The distinction of clean and unclean in beasts, fish, birds, and other things. 43. With commandment to be holy, and impolluted.The distinction of clean and unclean in beasts, fish, birds, and other things. 43. With commandment to be holy, and impolluted.
The third part. Of things clean and unclean, with the manner of purifying: & other precepts moral & judicial.
And our Lord spake to Moyses and Aaron, saying:AND our Lord spake to Moyses and Aaron, saying:Locutusque est Dominus ad Moysen et Aaron, dicens :
2Say to the children of Israel: These are the beasts which you ought to eat of all the living things of the earth.Say to the children of Israel: These are the beasts which you ought to eate of al the liuing things of the earth.Dicite filiis Israël : Hæc sunt animalia quæ comedere debetis de cunctis animantibus terræ :
3Every one that hath the hoof divided, and cheweth the cud among the cattle, you shall eat.Euerie one that hath the hoofe diuided, and cheweth the cudde among the cattel, you shal eate.omne quod habet divisam ungulam, et ruminat in pecoribus, comedetis.
4But whatsoever in deed cheweth the cud, and hath an hoof, but divideth it not, as the camel, and others, that you shall not eat, and among the unclean you shall repute it.But whatsoeuer in dede cheweth the cudde, and hath an hoofe, but diuideth it not, as the camel, and others, that you shal not eate, and among the vncleane you shal repute it.¶Quidquid autem ruminat quidem, et habet ungulam, sed non dividit eam, sicut camelus et cetera, non comedetis illud, et inter immunda reputabitis.
5chœrogryllus: the rock-badger/coney which cheweth the cud, and divideth not the hoof, is unclean.Cherogril which cheweth the cudde, and diuideth not the hoofe, is vncleane.Chœrogryllus qui ruminat, ungulamque non dividit, immundus est.
6The hare also: for that also cheweth the cud, but divideth not the hoof.The hare also: for that also cheweth the cudde, but diuideth not the hoofe.Lepus quoque : nam et ipse ruminat, sed ungulam non dividit.
7And the swine: which though it divideth the hoof, cheweth not the cud.And the swine: which though it diuideth the hoofe, cheweth not the cudde.Et sus : qui cum ungulam dividat, non ruminat.
8The flesh of these you shall not eat, nor touch their carcasses, because they are unclean to you.The flesh of these you shal not eate, nor touch their carcasses, because they are vncleane to you.Horum carnibus non vescemini, nec cadavera contingetis, quia immunda sunt vobis.
9These are the things that breed in the waters, and which it is lawful to eat. All that hath fins, and scales, as well in the sea, as in the rivers, and the pools, you shall eat.These are the things that breede in the waters, and which it is lawful to eate. Al that hath finnes, and scales, as wel in the sea, as in the riuers, and the pooles, you shal eate.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.
10But whatsoever hath not fins and scales, of those that move and live in the waters, shall be unto you abominable,But whatsoeuer hath not finnes and scales, of those that moue and liue in the waters, shalbe vnto you abominable,Quidquid autem pinnulas et squamas non habet, eorum quæ in aquis moventur et vivunt, abominabile vobis,
11and execrable, their flesh you shall not eat, and their carcasses you shall avoid.and execrable, their flesh you shal not eate, and their carcasses you shal auoide.execrandumque erit : carnes eorum non comedetis, et morticina vitabitis.
12All that have not fins and scales in the waters, shall be polluted.Al that haue not finnes and scales in the waters, shal be polluted.Cuncta quæ non habent pinnulas et squamas in aquis, polluta erunt.
13Of birds these are they which you must not eat, and are to be avoided of you: The Eagle, and the griffon, and the osprey,Of birdes these are they which you must not eate, and are to be auoided of you: The Eagle, and the griffon, and the osprey,Hæc sunt quæ de avibus comedere non debetis, et vitanda sunt vobis : aquilam, et gryphem, et haliæetum,
14and the kite, and the vulture according to his kind,and the kite, and the vulture according to his kinde,et milvum ac vulturem juxta genus suum,
15and every one of the ravens' kind, according to their similitude,and euerie one of the rauens kinde, according to their similitude,et omne corvini generis in similitudinem suam,
16the ostrich, and the owl, and the larum: a sea-mew or gull, and the hawk according to his kind.the ostrich, and the owle, and the sterne, and the hauke according to his kinde.struthionem, et noctuam, et larum, et accipitrem juxta genus suum :
17the screech-owl, and the mergulum: a diving water-bird, the cormorant, and the stork,the scritchowle, and the diuer, and the storke,bubonem, et mergulum, et ibin,
18and the swan, and the onocrotalum: the pelican, and the porphyrionem: the purple swamphen,and the swanne, and the onocratal, and the porphirion,et cygnum, et onocrotalum, et porphyrionem,
19the herodionem: the heron, and the charadrion: the plover according to his kind, the lapwing also, and the bat.the herodian, and the charadrion according to his kind, the lapwing also, and the batte.herodionem, et charadrion juxta genus suum, upupam quoque, et vespertilionem.
