaining part of the oil which is in his left hand, he shall send upon the head of the one being purified, to appease the Lord on his behalf.
{14:30} et turturem sive pullum columbæ offeret,
{14:30} And he shall offer a turtledove or a young pigeon,
{14:31} unum pro delicto, et alterum in holocaustum cum libamentis suis.
{14:31} one for transgression, and the other as a holocaust, with their libations.
{14:32} Hoc est sacrificium leprosi, qui habere non potest omnia in emundationem sui.
{14:32} This is the sacrifice of a leper, who is not able to obtain all of the things concerning his cleansing.
{14:33} Locutusque est Dominus ad Moysen et Aaron, dicens:
{14:33} And the Lord spoke to Moses and Aaron, saying:
{14:34} Cum ingressi fueritis Terram Chanaan, quam ego dabo vobis in possessionem, si fuerit plaga lepræ in ædibus,
{14:34} When you will have entered into the land of Canaan, which I will give to you as a possession, if there is the mark of leprosy in a building,
{14:35} ibit cuius est domus, nuncians sacerdoti, et dicet: Quasi plaga lepræ videtur mihi esse in domo mea.
{14:35} he whose house it is shall go and report to the priest, saying: “It seems to me that the mark of leprosy is in my house.”
{14:36} At ille præcipiet ut efferant universa de domo, priusquam ingrediatur eam, et videat utrum leprosa sit, ne immunda fiant omnia quæ in domo sunt. Intrabitque postea ut consideret lepram domus:
{14:36} And he shall instruct them to carry all things out of the house, before he would enter it and see whether it is leprosy, lest all that is in the house become unclean. And after this, he shall enter to examine the leprosy of the house.
{14:37} et cum viderit in parietibus illius quasi valliculas pallore sive rubore deformes, et humiliores superficie reliqua,
{14:37} And when he will have seen in its walls something like little hollows, deformed with paleness or redness, and lower than the remaining surface,
{14:38} egredietur ostium domus, et statim claudet illam septem diebus.
{14:38} he shall exit by the door of the house, and immediately close it up for seven days.
{14:39} Reversusque die septimo, considerabit eam. Si invenerit crevisse lepram,
{14:39} And returning on the seventh day, he shall examine it. If he finds that the leprosy has spread,
{14:40} iubebit erui lapides in quibus lepra est, et proiici eos extra civitatem in locum immundum:
{14:40} he shall order the stones in which the leprosy is, to be dug out and cast outside the city in an unclean place,
{14:41} domum autem ipsam radi intrinsecus per circuitum, et spargi pulverem rasuræ extra urbem in locum immundum,
{14:41} and that the house be scraped on the inside all around, and that the dust of the scrapings be scattered outside the city in an unclean place,
{14:42} lapidesque alios reponi pro his qui ablati fuerint, et luto alio liniri domum.
{14:42} and that other stones be put back, in place of those which had been taken away, and that the house be plastered with other mortar.
{14:43} Sin autem postquam eruti sunt lapides, et pulvis erasus, et alia terra lita,
{14:43} But if, after the stones have been dug out, and the dust wiped away, and it is plastered with other clay,
{14:44} ingressus sacerdos viderit reversam lepram, et parietes respersos maculis, lepra est perseverans, et immunda domus:
{14:44} the priest, upon entering, will have seen that the leprosy has returned, and that the walls are sprinkled with spots, then it is a persistent leprosy and the house is unclean.
~ The word ‘leprosy’ in this context probably refers to some type of mold that may have afflicted some of the houses, since these were built with stone and some type of clay mortar. Therefore, the word ‘leprosy’ in ancient times had a much broader meaning than it has today.
{14:45} quam statim destruent, et lapides eius ac ligna, atque universum pulverem proiicient extra oppidum in locum immundum.
{14:45} And so they shall promptly destroy it, and shall cast its stones and timber, and also all the dust, outside the town in an unclean place.
{14:46} Qui intraverit domum quando clausa est, immundus erit usque ad vesperum:
{14:46} Whoever enters into the house when it is closed up shall be unclean until evening.
{14:47} et qui dormierit in ea, et comederit quippiam, lavabit vestimenta sua.
{14:47} And whoever will have slept in it, or eaten anything, shall wash his clothes.
~ Here is an example where the word ‘et’ does not mean ‘and’, but means ‘or’ instead. The man who sleeps in it must surely wash his clothes, even if he does not eat anything. Also, clearly, the man who has a meal in it must also wash. So the meaning is ‘or’ not ‘and’.
{14:48} Quod si introiens sacerdos viderit lepram non crevisse in domo, postquam denuo lita fuerit, purificabit eam reddita sanitate:
{14:48} But if the priest, upon entering, will have seen that the leprosy has not spread in the house, after it had been newly plastered, he shall purify it, restoring it to health.
{14:49} et in purificationem eius sumet duos passeres, lignumque cedrinum, et vermiculum atque hyssopum:
{14:49} And for its purification, he shall take two sparrows, and cedar wood, and vermillion, as well as hyssop,
{14:50} et immolato uno passere in vase fictili super aquas vivas,
{14:50} and, having immolated one sparrow in an earthen vessel over living waters,
{14:51} tollet lignum cedrinum, et hyssopum, et coccum et passerem vivum, et tinget omnia in sanguine passeris immolati, atque in aquis viventibus, et asperget domum septies,
{14:51} he shall take the cedar wood, and the hyssop, and the scarlet, and the living sparrow, and he shall dip all these in the blood of the immolated sparrow, and also in the living water, and he shall sprinkle the house seven times.
{14:52} purificabitque eam tam in sanguine passeris quam in aquis viventibus, et in passere vivo, lignoque cedrino et hyssopo atque vermiculo.
{14:52} And he shall purify it as much with the blood of the sparrow as with the living water, and with the living sparrow, and the cedar wood, and the hyssop, and the vermillion.
{14:53} Cumque dimiserit passerem avolare in agrum libere, orabit pro domo, et iure mundabitur.
{14:53} And when he has released the sparrow to fly freely away into the field, he shall pray for the house, and it shall be justly cleansed.
{14:54} Ista est lex omnis lepræ et percussuræ,
{14:54} This is the law of every kind of leprosy and plague:
{14:55} lepræ vestium et domorum,
{14:55} of the leprosy of garments and houses,
{14:56} cicatricis et erumpentium papularum, lucentis maculæ, et in varias species, coloribus immutatis,
{14:56} of scars and erupting pustules, of a shining spot, when the appearance is also variegated,
{14:57} ut possit sciri quo tempore mundum quid, vel immundum sit.
{14:57} so that it can be known at what time a thing is clean or unclean.
{15:1} Locutusque est Dominus ad Moysen et Aaron, dicens:
{15:1} And the Lord spoke to Moses and Aaron, saying:
{15:2} Loquimini filiis Israel, et dicite eis: Vir, qui patitur fluxum seminis, immundus erit.
{15:2} Speak to the sons of Israel, and say to them: The man who undergoes a flow of seed shall be unclean.
{15:3} Et tunc iudicabitur huic vitio subiacere, cum per singula momenta adhæserit carni eius, atque concreverit fœdus humor.
{15:3} And then he shall be judged subject to this fault, if a filthy fluid, at each moment, adheres to his flesh and gathers there.
~ Nocturnal emissions are mentioned in verse 15:2, but this next verse, and the following verses, refer to something further, such as an infection or disease that would cause an infected fluid to continually leak from his flesh. Hence the reference in verse 15:13 to being healed of a disease.
{15:4} Omne stratum, in quo dormierit, immundum erit, et ubicumque sederit.
{15:4} Every bed on which he sleeps shall be unclean, and every place where he sits.
{15:5} Si quis hominum tetigerit lectum eius, lavabit vestimenta sua: et ipse lotus aqua, immundus erit usque ad vesperum.
{15:5} If any man has touched his couch, he shall wash his clothes, and having washed with water, he shall be unclean until evening.
{15:6} Si sederit ubi ille sederat, et ipse lavabit vestimenta sua: et lotus aqua, immundus erit usque ad vesperum.
{15:6} If he will have sat where that man has sat, he shall also wash his clothes, and having washed with water, he shall be unclean until evening.
{15:7} Qui tetigerit carnem eius, lavabit vestimenta sua: et ipse lotus aqua, immundus erit usque ad vesperum.
{15:7} Whoever has touched his flesh shall wash his clothes, and having washed with water, he shall be unclean until evening.
{15:8} Si salivam huiuscemodi homo iecerit super eum qui mundus est, lavabit vestimenta sua: et lotus aqua, immundus erit usque ad vesperum.
{15:8} If such a man has cast his spittle upon him who is clean, he shall wash his clothes, and having washed with water, he shall be unclean until evening.
{15:9} Sagma, super quo sederit, immundum erit:
{15:9} The saddle on which he has sat shall be unclean.
{15:10} et quidquid sub eo fuerit, qui fluxum seminis patitur, pollutum erit usque ad vesperum. Qui portaverit horum aliquid, lavabit vestimenta sua: et ipse lotus aqua, immundus erit usque ad vesperum.
{15:10} And whatever has been under him who has undergone a flow of seed shall be polluted until evening. Whoever carries any of these things shall wash his clothes, and having washed with water, he shall be unclean until evening.
~ The text says ‘flow of seed’ but the meaning is more general, encompassing various diseases that might produce some type of infected fluid.
{15:11} Omnis, quem tetigerit qui talis est, non lotis ante manibus, lavabit vestimenta sua: et lotus aqua, immundus erit usque ad vesperum.
{15:11} All whom such a one has touched, not having washed his hands before, shall wash his clothes, and having washed with water, he shall be unclean until evening.
{15:12} Vas fictile quod tetigerit, confringetur: vas autem ligneum lavabitur aqua.
{15:12} If he has touched an earthen vessel, it shall be broken. But if it is a wooden vessel, it shall be washed with water.
{15:13} Si sanatus fuerit qui huiuscemodi sustinet passionem, numerabit septem dies post emundationem sui, et lotis vestibus et toto corpore in aquis viventibus, erit mundus.
{15:13} If he who suffers from this affliction will have been healed, he shall number seven days after his cleansing, and having washed his clothes and his entire body in living water, he shall be clean.
{15:14} Die autem octavo sumet duos turtures, aut duos pullos columbæ, et veniet in conspectum Domini ad ostium tabernaculi testimonii, dabitque eos sacerdoti.
{15:14} Then, on the eighth day, he shall take two turtledoves or two young pigeons, and he shall advance, in the sight of the Lord, toward the door of the tabernacle of the testimony, and he shall give these to the priest,
{15:15} Qui faciet unum pro peccato, et alterum in holocaustum: rogabitque pro eo coram Domino, ut emundetur a fluxi seminis sui.
{15:15} who shall offer one for sin, and the other as a holocaust. And he shall pray for him before the Lord, so that he may be cleansed from the flow of his seed.
{15:16} Vir de quo egreditur semen coitus, lavabit aqua omne corpus suum: et immundus erit usque ad vesperum.
{15:16} A man from whom the seed of sexual intercourse goes out shall wash his entire body with water, and he shall be unclean until evening.
{15:17} Vestem et pellem, quam habuerit, lavabit aqua, et immunda erit usque ad vesperum.
{15:17} The garment or skin which he will have, he shall wash with water, and it shall be unclean until evening.
{15:18} Mulier, cum qua coierit, lavabitur aqua, et immunda erit usque ad vesperum.
{15:18} The woman with whom he has had sexual intercourse shall be washed with water, and she shall be unclean until evening.
{15:19} Mulier, quæ redeunte mense patitur fluxum sanguinis, septem diebus separabitur.
{15:19} The woman who, at the return of the month, undergoes the flow of blood shall be separated for seven days.
{15:20} Omnis qui tetigerit eam, immundus erit usque ad vesperum:
{15:20} All who will touch her shall be unclean until evening.
{15:21} et in quo dormierit vel sederit diebus separationis suæ, polluetur.
{15:21} And everything on which she sleeps or sits, in the days of her separation, shall be polluted.
{15:22} Qui tetigerit lectum eius, lavabit vestimenta sua: et ipse lotus aqua, immundus erit usque ad vesperum.
{15:22} Whoever will have touched her bed shall wash his clothes, and having washed himself with water, he shall be unclean until evening.
{15:23} Omne vas, super quo illa sederit, quisquis attigerit, lavabit vestimenta sua: et ipse lotus aqua, pollutus erit usque ad vesperum.
{15:23} Anyone who will have touched any item on which she has sat shall wash his clothes, and having washed himself with water, he shall be polluted until evening.
{15:24} Si coierit cum ea vir tempore sanguinis menstrualis, immundus erit septem diebus: et omne stratum, in quo dormierit, polluetur.
{15:24} If a man has sexual intercourse with her in the time of her monthly flow of blood, he shall be unclean for seven days, and every bed on which he sleeps shall be polluted.
{15:25} Mulier, quæ patitur multis diebus fluxum sanguinis non in tempore menstruali, vel quæ post menstruum sanguinem fluere non cessat, quamdiu subiacet huic passioni, immunda erit quasi sit in tempore menstruo.
{15:25} The woman who undergoes a flow of blood many days beyond her time of menstruation, or whose blood does not cease to flow after the menstrual blood, as long as she is subject to this affliction, she shall be unclean, just as if she were in her time of menstruation.
{15:26} Omne stratum, in quo dormierit, et vas in quo sederit, pollutum erit.
{15:26} Every bed on which she sleeps, and every item on which she sits, shall be polluted.
{15:27} Quicumque tetigerit ea, lavabit vestimenta sua: et ipse lotus aqua, immundus erit usque ad vesperam.
{15:27} Whoever will have touched these shall wash his clothes, and having washed himself with water, he shall be unclean until evening.
{15:28} Si steterit sanguis, et fluere cessaverit, numerabit septem dies purificationis suæ:
{15:28} If the blood has stopped and has ceased to flow, she shall number seven days for her purification,
{15:29} et die octavo offeret pro se sacerdoti duos turtures, aut duos pullos columbarum ad ostium tabernaculi testimonii:
{15:29} and on the eighth day she shall offer for herself, to the priest, two turtledoves or two young pigeons, at the door of the tabernacle of the testimony.
{15:30} qui unum faciet pro peccato, et alterum in holocaustum, rogabitque pro ea coram Domino, et pro fluxu immunditiæ eius.
{15:30} And he shall offer one for sin, and the other as a holocaust, and he shall pray for her before the Lord, and for the flow of her uncleanness.
{15:31} Docebitis ergo filios Israel ut caveant immunditiam, et non moriantur in sordibus suis, cum polluerint tabernaculum meum quod est inter eos.
{15:31} Therefore, you shall teach the sons of Israel to be cautious of uncleanness, so that they may not die in their filth, when they will have polluted my tabernacle, which is among them.
{15:32} Ista est lex eius, qui patitur fluxum seminis, et qui polluitur coitu,
{15:32} This is the law of him who undergoes a flow of seed, or who is polluted by sexual intercourse,
{15:33} et quæ menstruis temporibus separatur, vel quæ iugi fluit sanguine, et hominis, qui dormierit cum ea.
{15:33} and of her who is separated in the time of menstruation, or who has a continual flow of blood, and of the man who sleeps with her.
~ There is a profound theological reason why such things are treated as ritual impurity: all these things are a result of the fall from grace of Adam and Eve, including sexual intercourse as a means of procreation. Ritual impurity is an acknowledgement of our fallen state, but it is a different matter than culpable personal sin.
{16:1} Locutusque est Dominus ad Moysen post mortem duorum filiorum Aaron, quando offerentes ignem alienum interfecti sunt:
{16:1} And the Lord spoke to Moses, after the death of the two sons of Aaron, when they were destroyed for offering strange fire.
