The rites of sacrifices in cleansing the leprosy. Leprosy in houses.
Sacrifices for clensing leprosie in men, 33. the maner of viewing whether leprosie be in a house or no, 40. and of clensing it.
1And the Lord spoke to Moses, saying:E il Signore parlò a Mosè, e disse:AND our Lord spake to Moyses, saying:Locutusque est Dominus ad Moysen, dicens: 2This is the rite of a leper, when he is to be cleansed. He shall be brought to the priest:Questo è il rito della purificazione del lebbroso: Egli sarà condotto al sacerdote:This is the rite of a lepre, when he is to be cleansed.Hic est ritus leprosi, quando mundandus est. Adducetur ad sacerdotem: 3Who going out of the camp, when he shall find that the leprosy is cleansed,E questi uscito fuor degli alloggiamenti, quando avrà trovato che la lebbra sia guarita,He shal be brought to the priest: who going out of the campe, when he shal finde that the leprosie is cleansed,qui egressus de castris, cum invenerit lepram esse mundatam, 4Shall command him that is to be purified, to offer for himself two living sparrows, which it is lawful to eat, and cedar wood, and scarlet, and hyssop.Ordinerà a colui, che debb'esser purificato, che offerisca per sé due passerotti vivi, i quali è lecito di mangiare, e prenda del legno di cedro, o della lana porporina, e dell'issopo:he shal command him, that is purified, that he offer for him selfe two liue sparowes, which it is lawful to eate, and cedar wood, and scarlet & hyssope.præcipiet ei, qui purificatur, ut offerat duos passeres vivos pro se, quibus vesci licitum est, et lignum cedrinum, vermiculumque et hyssopum. 5And he shall command one of the sparrows to be immolated in an earthen vessel over living waters.E comanderà, che uno de' passerotti sia immolato in un vaso di terra sopra l'acqua viva:and he shal command that one of the sparowes be immolated in an earthen vessel ouer liuing water:Et unum ex passeribus immolari jubebit in vase fictili super aquas viventes: 6But the other that is alive, he shall dip, with the cedar wood, and the scarlet and the hyssop, in the blood of the sparrow that is immolated:E col sangue del passerotto immolato aspergerà l'altro, che è vivo, e il legno di cedro, e la lana porporina, e l'issopo.but the other being aliue with the cedar wood, and scarlet and the hyssope he shal dippe in the bloud of the sparowe that is immolated,alium autem vivum cum ligno cedrino, et cocco et hyssopo, tinget in sanguine passeris immolati, 7Wherewith he shall sprinkle him that is to be cleansed seven times, that he may be rightly purified. And he shall let go the living sparrow, that it may fly into the field.E col medesimo aspergerà sette volte colui che dee mondarsi, affinché sia rettamente purificato: e lascerà in libertà il passerotto, che sen voli alla campagna.wherwith he shal sprinckle him, that is to be cleansed, seuen times, that he may be rightly purged: and he shal let goe the liue sparow, that it flie into the field.quo asperget illum, qui mundandus est, septies, ut jure purgetur: et dimittet passerem vivum, ut in agrum avolet.
