The law concerning leprosy in men, and in garments.
The law concerning leprosie in men, 47. and in garments.
1And the Lord spoke to Moses and Aaron, saying:E il Signore parlò a Mosè, e ad Aronne, e disse:AND our Lord spake to Moyses, and Aaron, saying:Locutusque est Dominus ad Moysen, et Aaron, dicens: 2The man in whose skin or flesh shall arise a different colour or a blister, or as it were something shining, that is the stroke of the leprosy, shall be brought to Aaron the priest, or any one of his sons.L'uomo che avrà sulla sua pelle, e sulla carne varietà di colori, o una pustola, o qualche cosa di lucido, che sia indizio di lebbra, sarà condotto ad Aronne sacerdote, o ad uno de' suoi figliuoli.The man, in whose skinne and flesh shal arise a diuers colour or a blister, or any thing as it were shyning, that is to say the plague of the leprosie, shal be brought to Aaron the priest, or any one of his sonnes.Homo, in cujus 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 ejus. 3And if he see the leprosy in his skin, and the hair turned white and the place where the leprosy appears lower than the skin and the rest of the flesh: it is the stroke of the leprosy, and upon his judgment he shall be separated.Se questi vede la lebbra sulla cute, e che i peli sien diventati di color bianco, e che dove apparisce la lebbra, la parte è più affondata, che non è il resto della cute, e della carne; la malattia è di lebbra, è colui sarà separato ad arbitrio del sacerdote.Who seing the leprosie in his skinne, & the heare turned into a white colour, and the forme it self of the leprosie lower then the skinne, and the other flesh: it is the plague of the leprosie, and at his arbitrement he shal be seperated.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 ejus separabitur. 4But if there be a shining whiteness in the skin, and not lower than the other flesh, and the hair be of the former colour, the priest shall shut him up seven days.Se poi vi sarà sulla cute un candor luccicante, e non più affondato del resto della carne, e i peli son del color primiero, il sacerdote lo rinchiuderà per sette giorni:But if there be a shining whitenesse in the skinne, and not lower then the other flesh, and the heare of the old colour, the priest shal shut him vp seuen daies,Sin autem lucens candor fuerit in cute, nec humilior carne reliqua, et pili coloris pristini, recludet eum sacerdos septem diebus: 5And the seventh day he shall look on him: and if the leprosy be grown no farther, and hath not spread itself in the skin, he shall shut him up again other seven days.E il settimo giorno lo esaminerà; e se la lebbra non si sarà dilatata, e non sarà penetrata più oltre dentro la cute, lo rinchiuderà nuovamente per sette altri giorni.and the seuenth day he shal vew him: and if the leprosie be growne no farder, nor hath passed the former limites in the skinne, againe he shal shut him vp other seuen daies.et considerabit die septimo: et si quidem lepra ultra non creverit, nec transierit in cute priores terminos, rursum recludet eum septem diebus aliis.
6And on the seventh day, he shall look on him. If the leprosy be somewhat obscure, and not spread in the skin, he shall declare him clean, because it is but a scab: and the man shall wash his clothes, and shall be clean.E il settimo giorno lo visiterà; e se la lebbra sarà più fosca, e non si sarà dilatata sulla cute, lo monderà perocché questa è scabbia: e quegli laverà le sue vesti, e sarà mondo.And the seuenth day he shal behold: if the leprosie be somewhat obscure, and not growne in the skinne, he shal cleanse him, because it is a scabbe: and the man shal wash his clothes, and shal be cleane.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. 7But, if the leprosy grow again, after he was seen by the priest and restored to cleanness, he shall be brought to him:Che se dopo che ei fu visitato dal sacerdote, e renduto mondo, la lebbra va ancora crescendo, ei sarà ricondotto a lui,And if the leprosie grow againe, after that he was sene of the priest and restored to cleannesse; he shal he brought vnto him,Quod si postquam a sacerdote visus est, et redditus munditiæ, iterum lepra creverit: adducetur ad eum, 8And shall be condemned of uncleanness.E sarà condannato d'immondezza.and shal be condemned of vncleannesse.et immunditiæ condemnabitur. 9If the stroke of the leprosy be in a man, he shall be brought to the priest:Un uomo, che ha il male della lebbra, sarà menato al sacerdote,If the plague of the leprosie be in a man, he shal be brought to the priest,Plaga lepræ si fuerit in homine, adducetur ad sacerdotem, 10And he shall view him. And when there shall be a white colour in the skin, and it shall have changed the look of the hair, and the living flesh itself shall appear:E questo lo visiterà. E se la cute sarà di color bianco e il colore de' peli sarà cangiato, e apparisca anche la viva carne,and he shal view him. And when there is a white colour in the skinne, and hath changed the looke of the heare, and the flesh also it selfe appeare quicke:et videbit eum. Cumque color albus in cute fuerit, et capillorum mutaverit aspectum, ipsa quoque caro viva apparuerit: 11It shall be judged an inveterate leprosy, and grown into the skin. The priest therefore shall declare him unclean: and shall not shut him up, because he is evidently unclean.La lebbra sarà giudicata inveteratissima, e radicata nella cute. Il sacerdote adunque lo dichiarerà impuro, e non lo rinchiuderà; perché evidente è la sua immondezza.it shal be iudged a verie old leprosie, and growne into the skinne. The priest therfore shal contaminate him, and shal not shut him vp, because he is vncleane euidently.lepra vetustissima judicabitur, atque inolita cuti. Contaminabit itaque eum sacerdos, et non recludet, quia perspicuæ immunditiæ est.
12But if the leprosy spring out running about in the skin, and cover all the skin from the head to the feet, whatsoever falleth under the sight of the eyes:Che se la lebbra fiorisce serpeggiando sulla cute, e tutta la cuopre dal capo insino a' piedi, quanto cade sotto degli occhi,But if the leprosie spring forth running about in the skinne, and couer al the flesh from the head to the feete, whatsoeuer falleth vnder the sight of the eies,Sin autem effloruerit discurrens lepra in cute, et operuerit omnem cutem a capite usque ad pedes, quidquid sub aspectum oculorum cadit, 13The priest shall view him, and shall judge that the leprosy which he has is very clean: because it is all turned into whiteness, and therefore the man shall be clean.Il sacerdote lo esaminerà, e pronunzierà, che egli ha una lebbra mondissima; perché è tutta bianca; e perciò colui sarà mondo.the priest shal vew him, and shal iudge that he is taken with a most cleane leprosie: for that it is al turned into whitnesse, and therfore the man shal be cleane.considerabit eum sacerdos, et teneri lepra mundissima judicabit: eo quod omnis in candorem versa sit, et idcirco homo mundus erit. 14But when the live flesh shall appear in him:Ma quando si vedrà in lui la viva carne,But when there shal appeare in him quicke flesh,Quando vero caro vivens in eo apparuerit, 15Then by the judgment of the priest he shall be defiled, and shall be reckoned among the unclean. For live flesh, if it be spotted with leprosy, is unclean.Allora sarà egli giudicato impuro dal sacerdote, e contato tra gl'immondi: perocché la viva carne macchiata di lebbra è immonda.then by the iudgement of the priest he shal be polluted, and shal be reputed among the vncleane. for quick flesh if it be spotted with leprosie, is vncleane.tunc sacerdotis judicio polluetur, et inter immundos reputabitur: caro enim viva, si lepra aspergitur, immunda est. 16And if again it be turned into whiteness, and cover all the man:Ma se la pelle riprende il bianco, e questo per tutto l'uomo si estende,And if againe it be turned into whitenesse, and couer al the man,Quod si rursum versa fuerit in alborem, et totum hominem operuerit, 17The priest shall view him, and shall judge him to be clean.Il sacerdote lo esaminerà, e dichiarerà, ch'egli è mondo.the priest shal vew him, and shal iudge him to be cleane.considerabit eum sacerdos, et mundum esse decernet. 18When also there has been an ulcer in the flesh and the skin, and it has been healed:Ma se nella carne, e nella cute è spuntata un'ulcera, ed è guarita,And the flesh and the skinne wherin a boile is risen, and healed,Caro autem et cutis in qua ulcus natum est, et sanatum,
19And in the place of the ulcer, there appeareth a white scar, or somewhat red, the man shall be brought to the priest.E se nel sito dell'ulcera viene a coprire una cicatrice bianca, e che tira sul rosso, questi sarà menato al sacerdote:and in the place of the boile, there appeare a white scarre, or somewhat redde, the man shal be brought to the priest:et in loco ulceris cicatrix alba apparuerit, sive subrufa, adducetur homo ad sacerdotem. 20And when he shall see the place of the leprosy lower than the other flesh, and the hair turned white: he shall declare him unclean, for the plague of leprosy is broken out in the ulcer.E se questi vede il luogo della lebbra più profondo del rimanente della carne, e che i peli son diventati bianchi, lo dichiarerà impuro: perocché il male della lebbra è nato sull'ulcera.and when he shal see the place of the leprosie lower then the other flesh, and the heare turned into whitenes, he shal contaminate him: for the plague of leprosie is risen in the boile.Qui cum viderit locum lepræ humiliorem carne reliqua, et pilos versos in candorem, contaminabit eum: plaga enim lepræ orta est in ulcere. 21But if the hair be of the former colour, and the scar somewhat obscure, and be not lower than the flesh that is near it: he shall shut him up seven days.Ma se il pelo è del color primiero, e la cicatrice scuretta, e non più bassa dell'altra carne, lo rinchiuderà per sette giorni:But if the heare be of the old colour, and the scarre somewhat obscure, & be not lower then the next flesh, he shal shut him vp seuē dayes.Quod si pilus coloris est pristini, et cicatrix subobscura, et vicina carne non est humilior, recludet eum septem diebus: 22And if it spread, he shall judge him to have the leprosy:E se il male cresce, lo giudicherà lebbroso:And if it be growne farder, he shal iudge him to haue the leprosie.et si quidem creverit, adjudicabit eum lepræ; 23But if it stay in its place, it is but the scar of an ulcer: and the man shall be clean.Se poi resterà com'era, ella è la cicatrice dell'ulcera, e l'uomo sarà mondo.but if it stay in his place, it is the scarre of a boile, and the man shal be cleane.sin autem steterit in loco suo, ulceris est cicatrix, et homo mundus erit. 24The flesh also and skin that hath been burnt, and after it is healed hath a white or a red scar:Se un uomo si è abbruciato la carne, o la cute, e guarita la scottatura formisi una cicatrice bianca, o rossa,And the flesh and skinne, that fire hath burnt, and being healed hath a white or a reade scarre,Caro autem et cutis, quam ignis exusserit, et sanata albam sive rufam habuerit cicatricem,
25The priest shall view it, and if he see it turned white, and the place thereof is lower than the other skin: he shall declare him unclean, because the evil of leprosy is broken out in the scar.Il sacerdote lo esaminerà: e s'ella è divenuta bianca, e il sito di essa è più profondo del rimanente della cute, lo dichiarerà impuro: perocché è nato sulla cicatrice il mal della lebbra.the priest shal consider it, and loe it is turned into whitenesse, and the place therof is lower then the other skinne: he shal contaminate him, because the plague of leprosie is risen in the scarre.considerabit eam sacerdos: et ecce versa est in alborem, et locus ejus reliqua cute est humilior, contaminabit eum, quia plaga lepræ in cicatrice orta est. 26But if the colour of the hair be not changed, nor the blemish lower than the other flesh, and the appearance of the leprosy be somewhat obscure: he shall shut him up seven days,Ma se il colore de' peli non è cangiato, e la parte piagata non è più bassa del rimanente della carne, e la lebbra, che apparisce è scuretta, lo rinchiuderà per sette giorni,But if the colour of the heare be not changed, nor the blemish lower then the other flesh, and the forme it self of the leprosie be somewhat obscure, he shal shut him vp seuen dais,Quod si pilorum color non fuerit immutatus, nec humilior plaga carne reliqua, et ipsa lepræ species fuerit subobscura, recludet eum septem diebus, 27And on the seventh day he shall view him. If the leprosy be grown farther in the skin, he shall declare him unclean.E il settimo giorno lo esaminerà: se sulla cute sarà cresciuta la lebbra, lo dichiarerà immondo:and the seuente day he shal behold him: if the leptosie be growne farder in the skinne, he shal contaminate him,et die septimo contemplabitur: si creverit in cute lepra, contaminabit eum. 28But if the whiteness stay in its place, and be not very clear, it is the sore of a burning: and therefore he shall be cleansed, because it is only the scar of a burning.Se il color bianco non si sarà inoltrato, e non sarà così chiaro, ella è la piaga di scottatura; e perciò quegli sarà dichiarato mondo, perché ella è cicatrice d'abbruciamento.but if the whitnes stay in his place, not very cleare, it is the plague of a burning, and therfore he shal be cleansed, because it is the scarre of a burning.Sin autem in loco suo candor steterit non satis clarus, plaga combustionis est, et idcirco mundabitur, quia cicatrix est combusturæ.
