And the fat of the beast that dies of itself, and the fat of that which is torn with beasts, may be used in any other use: but you shall in no wise eat of it.
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EXPOSITORY (ENGLISH BIBLE)And the fat of the beast that dieth of itself.—That is, of the aforesaid animals which died of any disease or accident, or were killed by wild beasts, and which, therefore, are entirely unclean (see Leviticus 17:15; Leviticus 22:8), might be used for common purposes in ordinary life, such as making candles, &c., &c.Leviticus 11:39. Leviticus 22:8, it must be noted that that prohibition reached only to the priests, Leviticus 7:4.
and the fat of that which is torn with beasts; with wild beasts:
may be used in any other use; as in medicine, for plasters, or for making candles, or for greasing of anything to make it smooth and pliable, or the like:
but ye shall in no wise eat of it; such carcasses themselves were not to be eaten of, and one would think their fat in course must be unlawful; but however, to prevent the doing of it, this particular law was given, and those that broke this were doubly guilty, as the Jews observe (m); once in eating things that died of themselves, or were torn with beasts, and again by eating the fat of them.And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.
EXEGETICAL (ORIGINAL LANGUAGES)Leviticus 22:29-30); but that of the vow and freewill-offerings might be eaten on both the first and second days. Whatever remained after that was to be burnt on the third day, i.e., to be destroyed by burning. If any was eaten on the third day, it was not well-pleasing (ירצה "good pleasure," see Leviticus 1:4), and was "not reckoned to the offerer," sc., as a sacrifice well-pleasing to God; it was "an abomination." פּגּוּל, an abomination, is only applied to the flesh of the sacrifices (Leviticus 19:7; Ezekiel 4:14; Isaiah 65:4), and signifies properly a stench; - compare the talmudic word פּגּל faetidum reddere. Whoever ate thereof would bear his sin (see Leviticus 5:1). "The soul that eateth" is not to be restricted, as Knobel supposes, to the other participators in the sacrificial meal, but applies to the offerer also, in fact to every one who partook of such flesh. The burning on the third day was commanded, not to compel the offerer to invite the poor to share in the meal (Theodoret, Clericus, etc.), but to guard against the danger of a desecration of the meal. The sacrificial flesh was holy (Exodus 29:34); and in Leviticus 19:8, where this command is repeated,
(Note: There is no foundation for Knobel's assertion, that in Leviticus 19:5. another early lawgiver introduces a milder regulation with regard to the thank-offering, and allows all the thank-offerings to be eaten on the second day. For Leviticus 19:5. does not profess to lay down a universal rule with regard to all the thank-offerings, but presupposes our law, and simply enforces its regulations with regard to the vow and freewill-offerings, and threatens transgressors with severe punishment.)
eating it on the third day is called a profanation of that which was holy to Jehovah, and ordered to be punished with extermination. It became a desecration of what was holy, through the fact that in warm countries, if flesh is not most carefully preserved by artificial means, it begins to putrefy, or becomes offensive (פּגּוּל) on the third day. But to eat flesh that was putrid or stinking, would be like eating unclean carrion, or the נבלה with which putrid flesh is associated in Ezekiel 4:14. It was for this reason that burning was commanded, as Philo (de vict. p. 842) and Maimonides (More Neboch iii. 46) admit; though the former also associates with this the purpose mentioned above, which we decidedly reject (cf. Outram l.c. p. 185 seq., and Bhr, ii. pp. 375-6).
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