8And when the man hath washed his clothes, he shall shave all the hair of his body, and shall be washed with water: and being purified he shall enter into the camp, yet so that he tarry without his own tent seven days.E l'uomo avendo lavate le sue vesti si raderà tutti i peli del corpo, e si laverà nell'acqua, e purificato rientrerà negli alloggiamenti con questo però, che stia sette giorni fuora del suo tabernacolo;And when the man hath washed his clothes, he shal shaue al the heare of his bodie, and shal be washed with water: and being purified he shal enter into the campe, yet so for al that, that he tarie without his owne tent seuen daies,Cumque laverit homo vestimenta sua, radet omnes pilos corporis, et lavabitur aqua: purificatusque ingredietur castra, ita dumtaxat ut maneat extra tabernaculum suum septem diebus, 9And on the seventh day he shall shave the hair of his head, and his beard and his eyebrows, and the hair of all his body. And having washed again his clothes, and his body,E il settimo giorno raderà i capelli della testa, e la barba, e le ciglia, e tutti i peli del corpo: e lavate di nuovo le vesti e il corpo,and the seuenth day he shal shaue the heare of his head, and his beard and eye browes, and the heare of his whole bodie. And hauing washed againe his clothes, and his bodie,et die septimo radet capillos capitis, barbamque et supercilia, ac totius corporis pilos. Et lotis rursum vestibus et corpore, 10On the eighth day, he shall take two lambs without blemish, and an ewe of a year old without blemish, and three tenths of flour tempered with oil for a sacrifice, and a sextary of oil apart.L'ottavo giorno prenderà due agnelli senza macchia, e una pecorella dell'anno senza macchia, e tre decimi di farina aspersa d'olio pel sacrifizio, e un log d'olio a parte.the eight day he shal take two lambes without spotte, and an ewe of a yeare old without spotte, and three tenths of floure tempered with oyle for a sacrifice, and a sextarie of oyle apart.die octavo assumet duos agnos immaculatos, et ovem anniculam absque macula, et tres decimas similæ in sacrificium, quæ conspersa sit oleo, et seorsum olei sextarium. 11And when the priest that purifieth the man, hath presented him, and all these things before the Lord, at the door of the tabernacle of the testimony:E quando il sacerdote che dee purificare quell'uomo lo averà presentato insieme con tutte queste cose dinanzi al Signore alla porta del tabernacolo del testimonio,And when the priest that purifieth the man, hath set him, and al these things before the Lord in the dore of the tabernacle of testimonie,Cumque sacerdos purificans hominem, statuerit eum, et hæc omnia coram Domino in ostio tabernaculi testimonii,
12He shall take a lamb, and offer it for a trespass offering with the sextary of oil. And having offered all before the Lord,Prenderà l'agnello, e l'offerirà per il delitto insieme col log d'olio: e offerto tutto questo al Signore,he shal take a lambe, and offer it for offence, & the sextarie of oyle. and hauing offered al before the Lord,tollet agnum et offeret eum pro delicto, oleique sextarium: et oblatis ante Dominum omnibus, 13He shall immolate the lamb, where the victim for sin is wont to be immolated, and the holocaust, that is, in the holy place. For as that which is for sin, so also the victim for a trespass offering pertaineth to the priest: it is holy of holies.Immolerà l'agnello, dove suol immolarsi l'ostia per il peccato, e l'olocausto, vale a dire nel luogo santo. Perocché come quella per il peccato, così quella per il delitto appartiene al sacerdote: ella è sacrosanta.he shal immolate the lambe, where the hoste for sinne is wont to be immolated, and the holocaust, that is, in a holie place. For as for sinne, so also the hoste for offence pertaineth to the priest: it is Holie of holies.immolabit agnum, ubi solet immolari hostia pro peccato, et holocaustum, id est, in loco sancto. Sicut enim pro peccato, ita et pro delicto ad sacerdotem pertinet hostia: Sancta sanctorum est. 14And the priest taking of the blood of the victim that was immolated for trespass, shall put it upon the tip of the right ear of him that is cleansed, and upon the thumb of his right hand and the great toe of his right foot.E il sacerdote preso del sangue dell'ostia immolata per il delitto, ne stillerà sulla punta dell'orecchio destro di colui che si purifica, e su' pollici della destra mano, e del piede:And the priest taking of the bloud of the hoste, that was immolated for offence, shal put it vpon the tippe of the right eare of him that is cleansed, and vpon the thumbes of his right hand and foote:Assumensque sacerdos de sanguine hostiæ, quæ immolata est pro delicto, ponet super extremum auriculæ dextræ ejus qui mundatur, et super pollices manus dextræ et pedis: 15And he shall pour of the sextary of oil into his own left hand,E del log d'olio ne verserà sulla sua sinistra,and of the sextarie of oile he shal poure into his owne left hand,et de olei sextario mittet in manum suam sinistram, 16And shall dip his right finger in it, and sprinkle it before the Lord seven times.E in esso intingerà il suo dito destro, e ne farà sette aspersioni dinanzi al Signore.and shal dippe his right finger in it and shal sprinckle before the Lord seuen times.tingetque digitum dextrum in eo, et asperget coram Domino septies.