29If the leprosy break out in the head or the beard of a man or woman, the priest shall see them,L'uomo, o la donna, nel capo di cui, ovvero nella barba spunti la lebbra, li visiterà il sacerdote:Man, or woman, in whose head or beard the leprosie riseth, the priest shal see them.Vir, sive mulier, in cujus capite vel barba germinaverit lepra, videbit eos sacerdos. 30And if the place be lower than the other flesh, and the hair yellow, and thinner than usual: he shall declare them unclean, because it is the leprosy of the head and the beard;E se il sito sarà più basso del resto della carne, e il capello gialliccio, e più fino del solito, li dirà impuri; perché questa è la lebbra della testa, ovvero della barba.and if the place be lower then the other flesh, and the heare yelow, and thinner then it was wont; he shal contaminate them, because it is the leprosie of the heade and the beard.Et si quidem humilior fuerit locus carne reliqua, et capillus flavus, solitoque subtilior, contaminabit eos, quia lepra capitis ac barbæ est. 31But if he perceive the place of the spot is equal with the flesh that is near it, and the hair black: he shall shut him up seven days,Che se vedrà essere il luogo della macchia pari alla carne vicina, e nero il capello, lo rinchiuderà per sette giorni,But if he perceiue the place of the spotte equal with the flesh neere vnto it, and the heare blacke: he shal shut him vp seuen daies,Sin autem viderit locum maculæ æqualem vicinæ carni, et capillum nigrum: recludet eum septem diebus, 32And on the seventh day he shall look upon it. If the spot be not grown, and the hair keep its colour, and the place of the blemish be even with the other flesh:E il settimo giorno lo visiterà. Se non sarà dilatata la sua macchia, e il capello avrà il suo color naturale, e il sito del male è pari al rimanente della carne,and in the seuenth day he shal looke vpon it. If the spotte be nor growne, and the heare be of his owne colour, and the place of the plague euen with the other flesh:et die septimo intuebitur. Si non creverit macula, et capillus sui coloris est, et locus plagæ carni reliquæ æqualis: 33The man shall be shaven all but the place of the spot: and he shall be shut up other seven days.Colui si raderà per tutto fuori del luogo della macchia, e sarà rinchiuso per sette altri giorni.the man shal be shauen sauing the place of the spotte, and shal be shut vp orther seuen daies.radetur homo absque loco maculæ, et includetur septem diebus aliis.
34If on the seventh day the evil seem to have stayed in its place, and not lower than the other flesh, he shall cleanse him: and his clothes being washed he shall be clean.Se il settimo giorno vedrassi, che la piaga non è uscita dal suo sito, e non è più bassa del rimanente della carne, (il sacerdote) lo dirà mondo; ed egli laverà le sue vesti, e sarà mondo.If the seuenth day the plague seeme to haue staid in his place, & not lower then the other flesh, he shal cleanse him, and his clothes being washed he shal be cleane.Si die septimo visa fuerit stetisse plaga in loco suo, nec humilior carne reliqua, mundabit eum: lotisque vestibus suis, mundus erit. 35But if after his cleansing the spot spread again in the skin:Ma se dopo ch'ei fu giudicato puro, la macchia si dilata ancora per la cute,But if after his clensing the spotte be growne againe in the skinne,Sin autem post emundationem rursus creverit macula in cute, 36He shall seek no more whether the hair be turned yellow, because he is evidently unclean.Non baderà più, se il pelo sia diventato gialliccio; perocché quegli è evidentemente immondo.he shal no more seeke whether the heare be changed into a yelow colour, because he is euidently vncleane.non quæret amplius utrum capillus in flavum colorem sit immutatus, quia aperte immundus est. 37But if the spot be stayed, and the hair be black, let him know that the man is healed: and let him confidently pronounce him clean.Ma se la macchia resta ferma, e i peli son neri, sappia, che l'uomo è guarito, e francamente dichiarilo mondo.Moreouer if the spotte be staid, & the heare be blacke, let him know that the man is healed, and let him boldly pronounce him cleane.Porro si steterit macula, et capilli nigri fuerint, noverit hominem sanatum esse, et confidenter eum pronuntiet mundum. 38If a whiteness appear in the skin of a man or a woman,L'uomo, e la donna, sulla pelle di cui comparisce del candore,Man, or woman, in whose skinne appeareth whitenesse,Vir, sive mulier, in cujus cute candor apparuerit, 39The priest shall view them. If he find that a darkish whiteness shineth in the skin, let him know that it is not the leprosy, but a white blemish, and that the man is clean.Li visiterà il sacerdote: e se ritroverà che un bianco scuro riluca sulla cute, sappia, che non è lebbra, ma sì macchia di bianco colore, e che la persona è monda.the priest shal vew them. If he find that whitnesse somewhat obscure shineth in the skinne, let him know that it is not the leprosie, but a spotte of white colour, and that the man is cleane.intuebitur eos sacerdos. Si deprehenderit subobscurum alborem lucere in cute, sciat non esse lepram, sed maculam coloris candidi, et hominem mundum.
40The man whose hair falleth off from his head, he is bald and clean:L'uomo a cui cascano i capelli del capo, sarà calvo, ma mondo:The man whose heare falleth of from his head, is bald and cleane:Vir, de cujus capite capilli fluunt, calvus et mundus est: 41And if the hair fall from his forehead, he is bald before and clean.E se i capelli gli cascano dalla fronte, egli è calvo in parte, ma mondo:and if the heare fal from his forehead, he is bald before and cleane.et si a fronte ceciderint pili, recalvaster et mundus est. 42But if in the bald head or in the bald forehead there be risen a white or reddish colour:Ma se a costui, che è calvo in tutto, o in parte, comparisce un color bianco, o rosso,But if in the baldnesse or in the baldnesse before there be risen a white or reddish colour,Sin autem in calvitio sive in recalvatione albus vel rufus color fuerit exortus, 43And the priest perceive this, he shall condemn him undoubtedly of leprosy which is risen in the bald part.Il sacerdote, che lo avrà veduto, lo condannerà di non dubbia lebbra nata nella calvizie.and the priest perceiue this, he shal condemne him vndoubtedly of leprosie, which is risen in the baldnesse.et hoc sacerdos viderit, condemnabit eum haud dubiæ lepræ, quæ orta est in calvitio. 44Now whosoever shall be defiled with the leprosy, and is separated by the judgment of the priest:Chiunque pertanto sarà infetto di lebbra, e separato per giudizio del sacerdote,Whosoeuer therfote shal be defiled with leprosie & is separated at the arbitrement of the priest,Quicumque ergo maculatus fuerit lepra, et separatus est ad arbitrium sacerdotis, 45Shall have his clothes hanging loose, his head bare, his mouth covered with a cloth: and he shall cry out that he is defiled and unclean.Avrà scucite le vesti, il capo ignudo, il volto coperto colla veste, e griderà se essere contaminato, e impuro.shal haue his clothes hanging loose, his head bare, his mouth couered with a cloth, he shal crie him self polluted and vncleane.habebit vestimenta dissuta, caput nudum, os veste contectum, contaminatum ac sordidum se clamabit. 46All the time that he is a leper and unclean he shall dwell alone without the camp.Per tutto il tempo, che sarà lebbroso, e immondo, starà solo fuori degli alloggiamenti.Al the time that he is a lepre & vncleane, he shal dwel alone without the campe.Omni tempore quo leprosus est et immundus, solus habitabit extra castra. 47A woollen or linen garment that shall have the leprosySe una veste di lana, o di lino sarà infetta di lebbraA wollen or linnen garment, that shal haue the leprosieVestis lanea sive linea, quæ lepram habuerit, 48In the warp, and the woof: or skin, or whatsoever is made of a skin:Nell'ordito, o nel ripieno, ovvero una pelliccia, o qualunque altra cosa fatta di pelle,in the warpe, and the woufc, or els a skinne, or whatsoeuer is made of a skinne,in stamine atque subtegmine, aut certe pellis, vel quidquid ex pelle confectum est,
49If it be infected with a white or red spot, it shall be accounted the leprosy, and shall be shewn to the priest.Se vi sarà una macchia bianca, o rossiccia, si crederà infezione di lebbra, e farassi vedere al sacerdote,if it be a white or reddish spott, it shal be reputed infected with leprosie, and shal be shewed to the priest.si alba vel rufa macula fuerit infecta, lepra reputabitur, ostendeturque sacerdoti: 50And he shall look upon it and shall shut it up seven days.E questi esaminatala la rinchiuderà per sette giorni:Who hauing considered it shal shut it vp seuen daies:qui consideratam recludet septem diebus: 51And on the seventh day when he looketh on it again, if he find that it is grown, it is a fixed leprosy. He shall judge the garment unclean, and every thing wherein it shall be found.E il settimo giorno visitandola di bel nuovo, se troverà, che sia cresciuta la macchia, ella è lebbra pertinace: giudicherà immonda la veste, e qualunque cosa, sopra di cui si trovi tal macchia:and the seuenth day againe beholding it, if he find that it is growne, it is a leprosie that continueth: he shal iudge the garment polluted, and euerie thing wherin it shal be found,et die septimo rursus aspiciens, si deprehenderit crevisse, lepra perseverans est: pollutum judicabit vestimentum, et omne in quo fuerit inventa: 52And therefore it shall be burnt with fire.E perciò si darà alle fiamme.and therfore it shal be burnt with fire.et idcirco comburetur flammis. 53But if he see that it is not grown,Ma se vedrà che non sia cresciuta la macchia,But if he see that it is not growne,Quod si eam viderit non crevisse, 54He shall give orders, and they shall wash that part wherein the leprosy is: and he shall shut it up other seven days.Darà ordine, che si lavi la cosa, in cui apparisce lebbra, e la rinchiuderà per sette altri giorni.he shal command, and they shal wash that, wherin the leprosie is, and he shal shut it vp other seuen daies.præcipiet, et lavabunt id in quo lepra est, recludetque illud septem diebus aliis. 55And when he shall see that the former colour is not returned, nor yet the leprosy spread, he shall judge it unclean: and shall burn it with fire, for the leprosy has taken hold of the outside of the garment, or through the whole.E quando vedrà non essere ritornata alla vista, quale era prima, benché la lebbra non sia cresciuta, la giudicherà immonda, e la darà alle fiamme; perocché si è sparsa sulla superficie, o per tutto il corpo della veste la lebbra.And when he shal see that the old shape is not returned, neither yet that the leprosie is growen furder, he shal iudge it vncleane, and burne it with fire, for that the leprosie is spred in the outside of the garment or through the whole.Et cum viderit faciem quidem pristinam non reversam, nec tamen crevisse lepram, immundum judicabit, et igne comburet, eo quod infusa sit in superficie vestimenti, vel per totum, lepra.
56But if the place of the leprosy be somewhat dark, after the garment is washed, he shall tear it off, and divide it from that which is sound.Ma se dopo che la veste è stata lavata, il luogo, dov'era la lebbra, è più scuro, lo straccerà, e lo separerà dal suo tutto.But if the place of the leprosie be somewhat obscure, after that the garment is washed, he shal breake it of, and diuide it from that which is sounde.Sin autem obscurior fuerit locus lepræ, postquam vestis est lota, abrumpet eum, et a solido dividet. 57And if after this there appear in those places that before were without spot, a flying and wandering leprosy: it must be burnt with fire.Che se dopo questo nelle parti, che prima erano senza macchia, comparirà una lebbra vaga e volante, dee darsi alle fiamme:And if besides in those places, that before were without spotte there appeare a flying and wandring leprosie: it must be burnt with fire:Quod si ultra apparuerit in his locis, quæ prius immaculata erant, lepra volatilis et vaga, debet igne comburi. 58If it cease, he shall wash with water the parts that are pure, the second time: and they shall be clean.Se (la macchia) sen va, laverà per la seconda volta con acqua quello che è puro, e sarà mondato.if it be ceassed, he shal wash with water the partes, that be pure, the second time, & they shal be cleane.Si cessaverit, lavabit aqua ea, quæ pura sunt, secundo, et munda erunt. 59This is the law touching the leprosy of any woollen or linen garment, either in the warp or woof, or any thing of skins: how it ought to be cleaned, or pronounced unclean.Questa è la legge sopra la lebbra della veste di lana, e di lino, dell'ordito, e del ripieno, e di tutte le suppellettili fatte di pelle, e sopra il modo di giudicarle monde, ovvero contaminate.This is the law of the leprosie of a wollen and linnen garment, of the warpe and the woufe, and of al stuffe of skinnes, how it ought to be clensed, or contaminated.Ista est lex lepræ vestimenti lanei et linei, staminis, atque subtegminis, omnisque supellectilis pelliceæ, quomodo mundari debeat, vel contaminari.
