Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/842

 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 Lev 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 (Lev 19:7; Eze 4:14; Isa 65:4), and signifies properly a stench; - compare the talmudic word פּגּל faetidum reddere. Whoever ate thereof would bear his sin (see Lev 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 (Exo 29:34); and in Lev 19:8, where this command is repeated, 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 Eze 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 Bähr, ii. pp. 375-6).

verses 19-21
In the same way all sacrificial flesh that had come into contact with what was unclean, and been defiled in consequence, was to be burned and not eaten. Lev 7:19, which is not found in the Septuagint and Vulgate, reads thus: “and as