17And the rest of the oil in his left hand, he shall pour upon the tip of the right ear of him that is cleansed, and upon the thumb of his right hand and the great toe of his right foot, and upon the blood that was shed for trespass:Quello poi che rimarrà dell'olio sulla mano sinistra, lo verserà sull'estremità dell'orecchio destro di colui che si purifica, e sopra i pollici della mano, e del piè destro, e sopra il sangue sparso per il delitto,and the residue of the oile in his left hand, he shal poure vpon the tippe of the right eare of him that is cleansed, and vpon the thumbes of his right hand and foote, and vpon the bloud that was shed for offence,Quod autem reliquum est olei in læva manu, fundet super extremum auriculæ dextræ ejus qui mundatur, et super pollices manus ac pedis dextri, et super sanguinem qui effusus est pro delicto, 18And upon his head.E sulla testa dell'uomo:and vpon his head.et super caput ejus. 19And he shall pray for him before the Lord, and shall offer the sacrifice for sin. Then shall he immolate the holocaust.E farà orazione per lui dinanzi al Signore, e farà sacrifizio per il peccato: allora poi immolerà l'olocausto,And he shal pray for him before the Lord, and shal make the sacrifice for sinne. then shal he immolate the holocaust,Rogabitque pro eo coram Domino, et faciet sacrificium pro peccato: tunc immolabit holocaustum, 20And put it on the altar with the libations thereof: and the man shall be rightly cleansed.E Io porrà sull'altare colle sue libagioni: e l'uomo sarà rettamente mondato.and put it on the altar with the libaments therof, and the man shal orderly be cleansed.et ponet illud in altari cum libamentis suis, et homo rite mundabitur. 21But if he be poor, and his hand cannot find the things aforesaid: he shall take a lamb for an offering for trespass, that the priest may pray for him, and a tenth part of flour tempered with oil for a sacrifice, and a sextary of oil:Che se quegli è povero, e non è capace di trovare le cose che si sono dette, per il delitto prenderà un agnello da offerirsi, affinché il sacerdote preghi per lui, e una decima di farina aspersa d'olio pel sacrifizio, e un log d'olio,But if he be poore, and his hand can not finde the thinges aforesaid, for offence he shal take a lambe for an oblation, that the priest may pray for him, and a tenth part of floure tempered with oile for a sacrifice, and of oile a sextarie,Quod si pauper est, et non potest manus ejus invenire quæ dicta sunt pro delicto, assumet agnum ad oblationem, ut roget pro eo sacerdos, decimamque partem similæ conspersæ oleo in sacrificium, et olei sextarium,
22And two turtles or two young pigeons, of which one may be for sin, and the other for a holocaust.E due tortore, o due colombini, de' quali uno sia per il peccato, l'altro in olocausto:and two turtles or two young pigeons, of the which let one be for sinne, and the other for an holocaust:duosque turtures sive duos pullos columbæ, quorum unus sit pro peccato, et alter in holocaustum: 23And he shall offer them on the eighth day of his purification to the priest, at the door of the tabernacle of the testimony before the Lord.E gli offerirà l'ottavo giorno di sua purificazione al sacerdote alla porta del tabernacolo del testimonio dinanzi al Signore:and he shal offer them the eight day of his purification to the priest, at the dore of the tabernacle of testimonie before the Lord:offeretque ea die octavo purificationis suæ sacerdoti, ad ostium tabernaculi testimonii coram Domino. 24And the priest receiving the lamb for trespass, and the sextary of oil, shall elevate them together.E il sacerdote preso l'agnello per il delitto, e il log d'olio, gli eleverà insieme:who receiuing the lambe for offence, and the sextarie of oile, shal eleuate them together:Qui suscipiens agnum pro delicto et sextarium olei, levabit simul: 25And the lamb being immolated, he shall put of the blood thereof upon the tip of the right ear of him that is cleansed, and upon the thumb of his right hand, and the great toe of his right foot.E immolato l'agnello, col sangue di esso intriderà la punta dell'orecchio destro di lui, che si purifica, e i pollici della mano di lui, e del piede destro:and the lambe being immolated, of the bloud therof he shal put vpon the tippe of the right eare of him that is cleansed, and vpon the thumbes of his right hand and foote:immolatoque agno, de sanguine ejus ponet super extremum auriculæ dextræ illius qui mundatur, et super pollices manus ejus ac pedis dextri: 26But he shall pour part of the oil into his own left hand,E verserà una parte dell'olio sulla sua sinistra:but part of the oile he shal poure into his owne left hand,olei vero partem mittet in manum suam sinistram, 27And dipping the finger of his right hand in it, he shall sprinkle it seven times before the Lord.E intintovi un dito della sua destra, ne farà sette volte l'aspersione dinanzi al Signore:wherin dipping the finger of his right hand, he shal sprinckle it seuen times before the Lord:in quo tingens digitum dextræ manus asperget septies coram Domino:
28And he shall touch the tip of the right ear of him that is cleansed, and the thumb of his right hand and the great toe of his right foot, in the place of the blood that was shed for trespass.E intriderà l'estremità dell'orecchio destro di colui che si purifica, e i pollici della mano, e del piè destro nel luogo, dove fu sparso il sangue per il delitto.and he shal touch the tippe of the right eare of him that is cleansed, and the thumbes of his right hand & foote, in the place of the bloud that was shed for offence:tangetque extremum dextræ auriculæ illius qui mundatur, et pollices manus ac pedis dextri, in loco sanguinis qui effusus est pro delicto: 29And the other part of the oil that is in his left hand, he shall pour upon the head of the purified person, that he may appease the Lord for him.E il rimanente dell'olio, ch'egli ha nella sinistra mano, lo verserà sul capo dell'uomo che si purifica, affin di rendere a lui placato il Signore.and the other part of the oyle, that is in his left hand, he shal poure vpon the head of the purified person, that he may propitiate the Lord for him:reliquam autem partem olei, quæ est in sinistra manu, mittet super caput purificati, ut placet pro eo Dominum: 30And he shall offer a turtle, or young pigeon:E offerirà le due tortorelle, o i due colombini,and a turtle, or yong pigeon he shal offer,et turturem sive pullum columbæ offeret, 31One for trespass, and the other for a holocaust, with their libations.Uno per il delitto, e l'altro in olocausto colle loro libagioni.one for offence, and the other for an holocaust, with their libaments.unum pro delicto, et alterum in holocaustum cum libamentis suis. 32This is the sacrifice of a leper, that is not able to have all things that appertain to his cleansing.Questo è il sacrifizio del lebbroso, il quale non può avere tutto quello che vi vorrebbe per la sua purificazione.This is the sacrifice of a lepre, that is not able to haue al thinges for the cleansing of him self.Hoc est sacrificium leprosi, qui habere non potest omnia in emundationem sui. 33And 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: 34When you shall come into the land of Chanaan, which I will give you for a possession, if there be the plague of leprosy in a house:Quando voi sarete entrati nella terra di Chanaan, della quale io darovvi il dominio, se il flagello della lebbra si sarà attaccato a una casa,When you shal be entred into the Land of Chanaan, which I wil geue you in possession, if there be the plague of leprosie in a house,Cum ingressi fueritis terram Chanaan, quam ego dabo vobis in possessionem, si fuerit plaga lepræ in ædibus,
35He whose house it is, shall go and tell the priest, saying: It seemeth to me, that there is the plague of leprosy in my house,Anderà il padrone della casa a darne parte al sacerdote, e dirà: Parmi, che nella mia casa vi sia qualche cosa di simile al mal della lebbra.he whose house it is, shal goe & tel the priest, saying: It semeth to me, that there is as it were the plague of leprosie in my house.ibit cujus est domus, nuntians sacerdoti, et dicet: Quasi plaga lepræ videtur mihi esse in domo mea. 36And he shall command, that they carry forth all things out of the house, before he go into it, and see whether it have the leprosy, let all things become unclean that are in the house. And afterwards he shall go in to view the leprosy of the house.E quegli prima d'entrarvi per visitarla darà ordine, che dalla casa sieno portate altrove tutte le cose che vi son dentro, affinché tutto quello che è in casa, non diventi immondo, e poi vi entrerà per esaminare la lebbra:But he shal command, that they carie forth al thinges out of the house, before he goe into it, and see whether it haue the leprosie, lest al thinges become vncleane that are in the house. And afterward he shal goe in to consider the leprosie of the house:At ille præcipiet ut efferant universa de domo, priusquam ingrediatur eam, et videat utrum leprosa sit, ne immunda fiant omnia quæ in domo sunt. Intrabitque