13:1
Year of the World 2514.
13:2
Calmet
Colour, etc. Hebrew, "a tumour, abscess, or white spot," which are three marks of leprosy. (Calmet)
Challoner
Leprosy. The leprosy was a figure of sin: and the observances prescribed in this and the following chapter, intimate what ought spiritually to be done, in order to be delivered from so great an evil, or preserved from it. (Challoner)
Worthington
The authority of the priests in the new law to bind or loose sins, was hereby prefigured. (St. Chrysostom, de Sacerd. 3.) (Worthington)
13:3
Vales
Flesh. These two signs indicated the species of leprosy called volatile, or impetigo, (Menochius) resembling a scab, which did not penetrate the flesh or bones, as our leprosy or elephantiasis does. (Vales.; chp. XIX.)
Haydock
Separated from society. Hebrew, "he shall contaminate him." See ver. 11. (Haydock)
Some assert, that the physician was first to be consulted. But none but the priests could declare them unclean, or set them at liberty. After they had pronounced sentence, the lepers might apply for medicines to others.
13:6
Obscure. Some translate the Hebrew "retired," with the Syriac and Arabic versions.
Clothes, and himself. See Leviticus 11:40.
13:8
Uncleanness, or permanent leprosy.
13:10
Haydock
Living flesh. The leprosy is caused by immense numbers of worms, which crawl between the skin and the flesh, and sometimes infect the latter, and the very bones, garments, etc. Hence the flesh seems all in motion, and living. (Haydock)
Worthington
The different spots in the skin represent heretical opinions obscuring the true faith, of which priests are the judges, Deuteronomy 17. (St. Augustine, q. Evang. 2:40.) (Worthington)
13:11
Inveterate. Celsus says, this sort of leprosy is hardly ever cured.
Up. But, as the Roman Septuagint reads, "shall separate him," from the people.
13:13
Calmet
Clean. The white leprosy causeth no itching. (Gorrheus.; Celsus, 5:28.) Theodoret (q. 16,) says, it is incurable; and therefore, the person infected is not shut up, out of pity. So St. Paul (1 Corinthians 5:11,) forbids us to eat with a dissolute Christian, while he allows us to have commerce with infidels, though they be wholly corrupt. But others assert, it is not so difficult to cure as that which is partial, ver. 14. The hand of Moses was stricken with this white leprosy, Exodus 4:6. (Calmet)
Menochius
This species is not so contagious. (Menochius)
13:14
Live flesh, raw, the skin being consumed in various parts.
13:16
Whiteness, after the red flesh is covered with skin as usual.
13:20
Ulcer, as before, ver. 3.
13:23
Place, which is contrary to the nature of leprosy.
13:24
Menochius
Scar. If it had proceeded from burning it would have been black. (Menochius)
13:26
Obscure. Hebrew may be, "stopped," as it is opposed to ver. 22, if it spread. See ver. 55-56.
13:27
Unclean. Hebrew adds, "it is the stroke of leprosy," and the Septuagint, "it has spread in the ulcer."
13:30
Calmet
Leprosy, or scurf. (Calmet)
Menochius
This species causes the hair to be yellow, and not white. (Menochius)
13:31
Calmet
Black. The Hebrew, Samaritan, etc., prefix "not," which ought probably to be away, as the natural colour of the hair, in that country, is black; while yellow, or white hair, give reason to suspect leprosy; and (ver. 32,) the Hebrew says, "if there be no yellow hair in it," which insinuates that it was black before. The Septuagint have explained both verses in the same sense, as they found the negation also. If we admit it, we may distinguish black hair from that which approaches to brown, or light-coloured hair. When therefore a person, who had before black hair, has experienced some change, he must be shut up seven days; after which, if his hair be not become yellow or reddish, he must be shaved, etc. (Calmet)
13:39
Blemish, or scab, of which Celsus speaks, B. 5.
13:42
Colour, indicating some bad humours, which had caused the hair to fall off.
13:45
Menochius
Loose, both for the benefit of the leper, and that others may beware of him. (Menochius)
Calmet
Bare, letting the hair grow, (chap. 21:5, 10,) in testimony of mourning. The leper behaved like one in mourning, tearing his garments, neglecting his hair and beard, or cutting them, and, through shame, covering his face, Ezechiel 24:22. The Persians would not allow any lepers to enter their cities. (Herodotus 2:138.) (Calmet)
13:46
Camp, or city, unless some great man, like king Ozias, might be permitted to dwell there in a house, secluded from all society, 4 Kings 15:5.
2 Paralipomenon 26:21.
13:47
Garment that shall have the leprosy. These prescriptions, with relation to garments and houses infected with the leprosy, are to teach us to fly all such company and places as are apt to be the occasion of sin.
13:49
White. Hebrew and Septuagint, "greenish."
13:51
Grown. Hebrew adds here, (and ver. 53, 56, 57, 59,) "in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of a skin."
13:55
Haydock
Returned, which it had before it was infected, and, consequently, as the Hebrew reads, "behold the plague has not changed its colour." (Haydock)
13:56
Dark, or "at a stand." See ver. 6. Hebrew keha, means to sink, like the eyes of an old man, etc.
13:57
Flying, as that in man, ver. 12. Hebrew, "it is a leprosy, which returns and is rooted." Chaldean, "it spreads." (Calmet) See Calmet's Diss. on the Leprosy.
13:59
Haydock
Pronounced. This word should refer to both; mundari vel contaminari, how it ought to be pronounced clean or unclean; as the law regards the declaration of the priests, and not the medicines to be used for the leprosy. (Haydock)
13:2
It pertained to the Priests to discerne of leprosie, in figure of Priestes authoritie to bind and loose sinnes in the new Testament. S. Chrysost. li. 3. de Sacerdotio.
13:10
Leprosie making spottes in the skinne of an other colour, signifieth heresie, that mixeth falshood with truth. • Aug. li. 2. quest. Euangel. c. 4•.
13:13
Sometimes that semeth leprosie, or herelie, which is not: wherof the priest is to iudge. Deut. 17.
13:2
Tertullian † AD 220 The Five Books Against Marcion 5.5
… What is more foolish and more weak than God’s requirement of bloody sacrifices and of savoury holocausts? What is weaker than the cleansing of vessels and of beds? What more dishonourable than the discoloration of the reddening skin?
13:12
Tertullian † AD 220 On Modesty 20
… since he hath wholly turned into white he is clean. But on the day that there shall have been seen in such an one quick colour, he is defiled.”
13:25
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.10
… For in like manner as above from the rod was a sign, so also from the right hand now. For when that thing had been done concerning the rod, God gave a second sign: “thrust,” He saith, “thine hand into thy bosom, and he thrust it: draw it forth, and he drew it forth: and it was found white,” that is, unclean. For whiteness on the skin is leprosy,
13:1
It is asked, what and of what kind was this leprosy of the Jews? I say first, that this leprosy was a disease, or defect often natural, but often also sent upon the Jews by special providence of God, chiefly to punish their graver sins; either of simony: for on account of this Giezi was struck with leprosy by Eliseus, IV Kings v, 27; or of sacrilege: on account of this King Ozias, usurping the priesthood and wishing to offer incense, was touched with leprosy by God, II Paralipomenon xxvi, 21; or of homicide: on account of this David imprecates leprosy upon Joab, who killed Abner, II Kings III, 29; or of murmuring and rebellion, especially against priests: thus Mary, the sister of Moses, murmuring against Moses, was corrected with leprosy, Numbers XII, 10. On which account the passage in Deuteronomy xxiv, 8 is illustrious, where God expressly threatens leprosy upon those who are unwilling to obey the priests. "Observe," He says, "carefully lest thou incur the plague of leprosy, but (that thou mayest avoid it) thou shalt do whatsoever the priests of the Levitical race shall teach thee, according to that which I have commanded them, and fulfil it diligently. Remember what the Lord your God did to Mary." Leprosy therefore was often not so much a natural disease as a divine plague, as I shall show more fully at verse 47. And this was the reason why God committed the judgment and expiation of leprosy to the priests, and why He wished the lepers to present and show themselves to the priests, that by them leprosy should be pronounced either cleansed or still unclean. Namely, that they might be forced to humble themselves before the priests, against whom they had proudly raised themselves, and thus expiate the guilt and punishment of their pride by this humiliation. Thus Mary, raising herself against Moses, was struck with leprosy, from which she was healed only by the aid and prayers of Moses, Numbers XII, 11. There was also another reason, namely that lepers in the old law were as it were irregular: for they were unclean not only naturally, but also legally, so that they were excluded not only from the intercourse of men, but also from the temple and sacred things. But a physician could not remove this irregularity, only a priest could. Therefore, that it might be removed, they had to present themselves to the priest and supplicate him, who expiated them and restored them to sacred things according to the rite which God prescribed in chapter xiv.
13:2
I say second: This leprosy of the Jews was unlike and different from our leprosy, which is more elephantiasis than leprosy. Abulensis denies this and holds that our leprosy is the same as the leprosy of the Jews, but that it is now more corrosive than it was then. But that it was not the same is evident first, because, as I shall presently say, the leprosy of the Jews was almost only in the skin; ours, however, devours the flesh and bones. Second, the leprosy of the Jews also invaded garments and walls and houses, as is evident at verse 29; but now there is no leprosy which attacks garments or houses. Third, our leprosy is incurable; but the leprosy of the Jews was curable, and was often cured, as is evident in this chapter and the following. Nor should this seem surprising: for thus we see that each region and each climate has its own qualities and affections, and likewise diseases, indeed one and the same disease in another climate is different and has other symptoms. And this was the reason why in the time of the holy wars so many Belgians, Frenchmen, Germans returning home from Judaea came back leprous, and therefore so many leper-houses were erected everywhere, which still exist, but without lepers. I say third: The leprosy of the Jews was similar to the ancient leprosy of the Greeks, concerning which Hippocrates, in the book On Affections, speaks thus: "Leprosy, and itching, and scabies, and impetigos, and vitiligo, and alopecia, arise from phlegm; but they are a deformity rather than diseases." The reason is: for the ancient leprosy of the Jews, as St. Augustine says, in book II Questions on the Gospels, Question XL, was often a defect of color rather than of health, or of the integrity of the senses and limbs, and for that reason lepers are said to be cleansed by Christ, not healed. Such, however, was the leprosy of the Greeks, or the common kind: for, as John Mainardus, an eminent physician, rightly proves from Galen in book VI of his Letters, leprosy is a slight defect of the skin, so similar to scabies that it is scarcely distinguished from it. In like manner, says Cajetan, this leprosy of the Jews was a disease, or rather a defect residing in the skin more than in the flesh, and that manifold and varied, and so scabies itself is here called leprosy, if it be more severe and exceed the common and simple kind. Wherefore, carefully discussing this leprosy, Francis Valesius, an illustrious physician, in his book On Sacred Philosophy xix, holds that by this leprosy various defects of the skin and deformities of the external body are to be understood, of which one arises from another, and that from an excess of phlegm or melancholy, through a varying increase or decrease of either. Whence he thinks that in this chapter verse 6 and 39, vitiligo is described; verse 3 and 7, scabies with scales, which is called lichen or impetigo; verse 9, elephantiasis or its beginning; verse 29, achor; verse 38, alopecia or ophyasis, as I shall say more fully from him in each verse. I say fourthly, that leprosy here is not one disease, but various and manifold, differing not only in species but also in kind, and therefore extends analogically to the defects of garments and houses. For these leprosies which are described in this chapter are not so much diseases as deformities or certain putrefactions of the skin, and these are various and manifold. Whence it is not surprising if they befit not only animate things but also inanimate things, especially where they are generated by some common cause and spread popularly: for the air, which alone can be the cause of common popular diseases, touches everywhere and surrounds inanimate things equally as animate things; although it affects them diversely, not only inanimate things but also animate things themselves. For there is a difference between the leprosy of a man, an ox, a sheep and a pig. Yet the leprosy of all is the same analogically: and all these leprosies are so mutually akin and related to one another, that contagion is mutual, and animate things can rub leprosy upon inanimate things. For this leprosy, as I have said, is not so much a disease as a corrosion, corruption, and a certain putrefaction; for all things can putrefy except fire, but only living things can be sick: thus far Valesius, cap. xix and xx. To which however I think it should be added, that this leprosy of the Jews was not in all respects similar to the leprosy of the Greeks, which is commonly called leprosy by physicians and resides in the skin; but rather it was a middle thing between leprosy and elephantiasis, and vitiated not only the skin but also the breath, and consequently the interior parts; for this reason indeed in verse 45, lepers are commanded to cover their mouth, lest by their foul breath they infect others. For although this is a ceremonial law, yet it itself, like others, is founded in nature and in this natural cause. Again, it was often not so much natural or arising from natural causes, as specially inflicted by God upon the Jews in the manner of a plague, and therefore the physical and medical causes of this leprosy, and the symptoms cannot in all respects be assigned by physicians already, as I showed a little before, and shall show more fully in verse 47.