{16:2} et præcepit ei, dicens: Loquere ad Aaron fratrem tuum, ne omni tempore ingrediatur Sanctuarium, quod est intra velum coram propitiatorio quo tegitur arca, ut non moriatur (quia in nube apparebo super oraculum)
{16:2} And he instructed him, saying: Speak to your brother Aaron, so that he may not, at any time, enter into the Sanctuary, which is within the veil, before the propitiatory by which the ark is covered, so that he may not die, (for I will appear in a cloud above the oracle)
{16:3} nisi hæc ante fecerit: Vitulum pro peccato offeret, et arietem in holocaustum.
{16:3} unless he will have done these things beforehand. He shall offer a calf for sin, and a ram as a holocaust.
{16:4} Tunica linea vestietur, feminalibus lineis verenda celabit: accingetur zona linea, cidarim lineam imponet capiti: hæc enim vestimenta sunt sancta: quibus cunctis, cum lotus fuerit, induetur.
{16:4} He shall be vested with a linen tunic. He shall conceal his nakedness with linen undergarments. He shall be wrapped with a linen belt, and he shall impose a linen headdress on his head. For these are holy vestments. All of these he shall put on, after he has been washed.
{16:5} Suscipietque ab universa multitudine filiorum Israel duos hircos pro peccato, et unum arietem in holocaustum.
{16:5} And he shall receive, from the entire multitude of the sons of Israel, two he-goats for sin, and one ram as a holocaust.
{16:6} Cumque obtulerit vitulum, et oraverit pro se et pro domo sua,
{16:6} And when he has presented the calf, and has prayed for himself and for his own house,
{16:7} duos hircos stare faciet coram Domino in ostio tabernaculi testimonii:
{16:7} he shall cause the two he-goats to stand in the sight of the Lord at the entrance to the tabernacle of the testimony.
{16:8} mittensque super utrumque sortem, unam Domino, alteram capro emissario:
{16:8} And casting lots over them both, one is to be offered to the Lord, and the other is to be the emissary goat.
{16:9} cuius exierit sors Domino, offeret illum pro peccato:
{16:9} The one whose lot fell out to be offered to the Lord, he shall offer for sin.
{16:10} cuius autem in caprum emissarium, statuet eum vivum coram Domino, ut fundat preces super eo, et emittat eum in solitudinem.
{16:10} But the one who is to be the emissary goat shall stand before the Lord, so that he may pour the prayers upon him, and may send him away into the wilderness.
{16:11} His rite celebratis, offeret vitulum et rogans pro se et pro domo sua, immolabit eum:
{16:11} After these things have been duly celebrated, he shall offer the calf, and praying for himself and for his own house, he shall immolate it.
{16:12} assumptoque thuribulo, quod de prunis altaris impleverit, et hauriens manu compositum thymiama in incensum, ultra velum intrabit in Sancta:
{16:12} And taking up the censer, which he has filled from the burning coals of the altar, and drawing up with his hands the aromatic compound for incense, he shall enter within the veil, into the holy place,
{16:13} ut positis super ignem aromatibus, nebula eorum et vapor operiat oraculum, quod est supra testimonium, et non moriatur.
{16:13} so that when the aromatics are placed upon the fire, its cloud and vapor may cover the oracle, which is above the testimony, and he may not die.
{16:14} Tollet quoque de sanguine vituli, et asperget digito septies contra propitiatorium ad orientem.
{16:14} Likewise, he shall take some of the blood of the calf, and sprinkle it with his finger seven times opposite the propitiatory, toward the east.
{16:15} Cumque mactaverit hircum pro peccato populi, inferet sanguinem eius intra velum, sicut præceptum est de sanguine vituli, ut aspergat e regione oraculi,
{16:15} And when he has slain the he-goat for the sin of the people, he shall carry its blood within the veil, just as he was instructed to do with the blood of the calf, so that he may sprinkle it away from the area of the oracle,
{16:16} et expiet Sanctuarium ab immunditiis filiorum Israel, et a prævaricationibus eorum, cunctisque peccatis. Iuxta hunc ritum faciet tabernaculo testimonii, quod fixum est inter eos in medio sordium habitationis eorum.
{16:16} and so that he may expiate the Sanctuary from the uncleanness of the sons of Israel, and from their prevarications and every one of their sins. According to this rite, he shall act toward the tabernacle of the testimony, which is fixed among them in the midst of the filth of their habitation.
{16:17} Nullus hominum sit in tabernaculo quando pontifex Sanctuarium ingreditur, ut roget pro se et pro domo sua, et pro universo cœtu Israel donec egrediatur.
{16:17} Let no man be in the tabernacle when the high priest enters the Sanctuary in order to pray for himself, and for his house, and for the entire assembly of Israel, until he exits.
{16:18} Cum autem exierit ad altare quod coram Domino est, oret pro se, et sumptum sanguinem vituli atque hirci fundat super cornua eius per gyrum:
{16:18} And when he has exited to the altar which is before the Lord, let him pray for himself, and taking the blood of the calf, and of the he-goat, let him pour it upon its horns all around.
{16:19} aspergensque digito septies, expiet, et sanctificet illud ab immunditiis filiorum Israel.
{16:19} And sprinkling with his finger seven times, let him expiate and sanctify it from the uncleanness of the sons of Israel.
{16:20} Postquam emundaverit Sanctuarium, et tabernaculum, et altare, tunc offerat hircum viventem:
{16:20} After he has cleansed the Sanctuary, and the tabernacle, and the altar, then let him offer the living goat.
{16:21} et posita utraque manu super caput eius, confiteatur omnes iniquitates filiorum Israel, et universa delicta atque peccata eorum: quæ imprecans capiti eius, emittet illum per hominem paratum, in desertum.
{16:21} And placing both hands upon its head, let him confess all the iniquities of the sons of Israel, and all of their offenses and sins. And calling these down upon its head, he shall send it away, by means of a man prepared to do so, into the desert.
{16:22} Cumque portaverit hircus omnes iniquitates eorum in terram solitariam, et dimissus fuerit in deserto,
{16:22} And when the goat has carried all their iniquities into a solitary land, and has been released into the desert,
{16:23} revertetur Aaron in tabernaculum testimonii, et depositis vestibus, quibus prius indutus erat cum intraret Sanctuarium, relictisque ibi,
{16:23} Aaron shall return into the tabernacle of the testimony. And placing aside the vestments, which he had worn before when he entered into the Sanctuary, and leaving them there,
{16:24} lavabit carnem suam in loco sancto, indueturque vestibus suis. Et postquam egressus obtulerit holocaustum suum ac plebis, rogabit tam pro se quam pro populo:
{16:24} he shall wash his flesh in the holy place, and he shall be clothed in his own garments. And departing afterwards, he shall present his own holocaust and that of the people: he shall pray as much for himself as for the people.
{16:25} et adipem, qui oblatus est pro peccatis, adolebit super altare.
{16:25} And the fat which is offered for sins, he shall burn upon the altar.
{16:26} Ille vero, qui dimiserit caprum emissarium, lavabit vestimenta sua et corpus aqua, et sic ingredietur in castra.
{16:26} Yet truly, he who has sent away the emissary goat shall wash his clothes and his body with water, and so he shall enter into the camp.
{16:27} Vitulum autem et hircum, qui pro peccato fuerant immolati, et quorum sanguis illatus est in Sanctuarium ut expiatio compleretur, asportabunt foras castra, et comburent igni tam pelles quam carnes eorum ac fimum:
{16:27} But the calf and the he-goat, which were immolated for sin, and whose blood was brought into the Sanctuary to complete the expiation, these shall be carried outside the camp and be burned with fire: as with their skins, so also with their flesh and dung.
{16:28} et quicumque combusserit ea, lavabit vestimenta sua, et carnem aqua, et sic ingredietur in castra.
{16:28} And whoever will have burned them shall wash his clothes and flesh with water, and so he shall enter into the camp.
{16:29} Eritque vobis hoc legitimum sempiternum: Mense septimo, decima die mensis affligetis animas vestras, nullumque opus facietis, sive indigena, sive advena qui peregrinatur inter vos.
{16:29} And this shall be to you an everlasting ordinance. In the seventh month, on the tenth day of the month, you shall afflict your souls, and you shall do no work, neither someone native born, nor the newcomer who sojourns among you.
{16:30} In hac die expiatio erit vestri, atque mundatio ab omnibus peccatis vestris: coram Domino mundabimini.
{16:30} On this day, there shall be atonement for you, and also a cleansing from all your sins. You shall be cleansed in the sight of the Lord.
{16:31} Sabbatum enim requietionis est, et affligetis animas vestras religione perpetua.
{16:31} For it is a Sabbath of rest, and you shall afflict your souls as a perpetual observance.
{16:32} Expiabit autem sacerdos, qui unctus fuerit, et cuius manus initiatæ sunt ut sacerdotio fungatur pro patre suo: indueturque stola linea et vestibus sanctis,
{16:32} And the priest who has been anointed, and whose hands have been consecrated to exercise the priesthood in the place of his father, shall make atonement. And he shall be clothed with the linen robe and the holy vestments.
{16:33} et expiabit Sanctuarium et tabernaculum testimonii atque altare, sacerdotes quoque et universum populum.
{16:33} And he shall expiate the Sanctuary and the tabernacle of the testimony and the altar, likewise the priest and all the people.
{16:34} Eritque vobis hoc legitimum sempiternum, ut oretis pro filiis Israel, et pro cunctis peccatis eorum semel in anno. Fecit igitur sicut præceperat Dominus Moysi.
{16:34} And this shall be to you a perpetual law, that you pray for the sons of Israel, and for all their sins once a year. Therefore, he did just as the Lord had instructed Moses.
{17:1} Et locutus est Dominus ad Moysen, dicens:
{17:1} And the Lord spoke to Moses, saying:
{17:2} Loquere Aaron et filiis eius, et cunctis filiis Israel, dicens ad eos: Iste est sermo quem mandavit Dominus, dicens:
{17:2} Speak to Aaron and his sons, and to all the sons of Israel, saying to them: This is the word, which the Lord has commanded, saying:
~ So, the reason that quotation marks are not used for the ‘speak to’ sections of Leviticus is seen in verses 17:1-2. There would be quotes within quotes within quotes; this would be too confusing. The quotations are not needed because the context makes it clear who is speaking to whom.
{17:3} Homo quilibet de domo Israel, si occiderit bovem aut ovem, sive capram in castris vel extra castra,
{17:3} Any man at all of the house of Israel, if he will have killed an ox, or a sheep, or a goat in the camp or beyond the camp,
{17:4} et non obtulerit ad ostium tabernaculi oblationem Domino, sanguinis reus erit: quasi si sanguinem fuderit, sic peribit de medio populi sui.
{17:4} and not have presented it as an oblation to the Lord at the door of the tabernacle, he shall be guilty of blood. It is just as if he had shed blood; so then, he shall perish from the midst of his people.
{17:5} Ideo sacerdoti offerre debent filii Israel hostias suas, quas occident in agro, ut sanctificentur Domino ante ostium tabernaculi testimonii, et immolent eas hostias pacificas Domino.
{17:5} Therefore, the sons of Israel must offer to the priest their victims, which they kill in the field, so that they may be sanctified to the Lord before the door of the tabernacle of the testimony, and so that they may immolate them as peace offerings to the Lord.
{17:6} Fundetque sacerdos sanguinem super altare Domini ad ostium tabernaculi testimonii, et adolebit adipem in odorem suavitatis Domino:
{17:6} And the priest shall pour the blood upon the altar of the Lord, at the door of the tabernacle of the testimony, and he shall burn the fat as a sweet odor to the Lord.
{17:7} et nequaquam ultra immolabunt hostias suas dæmonibus, cum quibus fornicati sunt. Legitimum sempiternum erit illis et posteris eorum.
{17:7} And they shall no longer immolate their victims to demons, with whom they have committed fornication. It shall be an everlasting ordinance for them and for their posterity.
{17:8} Et ad ipsos dices: Homo de domo Israel, et de advenis, qui peregrinantur apud vos, qui obtulerit holocaustum sive victimam,
{17:8} And you shall say to them: The man of the house of Israel, or of the newcomers who sojourn with you, who offers a holocaust or a victim,
{17:9} et ad ostium tabernaculi testimonii non adduxerit eam, ut offeratur Domino, interibit de populo suo.
{17:9} and who does not bring it to the door of the tabernacle of the testimony, so that it may be offered to the Lord, shall pass away from his people.
{17:10} Homo quilibet de domo Israel, et de advenis qui pereginantur inter eos, si comederit sanguinem, obfirmabo faciem meam contra animam illius, et disperdam eam de populo suo,
{17:10} Any man at all of the house of Israel, or of the newcomers who sojourn among them, if he has eaten blood, I will harden my face against his soul, and I will drive him from his people.
{17:11} quia anima carnis in sanguine est: et ego dedi illum vobis, ut super altare in eo expietis pro animabus vestris, et sanguis pro animæ piaculo sit.
{17:11} For the life of the flesh is in the blood, and I have given it to you, so that you may atone with it upon the altar for your souls, and so that the blood may be for an expiation of the soul.
{17:12} Idcirco dixi filiis Israel: Omnis anima ex vobis non comedet sanguinem, nec ex advenis, qui peregrinantur apud vos.
{17:12} For this reason, I have said to the sons of Israel: No soul among you shall eat blood, nor among the newcomers who sojourn with you.
{17:13} Homo quicumque de filiis Israel, et de advenis, qui peregrinantur apud vos, si venatione, atque aucupio ceperit feram vel avem, quibus vesci licitum est, fundat sanguinem eius, et operiat illum terra.
{17:13} Any man at all from the sons of Israel, or from the newcomers who sojourn with you, whether by hunting or bird-catching, if he seizes a wild beast or a bird, which is lawful to eat, let him pour out its blood and cover the earth with it.
{17:14} Anima enim omnis carnis in sanguine est: unde dixi filiis Israel: Sanguinem universæ carnis non comedetis, quia anima carnis in sanguine est: et quicumque comederit illum, interibit.
{17:14} For the life of all flesh is in the blood. Therefore, I said to the sons of Israel: You shall not eat the blood of any flesh at all, because the life of the flesh is in the blood, and whoever has eaten it shall perish.
{17:15} Anima, quæ comederit morticinum, vel captum a bestia, tam de indigenis, quam de advenis, lavabit vestimenta sua et semetipsum aqua, et contaminatus erit usque ad vesperum: et hoc ordine mundus fiet.
{17:15} The soul who eats what has died on its own, or what has been caught by a beast, whether he is native born or a newcomer, shall wash his clothes and himself with water, and he shall be contaminated until evening. And by this means he shall be made clean.
{17:16} Quod si non laverit vestimenta sua et corpus, portabit iniquitatem suam.
{17:16} But if he will not wash his clothes and his body, he shall bear his iniquity.
{18:1} Locutus est Dominus ad Moysen, dicens:
{18:1} And the Lord spoke to Moses, saying:
{18:2} Loquere filiis Israel, et dices ad eos: Ego Dominus Deus vester:
{18:2} Speak to the sons of Israel, and you shall say to them: I am the Lord your God.
{18:3} iuxta consuetudinem Terræ Ægypti, in qua habitastis, non facietis: et iuxta morem Regionis Chanaan, ad quam ego introducturus sum vos, non agetis, nec in legitimis eorum ambulabitis.
{18:3} You shall not act according to the custom of the land of Egypt, in which you have lived; nor shall you behave according to the habit of the region of Canaan, into which I will lead you; neither shall you walk in their ordinances.