postea ut consideret lepram domus: 37And if he see in the walls thereof as it were little dints, disfigured with paleness or redness, and lower than all he rest:E se vede nelle parti come delle fossette bruttamente pallide, e rossiccie, e più incavate del rimanente della superficie,& if he see in the walles therof as it were litle dintes, disfigured with palenesse or rednesse, and lower then al the rest,et cum viderit in parietibus illius quasi valliculas pallore sive rubore deformes, et humiliores superficie reliqua, 38He shall go out of the door of the house, and forthwith shut it up seven days,Uscirà fuor della porta della casa, e immediatamente la chiuderà per sette giorni.he shal goe out of the dore of the house, and forthwith shut it seuen daies.egredietur ostium domus, et statim claudet illam septem diebus. 39And returning on the seventh day, he shall look upon it. If he find that the leprosy is spread,E tornato il settimo giorno la esaminerà: se trova che la lebbra sia cresciuta,And returning the seuenth day, he shal consider it. If he finde that the leprosie is growne,Reversusque die septimo, considerabit eam: si invenerit crevisse lepram, 40He shall command, that the stones wherein the leprosy is, be taken out, and cast without the city into an unclean place:Ordinerà, che se ne smurino le pietre, sulle quali è la lebbra, e fuor della città si gettino in luogo immondo:he shal command, the stones wherein the leprosie is, to be plucked out, and to be throwen without the citie into an vncleane place:jubebit erui lapides in quibus lepra est, et projici eos extra civitatem in locum immundum:
41And that the house be scraped on the inside round about, and the dust of the scrapings be scattered without the city into an unclean place:La casa poi si scalcini di dentro da ogni parte, e i calcinacci si spargano fuori della città in luogo immondo;& the house it self to be scraped on the inside round about, and the dust of the scraping to be dispersed without the citie into an vncleane place,domum autem ipsam radi intrinsecus per circuitum, et spargi pulverem rasuræ extra urbem in locum immundum, 42And that other stones be laid in the place of them that were taken away, and the house be plastered with other mortar.E che in luogo di quelle che furon levate, si rimettano altre pietre, e s'intonachi di bel nuovo la casa.and other stones to be laid in their places, that were taken away, and the house to be playstered with other morter.lapidesque alios reponi pro his qui ablati fuerint, et luto alio liniri domum. 43But if after the stones be taken out, and the dust scraped off, and it be plastered with other earth.Ma se dopo averne smurate le pietre, e averla scalcinata, e intonacata di nuovo,But if after the stones be plucked out, & the dust scraped of, and it playstered with other earth,Sin autem postquam eruti sunt lapides, et pulvis erasus, et alia terra lita, 44The priest going in perceive that the leprosy is returned, and the walls full of spots, it is a lasting leprosy, and the house is unclean.Il sacerdote in entrandovi vede, che la lebbra è ritornata, e le pareti sono sparse di macchie, la lebbra è pertinace, e la casa è immonda:the priest going in perceiue that the leprosie is returned, and the walles ful of spottes, it is a lasting leprosie, and the house vncleane:ingressus sacerdos viderit reversam lepram, et parietes respersos maculis, lepra est perseverans, et immunda domus: 45And they shall destroy it forthwith, and shall cast the stones and timber thereof, and all the dust without the town into an unclean place.E subito l'atterreranno, e le pietre, e il legname, e tutti i calcinacci li getteranno fuor della città in luogo immondo.the which forthwith they shal destroy, and the stones and timber therof, and al the dust they shal cast without the towne into an vncleane place.quam statim destruent, et lapides ejus ac ligna, atque universum pulverem projicient extra oppidum in locum immundum. 46He that entereth into the house when it is shut, shall be unclean until evening,Chi entrerà nella casa nel tempo che è chiusa, sarà immondo fino alla sera:He that entreth into the house when it is shut, shal be vncleane vntil euen:Qui intraverit domum quando clausa est, immundus erit usque ad vesperum: 47And he that sleepeth in it, and eateth any thing, shall wash his clothes.E chi vi dormirà, o vi mangerà, laverà le sue vesti.and he that sleepeth in it, and eateth anything, shal wash his clothes.et qui dormierit in ea, et comederit quippiam, lavabit vestimenta sua.