13:3
2. A MAN IN WHOSE SKIN AND FLESH THERE SHALL ARISE A DIFFERENT COLOR, WHETHER A PUSTULE, OR SOMETHING SHINING, THAT IS, A PLAGUE OF LEPROSY; — thus also the Chaldean. But in the Hebrew texts the order is different; for thus they have it, when there shall be a swelling or pustule, or a spot adhering to the flesh (which our translator renders as a different color), or something whitish, so that it be in his flesh as a plague of leprosy, that is, so that it may appear to be leprosy, or may give rise to suspicion of leprosy. The Septuagint translates, oule semasias e telauges, a scar of signification, or shining. Of signification, that is, signifying that it is leprosy. Thus Hesychius. Note the shining, namely, so that they may appear to be as it were gleaming scurf, or scales; for these can be the beginnings of a defect passing into something malignant, and into some kind of leprosy, says Valesius. HE SHALL BE BROUGHT TO AARON THE PRIEST. — Because it is the priest's office to judge whether anyone is fit, that is, clean, so that it be lawful for him to enter the sanctuary, or unclean and unfit, so that he should be barred from it: and consequently it is his office to judge concerning leprosy, whether it exists and what kind it is. Secondly, because the priests of old, judging between leprosy and leprosy, were a type of the priests of the new law, to whom Christ has communicated the power of binding and loosing sinners. Thus St. Jerome in chapter xvi of Matthew, and Chrysostom, book III On the Priesthood. 3. WHO WHEN HE SHALL SEE THE LEPROSY IN THE SKIN, AND THE HAIRS TURNED INTO A WHITE COLOR. — For the whiteness of the hairs of the flesh, from which they are born, argues corruption and defect. For leprosy, says St. Cyril, book XV On Adoration, folio 309, arises from the fact that the flesh dies: for the ulcer is immediately hollowed out with the skin consumed, and always creeping into the depth; whence it comes to pass that the hair, which arises in those parts, languishing becomes white, and as it were a single stem together with the underlying earth is corrupted. This is that first species of leprosy which, according to physicians, says Valesius above, is called lichen, or impetigo, or flying leprosy, because it creeps and as it were flies through the parts; by the Arabs it is called barras, or albarras, white, and is generated from salty phlegm or melancholy. Two signs are given here for it: first, that the hairs which are born from the leprous skin are changed into a white color; second, that the leprosy itself is lower than the rest of the skin, of which Valesius gives this reason: "For when," he says, "those malignant lichens are born from salty phlegm, either alone, or mixed with black bile, it is necessary that, where the temperament of the part is greatly weakened, and as it were changed into the nature of the excrement itself, the skin should be very salty, and therefore dry and contracted, and lower than the rest of the skin, which is healthy." "When things that have arisen agree with those from which they arise, when the skin on account of phlegm shall have become so white that it has changed the very mode of its substance into a whiter one, the hairs also being born from it will make white." AND THE APPEARANCE OF THE LEPROSY — In Hebrew, the appearance of the plague, that is, the apparent appearance of leprosy. See Canon 30. LOWER. — For leprosy eats away both the skin and the flesh. AND AT HIS JUDGMENT HE SHALL BE SEPARATED. — In Hebrew, and the priest shall examine him, and shall judge him unclean; and consequently he shall be separated and sent out beyond the camp. In this chapter are described the marks by which it can be distinguished who are infected with severe leprosy, who with mild; who can be easily cured, who are incurable: so that those who should be found to labor under simple scabies only, being judged clean, should be dismissed; those for whom there should be hope that they would be cleansed, should be shut up; but those who should appear to be of desperate cleansing, should be entirely separated, and cast out beyond the camp.
13:4
4. BUT IF THERE BE A SHINING WHITENESS IN THE SKIN. — "Whiteness," says St. Cyril, book XV, "is an infirmity of the flesh (or rather of the skin) very like leprosy, except that that evil does not penetrate into the depth, but sprouts on the surface of the body, nor does it change the hair into a white color; nor does it spread so widely that it cannot be checked, but is cured by light remedies."
13:5
5. HE SHALL SHUT HIM UP SEVEN OTHER DAYS. — God here commands the leper to be shut up for a week a second time; which being completed, if the leprosy shall have become more obscure, and shall not have grown deeper in the skin or spread more widely, that is, if the spots shall not have spread, and the signs of leprosy shall have become more obscure, so that the whiteness which gave rise to suspicion of leprosy shall now be changed into blackness, or shall have ceased to be obscured: He commands to know that it is not true leprosy, but psora or scabies, and the man to be dismissed with his garments washed. For he is clean, that is, he is not leprous, but scabious only; which is mild, and will be cured by the use of very clean garments alone, linen and woolen, and by a good diet, with the addition, if necessary, of some evacuation of the body. Thus Valesius. Note, that here and frequently below leprosy is called that which appeared to be, or concerning which there was suspicion that it was leprosy, even if it should afterwards be discovered not to be leprosy.
13:6
6. HE SHALL CLEANSE HIM, — that is, shall declare and pronounce him clean: it is similar to verse 34, and Genesis XLI, 13, where the butler says: "I restored thee to thy office, and he was hanged;" for which in Hebrew it is, he restored me to my office, he hanged him, namely, Joseph by his prophecy.
13:7
7 and 8. BUT IF AFTER HE HAS BEEN SEEN BY THE PRIEST, AND RESTORED TO CLEANNESS, THE LEPROSY GROWS AGAIN, HE SHALL BE BROUGHT TO HIM, AND SHALL BE CONDEMNED FOR UNCLEANNESS. — This is the second species of leprosy repeated, or recurring. For such leprosy shall be condemned, because there have appeared in him signs of permanent and deep-rooted leprosy; for the repeated disease signifies a great predisposition of the body toward it, and that there underlies in the vitiated nature of the body a root of the disease as it were: but a disease to which the body is greatly inclined easily passes into a habit; and so just as the increase of spots, so also the repetition is a suspect and evil sign, and it is rightly judged that leprosy which has once recurred will often recur, and the man will never be safe from uncleanness: wherefore he shall be condemned for uncleanness. Thus Valesius. Tropologically, leprosy is any sin whatsoever, says Theodoret, and especially heresy, says Rupertus and Bede (although heresy properly is leprosy of the head, as I shall say at verse 29); the skin and its color is the visible appearance of human conversation; the flesh is the internal conscience; the hairs are thoughts showing themselves, when leprosy has appeared in these, namely the loss of the former position and color; or a pustule, that is corruption of conscience; or something shining, that is guilt shining forth evidently; the priest shall separate him from the assembly of the faithful for seven days, until full knowledge or amendment of the leprosy: if it appear more obscure, and has not grown, it is scabies, that is a lighter fault; but if it grow again, it is leprosy, that is a living and persisting deliberation of sinning. Thus Radulphus. St. Louis, King of France, once asked the Seneschal of Champagne whether he would rather be infected with leprosy or with sin? And when he answered: With sin; sharply rebuking him: "You are entirely wrong," he said, "what leprosy is more foul than sin, which afflicts even after death? You therefore, if you love me, change that mind." Thus Joinville relates it in his Life, cap. xciv. Another St. Louis, born of royal lineage, who became a Bishop of Toulouse from being a Franciscan, was of the same sense and judgment; for he used to say: "I would rather lose, I do not say this perishable kingdom, but the whole world, than sin once against my God, whose honor I know must be preferred to all things." Thus his Life has it, cap. x.
13:10
10 and 11. IF ALSO THE LIVING FLESH APPEAR, IT SHALL BE JUDGED THE MOST ANCIENT LEPROSY. — This is the third species of leprosy, namely deep-rooted leprosy, which is in living flesh, whereas the former was in skin and hair: for it is less serious to change the color of skin alone than also of hair; but more serious than either is when the living flesh itself under the skin is sprinkled with leprosy, so namely that it itself is white, and has lost the character of fleshy substance: for this is known to be the most ancient leprosy, and ingrained in the skin, because it arises from salt phlegm, which, expelled by the expulsive force, has not only penetrated the skin, but also the underlying flesh, and has changed it into the nature of vitiated humor. But whether this is so, namely whether the underlying flesh is infected with leprosy, physicians explore by rubbing and with a needle: for if the flesh rubbed does not redden, and if pricked with a needle it yields not blood, but a milky or watery moisture, it is a sign that it is infected with leprosy: this leprosy is elephantiasis, especially if it devours and eats away the flesh. Thus from Galen, Avicenna and Paul of Aegina, Valesius. Tropologically Radulphus: leprosy of non-living flesh is evil deliberation which, although it lives, is quickly mortified; but leprosy of living flesh is that which persists more stubbornly rooted, and does not receive the restraint of priestly admonition: wherefore before it takes root and spreads, let it be destroyed by confession and penance. For, as St. Chrysostom says, homil. 36 to the People, the devil presses hard, wishing to gain some entrance: who, if he seizes even a brief respite and delay, brings on great torpor. And Theodoric the king in Cassiodorus, epist. 14, lib. III of the Variae: "Evil," he says, "when it persists, is increased; and the good that is remediable in sin is swift correction." 11. THE PRIEST THEREFORE SHALL CONDEMN HIM. — "Shall condemn," that is shall judge him condemned: thus this word is taken throughout this chapter to condemn, verses 11, 20, 23, 27, 30. See Can. 11.
13:12
12 and 13. BUT IF THE LEPROSY SHALL FLOURISH RUNNING ABOUT IN THE SKIN, AND SHALL COVER ALL THE FLESH FROM THE HEAD EVEN TO THE FEET, WHATSOEVER THE SIGHT OF THE EYES CAN BEHOLD, THE PRIEST SHALL CONSIDER HIM, AND SHALL JUDGE THAT HE IS CLEAN OF THE LEPROSY. — This is the fourth species of leprosy, which is called most clean, that is, least contagious scabies. Whence the Hebrew, Chaldean and Greek have (which also follows shortly after in the Latin texts), he shall judge him clean of leprosy, because namely this scabies running through the whole body is merely a purging of nature, purging itself vigorously from all sides, and casting out vicious humours: it is otherwise when it settles in one part, which indicates an internal defect of that part, or certainly a weak expulsive power. For in vicious dispositions of bodies and bad humours, physicians consider it best if those things break out abundantly outward through pustules, scabies and other excretions: for what does not break out remains internally, and affects and infects the heart and other vital organs. Thus from Hippocrates by Valesius. Tropologically, leprosy running in the skin is false infamy of crimes, with which Christ and the Saints, especially in the primitive Church, were sprinkled, and therefore afflicted: this runs about, because it finds nowhere a place where it truly settles; it turns into whiteness, that is into praise when the truth of the matter is known; and therefore it is judged most clean leprosy, inasmuch as through it a man rather grows in patience, merits and glory, when he labours under suspicion of crime without the perpetration of crime. Thus Radulphus. Hence it is said of Christ, Isaiah LIII, 4: "And we thought him as it were a leper, and as one struck by God, and humbled." See how this leprosy, namely infamy, has really touched and afflicted the skin of Christ.
13:14
14 and 15. BUT WHEN LIVING FLESH (leprosy sprinkled) SHALL APPEAR IN HIM (the skin consumed), THEN BY THE JUDGMENT OF THE PRIEST HE SHALL BE DEFILED, — shall be declared unclean. See verses 6 and 11.