{18:4} Facietis iudicia mea, et præcepta mea servabitis, et ambulabitis in eis. Ego Dominus Deus vester.
{18:4} You shall accomplish my judgments, and you shall observe my precepts, and you shall walk in them. I am the Lord your God.
{18:5} Custodite leges meas atque iudicia, quæ faciens homo, vivet in eis. Ego Dominus.
{18:5} Keep my laws and judgments; when a man does these, he shall live by them. I am the Lord.
{18:6} Omnis homo ad proximam sanguinis sui non accedet, ut revelet turpitudinem eius. Ego Dominus.
{18:6} No man shall approach her who is a close blood-relative to him, so as to uncover her nakedness. I am the Lord.
{18:7} Turpitudinem patris tui et turpitudinem matris tuæ non discooperies: mater tua est, non revelabis turpitudinem eius.
{18:7} You shall not expose the nakedness of your father, or the nakedness of your mother. She is your mother; you shall not uncover her nakedness.
{18:8} Turpitudinem uxoris patris tui non discooperies: turpitudo enim patris tui est.
{18:8} You shall not expose the nakedness of your father’s wife; for it is the nakedness of your father.
{18:9} Turpitudinem sororis tuæ ex patre, sive ex matre, quæ domi vel foris genita est, non revelabis.
{18:9} You shall not uncover the nakedness of your sister, whether from father or from mother, whether she was born at home or abroad.
{18:10} Turpitudinem filiæ filii tui vel neptis ex filia non revelabis: quia turpitudo tua est.
{18:10} You shall not uncover the nakedness of your son’s daughter, or your daughter’s daughter; for it is your own nakedness.
{18:11} Turpitudinem filiæ uxoris patris tui, quam peperit patri tuo, et est soror tua, non revelabis.
{18:11} You shall not uncover the nakedness of your father’s wife’s daughter, whom she bore to your father, and who is your sister.
{18:12} Turpitudinem sororis patris tui non discooperies: quia caro est patris tui.
{18:12} You shall not expose the nakedness of your father’s sister; for she is the flesh of your father.
{18:13} Turpitudinem sororis matris tuæ non revelabis, eo quod caro sit matris tuæ.
{18:13} You shall not uncover the nakedness of your mother’s sister, because she is the flesh of your mother.
{18:14} Turpitudinem patrui tui non revelabis, nec accedes ad uxorem eius, quæ tibi affinitate coniungitur.
{18:14} You shall not uncover the nakedness of your father’s brother, nor shall you approach his wife, who is joined to you by affinity.
{18:15} Turpitudinem nurus tuæ non revelabis, quia uxor filii tui est, nec discooperies ignominiam eius.
{18:15} You shall not uncover the nakedness of your daughter-in-law, for she is your son’s wife; neither shall you expose her dishonor.
{18:16} Turpitudinem uxoris fratris tui non revelabis: quia turpitudo fratris tui est.
{18:16} You shall not uncover the nakedness of your brother’s wife; for it is the nakedness of your brother.
{18:17} Turpitudinem uxoris tuæ et filiæ eius non revelabis. Filiam filii eius, et filiam filiæ illius non sumes, ut reveles ignominiam eius: quia caro illius sunt, et talis coitus incestus est.
{18:17} You shall not uncover the nakedness of your wife and her daughter. You shall not take her son’s daughter or her daughter’s daughter, so as to uncover her dishonor; for they are her flesh, and such sexual intercourse is incest.
{18:18} Sororem uxoris tuæ in pellicatum illius non accipies, nec revelabis turpitudinem eius adhuc illa vivente.
{18:18} You shall not take your wife’s sister as a rival mistress; nor shall you uncover her nakedness, while your wife is still living.
~ The pronoun ‘illa’ refers to the wife, not the wife’s sister; but the use of a pronoun in translation would obscure the meaning.
{18:19} Ad mulierem, quæ patitur menstrua, non accedes, nec revelabis fœditatem eius.
{18:19} You shall not approach a woman who is undergoing menstruation, nor shall you uncover her foulness.
{18:20} Cum uxore proximi tui non coibis, nec seminis commistione maculaberis.
{18:20} You shall not have sexual intercourse with your neighbor’s wife, nor shall you be defiled by the mingling of seed.
{18:21} De semine tuo non dabis ut consecretur idolo Moloch, nec pollues nomen Dei tui. Ego Dominus.
{18:21} You shall not give some of your seed to be consecrated to the idol Moloch, nor to pollute the name of your God. I am the Lord.
{18:22} Cum masculo non commiscearis coitu femineo, quia abominatio est.
{18:22} You shall not commit sexual acts with a male, in place of sexual intercourse with a female, for this is an abomination.
{18:23} Cum omni pecore non coibis, nec maculaberis cum eo. Mulier non succumbet iumento, nec miscebitur ei: quia scelus est.
{18:23} You shall not commit sexual acts with any animal, nor shall you be defiled by it. A woman shall not lie down with a beast, nor commit sexual acts with it; for this is wickedness.
{18:24} Nec polluamini in omnibus his, quibus contaminatæ sunt universæ gentes, quas ego eiiciam ante conspectum vestrum,
{18:24} Do not pollute yourselves with any of these things, by which all of the nations, which I will cast out in your sight, have been contaminated
{18:25} et quibus polluta est terra: cuius ego scelera visitabo, ut evomat habitatores suos.
{18:25} and by which the land has been polluted. I will visit the wickedness of the land, so that it may vomit out its inhabitants.
{18:26} Custodite legitima mea atque iudicia, et non faciatis ex omnibus abominationibus istis, tam indigena quam colonus qui peregrinantur apud vos.
{18:26} Keep my ordinances and judgments, and do not do any of these abominations: the native born, as well as the settler, who sojourns among you.
{18:27} Omnes enim execrationes istas fecerunt accolæ terræ qui fuerunt ante vos, et polluerunt eam.
{18:27} For all these detestable things were done by the inhabitants of the land who were here before you, and they have polluted it.
{18:28} Cavete ergo ne et vos similiter evomat, cum paria feceritis, sicut evomuit gentem, quæ fuit ante vos.
{18:28} Therefore, beware, lest in a similar manner, it may vomit you out as well, if you do these same things, just as it vomited out the people who were before you.
{18:29} Omnis anima, quæ fecerit de abominationibus his quippiam, peribit de medio populi sui.
{18:29} Every soul who shall commit any of these abominations shall perish from the midst of his people.
{18:30} Custodite mandata mea. Nolite facere quæ fecerunt hi qui fuerunt ante vos, et ne polluamini in eis. Ego Dominus Deus vester.
{18:30} Keep my commandments. Do not be willing to do the things which have been done by those who were before you, and do not be polluted by these things. I am the Lord your God.
{19:1} Locutus est Dominus ad Moysen, dicens:
{19:1} The Lord spoke to Moses, saying:
{19:2} Loquere ad omnem cœtum filiorum Israel, et dices ad eos: Sancti estote, quia ego sanctus sum, Dominus Deus vester.
{19:2} Speak to the entire assembly of the sons of Israel, and you shall say to them: Be holy, for I, the Lord your God, am holy.
{19:3} Unusquisque patrem suum, et matrem suam timeat. Sabbata mea custodite. Ego Dominus Deus vester.
{19:3} Let each one fear his father and his mother. Observe my Sabbaths. I am the Lord your God.
{19:4} Nolite converti ad idola, nec deos conflatiles faciatis vobis. Ego Dominus Deus vester.
{19:4} Do not be willing to convert to idols, neither should you make molten gods for yourselves. I am the Lord your God.
{19:5} Si immolaveritis hostiam pacificorum Domino ut sit placabilis,
{19:5} If you immolate a victim of peace offerings to the Lord, so that he may be appeased,
{19:6} eo die quo fuerit immolata, comedetis eam, et die altero: quidquid autem residuum fuerit in diem tertium, igne comburetis.
{19:6} you shall eat it on the same day as when it was immolated, and the next day. Then whatever will remain on the third day you shall burn with fire.
{19:7} Si quis post biduum comederit ex ea, profanus erit, et impietatis reus:
{19:7} If anyone, after two days, will have eaten from it, he shall be profane and guilty of impiety.
{19:8} portabitque iniquitatem suam, quia sanctum Domini polluit, et peribit anima illa de populo suo.
{19:8} And he shall bear his iniquity, for he has polluted what is holy to the Lord. And that soul shall perish from his people.
{19:9} Cumque messueris segetes terræ tuæ, non tondebis usque ad solum superficiem terræ: nec remanentes spicas colliges.
{19:9} When you will have harvested the grain fields of your land, you shall not cut it down to the surface of the land, even to the ground, nor shall you gather the remaining ears of grain.
{19:10} Neque in vinea tua racemos et grana decidentia congregabis, sed pauperibus et peregrinis carpenda dimittes. Ego Dominus Deus vester.
{19:10} Neither shall you gather the clusters or individual grapes which fall down in your vineyard, but you shall leave them for paupers and travelers to take. I am the Lord your God.
~ The word ‘grana’ means ‘seeds’, but in the context of grapes, it refers to individual grapes (which in those days were not seedless).
{19:11} Non facietis furtum. Non mentiemini, nec decipiet unusquisque proximum suum.
{19:11} You shall not steal. You shall not lie. Neither shall anyone deceive his neighbor.
{19:12} Non periurabis in nomine meo, nec pollues nomen Dei tui. Ego Dominus.
{19:12} You shall not commit perjury in my name, nor shall you pollute the name of your God. I am the Lord.
{19:13} Non facies calumniam proximo tuo, nec vi opprimes eum. Non morabitur opus mercenarii tui apud te usque mane.
{19:13} You shall not slander your neighbor, nor shall you oppress him by violence. The wages of a hired hand, you shall not delay with you until tomorrow.
{19:14} Non maledices surdo, nec coram cæco pones offendiculum: sed timebis Dominum Deum tuum, quia ego sum Dominus.
{19:14} You shall not speak evil of the deaf, nor shall you place a stumbling block before the blind, but you shall fear the Lord your God, for I am the Lord.
{19:15} Non facies quod iniquum est, nec iniuste iudicabis. Non consideres personam pauperis, nec honores vultum potentis. Iuste iudica proximo tuo.
{19:15} You shall not do what is unjust, nor shall you judge unjustly. You shall not consider the reputation of the poor, nor shall you honor the countenance of the powerful. Judge your neighbor justly.
{19:16} Non eris criminator, nec susurro in populo. Non stabis contra sanguinem proximi tui. Ego Dominus.
{19:16} You shall not be a detractor, nor a whisperer, among the people. You shall not stand against the blood of your neighbor. I am the Lord.
{19:17} Non oderis fratrem tuum in corde tuo, sed publice argue eum, ne habeas super illo peccatum.
{19:17} You shall not hate your brother in your heart, but reprove him openly, lest you have sin over him.
{19:18} Non quæras ultionem, nec memor eris iniuriæ civium tuorum. Diliges amicum tuum sicut teipsum. Ego Dominus.
{19:18} Do not seek revenge, neither should you be mindful of the injury of your fellow citizens. You shall love your friend as yourself. I am the Lord.
{19:19} Leges meas custodite. Iumentum tuum non facies coire cum alterius generis animantibus. Agrum tuum non seres diverso semine. Veste, quæ ex duobus texta est, non indueris.
{19:19} Observe my laws. You shall not cause your cattle to breed with other kinds of animals. You shall not sow your field with diverse seeds. You shall not be clothed with a garment which has been woven from two things.
{19:20} Homo si dormierit cum muliere coitu seminis, quæ sit ancilla etiam nubilis, et tamen pretio non redempta, nec libertate donata: vapulabunt ambo, et non morientur, quia non fuit libera.
{19:20} If a man will have slept in sexual intercourse with a woman, who is a servant and who is also able to be married, and yet he has not redeemed her with a price, nor paid to set her free, they both shall be beaten, but they shall not die, for she was not a free woman.
{19:21} Pro delicto autem suo offeret Domino ad ostium tabernaculi testimonii arietem:
{19:21} But, for his offense, he shall offer a ram to the Lord at the door of the tabernacle of the testimony.
{19:22} orabitque pro eo sacerdos, et pro peccato eius coram Domino, et repropitiabitur ei, dimitteturque peccatum.
{19:22} And the priest shall pray for him, and for his sin, before the Lord, and he shall win his favor again for him, and the sin shall be forgiven.
{19:23} Quando ingressi fueritis terram, et plantaveritis in ea ligna pomifera, auferetis præputia eorum: poma, quæ germinant, immunda erunt vobis, nec edetis ex eis.
{19:23} When you will have entered into the land, and will have planted in it fruit trees, you shall take away their first-fruits; the fruit that germinates shall be unclean to you, neither shall you eat from these.
{19:24} Quarto autem anno omnis fructus eorum sanctificabitur laudabilis Domino.
{19:24} But in the fourth year, all their fruit shall be sanctified for the praise of the Lord.
{19:25} Quinto autem anno comedetis fructus, congregantes poma quæ proferunt. Ego Dominus Deus vester.
{19:25} And in the fifth year you shall eat the produce, gathering the fruits which are brought forth. I am the Lord your God.
{19:26} Non comedetis cum sanguine. Non augurabimini, nec observabitis somnia.
{19:26} You shall not eat with blood. You shall not practice divination, nor the observation of dreams.
{19:27} Neque in rotundum attondebitis comam: nec radetis barbam.
{19:27} And you shall not cut the hair of your head circularly, nor shave your beard.
{19:28} Et super mortuo non incidetis carnem vestram, neque figuras aliquas, aut stigmata facietis vobis. Ego Dominus.
{19:28} You shall not cut your flesh for the dead, and you shall not make other figures or marks on yourself. I am the Lord.
{19:29} Ne prostituas filiam tuam, ne contaminetur terra, et impleatur piaculo.
{19:29} Do not prostitute your daughter, lest the land be contaminated and filled with crimes.
{19:30} Sabbata mea custodite, et Sanctuarium meum metuite. Ego Dominus.
{19:30} Observe my Sabbaths, and be apprehensive toward my Sanctuary. I am the Lord.
{19:31} Non declinetis ad magos, nec ab ariolis aliquid sciscitemini, ut polluamini per eos. Ego Dominus Deus vester.
{19:31} Do not turn aside to astrologers, nor consult with soothsayers, so as to be polluted through them. I am the Lord your God.
{19:32} Coram cano capite consurge, et honora personam senis: et time Dominum Deum tuum. Ego sum Dominus.
{19:32} Rise up in the presence of a gray-haired head, and honor the reputation of an elder, and fear the Lord your God. I am the Lord.
{19:33} Si habitaverit advena in terra vestra, et moratus fuerit inter vos, non exprobretis ei:
{19:33} If a newcomer lives in your land and abides among you, do not reproach him,
{19:34} sed sit inter vos quasi indigena: et diligetis eum quasi vosmetipsos: fuistis enim et vos advenæ in Terra Ægypti. Ego Dominus Deus vester.
{19:34} but let him be among you like one native born. And you shall love him as yourselves. For you were also newcomers in the land of Egypt. I am the Lord your God.
{19:35} Nolite facere iniquum aliquid in iudicio, in regula, in pondere, in mensura.
{19:35} Do not be willing to accomplish iniquity in judgment, in lengths, in weights, in quantities.
{19:36} Statera iusta, et æqua sint pondera, iustus modius, æquusque sextarius. Ego Dominus Deus vester, qui eduxi vos de Terra Ægypti.
{19:36} Let the scales be just and the weights equal, let the dry measure be just and the liquid measure be equal. I am the Lord your God, who led you away from the land of Egypt.