48But if the priest going in perceive that the leprosy is not spread in the house, after it was plastered again, he shall purify it, it being cured.Che se il sacerdote entrando nella casa dopo che fu nuovamente intonacata, troverà non esser cresciuta la lebbra, la purificherà, e la dichiarerà sana:But if the priest going in perceiue that the leprosie is not growne farder in the house, after it was playstred againe, he shal purifie it being made whole againe:Quod si introiens sacerdos viderit lepram non crevisse in domo, postquam denuo lita fuerit, purificabit eam reddita sanitate: 49And for the purification thereof he shall take two sparrows, and cedar wood, and scarlet, and hyssop.E per la purificazione di essa prenderà due passerotti, e un legno di cedro, e lana porporina, e issopo:and for the purification therof he shal take two sparowes, and cedrewood, and scarlet and hyssope:et in purificationem ejus sumet duos passeres, lignumque cedrinum, et vermiculum atque hyssopum: 50And having immolated one sparrow in an earthen vessel, over living waters,E dopo di aver immolato uno de' passerotti in un vaso di terra sopra acqua viva,and when one sparow is immolated in an earthen vessel ouer liuing waters,et immolato uno passere in vase fictili super aquas vivas, 51He shall take the cedar wood, and the hyssop, and the scarlet, and the living sparrow, and shall dip all in the blood of the sparrow that is immolated, and in the living water: and he shall sprinkle the house seven times.Prenderà il legno di cedro, e l'issopo, e la lana porporina, e il passerotto vivo, e intingerà ogni cosa nel sangue del passerotto immolato, e nell'acqua viva, e farà sette volte l'aspersione alla casa,he shal take the ceder wood, and the hyssope, and the scarlet, and the liue sparowe, and shal dippe al in the bloud of the sparowe that is immolated, and in the liuing water, and he shal sprinckle the house seuen times,tollet lignum cedrinum, et hyssopum, et coccum, et passerem vivum, et tinget omnia in sanguine passeris immolati, atque in aquis viventibus, et asperget domum septies, 52And shall purify it as well with the blood of the sparrow, as with the living water, and with the living sparrow, and with the cedar wood, and the hyssop, and the scarlet.E se ne farà la purificazione tanto col sangue del passerotto, quanto coll'acqua viva, e col passerotto vivo, e col legno di cedro, e coll'issopo, e colla lana porporina;and shal purifie it as wel with the bloud of the sparow, as with the liuing water and with the liue sparow, and with the cedrewoode and the hyssope and the scarlet.purificabitque eam tam in sanguine passeris quam in aquis viventibus, et in passere vivo, lignoque cedrino et hyssopo atque vermiculo.
53And when he hath let go the sparrow to fly freely away into the field, he shall pray for the house: and it shall be rightly cleansed.E messo in libertà il passerotto, che se ne voli alla campagna, farà orazione per la casa, e sarà legittimamente mondata.And when he hath let goe the sparow to flie freely away into the field, he shal pray for the house, and it shal be rightly cleansed.Cumque dimiserit passerem avolare in agrum libere, orabit pro domo, et jure mundabitur. 54This is the law of every kind of leprosy and stroke.Questa è la legge sopra ogni sorta di lebbra, e sopra le piaghe della lebbra,This is the law of al leprosie and percussion,Ista est lex omnis lepræ et percussuræ, 55Of the leprosy of garments and houses,E sopra quella delle vesti, e delle case,of the leprosie of garments and houses,lepræ vestium et domorum, 56Of a scar and of blisters breaking out of a shining spot, and when the colours are diversely changed:E delle cicatrici, e delle pustole, che scappan fuori, e delle macchie lucenti e delle diverse mutazioni di colori,of a scarre and of blisters breaking forth, of a shining spotte, and when the colours are changed into diuers kindes,cicatricis et erumpentium papularum, lucentis maculæ, et in varias species, coloribus immutatis, 57That it may be known when a thing is clean or unclean.Affinché possa sapersi, quando una cosa sia monda, o immonda.that it may be knowen at what time anie thing is cleane, or vncleane.ut possit sciri quo tempore mundum quid, vel immundum sit.
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Year of the World 2514.