13:16
16 and 17. BUT IF IT BE TURNED AGAIN INTO WHITENESS, AND COVER ALL THE MAN, THE PRIEST SHALL CONSIDER HIM, AND SHALL JUDGE HIM CLEAN, — because this is a sign that the flesh is healed, and the skin is again covered all over.
13:18
18 and 19. AND THE FLESH AND SKIN, IN WHICH AN ULCER WAS BORN AND HEALED, AND IN THE PLACE OF THE ULCER A WHITE SCAR APPEARED, OR SOMEWHAT REDDISH. — Nothing else is said here than that the leprosy already mentioned verses 3 and seq. can be born in ulcers (whether they arose spontaneously or were burned in), healed namely in scars; nor is this wonderful, because ulcers arise spontaneously in weak parts, on account of vicious humours sent into them, and which once ulcerated, although covered by a scar, nevertheless remain weaker; wherefore the ulcers themselves are often renewed in those same parts, and the matter of leprosy emerges into the same part. But leprosy arising here has the same marks as in other parts: namely its first mark is a creeping spot; the second, a place deeper than the rest of the skin; the third, hairs changed to white: for these are the true and malignant marks of leprosy: the contrary things are signs of clean scabies. Note, "somewhat reddish," that is somewhat ruddy; because although the spot of leprosy in the rest of the white skin is white, in the scar left from ulcers it becomes sometimes somewhat reddish, because the blood by which the part is nourished is badly changed on account of its weakness, which is the cause of spots. Thus Valesius.
13:23
23. BUT IF IT STAND IN ITS PLACE, IT IS THE SCAR OF AN ULCER, AND THE MAN SHALL BE CLEAN, — because if it were leprosy, it would not stand still, but would creep; therefore what appears white or somewhat reddish in such a scar is from the preceding ulcer, and is not leprosy.
13:24
24. WHITE OR REDDISH, — because if it were from burning, it would be black; therefore since it is white or somewhat reddish, there is suspicion that it is leprosy.
13:28
28. BUT IF IN ITS PLACE THE WHITENESS STAND NOT VERY CLEAR (dark, as he said a little before), IT IS A SORE OF BURNING, — inflicted and left by burning. Tropologically, an ulcer signifies the filth of crimes, by which the appearance of human honesty is violated; a sore of burning signifies anger and envy: if these, once healed, break out again, and show a white spot, that is the blandishments of pleasures, or a reddish one, that is the bloody appearance of discords, the priest shall consider as above, etc.: for either spot can arise from either vice. Thus Radulphus.
13:29
29. A MAN OR WOMAN, IN WHOSE HEAD OR BEARD LEPROSY HAS BROKEN OUT, — so that the leprosy of the skin and flesh reveals itself in the beard or hair: for that this leprosy is in the skin is evident from what follows, namely that it is lower than the remaining flesh. This is the fifth species, not formal, but material leprosy: namely leprosy of the beard and head, which is of the same form and nature as leprosy of other parts. Whence the signs of this are the same as those of the others already mentioned, namely leprosy which is lower than the remaining skin, and changes the color of the hairs, and spreads and creeps, is malignant; or also that which, when it seemed to be cleansed and cured, again emerges, returns and spreads; but that which has the contrary of these things is not malignant. Only this difference obtains, that in other parts leprosy changes hairs to white, but in the beard and head it changes them to yellow and thin; the cause of which is that achores (which is commonly called tinea) are wont to be born in the leprosy of the head, namely certain small ulcers which flow and drip a certain liquid juice similar to honey: which plainly indicates that the skin of the head is also imbued with such discharge. Deservedly therefore such hairs are born from it, thin, I say, and yellow, just as in other parts which are imbued with salt phlegm, white hairs are born. The cause of that discharge is thin yellow bile mixed with salt phlegm. Whence in those women who labor under tinea, hairs similar to gold are produced. Thus Valesius. Tropologically, the leprosies hitherto mentioned have been vices of morals: but this one is of faith, and is heresy, which like leprosy and like cancer creeps, just as the scab of one beast defiles the whole flock; therefore this must immediately be removed and separated, as St. Jerome says in chapter five to the Galatians: "A spark as soon as it appears must be extinguished, and leaven must be removed from the vicinity of the mass, putrid flesh must be cut away, and a scabby animal must be driven from the fold of sheep: lest the whole house, mass, body and flock burn, be corrupted, rot, perish. Arius in Alexandria was one spark, but because it was not immediately suppressed, its flame devastated the whole world." Gregory of Tours relates, in book I of the Miracles of St. Martin, chapter XI, and from him Baronius, in the year of Christ 560, that the king of Gaul with his subjects infected with Arian heresy was punished by God; for that region was struck with leprosy, and his son Charraricus began to be gravely ill, so that he scarcely breathed. Wherefore the father sent vows and gifts to St. Martin, and embraced his orthodox faith: thence his son was healed, and the plague of leprosy ceased: "Nor ever since then," says Gregory, "has the disease of leprosy appeared upon anyone." Leprosy therefore in the head is error concerning the divinity of Christ; leprosy in the beard is blasphemy against the humanity of Christ, and his Apostles or Prophets: for by the beard perfect men are signified, who adhere to Christ the head as the beard, and receive his influence most closely; concerning which it is said: "Like the ointment on the head, that ran down upon the beard, the beard of Aaron." Yellow hair and thinner than usual is proud thought and self-confidence: just as black is humility and obedience; a place lower than the flesh is an erroneous article, which is far inferior to the truth of the Church. If the skin and place be equal, it must be shaved, that is, the faculty of disputing must be taken from it, lest with still weak intellect it presume to discuss such great mysteries, the truth of the Church being already acknowledged, in which it ought to rest, and to which it ought to subject its own judgment. But the place of the spot is forbidden to be shaved, so that the memory of his error may be left to the man. Thus Radulphus and Isychius. Again: Leprosy in the head is arrogance in the mind; for this is the origin of heresy. "Sevenfold," says St. Bernard, sermon 3 On the Resurrection of the Lord, "the leprosy of pride has seized us: first, in the ownership of possessions; second, in the glory of garments; third, in the pleasure of bodies: also in the mouth twofold, similarly and in the heart: in the mouth, fourth, when we murmur in adversities; and fifth, when we commend ourselves arrogantly in prosperity: in the heart, sixth, our own will; and seventh, our own counsel" and judgment, which is the father of heresy. Moreover this leprosy most of all invades the vile and abject, when they are raised to dignities and heights, as experience teaches. "I have found that the most humble, especially when they have risen to high places, are immoderate in pride and ambition. Hence C. Marius in the memory of our fathers, hence Diocletian in our time, surpassed the common dress, while the mind, unaccustomed to power, as if refreshed by famine, is insatiable," says Aurelius Victor, On the Caesars. Excellently St. Augustine, On the Instruction of the Unlearned: "Great," he says, "is the misery of a proud man: but greater is the mercy of a humble God." And book XIV On the City of God: "I dare," he says, "to say that it is useful for the proud to fall into some open and manifest sin, so that they may displease themselves, who had already fallen by pleasing themselves. For Peter displeased himself more healthily when he wept than he pleased himself when he presumed. Hence the Psalmist says: Fill their faces with shame, and they shall seek thy name, O Lord." And St. Bernard in his epistle: "Humility," he says, "makes men like angels, and pride makes demons out of angels: and, that I may show it clearly, it is itself the beginning, end and cause of all sins; because pride is not only sin itself, but also no sin could have been, or is, or will be without pride."
13:33
33. IT SHALL BE SHAVED, — so that it may appear more clearly after seven days whether the leprosy has spread.
13:39
39. A MAN OR WOMAN, IN WHOSE SKIN WHITENESS HAS APPEARED. — Here vitiligo is described, that is a simple spot of bright white color on the skin, which is not leprosy. Whence in Hebrew it is called bohac, that is lentigo, or vitiligo sprouting on the skin.
13:40
40 and 41. A MAN WHOSE HAIR FALLS FROM HIS HEAD, IS BALD AND CLEAN: AND IF THE HAIRS FALL FROM HIS FOREHEAD, HE IS BALD IN FRONT AND CLEAN. — "Bald in front" here is said of him whose hair falls toward the forehead; "bald," of him whose entire head is thus, so that he becomes wholly hairless on top. Thus Isychius and Radulphus, and it is evident from verse 55. Thus also the Chaldean and Septuagint distinguish and call these.
13:42
42 and 43. BUT IF IN BALDNESS OR IN FRONTAL BALDNESS, A WHITE OR RED COLOR HAS ARISEN, AND THE PRIEST HAS SEEN THIS, HE SHALL CONDEMN HIM WITHOUT DOUBT TO LEPROSY. — For these white or red spots signify malignant humors, which corrupt the roots of the hairs, and such are sometimes found in malignant alopecia, or ophiasis, that is loss of hair, from an abundance of phlegm or melancholy. Whence this malignant alopecia is numbered among the species of leprosy. Thus Valesius. This is the sixth species of leprosy, which is namely in baldness. Tropologically, hairs signify earthly substance. Therefore he is bald who gives it entirely to the poor; he is bald in front who retains it not for pleasure, but for necessity: in these a white color, that is desire for glory; or red, that is cruelty of plunder, can arise: for this leprosy arises from the very virtues themselves, just as the preceding ones from vices. Thus Radulphus.
13:44
44. WHOSOEVER THEREFORE SHALL BE DEFILED WITH LEPROSY. — Five things are here commanded to the leper, so that by these as it were signs he may be recognized, and others may be able to beware of him, lest they be infected by him: first, he shall have his garments rent; second, his head bare; third, his mouth covered with a cloth; fourth, he shall cry out that he is defiled and unclean; fifth, he shall dwell alone outside the camp. Note: Some of these things are commanded for the sake of the leper, some for the sake of others, some for the sake of both. For the sake of the leper, that he have his garments rent, his head bare and shaved; namely so that in this way the foul vapors of his body and head may be exhaled. For the sake of others, that he have his mouth covered, and cry out that he is a leper: for in no way can an unclean man infect more than by the breath and exhalation which is driven through the mouth. For the sake of both, that he dwell outside the camp, alone namely, so that he may not harm others; and in the open air, so that he may be refreshed by it, and gradually be cured.
13:45
45. HE SHALL HAVE HIS GARMENTS RENT. — Hence Abulensis thinks that the garments of the Jews were formerly sewn together on all sides, so that they put them on by drawing over the head a cap; in the manner in which the high priest put on the hyacinthine tunic, Exodus XXVIII, 32; therefore a rent garment is assigned here to the leper, because the healthy had sewn garments. But this reasoning does not conclude: for the healthy could have had garments sewn at the sides, but open at the breast, and fastened with knots, hooks, or laces; the lepers however ought to have rent them in various places and at the sides.
BARE HEAD. — Hence Abulensis thinks that the Jews went about with uncovered head even in the temple, and thus prayed (wherefore also the high priest in the temple covered his head with the cidaris), so that with covered head they might signify their fear and subjection to the law, and as it were ought to subject and wrap their head under the law as under a cap. On the contrary, in the new law we bare our heads, as a sign of Christian freedom. Whence Paul, I Corinthians XI, 4: "Every man, he says, praying with veiled head, dishonors his head." MOUTH COVERED WITH A GARMENT. — The Chaldean translator renders it, his mouth shall be wrapped with cloth like one mourning, not when he is alone, but when he approaches others, whom he might infect with his breath, and then, not otherwise, he shall do what follows. UNCLEAN SHALL CRY OUT. — Abulensis thinks he is not commanded to cry out with his voice, but by the four signs already given. But this is not properly to cry out. Whence the Chaldean translator expressly renders it, he shall cry out: Be not defiled, neither be ye unclean.