~ The ‘modius’ is a unit of dry measure; the ‘sextarius’ is a unit of liquid measure; or rather, these Latin terms are intended to represent the corresponding Hebrew terms.
{19:37} Custodite omnia præcepta mea, et universa iudicia, et facite ea. Ego Dominus.
{19:37} Keep all my precepts, and all my judgments, and accomplish them. I am the Lord.
{20:1} Locutusque est Dominus ad Moysen, dicens:
{20:1} And the Lord spoke to Moses, saying:
{20:2} Hæc loqueris filiis Israel: Homo de filiis Israel, et de advenis, qui habitant in Israel, si quis dederit de semine suo idolo Moloch, morte moriatur: populus terræ lapidabit eum.
{20:2} You shall speak these things to the sons of Israel: A man among the sons Israel, or among the newcomers who live in Israel, if he will have given from his seed to the idol Moloch, he shall be put to death: the people of the land shall stone him.
~ Here again is an example where ‘et’ means ‘or’ not ‘and’. The repetition of ‘morte moriatur’ intensifies the meaning of the verb: ‘he must certainly die’ or ‘he shall die a death’ or ‘he must be put to death’ or similarly.
{20:3} Et ego ponam faciem meam contra illum: succidamque eum de medio populi sui, eo quod dederit de semine suo Moloch, et contaminaverit Sanctuarium meum, ac polluerit nomen sanctum meum.
{20:3} And I will set my face against him. And I will cut him down from the midst of his people, because he has given from his seed to Moloch, and he has contaminated my Sanctuary, and polluted my holy name.
{20:4} Quod si negligens populus terræ, et quasi parvipendens imperium meum, dimiserit hominem qui dedit de semine suo Moloch, nec voluerit eum occidere:
{20:4} But if the people of the land, having been neglectful and holding little regard for my authority, release the man who has given from his seed to Moloch, and they are not willing to kill him,
{20:5} ponam faciem meam super hominem illum, et super cognationem eius, succidamque et ipsum, et omnes qui consensuerunt ei ut fornicarentur cum Moloch, de medio populi sui.
{20:5} I will set my face over that man and over his kindred, and I will cut down both him and all who consented with him to fornicate with Moloch, from the midst of their people.
{20:6} Anima, quæ declinaverit ad magos et ariolos, et fornicata fuerit cum eis, ponam faciem meam contra eam, et interficiam illam de medio populi sui.
{20:6} The soul who will have turned aside to astrologers and soothsayers, and who will have fornicated with them, I will set my face against him, and I will destroy him from the midst of his people.
{20:7} Sanctificamini et estote sancti, quia ego sum Dominus Deus vester.
{20:7} Be sanctified and be holy, for I am the Lord your God.
{20:8} Custodite præcepta mea, et facite ea: Ego Dominus qui sanctifico vos.
{20:8} Observe my precepts, and do them. I am the Lord, who sanctifies you.
{20:9} Qui maledixerit patri suo, aut matri, morte moriatur: patri, matrique maledixit, sanguis eius sit super eum.
{20:9} Whoever curses his father or mother shall die a death; he has cursed his father and mother. So let his blood be upon him.
{20:10} Si mœchatus quis fuerit cum uxore alterius, et adulterium perpetraverit cum coniuge proximi sui, morte moriantur et mœchus et adultera.
{20:10} If anyone will have committed sexual acts with the wife of another, or will have perpetrated adultery with his neighbor’s spouse, they shall die a death, both the adulterer and the adulteress.
{20:11} Qui dormierit cum noverca sua, et revelaverit ignominiam patris sui, morte moriantur ambo: sanguis eorum sit super eos.
{20:11} Whoever will have slept with his stepmother, or will have uncovered the shame of his father, they shall both die a death. So let their blood be upon them.
{20:12} Si quis dormierit cum nuru sua, uterque moriatur, quia scelus operati sunt: sanguis eorum sit super eos.
{20:12} If any man will have slept with his daughter-in-law, both shall die, for they have acted according to wickedness. So let their blood be upon them.
{20:13} Qui dormierit cum masculo coitu femineo, uterque operatus est nefas, morte moriantur: sit sanguis eorum super eos.
{20:13} If any man has slept with a male in place of sexual intercourse with a female, both have committed a nefarious act, they shall die a death. So let their blood be upon them.
~ The word ‘Qui’ is masculine here, and the gender of the word is relevant to the context. The word ‘nefas’ could also be translated as ‘a crime against God’ or ‘a crime against divine law’.
{20:14} Qui supra uxorem filiam, duxerit matrem eius, scelus operatus est: vivus ardebit cum eis, nec permanebit tantum nefas in medio vestri.
{20:14} If any man, having taken the daughter as a wife, will have married her mother, he has acted according to wickedness. He shall be burnt alive with them. Neither shall so great a nefarious act persist in your midst.
{20:15} Qui cum iumento et pecore coierit, morte moriatur: pecus quoque occidite.
{20:15} Whoever will have committed sexual acts with any animal or cattle, he shall die a death. Likewise, you shall slay the beast.
{20:16} Mulier, quæ succubuerit cuilibet iumento, simul interficietur cum eo: sanguis eorum sit super eos.
{20:16} The woman who will have lain under any animal at all shall be destroyed together with it. So let their blood be upon them.
{20:17} Qui acceperit sororem suam filiam patris sui, vel filiam matris suæ, et viderit turpitudinem eius, illaque conspexerit fratris ignominiam: nefariam rem operati sunt: occidentur in conspectu populi sui, eo quod turpitudinem suam mutuo revelaverint, et portabunt iniquitatem suam.
{20:17} Whoever will have taken his sister, the daughter of his father or the daughter of his mother, and will have seen her nakedness, and she will have looked upon her brother’s shame, they have committed a nefarious act. They shall be slain in the sight of their people, because they have uncovered one another’s nakedness. And they shall bear their iniquity.
{20:18} Qui coierit cum muliere in fluxu menstruo, et revelaverit turpitudinem eius, ipsaque aperuerit fontem sanguinis sui, interficientur ambo de medio populi sui.
{20:18} Whoever has sexual intercourse with a woman in her menstrual flow, and has uncovered her nakedness, and she has opened the fountain of her blood, both shall be destroyed from the midst of their people.
{20:19} Turpitudinem materteræ, et amitæ tuæ non discooperies: qui hoc fecerit, ignominiam carnis suæ nudavit, portabunt ambo iniquitatem suam.
{20:19} You shall not expose the nakedness of your maternal or paternal aunt. Whoever does this has laid bare the shame of his own flesh; both shall bear their iniquity.
{20:20} Qui coierit cum uxore patrui, vel avunculi sui, et revelaverit ignominiam cognationis suæ, portabunt ambo peccatum suum: absque liberis morientur.
{20:20} If any man has had sexual intercourse with the wife of his paternal or maternal uncle, and he has uncovered the shame of his close relative, both shall bear their sin. They shall die without children.
{20:21} Qui duxerit uxorem fratris sui, rem facit illicitam, turpitudinem fratris sui revelavit: absque liberis erunt.
{20:21} Whoever will have married his brother’s wife has done an unlawful thing; he has uncovered his brother’s nakedness. They shall be without children.
~ This applies while the brother is still living.
{20:22} Custodite leges meas, atque iudicia, et facite ea: ne et vos evomat terra quam intraturi estis et habitaturi.
{20:22} Observe my laws as well as my judgments, and act according to them, lest the land, into which you will enter and live, may vomit you out, too.
{20:23} Nolite ambulare in legitimis nationum, quas ego expulsurus sum ante vos. Omnia enim hæc fecerunt, et abominatus sum eas.
{20:23} Do not be willing to walk by the ordinances of the nations, which I will expel before you. For they have done all these things, and so I abominate them.
{20:24} Vobis autem loquor: Possidete terram eorum, quam dabo vobis in hereditatem, terram fluentem lacte et melle. Ego Dominus Deus vester, qui separavi vos a ceteris populis.
{20:24} But I say to you: Possess their land, which I will give to you as an inheritance, a land flowing with milk and honey. I am the Lord your God, who has separated you from the other peoples.
{20:25} Separate ergo et vos iumentum mundum ab immundo, et avem mundam ab immunda: ne polluatis animas vestras in pecore, et avibus, et cunctis quæ moventur in terra, et quæ vobis ostendi esse polluta.
{20:25} Therefore, you must also separate the clean animals from the unclean, and the clean birds from the unclean. Do not pollute your souls with cattle, or birds, or anything that moves upon the earth, and which I have shown you to be unclean.
{20:26} Eritis mihi sancti, quia sanctus sum Ego Dominus, et separavi vos a ceteris populis, ut essetis mei.
{20:26} You shall be holy unto me, because I, the Lord, am holy, and I have separated you from the other peoples, so that you would be mine.
{20:27} Vir, sive mulier, in quibus pythonicus, vel divinationis fuerit spiritus, morte moriantur. Lapidibus obruent eos: sanguis eorum sit super illos.
{20:27} A man or a woman, in whom there is an oracle-like or a divining spirit, shall be put to death. They shall stone them. So let their blood be upon them.
{21:1} Dixit quoque Dominus ad Moysen: Loquere ad sacerdotes filios Aaron, et dices ad eos: Ne contaminetur sacerdos in mortibus civium suorum,
{21:1} The Lord also said to Moses: Speak to the priests, the sons of Aaron, and you shall say to them: Do not allow a priest to be contaminated by the death of his citizens,
{21:2} nisi tantum in consanguineis, ac propinquis, id est, super patre et matre, et filio, et filia, fratre quoque,
{21:2} except only by his blood-relatives and near-relatives, that is, by a father or mother, or by a son or daughter, or also a brother,
{21:3} et sorore virgine quæ non est nupta viro:
{21:3} or a virgin sister, who is not married to a husband.
{21:4} sed nec in principe populi sui contaminabitur.
{21:4} But not even by the leader of his people shall he be contaminated.
{21:5} Non radent caput, nec barbam, neque in carnibus suis facient incisuras.
{21:5} Neither shall they shave their head or their beard, and they shall not make incisions in their flesh.
{21:6} Sancti erunt Deo suo, et non polluent nomen eius: incensum enim Domini, et panes Dei sui offerunt, et ideo sancti erunt.
{21:6} They shall be holy to their God, and they shall not pollute his name. For they offer the incense of the Lord and the bread of their God, and because of this they shall be holy.
{21:7} Scortum et vile prostibulum non ducent uxorem, nec eam, quæ repudiata est a marito: quia consecrati sunt Deo suo,
{21:7} They shall not take as a wife a promiscuous woman, or a prostitute, or her who has been repudiated by her husband. For they are consecrated to their God,
{21:8} et panes propositionis offerunt. Sint ergo sancti, quia et ego sanctus sum, Dominus, qui sanctifico eos.
{21:8} and they offer the bread of the presence. Therefore, let them be holy, for I also am holy: the Lord, who sanctifies them.
{21:9} Sacerdotis filia si deprehensa fuerit in stupro, et violaverit nomen patris sui, flammis exuretur.
{21:9} If the daughter of a priest will have been taken into prostitution, and will have violated the name of her father, she shall be consumed by fire.
{21:10} Pontifex, id est, sacerdos maximus inter fratres suos, super cuius caput fusum est unctionis oleum, et cuius manus in sacerdotio consecratæ sunt, vestitusque est sanctis vestibus, caput suum non discooperiet, vestimenta non scindet:
{21:10} The high priest, that is, the priest who is the greatest among his brothers, upon whose head the oil of anointing has been poured, and whose hands have been consecrated for the priesthood, and who has been vested with the holy vestments: he shall not expose his head; he shall not rend his vestments.
{21:11} et ad omnem mortuum non ingredietur omnino, super patre quoque suo, et matre non contaminabitur.
{21:11} And he shall not enter to any dead body whatsoever; likewise, not even by his father or mother shall he be contaminated.
{21:12} Nec egredietur de sanctis, ne polluat Sanctuarium Domini, quia oleum sanctæ unctionis Dei sui super eum est. Ego Dominus.
{21:12} Neither shall he exit from the holy places, lest he pollute the Sanctuary of the Lord. For the oil of the holy anointing of his God is upon him. I am the Lord.
{21:13} Virginem ducet uxorem:
{21:13} He shall take a virgin as his wife.
{21:14} Viduam autem et repudiatam, et sordidam, atque meretricem non accipiet, sed puellam de populo suo:
{21:14} But a widow, or one who has been repudiated or defiled, or also a mistress, he shall not accept, but only a maiden from among his own people.
{21:15} ne commisceat stirpem generis sui vulgo gentis suæ: quia Ego Dominus qui sanctifico eum.
{21:15} He shall not mingle the stock of his family with the common people of his nation. For I am the Lord, who sanctifies him.
{21:16} Locutusque est Dominus ad Moysen, dicens:
{21:16} And the Lord spoke to Moses, saying:
{21:17} Loquere ad Aaron: Homo de semine tuo per familias qui habuerit maculam, non offeret panes Deo suo,
{21:17} Say to Aaron: A man from your offspring, throughout their families, who has a blemish, shall not offer the bread to his God.
{21:18} nec accedet ad ministerium eius: si cæcus fuerit, si claudus, si parvo vel grandi, vel torto naso,
{21:18} Neither shall he approach to minister to him: if he is blind, if he is lame, if he is small, or large, or has a crooked nose,
{21:19} si fracto pede, si manu,
{21:19} if his foot or hand is broken,
{21:20} si gibbus, si lippus, si albuginem habens in oculo, si iugem scabiem, si impetiginem in corpore, vel herniosus.
{21:20} if he has a bulging back or bleary eyes, or if he has a white spot in his eye, or a chronic scab, or a skin disease on his body, or a hernia.
{21:21} Omnis qui habuerit maculam de semine Aaron sacerdotis, non accedet offerre hostias Domino, nec panes Deo suo:
{21:21} Anyone from the offspring of Aaron, the priest, who has a blemish, shall not approach to offer sacrifices to the Lord, nor the bread to his God.
{21:22} vescetur tamen panibus, qui offeruntur in Sanctuario,
{21:22} Nevertheless, he shall eat from the loaves which are offered in the Sanctuary.
{21:23} ita dumtaxat, ut intra velum non ingrediatur, nec accedat ad altare, quia maculam habet, et contaminare non debet Sanctuarium meum. Ego Dominus qui sanctifico eos.
{21:23} But even so, he may not enter within the veil, nor approach to the altar. For he has a blemish, and he must not contaminate my Sanctuary. I am the Lord, who sanctifies them.
{21:24} Locutus est ergo Moyses ad Aaron, et ad filios eius, et ad omnem Israel cuncta quæ fuerant sibi imperata.
{21:24} Therefore, Moses spoke to Aaron, and to his sons, and to all of Israel, everything that had been commanded to him.
{22:1} Locutus quoque est Dominus ad Moysen, dicens:
{22:1} The Lord also spoke to Moses saying:
{22:2} Loquere ad Aaron et ad filios eius, ut caveant ab his quæ consecrata sunt filiorum Israel, et non contaminent nomen sanctificatorum mihi, quæ ipsi offerunt. Ego Dominus.
{22:2} Speak to Aaron and to his sons, so that they may be careful of those things which have been consecrated for the sons of Israel, and so that they may not contaminate the name of the things sanctified to me, which they offer. I am the Lord.
{22:3} Dic ad eos, et ad posteros eorum: Omnis homo, qui accesserit de stirpe vestra ad ea quæ consecrata sunt, et quæ obtulerunt filii Israel Domino, in quo est immunditia, peribit coram Domino. Ego sum Dominus.