20Of fowls every one that goeth upon four feet, shall be abominable to you.Of foules euerie one that goeth vpon foure feete, shal be abhominable to you.Omne de volucribus quod graditur super quatuor pedes, abominabile erit vobis.
21And whatsoever walketh upon four feet, but hath the legs behind longer, wherewith he hoppeth upon the earth,And whatsoeuer walketh vpon foure feete, but hath the legges behind longer, wherwith he hoppeth vpon the earth,Quidquid autem ambulat quidem super quatuor pedes, sed habet longiora retro crura, per quæ salit super terram,
22that you shall eat, as is the bruchus: a wingless locust in his kind, the attacus: a locust, and the ophiomachus: a locust, "serpent-fighter", and the locust, every one according to their kind.that you shal eate, as is the bruke in his kind, the attake, and the ophiomach, and the locust, euerie one according to their kinde.comedere debetis, ut est bruchus in genere suo, et attacus atque ophiomachus, ac locusta, singula juxta genus suum.
23But of fowl whatsoever hath four feet only, shall be execrable to you:But of foule whatsoeuer hath foure feete onlie, shal be execrable to you:Quidquid autem ex volucribus quatuor tantum habet pedes, execrabile erit vobis :
24and whatsoever shall touch the carcasses of them, shall be polluted, and shall be unclean until even:and whatsoeuer shal touch the carcasses of them, shal be polluted, and shal be vncleane vntil euen:et quicumque morticina eorum tetigerit, polluetur, et erit immundus usque ad vesperum :
25and if it be necessary that he carry any of these that be dead, he shall wash his clothes, and shall be unclean until sun set.and if it be necessarie that he carie anie of these that be dead, he shal wash his clothes, and shal be vncleane vntil sunne sette.et si necesse fuerit ut portet quippiam horum mortuum, lavabit vestimenta sua, et immundus erit usque ad occasum solis.
26Every beast that hath a hoof, but divideth it not, neither cheweth the cud, shall be unclean: and whatsoever toucheth it, shall be defiled.Euerie beast that hath a hoofe, but diuideth it not, neither cheweth the cudde, shal be vncleane: and whatsoeuer toucheth it, shal be defiled.Omne animal quod habet quidem ungulam, sed non dividit eam, nec ruminat, immundum erit : et qui tetigerit illud, contaminabitur.
27That which walketh upon hands of all beasts, which go on four feet, shall be unclean: he that toucheth their carcasses, shall be polluted until even.That which walketh vpon hands of al beasts, which goe on foure feete, shal be vncleane: he that toucheth their carcasses, shal be polluted vntil euen.Quod ambulat super manus ex cunctis animantibus, quæ incedunt quadrupedia, immundum erit : qui tetigerit morticina eorum, polluetur usque ad vesperum.
28And he that carrieth such carcasses, shall wash his clothes, and shall be unclean until even: because all these things are unclean to you.And he that carieth such carcasses, shal wash his clothes, and shal be vncleane vntil euen: because al these thinges are vncleane to you.Et qui portaverit hujuscemodi cadavera, lavabit vestimenta sua, et immundus erit usque ad vesperum : quia omnia hæc immunda sunt vobis.
29These also shall be reputabuntur: reckoned, counted, not "supposedly" among polluted things, of all that move upon the earth, the weasel and the mouse and the crocodile, every one according to their kind,These also shal be reputed among polluted thinges, of al that moue vpon the earth, the weesel and the mouse and the crocadile, euerie one according to their kinde,Hæc quoque inter polluta reputabuntur de his quæ moventur in terra, mustela et mus et crocodilus, singula juxta genus suum,
30the mygale: the shrew-mouse, and the chameleon, and the stellio: the spotted newt or gecko, and the lizard, and the mole:the migale, and the cameleon, and the stellion, and the lizard, and the moule:mygale, et chamæleon, et stellio, et lacerta, et talpa.