13:46
46. HE SHALL DWELL ALONE OUTSIDE THE CAMP — in the desert, and outside the cities in Judaea; understand unless he be a person of very great eminence. For Ozias, smitten with leprosy, was permitted, as being king, to dwell in a separate house apart, IV Kings XV, 5: for this house of his was entirely separated from the people, as is said II Paralipomenon XXVI, 21. Whence it was the same as if he had dwelt outside the city. Although St. Chrysostom, homilies 4 and 5 on Isaiah VI, teaches that the Jews sinned in that, fearing the royal dignity, they did not expel king Ozias far outside the city: and therefore God withdrew prophecy and prophets from them until the death of Ozias; then indeed Isaiah began to prophesy: for in the year in which Ozias died, Isaiah saw that illustrious vision which he describes in chapter VI, as is evident there in verse 1. But concerning this matter it must be spoken of in Isaiah. Hence it is plain that it is false what Manetho writes, and other historians of the Gentiles, as Josephus testifies, lib. III Antiquities and lib. VII of the Wars, that the Hebrews were a rabble of scabious and leprous persons, whom therefore Moses, driven out of Egypt, led into Chanaan, commanding them that they should not associate with strangers, lest namely for the same reason they should become hateful to the Chanaanites. For if they themselves had been merely a rabble of leprous persons, how could God have commanded them to separate the leprous from their society? God willed that lepers dwell outside the camp, both that they might not infect others, and that in this solitude, destitute of all, they might learn to have recourse to God, and say to Him: "Unto Thee is the poor man left, to the orphan Thou shalt be a helper." That holy Abbot in the desert learned this, who, as we read in the Lives of the Fathers, when he had been a leper for sixty years, and money was brought to him by someone, by which he might sustain himself, he rejected it, saying: "Thou comest after sixty years to take away my sustainer? Behold, having so much time in my infirmity, I have lacked nothing, God providing and feeding me." And hence perhaps it came to pass that lepers, even if they be rich, live on bread not their own, but begged, and then are less tormented by their leprosy (if it be true what they themselves assert). For begged bread is the bread of God and of angels (as St. Francis says), instigating almsgivers to give it, and the poor to ask for it. Tropologically Radulphus: The body of lepers is uncovered, when their iniquity is revealed; the head is bared, when the origin and root of their perversity is exposed; they cry out that they are unclean, even if not by their own confession, as being obstinate, certainly by the confession of their works; their mouths are shut, while all execrating their conversation, the faculty of dispensing poison is taken away. These things suit all sins, but especially heresy. For did not one Luther, one Calvin, because he was not separated, infect many kingdoms with his leprosy and heresy? Thus the fornicator, thus the drunkard, rubs his leprosy and vice on those with whom he associates. "He that toucheth pitch, shall be defiled by it; and he that hath fellowship with the proud, shall put on pride," says Ecclesiasticus, chapter XIII; and: "He that walketh with the wise, shall be wise; a friend of fools shall become like to them." Hear the notable counsel of Seneca, epistle 104: "If thou wishest," he says, "to be stripped of vices, thou must withdraw far from the examples of vices." Again: "The swelling will stick to thee, as long as thou conversest with the proud; avarice will stick, as long as thou hast lived with the avaricious; the lusts of adulterers will inflame thy desires. Live with the Catos, associate with Socrates, with Zeno."
13:47
47. WOOLEN OR LINEN GARMENT WHICH HAS LEPROSY. — This is the seventh species of leprosy, but analogous, namely leprosy of garment or house, concerning which in the following chapter, verse 35. You may ask, what manner of leprosy this was, and whence it arose? Valesius responds that leprosy is a contagious disease, no less than plague; just as therefore we see the seeds of plague to be accustomed to adhere to garments, bedchambers, houses, cups, dishes (for through all these things infection is wont to occur): so it is established that leprosy also can adhere to garment and house, and a house and garment can be pestilential, and thus also leprous. Again, just as a house or garment becomes pestilential, so also it becomes leprous in one of two ways. First, from the infection and corruption of the air; for just as garments contract moths from the air, where they lie covered with dust and are not ventilated, so also plague and leprosy. In like manner we see garments, wood, walls to putrefy when the South wind blows, but when the North wind blows to be freed from putrefaction; and for that reason women are accustomed to hang garments extended toward the blowing North wind, so that they may be preserved uncorrupted. Second, from the contact or contagion of a leper; but all contagion occurs either through breath, or through exhalation and evaporation of putrid vapors, which occurs through the pores of the whole body, especially through sweat. Thus we see a mirror to be infected by a menstruating woman with a bloody color, because from her eyes certain spirits issue forth, and with them thin sanguine humidities, which condense in the mirror, so that a sanguine color appears in it. By these modes therefore lepers can infect garments and houses, and breathe leprosy upon them. Whence it will be expedient for them to change both garments and houses, and to dwell in pure and open air; for although animate things are diverse in nature and temperament from inanimate things, nevertheless on account of the common nature by which both are subject to putrefaction, they can communicate to one another and rub off putrefactions not entirely similar, but analogous, namely certain corrosive or putrefactive qualities, which just as they eat away and corrupt a man, so also a garment and a house. Wherefore to heal all skin defects, the best remedy, says Valesius, is to use new garments, most clean or frequently washed, to such a degree that cleanliness alone is usually sufficient for the cure: hence in the following chapter repeated washing is prescribed in the purification of the leper, verses 8 and 9. Just as on the contrary those who use filthy and already putrefying garments are rarely free from scabies, itching, lice; namely a garment can receive infection from the skin, so also the skin from the garment, and each separately can putrefy, and both when filthy corrupt one another mutually. Finally in woolen or fur garments there is a certain peculiar cause, on account of the diseases of the animals from which the wool or skins were stripped; for it is well known that garment, that leprosy is known, garments made from the wool of dead animals produce lice: in like manner they also produce other infections of diseases. Secondly, others think better with Theodoret, Question XVII, otherwise about this leprosy, namely that God formerly, while the Jews were sinning, was accustomed to inflict this leprosy upon their garments or houses, so that through it he might recall the possessors to soundness of mind; and so this leprosy was not so much natural as a plague sent by God. It appears therefore that this leprosy was either ringworm, or some corrosive quality (such as exists in salt, nitre, vitriol, which both eat away and perforate garments, tin, and iron), or corrupting, and spreading forth, inflicted upon the garments and houses of the Jews by God either directly or through secondary causes, and therefore it appears to have been almost peculiar to Judaea and the Jews; and almost unknown to other nations. That this is so is proved, first, because we now know of no leprosy in houses or garments; for indeed houses and garments are not naturally accustomed to be infected with leprosy, and therefore are not capable of leprosy. Secondly, because we experience that the leprosy which is in the leper does not spread itself into his garments and house; otherwise indeed all the garments of lepers would be infected with leprosy, eaten away and putrefied, the contrary of which we see. Thirdly, plague does not adhere, nor does it infect a garment or house so as to destroy it and consume it, as it destroys a man; but to a garment and house it only adheres, and renders it pestilential to a man, so that a man from it contracts the pestilential vapours which adhere to it, and is infected with plague and consumed; therefore likewise leprosy does not adhere; but only adheres to a garment or house, nor does it make it leprous, but can only breathe leprosy upon a man; but formerly leprosy adhered to a house and garment, and truly made it leprous: therefore the house was called pestilential for one reason, leprous for another; for it was called pestilential causally, but leprous formally. Fourthly, because in the following chapter, verse 34, this leprosy of houses is called a plague, namely sent by God: for this is expressly signified there by the Hebrew, which reads thus, if I shall give (namely I God) a plague of leprosy. Finally, although we now experience decay in wood, lime and stones, yet we now recognize no such leprosy in them, which also invades, eats away and consumes new solid stones, as this leprosy of the Jews did, as is evident in the following chapter, verse 44, where all stones infected with leprosy are ordered to be removed from the house, and new ones substituted, which if afterwards they are found to be infected with leprosy, the house is ordered to be torn down. Whence comes this infection of new stones? Surely not from rubbing of old ones, which have already been removed all around; therefore from God and from divine vengeance, therefore this leprosy was not so much natural as a work and plague of God: I confess however that God in inflicting this plague was able to use (in his manner) secondary causes, such as corrupted air, contact with the leper and similar things, as Valesius explained a little before; but so that all these things did not have their own and adequate power of producing leprosy in garments and houses, unless God singularly concurred and worked. I speak of proper and perfect leprosy; for if you understand leprosy only as some ringworm of garments or decay of wood and stones, we know these can arise from natural causes alone; and this same leprosy is also understood here, and was to be judged according to the marks and signs prescribed here. But Scripture speaks more of perfect leprosy, and sent by God, as I have said. Tropologically, a leprous garment, that is a heretical book and writing, is to be burned and destroyed. Thus Radulphus. Secondly, the same Radulphus says more generally and more beautifully: Our garments are works of justice; concerning which it is said in Psalm 131, 9: "Let thy priests be clothed with justice," by which the soul compares an honest outward fame, and fosters within before God a conscience; and it is twofold, linen, that is spiritual, such as are meditation, prayer, reading; and woollen, that is corporal, such as are works of mercy. The warp of our garment (of which the last verse and verse 55, according to the Septuagint), is intention, which stands when it is directed toward God and heavenly things. The woof is the persistence of works, by which under this intention at different times one labours: for this indeed, in the manner of woof, seeks different sides in turn, now transferring itself to the right of contemplation, now indeed to the left of action. The skin is mortification of the flesh. In all these things white leprosy can arise, that is vain glory; or red, that is malicious envy. Finally, leprosy of the flesh is lust and gluttony: the remedy for this is meditation on death and hell, so that man may think on that saying of St. Augustine, tract. On the Honesty of Woman, cap. III: "What delights passes away quickly, and what torments remains without end." Leprosy of garments is the splendor and luxury of clothing; for in garments one should seek warmth, not color; necessity, not price; utility, not refinement: the remedy is to think that the adornment of man is good morals and modesty of dress. Whence Clement of Alexandria from the Table of Cebes, lib. II, cap. X, paints these images of virtue and vice: he depicts virtue standing simply, clothed in a white and pure garment, adorned by modesty alone. On the other hand, he depicts wickedness clothed in superfluous and varied garments, and exulting in foreign color. I praise, says Clement, the Spartans, who permitted only to harlots to wear flowery garments and golden ornaments, taking away from virtuous women the study of adornment, which they conceded only to harlots to possess. Leprosy of a house is the depraved morals of children and servants: these must be restrained by the discipline of the father of the household, and virtue must be brought into the house by good instruction; for, as St. Cyprian says, lib. On the Dress of Virgins: "Discipline is the guardian of hope, the bond of faith, the guide of the path of salvation, the kindling and nourishment of good character, the teacher of virtue; this makes one remain always in Christ, and to live continually to God." On the contrary, "when discipline is suppressed, wickedness rages unpunished," says St. Augustine, serm. 15 On the Words of the Lord. IT SHALL BE REPUTED LEPROSY,—if it remain after it has been shown to the priest.
13:55
55. ITS FORMER APPEARANCE NOT HAVING RETURNED.—"Former," namely which the garment had before it was infected with leprosy; for if the mark remains in it, it indicates that it is leprosy, otherwise it would have changed color in some way. Whence it follows: BECAUSE THE LEPROSY IS INFUSED IN THE SURFACE OF THE GARMENT OR THROUGHOUT IT.—Lyra thinks that our version is corrupted here: for in place of in the surface, or throughout, in Hebrew it is, in baldness or receding baldness. But I say it is a Hebrew metaphor. For the Hebrews attribute to a house those things which belong to a man, namely hands, feet, head, baldness; just as therefore they call it baldness when the entire surface of the head is bare of hair; but receding baldness when only the front part around the forehead is bald, as is evident from verse 41: so also in garments receding baldness signifies its outer surface, for this is to us as it were the front; but baldness signifies its inner surface, which is to us as it were the back. Whence the Septuagint translates, in the warp or woof, as also the Hebrew, Latin and Chaldean have it, verse ult. in the recapitulation of the leprosy of garments: hence also Vatable translates, in the front or back part of the garment; and the Chaldean, in its oldness or newness: for the front part of the garment, because it is worn and handled, becomes older; but the inner part, because it is not touched nor worn, remains as it were new.
13:56
56. BUT IF THE PLACE OF THE LEPROSY BE DARKER (if the leprosy in the house be seen to grow darker), HE SHALL TEAR IT OUT.—Thus tropologically it is expedient for a man to be deprived of that office by which the leprosy of pride is obscured. Whence St. Benedict in the Rule commands that if a monk is exalted by some art or office, he be removed from it and subjected to another, as Radulphus says.
13:57
57. BUT IF IT APPEAR AGAIN, etc., LEPROSY THAT FLIES ABOUT AND WANDERS (similar to that in man, of which verse 12 speaks) MUST BE BURNED WITH FIRE.—From the mystical sense of this passage Tertullian, in the book On Modesty, cap. XXI, attempts to prove that adulterers who have relapsed are not to be received to penance; for this is mystically what is said here, that a garment, if leprosy appear in it again, is to be burned, because it is a sign of persisting leprosy, that is of perseverance in the sin of adultery: for this is leprosy. But from this only can be gathered that an adulterer is not to be received so long as leprosy appears in him, that is adultery. For if this be taken away through repentance, there will no longer be in him leprosy to be burned, but the purity of penance is to be embraced by the Church.