{22:3} Say to them and to their posterity: Every man of your stock, who approaches toward those things which have been consecrated, and which the sons of Israel have brought forward to the Lord, in whom there is uncleanness, shall perish before the Lord. I am the Lord.
{22:4} Homo de semine Aaron, qui fuerit leprosus, aut patiens fluxum seminis, non vescetur de his quæ sanctificata sunt mihi donec sanetur. Qui tetigerit immundum super mortuo, et ex quo egreditur semen quasi coitus,
{22:4} The man of the offspring of Aaron, who is a leper or who is suffering a flow of seed, shall not eat of those things which have been sanctified to me, until he is healed. Whoever will have touched what is unclean because of the dead, and he whose seed goes out from him, as if from sexual intercourse,
{22:5} et qui tangit reptile, et quodlibet immundum, cuius tactus est sordidus,
{22:5} and whoever has touched a creeping thing, or any kind of unclean thing, the touching of which is filthy,
{22:6} immundus erit usque ad vesperum, et non vescetur his quæ sanctificata sunt: sed cum laverit carnem suam aqua,
{22:6} shall be unclean until evening, and shall not eat those things which have been sanctified. But when he has washed his flesh with water,
{22:7} et occubuerit sol, tunc mundatus vescetur de sanctificatis, quia cibus illius est.
{22:7} and the sun has set, then, having been purified, he shall eat from what has been sanctified, because it is his food.
{22:8} Morticinum et captum a bestia non comedent, nec polluentur in eis. Ego sum Dominus.
{22:8} Whatever dies on its own, and whatever has been seized by a wild beast, they shall not eat, nor shall they be polluted by these. I am the Lord.
{22:9} Custodiant præcepta mea, ut non subiaceant peccato, et moriantur in Sanctuario, cum polluerint illud. Ego Dominus qui sanctifico eos.
{22:9} Let them observe my precepts, so that they may not fall under sin, and die in the Sanctuary, when they will have defiled it. I am the Lord, who sanctifies them.
{22:10} Omnis alienigena non comedet de sanctificatis, inquilinus sacerdotis, et mercenarius non vescentur ex eis.
{22:10} No foreigner shall eat from what has been sanctified; a guest of the priests and a hired servant shall not eat from them.
{22:11} Quem autem sacerdos emerit, et qui vernaculus domus eius fuerit, his comedent ex eis.
{22:11} But whomever the priest has bought, and whoever has been born into his house, these shall eat from them.
{22:12} Si filia sacerdotis cuilibet ex populo nupta fuerit: de his quæ sanctificata sunt, et de primitiis non vescetur.
{22:12} If the daughter of a priest has been married to any of the people, she shall not eat from what has been sanctified, nor from the first-fruits.
{22:13} Sin autem vidua, vel repudiata, et absque liberis reversa fuerit ad domum patris sui: sicut puella consueverat, aletur cibis patris sui. Omnis alienigena comedendi ex eis non habet potestatem.
{22:13} But if she is a widow or divorced, and, being without children, she returns to her father’s house, she shall be nourished by her father’s foods, just as she was accustomed to do as a girl. No foreigner shall have the authority to eat from them.
{22:14} Qui comederit de sanctificatis per ignorantiam, addet quintam partem cum eo quod comedit, et dabit sacerdoti in Sanctuarium.
{22:14} Whoever, through ignorance, eats from what has been sanctified shall add a fifth part to that which he ate, and he shall give it to the priest at the Sanctuary.
~ So this rule is like the 20% restocking fee that some stores today have : )
{22:15} Nec contaminabunt sanctificata filiorum Israel, quæ offerunt Domino:
{22:15} And they shall not contaminate what has been sanctified from the sons of Israel, which they offer to the Lord,
{22:16} ne forte sustineant iniquitatem delicti sui, cum sanctificata comederint. Ego Dominus qui sanctifico eos.
{22:16} lest perhaps they may suffer the iniquity of their offense, when they will have eaten what has been sanctified. I am the Lord, who sanctifies them.
{22:17} Locutusque est Dominus ad Moysen, dicens:
{22:17} And the Lord spoke to Moses, saying:
{22:18} Loquere ad Aaron et filios eius et ad omnes filios Israel, dicesque ad eos: Homo de domo Israel, et de advenis qui habitant apud vos, qui obtulerit oblationem suam, vel vota solvens, vel sponte offerens, quidquid illud obtulerit in holocaustum Domini,
{22:18} Speak to Aaron, and to his sons, and to all the sons of Israel, and you shall say to them: The man from the house of Israel, or from the newcomers who live with you, who would bring forward his oblation, either fulfilling his vows or offering spontaneously, whatever he brings forward as a holocaust for the Lord,
{22:19} ut offeratur per vos masculus immaculatus erit ex bobus, et ovibus, et ex capris:
{22:19} in order to be offered through you, shall offer an immaculate male from the oxen, or from the sheep, or from the goats.
~ The text literally says ‘it shall be’, but the sentence is grammatically awkward in English, so the translation is ‘shall offer’. This aligns the subject of the sentence (‘the man’) with the verb.
{22:20} si maculam habuerit, non offeretis, neque erit acceptabile.
{22:20} If it has a blemish, you shall not offer it, and it shall not be acceptable.
{22:21} Homo qui obtulerit victimam pacificorum Domino, vel vota solvens, vel sponte offerens, tam de bobus quam de ovibus, immaculatum offeret, ut acceptabile sit: omnis macula non erit in eo.
{22:21} The man who will have offered a victim of peace offerings to the Lord, either fulfilling his vows or offering spontaneously, whether of oxen, or of sheep, shall offer what is immaculate, so that it may be acceptable. There shall be no blemish in it.
{22:22} Si cæcum fuerit, si fractum, si cicatricem habens, si papulas, aut scabiem, aut impetiginem: non offeretis ea Domino, nec adolebitis ex eis super altare Domini.
{22:22} If it is blind, or if it is broken, or if it has a scar, or if it is has a boil, or a skin disease or infection, you shall not offer these to the Lord, nor shall you burn any of these upon the altar of the Lord.
{22:23} Bovem et ovem, aure et cauda amputatis, voluntarie offerre potes, votum autem ex eis solvi non potest.
{22:23} An ox or a sheep, having an amputated ear or tail, you are able to offer voluntarily, but a vow is not able to be fulfilled by these.
{22:24} Omne animal, quod vel contritis, vel tusis, vel sectis ablatisque testiculis est, non offeretis Domino, et in terra vestra hoc omnino ne faciatis.
{22:24} You shall not offer to the Lord any animal which has the testicles bruised, or crushed, or cut and taken away, and you shall not cause any of these things in your land.
{22:25} De manu alienigenæ non offeretis panes Deo vestro, et quidquid aliud dare voluerit: quia corrupta, et maculata sunt omnia: non suscipietis ea.
{22:25} From the hand of a foreigner, you shall not offer bread to your God, nor anything else that he would choose to give; for all this has been corrupted and blemished. You shall not accept them.
{22:26} Locutusque est Dominus ad Moysen, dicens:
{22:26} And the Lord spoke to Moses, saying:
{22:27} Bos, ovis, et capra cum genita fuerint, septem diebus erunt sub ubere matris suæ: die autem octavo, et deinceps offerri poterunt Domino.
{22:27} An ox, a sheep, or a goat, when they have been born, shall be under the udder of their mother for seven days. But on the eighth day and thereafter, they are able to be offered to the Lord.
{22:28} Sive illa bos, sive ovis, non immolabuntur una die cum fœtibus suis.
{22:28} Whether it is an ox, or a sheep, they shall not be immolated on the same day with their newborns.
{22:29} Si immolaveritis hostiam pro gratiarum actione Domino, ut possit esse placabilis,
{22:29} If you immolate a victim as an act of thanksgiving to the Lord, so that he may be pleased,
{22:30} eodem die comedetis eam, non remanebit quidquam in mane alterius diei. Ego Dominus.
{22:30} you shall eat it on the same day; none of it shall remain until morning on the next day. I am the Lord.
{22:31} Custodite mandata mea, et facite ea. Ego Dominus.
{22:31} Observe my commandments, and do them. I am the Lord.
{22:32} Ne polluatis nomen meum sanctum, ut sanctificer in medio filiorum Israel. Ego Dominus qui sanctifico vos,
{22:32} Do not pollute my holy name, so that I may be sanctified in the midst of the sons of Israel. I am the Lord, who sanctifies you,
{22:33} et eduxi de Terra Ægypti, ut essem vobis in Deum. Ego Dominus.
{22:33} and who led you away from the land of Egypt, so that I may be to you as God. I am the Lord.
{23:1} Locutusque est Dominus ad Moysen, dicens:
{23:1} And the Lord spoke to Moses, saying:
{23:2} Loquere filiis Israel, et dices ad eos: Hæ sunt feriæ Domini, quas vocabitis sanctas.
{23:2} Speak to the sons of Israel, and you shall say to them: These are the feasts of the Lord, which you shall call holy.
{23:3} Sex diebus facietis opus: dies septimus, quia Sabbati requies est, vocabitur sanctus. Omne opus non facietis in eo. Sabbatum Domini est in cunctis habitationibus vestris.
{23:3} For six days you shall do work; the seventh day, because it is the rest of the Sabbath, shall be called holy. You shall do no work on that day; it is the Sabbath of the Lord in all your dwelling places.
{23:4} Hæ sunt ergo feriæ Domini sanctæ, quas celebrare debetis temporibus suis.
{23:4} Therefore, these are the feasts of the Lord, which you must celebrate in their times.
{23:5} Mense primo, quartadecima die mensis ad vesperum, Phase Domini est:
{23:5} The first month, the fourteenth day of the month, at evening, is the Passover of the Lord.
{23:6} et quintadecima die mensis huius, sollemnitas azymorum Domini est. Septem diebus azyma comedetis.
{23:6} And the fifteenth day of this month is the solemnity of the unleavened bread of the Lord. For seven days shall you eat unleavened bread.
{23:7} Dies primus erit vobis celeberrimus, sanctusque: omne opus servile non facietis in eo:
{23:7} The first day shall be greatly honored and holy to you; you shall do no servile work in it.
{23:8} sed offeretis sacrificium in igne Domino septem diebus. Dies autem septimus erit celebrior et sanctior: nullumque servile opus facietis in eo.
{23:8} But you shall offer a sacrifice with fire, for seven days, to the Lord. Then the seventh day shall be more honored and more holy; and you shall do no servile work in it.
{23:9} Locutusque est Dominus ad Moysen, dicens:
{23:9} And the Lord spoke to Moses, saying:
{23:10} Loquere filiis Israel, et dices ad eos: Cum ingressi fueritis terram, quam ego dabo vobis, et messueritis segetem, feretis manipulos spicarum, primitias messis vestræ ad sacerdotem:
{23:10} Speak to the sons of Israel, and you shall say to them: When you will have entered into the land which I will give to you, and you will have harvested your grain fields, you shall carry the sheaves of grain, the first-fruits of your harvest, to the priest.
{23:11} qui elevabit fasciculum coram Domino, ut acceptabile sit pro vobis, altero die Sabbati, et sanctificabit illum.
{23:11} He shall lift up a sheaf before the Lord, on the day after the Sabbath, so that it may be acceptable for you, and he shall sanctify it.
{23:12} Atque in eodem die quo manipulus consecratur, cædetur agnus immaculatus anniculus in holocaustum Domini.
{23:12} And on the same day that the sheaf is consecrated, a one-year-old immaculate lamb shall be slain as a holocaust of the Lord.
{23:13} Et libamenta offerentur cum eo, duæ decimæ similæ conspersæ oleo in incensum Domini, odoremque suavissimum: liba quoque vini, quarta pars hin.
{23:13} And the libations shall be offered with it: two-tenths of fine wheat flour sprinkled with oil, as an incense and a most sweet odor for the Lord; likewise, libations of wine, the fourth part of a hin.
{23:14} Panem, et polentam, et pultes non comedetis ex segete, usque ad diem qua offeretis ex ea Deo vestro. Præceptum est sempiternum in generationibus, cunctisque habitaculis vestris.
{23:14} Bread, and parched grain, and boiled grain, you shall not eat from the grain field, until the day when you shall offer from it to your God. It is an everlasting precept in your generations and in all of your dwelling places.
~ The day for this offering of the first-fruits from the grain field is the day after the first Sabbath of the Passover. The disciples of Jesus were eating from the grain field on the second-first Sabbath, that is, on the first Sabbath after the Passover, not on the first Sabbath during the Passover. Therefore, they were eating from the grain field after the first-fruits had been offered.
{23:15} Numerabitis ergo ab altero die Sabbati, in quo obtulistis manipulum primitiarum, septem hebdomadas plenas,
{23:15} Therefore, you shall number from the day after the Sabbath, in which you offered a sheaf of the first-fruits, seven full weeks,
{23:16} usque ad alteram diem expletionis hebdomadæ septimæ, id est quinquaginta dies: et sic offeretis sacrificium novum Domino
{23:16} all the way to the day after the completion of the seventh week, that is, fifty days, and then you shall offer a new sacrifice to the Lord,
{23:17} ex omnibus habitaculis vestris, panes primitiarum duos de duabus decimis similæ fermentatæ, quos coquetis in primitias Domini.
{23:17} from all of your dwelling places: two loaves from the first-fruits, from two-tenths of leavened fine wheat flour, which you shall bake as the first-fruits of the Lord.
{23:18} Offeretisque cum panibus septem agnos immaculatos anniculos, et vitulum de armento unum, et arietes duos, et erunt in holocaustum cum libamentis suis, in odorem suavissimum Domini.
{23:18} And you shall offer with the bread: seven immaculate one-year-old lambs, and one calf from the herd, and two rams, and these shall be a holocaust, with their libations, as a most sweet odor to the Lord.
{23:19} Facietis et hircum pro peccato, duosque agnos anniculos hostias pacificorum.
{23:19} You shall also offer a he-goat for sin, and two one-year-old lambs as victims of peace offerings.
{23:20} Cumque elevaverit eos sacerdos cum panibus primitiarum coram Domino, cedent in usum eius.
{23:20} And when the priest has lifted them up with the loaves of the first-fruits, in the sight of the Lord, they shall fall to his use.
{23:21} Et vocabitis hunc diem celeberrimum, atque sanctissimum: omne opus servile non facietis in eo. Legitimum sempiternum erit in cunctis habitaculis, et generationibus vestris.
{23:21} And you shall call this day most honored and most holy; you shall do no servile work in it. It shall be an everlasting ordinance in all your dwelling places and generations.
{23:22} Postquam autem messueritis segetem terræ vestræ, nec secabitis eam usque ad solum: nec remanentes spicas colligetis, sed pauperibus et peregrinis dimittetis eas. Ego sum Dominus Deus vester.
{23:22} And when you will have harvested the grain fields of your land, you shall not cut it down all the way to the ground; neither shall you gather the remnants of the ears of grain, but you shall leave these for paupers and strangers. I am the Lord your God.
{23:23} Locutusque est Dominus ad Moysen, dicens:
{23:23} And the Lord spoke to Moses, saying:
{23:24} Loquere filiis Israel: Mense septimo, prima die mensis, erit vobis sabbatum, memoriale, clangentibus tubis, et vocabitur sanctum:
{23:24} Say to the sons of Israel: The seventh month, the first day of the month, shall be a Sabbath for you, a memorial, with the sounding of trumpets, and it shall be called holy.
{23:25} omne opus servile non facietis in eo, et offeretis holocaustum Domino.
{23:25} You shall do no servile work in it, and you shall offer a holocaust to the Lord.