31all these are unclean. He that toucheth their carcasses, shall be unclean until even:al these are vncleane. He that toucheth their carcasses, shal be vncleane vntil euen:Omnia hæc immunda sunt. Qui tetigerit morticina eorum, immundus erit usque ad vesperum :
32and that whereupon any thing of their carcasses falleth, shall be polluted, as well vessel of wood and vestimentum: clothing, garments, as skins and haircloths: and in whatsoever vessel any work is done, they shall be dipped in water, and shall be polluted until even, and so afterward shall be clean.and that wherupon anie thing of their carcasses falleth, shal be poluted, as wel vessel of wood and rayment, as skinnes and haireclothes: and in whatsoeuer vessel anie worke is done, they shal be dipped in water, and shal be polluted vntil euen, and so afterward shal be cleane.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.
33But the earthen vessel, whereinto any of these falleth in it, shall be polluted, and therefore is to be broken.But the earthen vessel, wherinto anie of these falleth in it, shal be polluted, and therfore is to be broken.Vas autem fictile, in quod horum quidquam intro ceciderit, polluetur, et idcirco frangendum est.
34All meat, which you shall eat, if the water be poured upon it, shall be unclean; and all liquor that is drunk of all vessel, shall be unclean.Al meate, which you shal eate, if the water be poured vpon it, shal be vncleane; and al liquor that is dronke of al vessel, shal be vncleane.Omnis cibus, quem comedetis, si fusa fuerit super eum aqua, immundus erit : et omne liquens quod bibitur de universo vase, immundum erit.
35And whatsoever ought of such carcasses falleth, it shall be unclean: whether ovens, or pots with feet, they shall be destroyed, and shall be unclean.And whatsoeuer ought of such carcasses falleth, it shal be vncleane: whether ouens, or pottes with feete, they shal be distroyed, and shal be vncleane.Et quidquid de morticinis hujuscemodi ceciderit super illud, immundum erit : sive clibani, sive chytropodes, destruentur, et immundi erunt.
36But the fountains and the cisterns, and all collection of water shall be clean. He that toucheth their carcass, shall be unclean.But the fountaines and the cesternes, and al collection of water shalbe cleane. He that toucheth their carcasse, shalbe vncleane.Fontes vero et cisternæ, et omnis aquarum congregatio munda erit. Qui morticinum eorum tetigerit, polluetur.
37If it fall upon seed corn it shall not pollute it.If it fal vpon seede corne it shal not pollute it.Si ceciderit super sementem, non polluet eam.
38But if any man pour water upon the seed, and afterward it be touched with the carcasses, it shall be forthwith polluted.But if anie man poure water vpon the seede, and afterward it be touched with the carcasses, it shal be forthwith polluted.Si autem quispiam aqua sementem perfuderit, et postea morticinis tacta fuerit, illico polluetur.
39If a beast be dead, of which it is lawful for you to eat, he that toucheth the carcass thereof, shall be unclean until even:If a beast be dead, of which it is lawful for you to eate, he that toucheth the carcasse therof, shal be vncleane vntil euen:Si mortuum fuerit animal, quod licet vobis comedere, qui cadaver ejus tetigerit, immundus erit usque ad vesperum :
40and he that eateth or carrieth any thing thereof, shall wash his clothes, and shall be unclean until even.and he that eateth or carieth anie thing therof, shal wash his clothes, and shal be vncleane vntil euen.et qui comederit ex eo quippiam, sive portaverit, lavabit vestimenta sua, et immundus erit usque ad vesperum.
41All that creepeth upon the earth, shall be abominable, neither shall it be taken for meat.Al that creepeth vpon the earth, shal be abominable, neither shal it be taken for meate.Omne quod reptat super terram, abominabile erit, nec assumetur in cibum.
42whatsoever goeth upon the breast or four feet, and hath many feet, or traileth on the earth, you shall not eat, because it is abominable.whatsoeuer goeth vpon the brest or foure feete, and hath manie feete, or traileth on the earth, you shal not eate, because it is abhominable.Quidquid super pectus quadrupes graditur, et multos habet pedes, sive per humum trahitur, non comedetis, quia abominabile est.
43Do not contaminate your souls, nor touch ought thereof, lest you be unclean.Doe not contaminate your soules, nor touch ought therof, lest you be vncleane.Nolite contaminare animas vestras, nec tangatis quidquam eorum, ne immundi sitis.
44For I am the Lord your God: be holy, because I am holy. Pollute not your souls in any creeping beast, that moveth upon the earth.For I am the Lord your God: be holie, because I am holie. Pollute not your soules in anie creeping beast, that moueth vpon the earth.Ego enim sum Dominus Deus vester : sancti estote, quia ego sanctus sum. Ne polluatis animas vestras in omni reptili quod movetur super terram.