13:59
59. HOW IT OUGHT TO BE MADE CLEAN OR MADE UNCLEAN,—that is, how it ought to be judged and determined to be clean or unclean; for thus these two words are taken throughout the whole chapter.
Symbolically: Leprosy as a Type of the Passion of Christ Symbolically, leprosy described in this chapter was a type of the flesh of Christ, torn apart and disfigured by scourges and wounds. For Christ took upon himself our leprosy, that is, sin, to be expiated in himself, whence on the cross he became as it were a leper. Thus Isaiah says, chapter LIII, verse 4: "We thought him as it were a leper, and as one struck by God, and humbled," and this first, because just as a leper stained with leprosy over his whole body strikes horror into those beholding him: so Christ, livid over his whole body with scourges and wounds, moved both horror and compassion in those beholding him, so that Pilate, proposing him to the Jews, rightly said: "Behold the man." Secondly, a leper had his garments torn: so the soldiers divided the garments, and even the flesh of Christ. Thirdly, a leper had his head bare: so Christ had his head bare, but crowned with a crown of thorns. Fourthly, a leper had his mouth covered with a garment; of Christ Isaiah says: "As if his face were hidden;" again: "As a lamb before the shearer shall be dumb, and shall not open his mouth." Fifthly, a leper was obliged to cry out that he was a leper and unclean; Christ, all covered with blood, what does he cry out? nothing but: "O all you that pass by the way, attend, and see if there be any sorrow like to my sorrow!" Sixthly, the flesh of a leper was most vile and abject; Christ says: "I am a worm, and not a man; a reproach of men, and the outcast of the people." Christ was similar to St. Job, who, sitting on a dunghill, was not recognized by his friends, because "there was no appearance in him," and he was despised, and the last of men. Seventhly, leprosy was wont to punish the proud; and Christ bore our pride, as it were a kind of leprosy, and cured it by this abjection of himself: for by his bruising was the wound of our pride healed. Eighthly, lepers were driven out of the city, no one deigned to approach them, converse with them, or speak to them, all shunned them, and as it were fled from them as a plague: so Christ, as a leper, was cast out beyond the gate and crucified, Hebrews XIII, 12, and Psalm XXXVII, 12: "My friends and my neighbours have drawn near, and stood against me" (in Hebrew it is, over against my wound; St. Jerome translated it, as if they stood against my leprosy), "and they that were near me stood afar off."
Machine translation from the Latin, not reviewed.
13:1
v. 4 « Locutusque est Dominus ad Moysen et Aaron dicens » :v.
Arg. — Eius tria traduntur indubia symptomata : ut efflorescat scabies, ut teneri pili albescant, ut scabies non supra cutem elevetur sed infra illam demittatur. Si primum tantummodo symptoma appareat, observetur an scabies extendatur. Cap. XIII
13:2
9. « Homo, in cutus cute [et] carne ortus fuerit diversus color, sive pustula,, aut quasi lucens quippiam , i. e. plaga leprae , adducetur ad Aaron sacerdotem vel ad unum [quemlibet| filiorum eius ». Cutis carnis (cf. Ex. 22,27 [26]) opponitur cuti capillatae v. 29 sqq., quae comam et barbam producit; habet tamen et ipsa tenues quos - dam v. 3 crines.
13:3
v. 3 « Qui cum viderit lepram » — Hebr. plagam — « 2n. cute » carnis, « et pilos in album mutatos colorem », qui apud orientales vix non semper sunt nigri (Kn.), « zpsamque speciem leprae », i. e. plagae, « humiliorem cute [et] carne [reliqua] : plaga leprae est, et ad arbitrium eius separabitur ». Hebr. : videbit sacer - dos, et immundum declarabit ipsum. Tria igitur statuuntur indicia : plaga seu scabies in cute apparens, pili ea in cutis parte albescentes, scabies non in cute intumescens, sed in illam demissa. sint, restitui » (Est.). Adumbrant potestatem sacerdotibus N. T. collatam remittendorum peccatorum. Ubi trita occurrit Novatorum obiectio, sacerdotes V. T. lepram non sustulisse, sed tantum sublatam declarasse : ergo similiter N. T. ministros peccatum non remittere, sed remissum declarare. Et respondent aliqui haud esse mirandum V. T. sacerdotum potestatem, quae umbra tantummodo esset futurorum, fuisse arctioribus limitibus cireumscriptam. At efficacior praesto est responsio. Etenim non illud erat V. T. sacerdotum officium. lepram tollere, neque eae eorum potissimae partes lepram ablatam declarare : sed hac declaratione facta tollebant ipsi legalem immunditiem aeque, ac N. T. sacerdotes moralem immunditiam tollunt, restituebant legalem sanctitatem aeque, atque hi moralem restituunt. Post casum leprae indubiae « proponitur casus leprae dubiae, ubi tatio » (ans.).
13:4
v. & « Stn autem lucens candor » (cf. 9) « fuerit in cute, nec humalior carne reliqua], et pili coloris pristini » , &um utique suspicioni est locus (Ca/m.); « talis homonon est penitus extra castra sepane interim alios inficiat » (Sylv.) : « recludet eum sacerdos septem diebus » ,
13:5
v. 5 « et considerabit die septimo : et siquidem lepra ultra non creverit, nec transtverit in. cute priores terminos , rursum. recludet eum septem diebus aliis ».
13:6
v. 6 « Et die septumo » sequenti « contemplabitur : si obscurtor fuerit lepra, et non creverit in cute, mundabit eum » , 1. e. mundum declarabit, « quia scabies est» , nonlepra. Obscurior dicitur (v. 21. 26.28. 56) lepra, quae non iam /ucet, sed cuius color pallescit et evanescit. « Lavabitque homo vestimenta sua , et. mundus erit ».
13:7
v. 1 « Quodsi, postquam a sacerdote visus est et redditus munditiae, iterum lepra » — Hebr. scabies — « creverit, adducetur ad. eum » rursum, v. 8 et videbit sacerdos, et ecce crevit scabies in cute, « et immunditiae condemnabitur » : haec est enum lepra.
13:9
v. 9 « Plaga leprae si fuerit in homine, adducetur ad. sacerdotem ». Vocatur hic non scabies (v. 3. 5. 6. 7 sec. Hebr.), sed /epra, quia evidenter lepra esse intelligitur : tamen homo sisti debet sacerdoti, a quo et leprosus debit eum ; cumque color albus », seu potius squama alba, « n cute fuerit, et capillorum mutaverit aspectum, ipsa quoque caro viva, apillam earo cruda proruperit,
Arg. — Haec lepra habetur, quando praeter squamam albam et. pilos albescentes apparet cruda caro. Sed, ubi albedo supra totum corpus extenditur, id sanitatis redintegratae indicium est. v. 9-17 agitur « de lepra carnis aut cutis integrae » (lans.), ubi sponte nascatur lepra, nullo praevio ulcere aut vulnere.
13:11
v. 11 « Jepra vetustissima » seu inveterata «: Zudicabitur, [atque inolita| cuti » carnis eius. « Cuius iudicii ratio est, quod lepra nova non potuisset tantum carnis et cutis corrodere » (Sylv.). Eiusmodi homines habent ulcera carnem erudam exhibentia, sanie manantia; vocatur elephantiasis. « Contaminabit itaque eum sacerdos » , contaminatum, immundum declarabit, « e£ non mento est locus (Ca/m.). v. 12« Sin autem effloruerit [discurrens] lepra usque ad pedes, quidquid sub aspectum oculorum .» sacerdotis « cadit »,
13:13
v. 13 « considerabit. eum sacerdos » , et ecce operuit lepra omnem carnem etus, « et teneri lepra mundissima iudicabit », — ex his Vulgatae verbis derivavere aliqui novam leprae speciem, /eprazm plaga percussus est; pro quo Vulg. intelligebat, eum mundaturum seu mundam declaraturum esse lepram illam. LXX 233 interpretata lepram supplevit suffixum : e? mundabit eum quoad plagam — « eo quod omnis in candorem, versa sit, et idcirco homo mundus erit ». Reapse, quando lepra illa alba totum operuit corpus, brevi tempore homo sanatur. v. 14-17 repetitur principium, quod v. 9-13 inculcabatur, quodque sic resumit Ma/v. : « varietas colorum indicium est leprae, ut contra unus color sanitatis ». v. 1&* « Quando [vero] » — sensus non est, eum qui modo mundus sit declaratus, brevi post lepra rursum affici, sed alius aegroti morbus describitur. Subiectum est yan, ille qui percussus est; sed non intelligitur idem continuo individuum —- « caro vivens $n eo apparuerit », pollutus erit;
13:15
v. 45 « tunc sacerdotis iudicio polluetur, [et inter immundos reputabitur|; versa. Hebr. : caro enim viva immunda est, lepra est.
13:16
v. 16 « Quodsi rursum versa fuerit in alborem, et totum homtnem operuerit » , ibit ad sacerdotem , et v. A1 « considerabit eum sacerdos », et ecce conversa est plaga in alborem, « et mundum esse decernet » sacerdos eum , qui percussus fuerat : mundus est. ipse.
13:18
v. 48 « Caro autem et cutis, in qua ulcus [natum est| et sanatum »,
Arg. — In ulcere sanato nascitur squama alba vel subrufa, demis- Auctor iam « incipit applicare signa leprae v. 3 descriptae ad cica- - trices et ulcera; hoc tamen discrimen est, quod cum color leprae sit albedo maculae , hie in eicatricibus possit esse subrufus » (lans.). Licet. vnv (ef. Ex. 9,9) non seribatur in V. T. nisi de ulceribus sponte et e causa intrinseca natis (Sy/v.), non tamen constat ad illa restringi, neque video, cur lepra non potuerit etiam oriri in vulnere extrinsecus inflicto.
13:19
v. 19 « et in loco ulceris cicatrix » — seu potius squama — « alba apparuerit sive subrufa, adducetur homo ad sacerdotem ».
13:20
v. 90 « Qui cum viderit [locum leprae] humiliorem carne [reliqua], et pilos persos in candorem, contaminabit eum », immundum declarabit : « plaga enim. leprae |orta| est «n ulcere » sanato. S1 mon omnia tria obtinent indicia, casus est dubius ideoque penitius examinandus (Sylv.) :
13:21
v. 91 « Quodsi pilus coloris est pristini, et [cicatrix] » seu squama « subobscura, et |vicina| carne non est humilior, recludet eum » sacerdos « septem diebus »,
13:22
v. 99 « et si quidem creverit » in cute, « adaudicabit eum leprae ». Hebr. : immundum declarabit eum sacerdos : lepra est. v:
13:23
93 « Sin autem steterit in loco suo » lucens illud (cf. v. 9), neque increverit, « ulceris est cicatrix, et homo mundus eret». Arg. — Symptomata et modus procedendi, uti supra.
13:24
v. 2& « Caro autem et cutis, quam ignis ezusserit, el [sanata] albam sive rufam habuerit cicatricem », — nihil de sanata ustione Hebr. habet : et erit nota adustionis lucens quippiam album , subrufum vel album —
13:25
v. 95 « considerabit eam sacerdos , et ecce versa est » — Hebr. versus est pilus, nam ea est una e tribus conditionibus semper observandis — « 2n alborem » in (loco) lucenti, « et locus etus [relzqua) cute est humilior » , lepra est in adustione sanata. « Contaminabit eum », seu immundum declarabit sacerdos, « [quia| plaga leprae [in cicatrice orta] est ». v. 96 Et, st aspezerit sacerdos , et ecce in (loco) lucenti non est pilus albus; seu. Vulg. : « Quodsi pilorum color non fuerit immutatus, nec humaliór plaga carne [reliqua], et 2psa |leprae species] fuerit subobscura, recludet eum septem diebus »,
13:27
v. 9 « et die septimo contemplabitur : si creverit in cute |lepra], contaminabit eum »;
13:28
v. 98 « sin autem in loco suo [candor] steterit » , et non extensus est in cute, et stt « mon satis clarus », 1. e. subobscurus, « plaga combustionis est, et idcirco mundabitur, quia cicatrix est combusturae ». Arg. — Indieia eadem sunt atque antea : macula reliqua cute demissior est, crinium color mutatur, macula diffunditur. Tamen crinium color non in album mutatur, sed in //gowm (Men.). "Anat Aevóusvov 353 (cf. | Esdr. 8,27) aliqui revocant ad 355, ergo fere color auri similis. Consonant reliquae versiones; LXX £xv0(tousa, Chald. pae ruber, Syr. NQ'AOZ color solem imitans. Lepra partium capillatarum vocatur etiam pm. evulsio (cf. LXX 0paUcp.«, fragmentum ; Aq. &xósz«cux, pars decerpta), sane quod, qui ea lepra essent affecti, barbam saepe vellerent, imo cutis fragmenta cum crinibus evellerent.