{23:26} Locutusque est Dominus ad Moysen, dicens:
{23:26} And the Lord spoke to Moses, saying:
{23:27} Decimo die mensis huius septimi, dies expiationum erit celeberrimus, et vocabitur sanctus: affligetisque animas vestras in eo, et offeretis holocaustum Domino.
{23:27} The tenth day of this seventh month shall be the day of atonement; it shall be most honored, and it shall be called holy. And you shall afflict your souls on that day, and you shall offer a holocaust to the Lord.
{23:28} Omne opus servile non facietis in tempore diei huius: quia dies propitiationis est, ut propitietur vobis Dominus Deus vester.
{23:28} You shall do no servile work in the time of this day; for it is a day of propitiation, so that the Lord your God may be merciful to you.
{23:29} Omnis anima, quæ afflicta non fuerit die hac, peribit de populis suis:
{23:29} Every soul that has not been afflicted on this day shall perish from his people,
{23:30} et quæ operis quippiam fecerit, delebo eam de populo suo.
{23:30} and anyone who will have done work, I shall wipe him away from his people.
{23:31} Nihil ergo operis facietis in eo: legitimum sempiternum erit vobis in cunctis generationibus, et habitationibus vestris.
{23:31} Therefore, you shall do no work on that day. This shall be an everlasting ordinance for you in all your generations and dwelling places.
{23:32} Sabbatum requietionis est, et affligetis animas vestras die nono mensis: A vespera usque ad vesperam celebrabitis sabbata vestra.
{23:32} It is a Sabbath of rest, and you shall afflict your souls beginning on the ninth day of the month: from evening until evening you shall celebrate your Sabbaths.
{23:33} Et locutus est Dominus ad Moysen, dicens:
{23:33} And the Lord spoke to Moses, saying:
{23:34} Loquere filiis Israel: A quintodecimo die mensis huius septimi, erunt feriæ tabernaculorum septem diebus Domino.
{23:34} Say to the sons of Israel: From the fifteenth day of this seventh month, there shall be the Feast of Tabernacles: seven days for the Lord.
{23:35} Dies primus vocabitur celeberrimus atque sanctissimus: omne opus servile non facietis in eo.
{23:35} The first day shall be called most honored and most holy; you shall do no servile work in it.
{23:36} Et septem diebus offeretis holocausta Domino. Dies quoque octavus erit celeberrimus atque sanctissimus, et offeretis holocaustum Domino: est enim cœtus atque collectæ: omne opus servile non facietis in eo.
{23:36} And for seven days you shall offer holocausts to the Lord. Likewise, the eighth day shall be most honored and most holy, and you shall offer holocausts to the Lord. For it is the day of assembly and gathering. You shall do no servile work in it.
{23:37} Hæ sunt feriæ Domini, quas vocabitis celeberrimas atque sanctissimas, offeretisque in eis oblationes Domino, holocausta et libamenta iuxta ritum uniuscuiusque diei:
{23:37} These are the feasts of the Lord, which you shall call most honored and most holy, and in them you shall offer oblations to the Lord: holocausts and libations according to the rite of each particular day,
{23:38} exceptis sabbatis Domini, donisque vestris, et quæ offeretis ex voto, vel quæ sponte tribuetis Domino.
{23:38} aside from the Sabbaths of the Lord, and your donations, and that which you offer by a vow, or which you give to the Lord spontaneously.
{23:39} A quintodecimo ergo die mensis septimi, quando congregaveritis omnes fructus terræ vestræ, celebrabitis ferias Domini septem diebus. Die primo et die octavo erit sabbatum, id est requies.
{23:39} Therefore, from the fifteenth day of the seventh month, when you will have gathered together all the fruits of your land, you shall celebrate the feast of the Lord for seven days. The first day and the eighth day shall be a Sabbath, that is, a day of rest.
{23:40} Sumetisque vobis die primo fructus arboris pulcherrimæ, spatulasque palmarum, et ramos ligni densarum frondium, et salices de torrente, et lætabimini coram Domino Deo vestro.
{23:40} And you shall take for yourselves, on the first day, the fruits of the most beautiful tree, and branches of palm trees, and branches of trees with thick foliage, and willows from the torrent. And you shall rejoice in the sight of the Lord your God.
~ The word ‘tree’ is singular because it is a foreshadowing of the Virgin Mary, the most beautiful tree from the human race, who gave birth to the Messiah as the fruit of her womb.
{23:41} Celebrabitisque sollemnitatem eius septem diebus per annum. Legitimum sempiternum erit in generationibus vestris. Mense septimo festa celebrabitis,
{23:41} And you shall celebrate its solemnity for seven days each year. This shall be an everlasting ordinance in your generations. In the seventh month, you shall celebrate the feast,
{23:42} et habitabitis in umbraculis septem diebus. Omnis, qui de genere est Israel, manebit in tabernaculis:
{23:42} and you shall live under shelters for seven days. All who are of the family of Israel shall dwell in tabernacles,
{23:43} ut discant posteri vestri quod in tabernaculis habitare fecerim filios Israel, cum educerem eos de Terra Ægypti. Ego Dominus Deus vester.
{23:43} so that your posterity may learn that I caused the sons of Israel to live in tabernacles, when I led them away from the land of Egypt. I am the Lord your God.
{23:44} Locutusque est Moyses super sollemnitatibus Domini ad filios Israel.
{23:44} And Moses spoke about the solemnities of the Lord to the sons of Israel.
{24:1} Et locutus est Dominus ad Moysen, dicens:
{24:1} And the Lord spoke to Moses, saying:
{24:2} Præcipe filiis Israel, ut afferant tibi oleum de olivis purissimum, ac lucidum, ad concinnandas lucernas iugiter,
{24:2} Instruct the sons of Israel, so that they may bring to you clear oil from the purest olives, in order to supply the lamps continuously
{24:3} extra velum testimonii in tabernaculo fœderis. Ponetque eas Aaron a vespere usque ad mane coram Domino, cultu rituque perpetuo in generationibus vestris.
{24:3} outside the veil of the testimony in the tabernacle of the covenant. And Aaron shall place these, from evening until morning, before the Lord, as a perpetual worship and ritual in your generations.
{24:4} Super candelabrum mundissimum ponentur semper in conspectu Domini.
{24:4} They shall be placed upon the most pure candlestick in the sight of the Lord always.
{24:5} Accipies quoque similam, et coques ex ea duodecim panes, qui singuli habebunt duas decimas:
{24:5} You shall also receive fine wheat flour, and you shall bake twelve loaves from it, each loaf of which shall have two-tenths.
{24:6} quorum senos altrinsecus super mensam purissimam coram Domino statues:
{24:6} And you shall arrange them, six on each side, upon the most pure table before the Lord.
{24:7} et pones super eos thus lucidissimum, ut sit panis in monimentum oblationis Domini.
{24:7} And you shall place upon them the clearest frankincense, so that the bread may be a memorial of oblation for the Lord.
{24:8} Per singula sabbata mutabuntur coram Domino suscepti a filiis Israel fœdere sempiterno:
{24:8} On each Sabbath, they shall be changed before the Lord, having been received from the sons of Israel as an everlasting covenant.
{24:9} eruntque Aaron et filiorum eius, ut comedant eos in loco sancto: quia Sanctum sanctorum est de sacrificiis Domini iure perpetuo.
{24:9} And they shall be for Aaron and his sons, so that they may eat these in the holy place; for it is the Holy of holies from the sacrifices of the Lord, as a perpetual right.
{24:10} Ecce autem egressus filius mulieris Israelitidis, quem pepererat de viro Ægyptio inter filios Israel, iurgatus est in castris cum viro Israelita.
{24:10} Then, behold, the son of an Israelite woman, whom she had born of an Egyptian man among the sons of Israel, going out, was quarreling in the camp with a man of Israel.
{24:11} Cumque blasphemasset nomen, et maledixisset ei, adductus est ad Moysen. (Vocabatur autem mater eius Salumith, filia Dabri de tribu Dan.)
{24:11} And when he had blasphemed the name, and had cursed it, he was led to Moses. (Now his mother was called Shelomith, the daughter of Dibri from the tribe of Dan.)
{24:12} Miseruntque eum in carcerem, donec nossent quid iuberet Dominus.
{24:12} And they sent him to prison, until they might know what the Lord would command,
{24:13} Qui locutus est ad Moysen,
{24:13} who spoke to Moses,
{24:14} dicens: Educ blasphemum extra castra, et ponant omnes qui audierunt, manus suas super caput eius, et lapidet eum populus universus.
{24:14} saying: Lead away the blasphemer beyond the camp, and let all who heard him place their hands upon his head, and let the entire people stone him.
{24:15} Et ad filios Israel loqueris: Homo, qui maledixerit Deo suo, portabit peccatum suum:
{24:15} And you shall say to the sons of Israel: The man who curses his God shall bear his sin,
{24:16} et qui blasphemaverit nomen Domini, morte moriatur: lapidibus opprimet eum omnis multitudo, sive ille civis, sive peregrinus fuerit. Qui blasphemaverit nomen Domini, morte moriatur.
{24:16} and whoever will have blasphemed the name of the Lord shall be put to death. The entire multitude shall overwhelm him with stones, whether he be a citizen or a sojourner. Whoever blasphemes the name of the Lord shall be put to death.
{24:17} Qui percusserit, et occiderit hominem, morte moriatur.
{24:17} Whoever will have struck and killed a man shall be put to death.
{24:18} Qui percusserit animal, reddet vicarium, id est animam pro anima.
{24:18} Whoever will have struck down an animal shall repay its equivalent, that is, a life for a life.
{24:19} Qui irrogaverit maculam cuilibet civium suorum: sicut fecit, sic fiet ei:
{24:19} Whoever will have inflicted a blemish on any of his citizens, just as he has done, so shall it be done to him:
{24:20} fracturam pro fractura, oculum pro oculo, dentem pro dente restituet. Qualem inflixerit maculam, talem sustinere cogetur.
{24:20} fracture for fracture, eye for eye, tooth for tooth, shall he repay. Whatever degree of blemish he has inflicted, so shall he be compelled to suffer.
{24:21} Qui percusserit iumentum, reddet aliud. Qui percusserit hominem, punietur.
{24:21} Whoever strikes down a beast, shall repay another. Whoever strikes a man shall be punished.
{24:22} Æquum iudicium sit inter vos, sive peregrinus, sive civis peccaverit: quia ego sum Dominus Deus vester.
{24:22} Let there be equal judgment among you, whether it is a sojourner or a citizen who will have sinned. For I am the Lord your God.
{24:23} Locutusque est Moyses ad filios Israel: et eduxerunt eum, qui blasphemaverat, extra castra, ac lapidibus oppresserunt. Feceruntque filii Israel sicut præceperat Dominus Moysi.
{24:23} And Moses spoke to the sons of Israel. And they led away him who had blasphemed, beyond the camp, and they overwhelmed him with stones. And the sons of Israel did just as the Lord had instructed Moses.
{25:1} Locutusque est Dominus ad Moysen in monte Sinai, dicens:
{25:1} And the Lord spoke to Moses on mount Sinai, saying:
{25:2} Loquere filiis Israel, et dices ad eos: Quando ingressi fueritis terram quam ego dabo vobis, sabbatizes sabbatum Domino.
{25:2} Speak to the sons of Israel, and you shall say to them: When you will have entered into the land which I will give to you, rest on the Sabbath of the Lord.
~ The Hebrew word Shabbat (Shin-Bet-Tav) means to rest; so the Latin expression ‘sabbatizes sabbatum’ means to rest on the Sabbath.
{25:3} Sex annis seres agrum tuum, et sex annis putabis vineam tuam, colligesque fructus eius:
{25:3} For six years you shall sow your field, and for six years you shall care for your vineyard, and you shall gather its fruits.
{25:4} septimo autem anno sabbatum erit terræ, requietionis Domini: agrum non seres, et vineam non putabis.
{25:4} But in the seventh year, there shall be a Sabbath of the land, a resting of the Lord. You shall not sow your field, and you shall not care for your vineyard.
{25:5} Quæ sponte gignet humus, non metes: et uvas primitiarum tuarum non colliges quasi vindemiam: annus enim requietionis terræ est:
{25:5} What the soil shall spontaneously produce, you shall not harvest. And you shall not gather the grapes of the first-fruits as a crop. For it is a year of rest for the land.
{25:6} sed erunt vobis in cibum, tibi et servo tuo, ancillæ et mercenario tuo, et advenæ qui peregrinantur apud te:
{25:6} But these shall be yours for food, for you and for your men and women servants, and for your hired hands, and for the newcomers who sojourn with you:
{25:7} iumentis tuis et pecoribus omnia quæ nascuntur, præbebunt cibum.
{25:7} all that grows on its own shall provide food for your beasts and cattle.
{25:8} Numerabis quoque tibi septem hebdomadas annorum, id est, septies septem, quæ simul faciunt annos quadraginta novem:
{25:8} You shall also number for yourselves seven weeks of years, that is, seven times seven, which together makes forty-nine years.
{25:9} et clanges buccina mense septimo, decima die mensis, propitiationis tempore, in universa terra vestra.
{25:9} And you shall sound the trumpet in the seventh month, on the tenth day of the month, at the time of the atonement, throughout all your land.
{25:10} Sanctificabisque annum quinquagesimum, et vocabis remissionem cunctis habitatoribus terræ tuæ: ipse est enim Iubilæus. Revertetur homo ad possessionem suam, et unusquisque rediet ad familiam pristinam:
{25:10} And you shall sanctify the fiftieth year, and you shall proclaim a remission for all the inhabitants of your land: for the same is the Jubilee. A man shall return to his possession, and each one shall go back to his original family,
~ The Sabbatical years began in springtime, but the Jubilee year began in autumn, so it overlapped the 49th and Sabbatical year and the 50th year, which was also the first year in the next cycle of years.
{25:11} quia Iubilæus est et quinquagesimus annus. Non seretis, neque metetis sponte in agro nascentia, et primitias vindemiæ non colligetis,
{25:11} for it is the Jubilee and the fiftieth year. You shall not sow, and you shall not reap what grows in the field of its own accord, and you shall not gather the first-fruits of the crop,
{25:12} ob sanctificationem Iubilæi, sed statim oblata comedetis.
{25:12} due to the sanctification of the Jubilee. But you shall eat them as they present themselves.
~ The word ‘statim’ does not always mean ‘immediately’, but often has more of the meaning of ‘in the present time’.
{25:13} Anno Iubilæi redient omnes ad possessiones suas.
{25:13} In the year of the Jubilee, all shall return to their possessions.
{25:14} Quando vendes quippiam civi tuo, vel emes ab eo, ne contristes fratrem tuum, sed iuxta numerum annorum Iubilei emes ab eo,
{25:14} When you will sell anything to your fellow citizen, or buy anything from him, do not cause your brother grief, but buy from him according to the number of years from the Jubilee,
{25:15} et iuxta supputationem frugum vendet tibi.
{25:15} and he shall sell to you according to the computation of the produce.
{25:16} Quanto plures anni remanserint post Iubilæum, tanto crescet et pretium: et quanto minus temporis numeraveris, tanto minoris et emptio constabit. Tempus enim frugum vendet tibi.
{25:16} The more years that will remain after the Jubilee, the more the price shall increase, and the less the time is numbered, so much less shall the purchase price be. For he will sell to you the time for the produce.
{25:17} Nolite affligere contribules vestros, sed timeat unusquisque Deum suum, quia Ego Dominus Deus vester.
{25:17} Do not be willing to afflict your countrymen, but let each one fear his God. For I am the Lord your God.