45For I am the Lord, that brought you out of the Land of Egypt, that I might be your God. You shall be holy because I am holy.For I am the Lord, that brought you out of the Land of Ægypt, that I might be your God. You shal be holie because I am holie.Ego enim sum Dominus, qui eduxi vos de terra Ægypti, ut essem vobis in Deum. Sancti eritis, quia ego sanctus sum.
46This is the law of beasts and fowls, and of every living soul, that moveth in the waters, and creepeth on the earth,This is the lawe of beasts and foules, and of euerie liuing soule, that moueth in the waters, and creepeth on the earth,Ista est lex animantium ac volucrum, et omnis animæ viventis, quæ movetur in aqua, et reptat in terra,
47that you may know the differences of the clean, and the unclean, and know what you ought to eat, and what to refuse.that you may know the differences of the cleane, and the vncleane, and know what you ought to eate, and what to refuse.ut differentias noveritis mundi et immundi, et sciatis quid comedere et quid respuere debeatis.
Annotations
4Unclean you shall repute it. In the first age of the world, before Noe's flood, and so forward by tradition, and after by the written Law, some living creatures were reputed unclean, and forbid to be eaten or offered in sacrifice. Not as evil of themselves, for every creature of God is good, &c. by nature and creation: but this distinction and prohibition was made in the old Testament, for just causes, as the ancient fathers note specially three. First, for instruction of the people much inclined to idolatry, God distinguished all beasts, birds, and fishes into clean and unclean, whereby all men might know, that none of them is God. For how can any man of reason (saith learned Theodoret, q. 11. in Levit.) think that to be God, which either he abhorreth as unclean, or offereth in sacrifice to the true God, and eateth thereof himself? Secondly, God commanded this observance to exercise his people in obedience, with precepts not otherwise necessary, but because he so commanded. As at first he commanded Adam not to eat of the tree of knowledge of good and evil. The transgression whereof brought all mankind into misery. From which again Christ by his obedience redeemed us. For observation of this law old Eleazarus, and the seven brethren with their mother, did give their lives, rather than they would eat swine's flesh, and for the same are glorious Martyrs, as testify S. Cyprian (epist. 56. ad Thibaritanos. and li. de exhort. Mart. c. 11.) S. Gregory Nazianzen (orat. 20. de Machab.) S. Chrysostom (de nativitate septem Machab.) S. Ambrose (li. 1. de officiis, c. 4. and li. 2. de Jacob, c. 10. and 11.) and the whole Church celebrating their feast, the first day of August. Thirdly and most specially these observations were commanded for signification of virtues to be embraced, and of vices or sins to be avoided. Such beasts therefore were holden for clean, and allowed for man's food, as divide the hoof, and ruminate, or chew the cud, signifying distinction betwixt good and evil; and diligent consideration, or meditation of God's law: and the beasts which lack these two properties of dividing the hoof, and chewing the cud, or either of them, were reputed unclean, signifying such men as care not whether they do well or evil, or do not ruminate, and meditate good things, which they hear or read, forgetting or neglecting, what is taught them. Likewise the fishes that have fins and scales, which signify elevating of the mind, and austerity of life, were counted clean: but those that want either of the same were unclean and prohibited. Also certain birds were esteemed clean and allowed to be eaten: others unclean and forbid. As the Eagle, signifying pride; the griffon, tyranny; the osprey, oppression; the kite, fraud; the vulture, sedition; all kinds of ravens, carnal voluptuousness; the ostrich, worldly cares; the owl, sloth, or dulness in spiritual things; the sterne, double dealing; all kinds of hawks, cruelty; the screech-owl, luxury; the diver, gluttony; the stork, envy; the swan, hypocrisy; the onocratal, avarice; the porphirion, self-will; the herodian, a bloody mind; the caladrion, much babbling; the lapwing, desolation of mind, or desperation; the bat, earthly policy; and the like in other birds, beasts, and fishes. All agreeable to that time, in which (saith S. Augustin, li. 6. c. 7. cont. Faust.) those things were to be foreshewed, not only in words, but also in facts, which should be revealed in latter time; and being now revealed by Christ, and in Christ, the burdenous observances are not imposed to the faithful gentiles, to whom yet the authority of the prophecy is commended. To the same effect (li. cont. Adimant. c. 15. and li. 50. homil. ho. 45.) S. Hierom, in Matt. 15. Origen, ho. 7. S. Cyril, li. 7. in Levit. S. Gregory in Cant. 7. Procopius in Levit. 