13:29
v. 99 « Vir sive mulier, in. cuius capite vel barba germinaverit [epra » — Hebr. plaga * Hebr. quippe vocem nz^s h. l. nunquam adhibet, nisi ubi delepra a sacerdote agnita agatur; at in sqq. pn: pluries scribit, ubi ante v. 29 scripsisset y31 — « videbit [eos] sacerdos »,
13:30
v. 30 « et siquidem. humilior fuerit locus carne |reliqua], et capillus flavus [solitoque| subtilior : contaminabit eos », 1mmundos declarabit, quia n2, evulsio est, et hoc nomen statim declaratur : « quia lepra capitis ac barbae est ».
13:31
v. 34 « Sin autem viderit locum maculae aequalem vicinae] carni, et capillum. migrum , recludet eum septem diebus ». Omisit Vulg. negationem : sed capillus niger non est in eo. Ubi ista duo obtinebant, locus maculae aequalis et capillus niger, non erat recludendus, sed mundus declarandus (D/Im.). Male LXX corrigunt 3n pro "nv, £ay0ttousz.. Hebr. Sam. Chald. Syr. loquuntur de casu, ubi macula quidem non erat infra cutem depressa, sed neque aderant capilli nigri; unum leprae indicium deerat, alterum aderat; is casus reapse erat dubius.
13:32
v. 329 « Et die septimo intuebitur. St non creverit macula, et capillus su? coloris est, et locus plagae carni [reliquae] aequalis »,
13:33
v. 33 « radetur homo », ut clarius post septem dies observari possit, an creverit scabies (Men.), « absque loco maculae », qui radi sine vulnere haud posset, « e/ includetur septem diebus aliis ».
13:34
v. 8& « Si die septimo visa fuerit stetisse plaga tn loco suo, nec humilior carne [reliqua], mundabit eum, lotisque vestibus suis mundus erit ».
13:35
v. 35 « Sin autem post emundationem rursus creverit macula in cute »,
13:36
v. 36 «non quaeret amplius » sacerdos, « utrum capillus in. flavum [colorem sit immutatus| , quia [aperte] immundus est », idque abunde colligitur e maculae incremento. v. 31 « Porro sz. steterit macula, et capilli nigri fuerint, noverit [homtinem| sanatum esse, et [confidenter] eum. pronuntiet mundum. ». Hebr. nervosius : sanata. est plaga, mundus est ?pse, et mundum declaret eum sacer- Arg. — Est illa eruptio innocua,, cuius squama non lucet, non infra cutem deprimitur, non habet pilos albescentes. Bohoq non raro squamam habet subrufam, de qua h. 1. nihil habetur ; sed ea species subintelligitur a fortiori tamquam innocua esse dimittenda, cum nullum ex indiciis obtineat, ne color quidem squamae. v..38 « Var sive mulier, àn cutus cute candor apparuerit », aliquid lucens album (cf. v. 2),
13:39
v. 39 « intuebitur [eos] sacerdos : st depsehenderit. subobscurum alborem lucere in cute, sciat non esse lepram, sed maculam coloris candidi , et homtnem mundum ». Hebr. : iste est paa erumpens in cute, mundus est ille homo. Arg. — Quoad calvitium duplex error potuit occurrere : unus, ut ipsum calvitium pro lepra haberetur; alter, ut lepra in calvitio exorta, eique primum specie tenus haud absimilis, negligeretur. Utrumque errorem gravibus verbis textus confodit.
13:40
v. 40 « Vir, de cutus capite capilli fluunt, calvus et mundus est »; Hebr. : mp est, mundus est; et, uti sequentia ostendunt, np t tium Gipihió To V. d « et st a. fronte ceciderint pili » , Hebr. a latere faciei,i. e. à fronte et temporibus, « recalvaster et mundus est » ; Hebr. n33 est, mundus est. v. 49 « Stn autem tn calvitio sive in recalvatione albus vel rufus color » — sed Hebr. plaga — « fuerit exortus », lepra prorumpens est £n occtpite vel in sincipite. Vulg. rem compendio vertens e v. 43 sq. unum facit
13:43
v. &3: « et hoc sacerdos viderit, condemnabit eum haud dubie leprae, quae orta est in calvitio ». Hebr. : Et videbit sacerdos , et ecce squama plagae alba (vel) subrufa est in occipite vel sincipite , sicut aspectus leprae est cutis Carnis infectus est ille homo, impurus est, ampurum declarabit eum sacerdos , n capite ezus est ATTE eius. 2. Regulae a leprosis observandae Lev. 13,&h-^6. Arg. — lubentur, qui lepra infecti sunt, seorsim habitare aliosque externo habitu a se arcere. - v. Al. « Quicumque ergo maculatus fuerit lepra, [et separatus est ad. arbitrium sacerdotis] », v. A5 « habebit vestimenta dissuta », 1. e. scissa (Chald. Suyr.), TALL LXX xapakskopévya, « caput "iso », — « 03 veste contectum », quod etiam esse luctus signum docent Ez. 24,17. 29 et Mich. 3,7, « contamtnatum ac sordidum se clamabit ». Hebr. : clamabit : Immundus, immundus. Quibus occurrentes sibi arcebit.
13:46
v. 46 « Omni tempore , quo leprosus est [et| immundus », — sed Heb». Sam. LXX immundus erit, immundus ipse; quod sie explicat Syr. : immundus erit et, quia immundus est, « solus habitabtt extra. castra » (cf. Num. 5,2 sqq. ; 12,14 sq. ete.), ad praecavendam contagionem. Arg. — Factae v. &3 vestimentorum mentioni assuitur haec lex, quae tres leprae vestium species distinguit : v. 51 n?w12:2, v. 55 nnnz, v. 5f nnm. j Stilus idem est atque legis v. 1-43 : cf. v. &7 *5 7323, nostrumque schema. Miretur quis, in unum documentum confundi lepram et hominum et vestium, quae sint res plurimum diversae inter se : non ita erant scientificae rationis studiosi Hebraei. Consentiunt fere iam interquippe in vestibus et domibus utique non crescit, sed ad summum qualis primum erat perseverat. Ipsae leprosorum hominum vestes non cremantur (v. 52), sed lavantur tantum (15,8). « Lepra ergo vestium et domorum non fuit aliud, nisi maculae quaedam ortae ex vestium aut Friedreich 1 93& vestium lepram originem duxisse a lana animalium aegrotorum. Proscribebatur ea sicut alia immunditiae genera, quae erant imagines moralis immunditiae, et facile ipsam lepram fovebant.
13:47
v. Ví « Vestis lanea sive linea, quae lepram habuerit » v. 48 « in statum est », v. A9 « si alba » — sed php est sane subviridzs color, fortasse in flavum vergens : LXX yXogltouca, Chald. pvv — « vel rufa macula fuerit infecta, lepra reputabitur, ostendeturque sacerdoti ». Vestes tum erant e lana et lino; alia (cf. Deut. 22,11) pretiosiora erant, quam quae communi usui applicarentur. Hebr. incipit absolute : E: vestis, in qua fuerit plaga leprae. Dein anacoluthice pergit : 7n veste lanea. aut in veste linea; et in utraque hac classe duo sequentia distin- omni opere corii; kandem v. 49 prodosin incipit : sz fuerit plaga subviridis etc.; et concludit apodosi plaga leprae est. *mz et 3? Vulg. post LXX verlit stamen et subtegmen. « Stamina sunt filamenta recta ; quaeque illa secant ope radii ultro citroque ducti, subtegmina appellantur » (Calm.). Sed cur haec duo h. 1. efferantur, nullo modo perspicitur. Teste v. 56 poterat aliqua panni pars au! de stamine aw de subtegmine abseiudi, quod fieri non poterat, si definitio a Calmeto data supponatur genuina.
13:50
v. 50 « Qui consideratam recludet septem diebus »,
13:51
v. 54 « et die septimo rursus aspiciens , si deprehenderit crevisse, lepra perseverans est » plaga : « pollutum tudicabit |vestimentum et omne, in quo fuerit inventa] »,
13:52
v. 52. « et idctrco comburetur flaminis ». Hebr. v. 54 sq. bis enumerat omnia uti v. Vf sq. vestium genera, tandemque in fine addit in quibus fuerit inventa plaga : qui sensus facilis est. Sed Vu/g. neglecta enumeratione hoc solum incisum servat extremo v. 52, ubi fere sensu caret. Hebr. D?NY233 pungens (? cf. Ez. 28,24), unde videntur derivari Chald. N*DTv2 consumens (?), Syr. NYYY2 amara, Graeca Veneta &Xysew5,, alia lectio LXX onavltovsa. Sam. TNW232 obstinax (? cf. Soph. 3,1), unde Vulg. et LXX recepta perseverans.
13:53
v. 53 « Quodsi eam viderit non crevisse », v. 5h « praeciptiet et [avabunt 1d, in quo lepra» — seu plaga — « est, recludetque illud sep- Lem diebus aliis ».
13:55
v. 55 « Et cum viderit », postquam lota est plaga et, supple, postquam elapsum est septiduum —- fortasse commode verteretur /icet lota sit plaga : macula 1nnoxia septiduo post lotionem non compareret — « factem quidem pristinam non » esse « reversam, nec tamen crevisse lepram » seu plagam, « immundum iudicabit et igne comburet, eo quod infusa sit àn. superficie [vestimenti] vel per totum Leprae colore pallescente (cf. v. 6), partes vestium infectae excidendae sunt, reliquis servatis.
13:56
v. 56 « Sin autem obscurior fuerit |locus| leprae » seu plagae, « postquam |vestis] est lota, abrumpet eum let a solido dividet| ». v. 5'1 « Quodsi ultra », rursum « apparuerit |in his locis, quae prius immaculata erant] », i. e. in veste vel in stamine vel in subtegmine vel in omni supellectili e corio: si lepra, postquam palluit vel etiam omnino evanuit, reviviscit, « lepra volattlis [et vaga] » est, n5, eruptio est, Xéxoa &&ay0cUca, et « debet igne comburi ». Hebr. comburi debet illud, in quo est plaga, non totum. Nomen nn^5 refer tam ad v. 56 quam ad v. 57 : secus lepra v. 56 nomine careret, cum tamen hae immunditiae singulae sua nomina habeant.
13:58
v. 58 « Si cessaverit, lavabit [aqua ea, quae pura sunt], secundo, et munda erunt ». Hebr. : vestis etc., quae lota sunt recessitque de illis plaga, laventur secundo , et munda erunt.
13:59
v. 59 « Ista est lex », khora plagae « leprae vestimenti lanei et linei », aut staminis « atque subtegminis, omnisque supellectilis pelliceae, quomodo mundari debeat vel contaminari », Hebr. quoad munditiam et immunditiam. Arg. — Qui fuerat leprosus, a sacerdote examinatus et lustratus extra castra, rasus et lotus in castra admittitur v. 1-8. Die septimo rursum rasus et lotus sacrificia offert v. 8-20. À pauperibus victimae Cap. XIV
13:1
In Lev. 13, 1-14, 37 there is almost a brief treatise on this terrible disease. …
13:3
… A person can become impure for physical reasons (leprosy: Lev. 13:3; Num. 5:2), for natural necessities (childbirth: Lev. 12:2-5), independent of his will (ibid. 15:25) or through necessary and undesired contacts (e.g., with a dead person: Num. 6:7; …
13:47
… By analogy, based on external signs, the Bible also speaks of a leprosy of garments (Lev. 13:47-59) and of houses or walls (ibid. 14:33-57). In the first case it is evidently a matter of moulds or other germs that corrode the tissues of wool and linen; in the second, one thinks …
… In things impurity can be participated through contact (the saddle of the man sick with gonorrhea, his bed, that of the menstruating woman: ibid. 15:9, 21, 24, 26); there is also mention of the leprosy of houses and garments (ibid. 14:34; 13:47).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.