{25:18} Facite præcepta mea, et iudicia custodite, et implete ea, ut habitare possitis in terra absque ullo pavore,
{25:18} Accomplish my precepts, and observe my judgments, and complete them, so that you may be able to live in the land without any fear,
{25:19} et gignat vobis humus fructus suos, quibus vescamini usque ad saturitatem, nullius impetum formidantes.
{25:19} and so that the soil may produce its fruits for you, from which you may eat, even to fullness, dreading violence by no one.
{25:20} Quod si dixeritis: Quid comedemus anno septimo, si non severimus, neque collegerimus fruges nostras?
{25:20} But if you will say: What shall we eat in the seventh year, if we do not sow and do not gather our produce?
{25:21} Dabo benedictionem meam vobis anno sexto, et faciet fructus trium annorum:
{25:21} I will give my blessing to you in the sixth year, and it shall yield the produce of three years.
{25:22} seretisque anno octavo, et comedetis veteres fruges usque ad nonum annum: donec nova nascantur, edetis vetera.
{25:22} And in the eighth year you shall sow, but you shall eat from the old produce, until the ninth year, until what is new matures, you shall eat what is old.
~ The Sabbatical year, in the times before Herod the great captured Jerusalem, was counted from spring to spring, not from fall to fall, as the Jews today count it. The Jews could plant in the fall of year 6; they could not harvest the following spring, because year 7, the Sabbatical year, had begun. But there would be a full crop in the field from the previous fall’s planting. Then, in the fall of year 7, the crop would self-sow, producing a full crop for harvest in year 8, that is, in year 1 of the next cycle of seven years. But the Jubilee year began in the fall, that is, in the fall of year 7. So the following spring, in year 8, they still could not harvest the crop, but again they could eat from the field what had self-sown the previous fall. Then in the fall of year 8 the Jubilee year would be over, since it began in the fall of the previous year, overlapping with the end of the Sabbatical year. That is why they could then plant in the fall of year 8, because the Jubilee year was over. After the Jews changed the count of the Sabbatical years to the fall, they began to suffer from famine during Sabbatical and Jubilee years because the crops no longer self-sowed and the time for refraining from sowing and planting became extended to 2 full years, from one full Sabbatical year and one overlapping Jubilee year.
{25:23} Terra quoque non vendetur in perpetuum: quia mea est, et vos advenæ et coloni mei estis.
{25:23} Also, the land shall not be sold in perpetuity, for it is mine, and you are newcomers and settlers to me.
{25:24} Unde cuncta regio possessionis vestræ sub redemptionis conditione vendetur.
{25:24} Therefore, every region of your possession shall be sold under the condition of redemption.
{25:25} Si attenuatus frater tuus vendiderit possessiunculam suam, et voluerit propinquus eius, potest redimere quod ille vendiderat.
{25:25} If your brother, being in need, will have sold his little possession and his close relative is willing, he is able to redeem what he had sold.
{25:26} Sin autem non habuerit proximum, et ipse pretium ad redimendum potuerit invenire:
{25:26} But if he has no near relative, and he himself is able to find the price to redeem it,
{25:27} computabuntur fructus ex eo tempore quo vendidit: et quod reliquum est, reddet emptori, sicque recipiet possessionem suam.
{25:27} the produce shall be calculated from that time when he sold it. And what is lacking, he shall repay to the buyer, and so he shall receive his possession.
{25:28} Quod si non invenerit manus eius ut reddat pretium, habebit emptor quod emerat, usque ad annum Iubileum. In ipso enim omnis venditio redibit ad dominum, et ad possessorem pristinum.
{25:28} But if his hand will not have discovered a way to repay the price, the buyer shall have what he bought, until the year of the Jubilee. For in that year all that has been sold shall return to the owner, and to the original possessor.
{25:29} Qui vendiderit domum intra urbis muros, habebit licentiam redimendi, donec unus impleatur annus.
{25:29} Whoever will have sold a house within the walls of a city shall have the freedom to redeem it, until one year has been completed.
{25:30} Si non redemerit, et anni circulus fuerit evolutus, emptor possidebit eam, et posteri eius in perpetuum, et redimi non poterit, etiam in Iubileo.
{25:30} If he has not redeemed it, and the year will have turned full circle, the buyer and his posterity shall possess it, in perpetuity, and it is not able to be redeemed, even in the Jubilee.
{25:31} Sin autem in villa domus, quæ muros non habet, agrorum iure vendetur. Si ante redempta non fuerit, in iubileo revertetur ad dominum.
{25:31} But if the house is in a village, which has no walls, it shall be sold by the law of the fields. If it has not been redeemed beforehand, then in the Jubilee it shall return to the owner.
{25:32} Ædes Levitarum, quæ in urbibus sunt, semper possunt redimi:
{25:32} The buildings of the Levites, which are in the cities, are always able to be redeemed.
{25:33} si redemptæ non fuerint, in iubileo revertentur ad dominos, quia domus urbium Levitarum pro possessionibus sunt inter filios Israel.
{25:33} If they have not been redeemed, then in the Jubilee they shall return to the owners, for the houses of the cities of the Levites are for their possession among the sons of Israel.
{25:34} Suburbana autem eorum non veneant, quia possessio sempiterna est.
{25:34} But let not their suburbs be sold, for it is an everlasting possession.
{25:35} Si attenuatus fuerit frater tuus, et infirmus manu, et susceperis eum quasi advenam, et peregrinum, et vixerit tecum,
{25:35} If your brother has become impoverished, or infirm of hand, and you take him in, like a newcomer or a sojourner, and he lives with you,
{25:36} ne accipias usuras ab eo, nec amplius quam dedisti. Time Deum tuum, ut vivere possit frater tuus apud te.
{25:36} do not accept usury from him, nor anything more than what you gave. Fear your God, so that your brother may be able to live with you.
{25:37} Pecuniam tuam non dabis ei ad usuram, et frugum superabundantiam non exiges.
{25:37} You shall not give him your money by usury, nor exact from him an overabundance of produce.
{25:38} Ego Dominus Deus vester, qui eduxi vos de Terra Ægypti, ut darem vobis Terram Chanaan, et essem vester Deus.
{25:38} I am the Lord your God, who led you away from the land of Egypt, so that I might give to you the land of Canaan, and so that I may be your God.
{25:39} Si paupertate compulsus vendiderit se tibi frater tuus, non eum opprimes servitute famulorum,
{25:39} If your brother, having been compelled by poverty, will have sold himself to you, you shall not oppress him with the servitude of indentured servants.
{25:40} sed quasi mercenarius et colonus erit: usque ad annum Iubileum operabitur apud te,
{25:40} But he shall be like a hired hand or a settler; he shall work with you, until the year of the Jubilee.
{25:41} et postea egredietur cum liberis suis, et revertetur ad cognationem ad possessionem patrum suorum.
{25:41} And after that, he shall depart with his children, and he shall return to his kindred, to the possession of his fathers.
{25:42} Mei enim servi sunt, et ego eduxi eos de Terra Ægypti, non veneant conditione servorum:
{25:42} For these are my servants, and I led them away from the land of Egypt; let them not be sold into the condition of servitude.
{25:43} ne affligas eum per potentiam, sed metuito Deum tuum.
{25:43} Do not afflict him by power, but be fearful of your God.
{25:44} Servus et ancilla sint vobis de nationibus quæ in circuitu vestro sunt,
{25:44} Let your male and female servants be from the nations which are all around you,
{25:45} et de advenis qui peregrinantur apud vos, vel qui ex his nati fuerint in terra vestra: hos habebitis famulos:
{25:45} and from the newcomers who sojourn with you, or who have been born from them in your land. These you shall have as servants,
{25:46} et hereditario iure transmittetis ad posteros, ac possidebitis in æternum. Fratres autem vestros filios Israel ne opprimatis per potentiam.
{25:46} and, by the right of inheritance, you shall transmit them to your posterity, and you shall possess them forever. But do not oppress your brothers, the sons of Israel, by power.
{25:47} Si invaluerit apud vos manus advenæ atque peregrini, et attenuatus frater tuus vendiderit se ei, aut cuiquam de stirpe eius:
{25:47} If the hand of a newcomer or a sojourner will have grown strong among you, and your brother, having become impoverished, will have sold himself to him, or to any of his stock,
{25:48} post venditionem potest redimi. Qui voluerit ex fratribus suis, redimet eum,
{25:48} after the sale, he is able to be redeemed. Whoever is willing among his brothers shall redeem him:
{25:49} et patruus, et patruelis, et consanguineus, et affinis. Sin autem et ipse potuerit, redimet se,
{25:49} either the paternal uncle, or the paternal uncle’s son, or his close relative, by blood or by affinity. But if he himself will be able also, he shall redeem himself,
{25:50} supputatis dumtaxat annis a tempore venditionis suæ usque ad annum Iubileum: et pecunia, qua venditus fuerat, iuxta annorum numerum et rationem mercenarii supputata.
{25:50} considering only the years from the time of his selling until the year of the Jubilee, and calculating the money for which he was sold, according to the number of years and the accounting of a hired hand.
{25:51} Si plures fuerint anni qui remanent usque ad Iubileum, secundum hos reddet et pretium.
{25:51} If there will have been many years which remain until the Jubilee, according to these shall he also repay the price.
{25:52} Si pauci, ponet rationem cum eo iuxta annorum numerum, et reddet emptori quod reliquum est annorum,
{25:52} If few, he shall determine the accounting with him according to the number of years, and he shall repay to the buyer by what is left remaining of the years;
{25:53} quibus ante servivit mercedibus imputatis: non affliget eum violenter in conspectu tuo.
{25:53} his wages being charged by what served before. He shall not afflict him violently in your sight.
{25:54} Quod si per hæc redimi non potuerit, anno Iubileo egredietur cum liberis suis.
{25:54} But if, by these means, he will not be able to be redeemed, then in the year of the Jubilee he shall depart with his children.
{25:55} Mei enim sunt servi, filii Israel, quos eduxi de Terra Ægypti.
{25:55} For they are my servants, the sons of Israel, whom I led away from the land of Egypt.
{26:1} Ego Dominus Deus vester: Non facietis vobis idolum et sculptile, nec titulos erigetis, nec insignem lapidem ponetis in terra vestra, ut adoretis eum. Eo enim sum Dominus Deus vester.
{26:1} I am the Lord your God. You shall not make for yourselves an idol or a graven image. Neither shall you erect a monument, or set up a conspicuous stone in your land, in order that you may adore it. For I am the Lord your God.
{26:2} Custodite sabbata mea, et pavete ad Sanctuarium meum. Ego Dominus.
{26:2} Observe my Sabbaths, and be fearful toward my Sanctuary. I am the Lord.
{26:3} Si in præceptis meis ambulaveritis, et mandata mea custodieritis, et feceritis ea, dabo vobis pluvias temporibus suis,
{26:3} If you will walk in my precepts, and observe my commandments, and accomplish them, I will give to you rain in its time,
{26:4} et terra gignet germen suum, et pomis arbores replebuntur.
{26:4} and the ground shall bring forth its seedlings, and the trees shall be filled again with fruit.
{26:5} Apprehendet messium tritura vindemiam, et vindemia occupabit sementem: et comedetis panem vestrum in saturitate, et absque pavore habitabitis in terra vestra.
{26:5} The threshing of the harvest shall last until the vintage, and the vintage shall overtake the sowing. And you shall eat your bread to fullness, and you shall live in your land without fear.
{26:6} Dabo pacem in finibus vestris: dormietis, et non erit qui exterreat. Auferam malas bestias: et gladius non transibit terminos vestros.
{26:6} I will give peace to your most distant regions. You will sleep, and there will be no one to strike you with terror. I will take away harmful wild beasts, and the sword will not cross your borders.
{26:7} Persequemini inimicos vestros, et corruent coram vobis.
{26:7} You will pursue your enemies, and they will fall down at the sight of you.
{26:8} Persequentur quinque de vestris centum alienos, et centum de vobis decem millia: cadent inimici vestri gladio in conspectu vestro.
{26:8} Five of yours will pursue a hundred foreigners, and a hundred of you will pursue ten thousand. Your enemies will fall by the sword in your sight.
{26:9} Respiciam vos, et crescere faciam: multiplicabimini, et firmabo pactum meum vobiscum.
{26:9} I will look with favor upon you, and I will cause you to increase; you will be multiplied, and I will confirm my covenant with you.
{26:10} Comedetis vetustissima veterum, et vetera novis supervenientibus proiicietis.
{26:10} You will eat the oldest of what is old, and, when what is new arrives, you will throw away what is old.
{26:11} Ponam tabernaculum meum in medio vestri, et non abiiciet vos anima mea.
{26:11} I will set my tabernacle in your midst, and my soul will not cast you out.
{26:12} Ambulabo inter vos, et ero Deus vester, vosque eritis populus meus.
{26:12} I will walk among you, and I will be your God, and you shall be my people.
{26:13} Ego Dominus Deus vester: qui eduxi vos de Terra Ægyptiorum, ne serviretis eis, et qui confregi catenas cervicum vestrarum, ut incederetis erecti.
{26:13} I am the Lord your God, who led you away from the land of the Egyptians, lest you serve them, and who broke the chains around your necks, so that you would walk upright.
{26:14} Quod si non audieritis me, nec feceritis omnia mandata mea,
{26:14} But if you will not listen to me, nor accomplish all of my commandments,
{26:15} si spreveritis leges meas, et iudicia mea contempseritis, ut non faciatis ea quæ a me constituta sunt, et ad irritum perducatis pactum meum:
{26:15} if you despise my laws, and disdain my judgments, so that you do not accomplish those things which have been established by me, and so that you lead my covenant away into nullification,
{26:16} ego quoque hæc faciam vobis: Visitabo vos velociter in egestate, et ardore, qui conficiat oculos vestros, et consumat animas vestras. Frustra seretis sementem, quæ ab hostibus devorabitur.
{26:16} then I also will do these things to you. I will quickly visit you with destitution, and burning heat, which will waste away your eyes, and consume your lives. In vain will you sow your seed, which will be devoured by your enemies.
{26:17} Ponam faciem meam contra vos, et corruetis coram hostibus vestris, et subiiciemini his qui oderunt vos. Fugietis, nemine persequente.
{26:17} I will set my face against you, and you will fall down before your enemies, and you will be subjugated to those who hate you. You will flee, though no one pursues.
{26:18} Sin autem nec sic obedieritis mihi, addam correptiones vestras septuplum propter peccata vestra,
{26:18} But if you will not be obedient to me in this way, then I will add sevenfold to your chastisement, because of your sins.
{26:19} et conteram superbiam duritiæ vestræ. Daboque vobis cælum desuper sicut ferrum, et terram æneam.
{26:19} And I will crush the pride in your hardness, and I will give to you heaven above like iron, and the earth below like brass.
{26:20} Consumetur incassum labor vester, non proferet terra germen, nec arbores poma præbebunt.
{26:20} Your labor will be consumed to no purpose; the land will not bring forth seedlings, nor will the trees provide their fruit.
{26:21} Si ambulaveritis ex adverso mihi, nec volueritis audire me, addam plagas vestras in septuplum propter peccata vestra:
{26:21} If you walk as an adversary to me, and if you are not willing to listen to me, I will add sevenfold to your plagues, because of your sins.
{26:22} immittamque in vos bestias agri, quæ consumant vos, et pecora vestra, et ad paucitatem cuncta redigant, desertæque fiant viæ vestræ.
{26:22} And I will send upon you the wild beasts of the field, which will consume you and your cattle, and which will reduce everything to paucity, and cause your roadways to become desolate.