11. Out of whom and others S. Thomas explicateth at large, that which we have here briefly noted. 1. 2. q. 102. a. 6. (Some things counted unclean in the law of nature and of Moyses. Three causes of this observance. 1. For instruction. 2. For exercise of obedience. For signification. The things holden for clean signified virtues. The unclean signified vices. Christians are not bound to the observances of the old law, but to that which they signified. Gen. 7. v. 8. 1. Tim. 4. Rom. 5. 2. Mach. 6. & 7.)Vncleane you shal repute it. In the first age of the world, before Noes floud, and so forward by tradition, and after by the written Law, some liuing creatures were reputed vncleane, and forbid to be eaten or offered in sacrifice. Not as euel of themselues, for euerie creature of God is good, &c. by nature and creation: but this distinction and prohibition was made in the old Testament, for iust causes, as the ancient fathers note specially three. First, for instruction of the people much inclined to idolatrie, God distinguished al beastes, birdes, and fishes into cleane and vncleane, wherby al men might know, that none of them is God. For how can anie man of reason (saith lerned Theodoret. q. 11. in Leuit.) thinke that to be God, which either he abhorreth as vncleane, or offereth in sacrifice to the true God, and eateth therof himself? Secondly, God commanded this obseruance to exercise his people in obedience, with precepts not otherwise necessarie, but because he so commanded. As at first he commanded Adam not to eate of the tree of knowledge of good and euel. The transgression wherof brought al mankind into miserie. From which againe Christ by his obedience redemed vs. For obseruation of this law old Eleazarus, and the seuen bretheren with their mother, did geue their liues, rather then they would eate swines flesh, and for the same are glorious Martyrs, as testifie S. Cyprian (epist. 56. ad Thibaritanos. & li. de exhort. Mart. c. 11.) S. Gregorie Nazianzen (orat. 20. de Machab.) S. Chrysostom (de natiuitate septem Machab.) S. Ambrose (li. 1. de officijs. c. 4. & li. 2. de Iacob. c. 10. & 11.) and the whole Church celebrating their feast, the first day of August. Thirdly and most specially these obseruations were commanded for signification of vertues to be embraced, and of vices or sinnes to be auoided. Such beastes therfore were holden for cleane, and allowed for mans foode, as diuide the hoofe, and ruminate, or chew the cudde, signifying distinction betwixt good and euel; and diligent consideration, or meditation of Gods law: and the beastes which lack these two properties of diuiding the hoofe, and chewing the cudde, or either of them, were reputed vncleane, signifying such men as care not whether they do wel or euel, or do not ruminate, and meditate good things, which they heare or read, forgetting or neglecting, what is taught them. Likewise the fishes that haue finnes and scales, which signifie eleuating of the mind, and austeritie of life, were counted cleane: but those that want either of the same were vncleane and prohibited. Also certaine birdes were esteemed cleane and allowed to be eaten: others vncleane and forbid. As the Eagle, signifying pride; the griffon, tyrannie; the osprey, oppression; the kite, fraud; the vulture, sedition; al kindes of rauens, carnal voluptuosnes; the ostrich, worldlie cares; the owle, slouth, or dulnes in spiritual things; the sterne, duble dealing; al kindes of haukes, crueltie; the schritch owle, luxurie; the diuer, gluttonie; the stocke, enuie; the swanne, hypocrisie; the onocratal, auarice; the porphirion, selfe wil; the herodian, a bloudie mind; the caladrion, much babling; the lapwing, desolation of mind, or desperation; the batte, earthlie policie; and the like in other birdes, beastes, and fishes. Al agreable to that time, in which (saith S. Augustin. li. 6. c. 7. cont. Faust.) those things were to be foreshewed, not only in wordes, but also in factes, which should be reueled in latter time; and being now reueled by Christ, and in Christ, the burdenous obseruances are not imposed to the faithful gentiles, to whom yet the authoritie of the prophecie is commended. To the same effect (li. cont. Adimant. c. 15. & li. 50. homil. ho. 45.) S. Hierom. in Matt. 15. Origenes, ho. 7. S. Cyril. li. 7. in Leuit. S. Gregorie in Cant. 7. Procopius in Leuit. 11. Out of whom and others S. Thomas explicateth at large, that which we haue here briefly noted. 1. 2. q. 102. a. 6. > ⟦margin⟧ Some things counted vncleane in the law of nature & of Moyses. — Three causes of this obseruance. — 1. For instruction. — 2. For exercise of obedience. — For signification. — The things holden for cleane signified vertues. — the vncleane signified vices. — Christians are not bound to the obseruances of the old law, but to that which they signified. (Gen. 7. v. 8. 1. Tim. 4. Rom. 5. 2. Mach. 6. & 7.)