{26:23} Quod si nec sic volueritis recipere disciplinam, sed ambulaveritis ex adverso mihi:
{26:23} But if you are not willing to receive discipline in this way, and you still walk as an adversary to me,
{26:24} ego quoque contra vos adversus incedam, et percutiam vos septies propter peccata vestra.
{26:24} likewise, I will advance against you as an adversary, and I will strike you seven times, because of your sins.
{26:25} Inducamque super vos gladium ultorem fœderis mei. Cumque confugeritis in urbes, mittam pestilentiam in medio vestri, et trademini in manibus hostium,
{26:25} And I will lead over you the sword that shall avenge my covenant. And when you will have fled into the cities, I will send a pestilence into your midst, and you will be delivered into the hands of your enemies.
{26:26} postquam confregero baculum panis vestri: ita ut decem mulieres in uno clibano coquant panes, et reddant eos ad pondus: et comedetis, et non saturabimini.
{26:26} After this, I will have broken the staff of your bread, so that ten women bake bread in one oven, and distribute it by weight. And you shall eat and not be filled.
{26:27} Sin autem nec per hæc audieritis me, sed ambulaveritis contra me:
{26:27} Then, if you will not listen to me through these things, and you still walk against me,
{26:28} et ego incedam adversus vos in furore contrario, et corripiam vos septem plagis propter peccata vestra,
{26:28} then I also will advance against you, with an opposing fury, and I will chastise you with seven plagues, because of your sins:
{26:29} ita ut comedatis carnes filiorum vestrorum et filiarum vestrarum.
{26:29} so much so that you will eat the flesh of your sons and your daughters.
{26:30} Destruam excelsa vestra, et simulacra confringam. Cadetis inter ruinas idolorum vestrorum, et abominabitur vos anima mea,
{26:30} I will destroy your high places, and I will break apart your false images. You will fall among the ruins of your idols, and my soul will abominate you:
{26:31} in tantum ut urbes vestras redigam in solitudinem, et deserta faciam Sanctuaria vestra, nec recipiam ultra odorem suavissimum.
{26:31} so much so that I will reduce your cities to a wilderness, and I will make your Sanctuaries desolate, and I will no longer accept the most sweet odors.
{26:32} Disperdamque terram vestram, et stupebunt super ea inimici vestri, cum habitatores illius fuerint.
{26:32} And I will utterly ruin your land, and your enemies shall be stupefied at it, when they will have become its inhabitants.
{26:33} Vos autem dispergam in Gentes, et evaginabo post vos gladium, eritque terra vestra deserta, et civitates vestræ dirutæ.
{26:33} Then I will scatter you among the Gentiles, and I will unsheathe the sword after you. And your land will be deserted, and your cities will be demolished.
{26:34} Tunc placebunt terræ sabbata sua cunctis diebus solitudinis suæ: quando fueritis
{26:34} Then the land will be pleased by her Sabbaths, throughout all the days of her solitude. So, while you will be
{26:35} in terra hostili, sabbatizabit, et requiescet in sabbatis solitudinis suæ, eo quod non requieverit in sabbatis vestris quando habitabatis in ea.
{26:35} in the land of the enemy, she will worship and rest in the Sabbath of her solitude, because she will not have rested in your Sabbaths, when you lived in her.
~ Now here is a common translation dilemma; two words are used together, either one of which by itself would be translated by the same word. So both ‘sabbatizabit’ and ‘requiescet’ can properly be translated as ‘shall rest,’ but when used together they must be translated differently: ‘worship and rest’ is the fitting choice.
{26:36} Et qui de vobis remanserint, dabo pavorem in cordibus eorum in regionibus hostium, terrebit eos sonitus folii volantis, et ita fugient quasi gladium: cadent, nullo persequente,
{26:36} And whoever of you will remain, I will send terror into their hearts in the regions of their enemies. The sound of a flying leaf will terrify them, and so they will flee, as if from the sword. They will fall, though no one pursues.
{26:37} et corruent singuli super fratres suos quasi bella fugientes, nemo vestrum inimicis audebit resistere.
{26:37} And they will each fall upon their brothers, as if they were fleeing from wars; no one among you will dare to resist your foes.
{26:38} Peribitis inter Gentes, et hostilis vos terra consumet.
{26:38} You will perish among the Gentiles, and the land of the enemy will consume you.
{26:39} Quod si et de iis aliqui remanserint, tabescent in iniquitatibus suis, in terra inimicorum suorum, et propter peccata patrum suorum et sua affligentur:
{26:39} But if some few of these still remain, they shall waste away in their iniquities, in the land of their enemies, and they will be afflicted, because of the sins of their fathers and their own sins,
{26:40} donec confiteantur iniquitates suas, et maiorum suorum, quibus prævaricati sunt in me, et ambulaverunt ex adverso mihi.
{26:40} until they confess their iniquities, and those of their ancestors, by which they have transgressed against me and walked as adversaries to me.
{26:41} Ambulabo igitur et ego contra eos, et inducam illos in terram hostilem, donec erubescat incircumcisa mens eorum: tunc orabunt pro impietatibus suis.
{26:41} Therefore, I also will walk against them, and I will lead them into a hostile land, until their uncircumcised mind shall be ashamed. Then shall they pray on behalf of their impiety.
{26:42} Et recordabor fœderis mei quod pepigi cum Iacob, et Isaac, et Abraham. Terræ quoque memor ero:
{26:42} And I will remember my covenant, which I formed with Jacob, and Isaac, and Abraham. I will also remember the land,
{26:43} quæ cum relicta fuerit ab eis, complacebit sibi in sabbatis suis, patiens solitudinem propter illos. Ipsi vero rogabunt pro peccatis suis, eo quod abiecerint iudicia mea, et leges meas despexerint.
{26:43} which, when she will be left behind by them, shall be pleased by her Sabbaths, enduring solitude because of them. Yet truly, they shall pray for their sins, because they cast aside my judgments, and they despised my laws.
{26:44} Et tamen etiam cum essent in terra hostili, non penitus abieci eos, neque sic despexi ut consumerentur, et irritum facerent pactum meum cum eis. Ego enim sum Dominus Deus eorum,
{26:44} And even after so much, when they were in the land of their enemy, I did not cast them off entirely, and I did not so despise them that they would be consumed, nor so that I would nullify my covenant with them. For I am the Lord their God.
{26:45} et recordabor fœderis mei pristini, quando eduxi eos de Terra Ægypti in conspectu Gentium, ut essem Deus eorum. Ego Dominus. Hæc sunt iudicia atque præcepta et leges, quas dedit Dominus inter se et filios Israel in monte Sinai per manum Moysi.
{26:45} And I will remember my original covenant, when I led them away from the land of Egypt, in the sight of the Gentiles, so as to be their God. I am the Lord. These are the judgments, and precepts, and laws, which the Lord has granted between himself and the sons of Israel, on mount Sinai, by the hand of Moses.
{27:1} Locutusque est Dominus ad Moysen, dicens:
{27:1} And the Lord spoke to Moses, saying:
{27:2} Loquere filiis Israel, et dices ad eos: Homo qui votum fecerit, et spoponderit Deo animam suam, sub æstimatione dabit pretium.
{27:2} Speak to the sons of Israel, and you shall say to them: The man who will have made a vow and espoused his soul to God shall give the price according to the estimation.
{27:3} Si fuerit masculus a vigesimo anno usque ad sexagesimum annum, dabit quinquaginta siclos argenti ad mensuram Sanctuarii:
{27:3} If it is a male from twenty years to sixty years, he shall give fifty shekels of silver, by the measure of the Sanctuary;
{27:4} si mulier, triginta.
{27:4} if it is a woman, thirty.
{27:5} A quinto autem anno usque ad vigesimum, masculus dabit viginti siclos: femina decem.
{27:5} But from the fifth year until the twentieth, a male shall give twenty shekels; a female, ten.
{27:6} Ab uno mense usque ad annum quintum, pro masculo dabuntur quinque sicli: pro femina, tres.
{27:6} From one month until the fifth year, for a male, five shekels shall be given; for a female, three.
{27:7} Sexagenarius et ultra masculus dabit quindecim siclos: femina decem.
{27:7} At sixty years and beyond, a male shall give fifteen shekels; a female, ten.
{27:8} Si pauper fuerit, et æstimationem reddere non valebit, stabit coram sacerdote: et quantum ille æstimaverit, et viderit eum posse reddere, tantum dabit.
{27:8} If he is poor, and he does not have the means to pay the estimation, he shall stand before the priest, and however much he will value him and see that he is able to pay, so much shall he give.
{27:9} Animal autem, quod immolari potest Domino, si quis voverit, sanctum erit,
{27:9} But an animal which could be immolated to the Lord, if anyone has vowed it, shall be holy,
{27:10} et mutari non poterit, id est, nec melius malo, nec peius bono. Quod si mutaverit: et ipsum quod mutatum est, et illud pro quo mutatum est, consecratum erit Domino.
{27:10} and it cannot be exchanged, that is, neither better for worse, nor worse for better. And if he has exchanged it, both that which was exchanged, and that for which it was exchanged shall be consecrated to the Lord.
{27:11} Animal immundum, quod immolari Domino non potest, si quis voverit, adducetur ante sacerdotem,
{27:11} An unclean animal which could not be sacrificed to the Lord, if anyone has vowed it, shall be led before the priest,
{27:12} qui iudicans utrum bonum an malum sit, statuet pretium.
{27:12} who, judging whether it is either good or bad, shall set the price.
{27:13} Quod si dare voluerit is, qui offert, addet supra æstimationem quintam partem.
{27:13} But if he who offers it was willing to give, he shall add a fifth part above the estimation.
{27:14} Homo si voverit domum suam, et sanctificaverit Domino, considerabit eam sacerdos utrum bona an mala sit, et iuxta pretium, quod ab eo fuerit constitutum, venundabitur:
{27:14} If a man has vowed his house, and he has sanctified it to the Lord, the priest shall examine it, whether it is good or bad, and it shall be sold according to the price which he will have established.
{27:15} sin autem ille qui voverat, voluerit redimere eam, dabit quintam partem æstimationis supra, et habebit domum.
{27:15} But if he who vowed it was willing to redeem it, he shall give a fifth part beyond the estimation, and he shall have the house.
{27:16} Quod si agrum possessionis suæ voverit, et consecraverit Domino: iuxta mensuram sementis æstimabitur pretium. Si triginta modiis hordei seritur terra, quinquaginta siclis venundetur argenti.
{27:16} But if he has vowed a field of his possession, and has consecrated it to the Lord, the price shall be estimated according to the measure of the seed. If the land would be sown with thirty measures of barley, then let it be sold for fifty shekels of silver.
~ The Hebrew unit of dry measure here is called a ‘measure’ and is equivalent to about 2 U.S. gallons.
{27:17} Si statim ab anno incipientis Iubilei voverit agrum, quanto valere potest, tanto æstimabitur.
{27:17} If he has vowed his field beginning from the current year of Jubilee, as much as it may be worth, so shall it be estimated.
{27:18} Sin autem post aliquantum temporis: supputabit sacerdos pecuniam iuxta annorum, qui reliqui sunt, numerum usque ad Iubileum, et detrahetur ex pretio.
{27:18} But if, after some amount of time, the priest shall evaluate the money according to the number of years that remain until the Jubilee, then the price shall be reduced.
{27:19} Quod si voluerit redimere agrum ille, qui voverat, addet quintam partem æstimatæ pecuniæ, et possidebit eum.
{27:19} But if he who had vowed it, was willing to redeem his field, he shall add a fifth part of the money to the estimation, and then he shall possess it.
{27:20} Sin autem noluerit redimere, sed alteri cuilibet fuerit venundatus, ultra eum qui voverat redimere non poterit:
{27:20} But if he is not willing to redeem it, then it shall be sold to any other; he who vowed it is no longer able to redeem it.
{27:21} quia cum Iubilei venerit dies, sanctificatus erit Domino, et possessio consecrata ad ius pertinet sacerdotum.
{27:21} For when the day of Jubilee arrives, it shall be sanctified to the Lord. And as a possession that has been consecrated, it rightfully belongs to the priest.
{27:22} Si ager emptus est, et non de possessione maiorum sanctificatus fuerit Domino,
{27:22} If a field has been bought, and it is not from the possession of ancestors, it shall be sanctified to the Lord.
{27:23} supputabit sacerdos iuxta annorum numerum usque ad Iubileum, pretium: et dabit ille qui voverat eum, Domino.
{27:23} The priest shall evaluate the price according to the number of years until the Jubilee; and the one who had vowed it shall give to the Lord.
{27:24} In Iubileo autem revertetur ad priorem dominum, qui vendiderat eum, et habuerat in sorte possessionis suæ.
{27:24} Then, in the Jubilee, it shall be returned to the former owner, the one who had sold it and who had held it within the lot of his possession.
{27:25} Omnis æstimatio siclo Sanctuarii ponderabitur. Siclus viginti obolos habet.
{27:25} All estimation shall be weighed according to the shekel of the Sanctuary. A shekel has twenty obols.
{27:26} Primogenita, quæ ad Dominum pertinent, nemo sanctificare poterit et vovere: sive bos, sive ovis fuerit, Domini sunt.
{27:26} The firstborn, which belong to the Lord, no one is able to sanctify or vow, whether it is an ox, or a sheep, they are for the Lord.
{27:27} Quod si immundum est animal, redimet qui obtulit, iuxta æstimationem tuam, et addet quintam partem pretii: si redimere noluerit, vendetur alteri quantocumque a te fuerit æstimatum.
{27:27} But if it is an unclean animal, whoever offers it shall redeem it, according to your estimation, and he shall add a fifth part to the price. If he is not willing to redeem it, it shall be sold to another for whatever amount it was estimated by you.
{27:28} Omne, quod Domino consecratur, sive homo fuerit, sive animal, sive ager, non vendetur, nec redimi poterit. Quidquid semel fuerit consecratum, Sanctum sanctorum erit Domino.
{27:28} All that is consecrated to the Lord, whether it is a man, or an animal, or a field, shall not be sold; neither is it able to be redeemed. Anything, once it has been consecrated, shall be the Holy of holies to the Lord.
{27:29} Et omnis consecratio, quæ offertur ab homine, non redimetur, sed morte morietur.
{27:29} And all that has been consecrated, which is offered by man, shall not be redeemed, but shall surely die.
{27:30} Omnes decimæ terræ, sive de frugibus, sive de pomis arborum, Domini sunt, et illi sanctificantur.
{27:30} All the tithes of the land, whether from the grain, or from the fruits of trees, are for the Lord and are sanctified to him.
{27:31} Si quis autem voluerit redimere decimas suas, addet quintam partem earum.
{27:31} But if anyone is willing to redeem his tithes, he shall add a fifth part to them.
{27:32} Omnium decimarum bovis et ovis et capræ, quæ sub pastoris virga transeunt, quidquid decimum venerit, sanctificabitur Domino.
{27:32} Out of all the tithes of oxen, and sheep, and goats, which cross under the rod of the shepherd, every tenth one that arrives shall be sanctified to the Lord.
{27:33} Non eligetur nec bonum nec malum, nec altero commutabitur. Si quis mutaverit: et quod mutatum est, et pro quo mutatum est, sanctificabitur Domino, et non redimetur.
{27:33} It shall not be chosen by what is good or bad; neither shall it be exchanged for another. If anyone has exchanged it, both that which was exchanged, and that for which it was exchanged, shall be sanctified to the Lord and shall not be redeemed.
{27:34} Hæc sunt præcepta, quæ mandavit Dominus Moysi ad filios Israel in monte Sinai.
{27:34} These are the precepts, which the Lord commanded Moses for the sons of Israel on mount Sinai.