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Grotius
Camp. The leper was not left to his own judgment to mix with society, as soon as he perceived himself cleansed. He had to send for a priest; and one of the most discerning among those who made it their employment to study in the court of the tabernacle, was commissioned to examine him. (Grotius)
Menochius
The sacrifice was offered without the camp, (Calmet) if it may be called a sacrifice. (Menochius)
Worthington
That of Christ's body was not yet instituted, which supplies all the rest. (St. Augustine, contra adv. 1:19.) (Worthington)
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Calmet
Sparrows. Hebrew tsipporim. Septuagint, "little birds," which the law only determines must be clean; such probably as might be procured most easily. The leper was to present them, and kill one. But the priest sprinkled with its blood the other bird, which was tied with a scarlet ribband to the cedar-wood and hyssop, in such a manner that its head and wings were not much wet, as it as to fly away. (Calmet)
Tirinus
The cedar prevents putrefaction, the hyssop is very odoriferous, the scarlet and the bird denote beauty and life, which qualities the leper must acquire. So the penitent regains the virtues he had lost, with interest. (Tirinus)
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Living waters. That is, waters taken from a spring, brook, or river: (Challoner) not stagnant or rain water.
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Haydock
Rightly. According to law. (Haydock)
Menochius
The number seven is used to denote perfection, ver. 15, etc. (Menochius)
Haydock
Field. An emblem of the liberty which the leper would soon enjoy. (Haydock)
The pagans cast over their head the things which had been used for their purification. (Virgil, Ec. 8:102.) Fer cineres, Amarilli, foras, rivoque fluenti---Transque caput jace, ne respexeris.
Calmet
They were afraid to trample upon them. (Gell. 10:15.; Metam. 13:954.) They were also accustomed to set birds at liberty in honour of their gods. Demosthenes accuses Conon of having eaten those which had been used in his purification. Bonfrere believes that Moses does not here prescribe any sacrifice. Why then is a priest employed to make these aspersions? (Calmet)
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Calmet
Probably with a pair of scissors. (Calmet)
Haydock
The Egyptians priests did so every third day, that nothing impure might be concealed. (Herod., 2:37.) The greatest caution was requisite to prevent the return of the leprosy; and therefore, after the first purification, (ver. 4,) the leper is not allowed to go home, till a sufficient time has elapsed to ascertain whether he be radically healed, and then he must offer a sacrifice, ver. 10. (Haydock)
Haydock
But why so many prescriptions for a disease so involuntary, (Calmet) which must have already caused the unhappy sufferer so much pain? (Haydock)
Grotius
The Rabbins assert, that the leprosy was sent to punish some secret transgression, particularly some pride or detraction; as they maintain, that every illness is in punishment of some offence. (Abarbanel.) (Grotius)
Calmet
If [It?] was often the effect of intemperance or negligence; and the sacrifices were exacted, to make some reparation to God for remaining in the camp and near the tabernacle, at the commencement of the disorder. (Calmet)
Haydock
This foul cutaneous disease was also very infectious, and the law was designed to impress people with a horror of it, and to teach them to prevent its ravages as much as possible. (Haydock)
Du Hamel
A sparrow is slain, and the hair shaved, to indicate that all sinful affections must be cut off by the true penitent, while the sparrow, which is sent away into the desert, reminds him that he must live a stranger to pleasure, and perfectly mortified. (Du Hamel)
Lyranus
Days; without having any communication with his wife. (Lyranus)
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Challoner
A sextary; Hebrew log: a measure of liquids, which was the twelfth part of a hin; and held about as much as six eggs. (Challoner)
Haydock
For each of the victims a sacrifice of flour and oil was required. (Haydock)
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Offered. Hebrew, "elevated, or waved," as Exodus 29:24.
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Taking of the blood, etc. These ceremonies, used in the cleansing of a leper, were mysterious and very significative. The sprinkling seven times with the blood of the little bird, the washing himself and his clothes, the shaving his hair and his beard, signify the means which are to be used in the reconciliation of a sinner, and the steps by which he is to return to God, viz. by the repeated application of the blood of Christ; the washing his conscience with the waters of compunction; and retrenching all vanities and superfluities, by employing all that is over and above what is necessary in alms deeds. The sin-offering, and the holocaust or burnt-offering, which he was to offer at his cleansing, signify the sacrifice of a contrite and humble heart, and that of adoration in spirit and truth, with gratitude and thankfulness, for the forgiveness of sins, with which we are ever to appear before the Almighty. The touching the right ear, the thumb of the right hand, and the great toe of the right foot, first with the blood of the victim, and then with the remainder of the oil, which had been sprinkled seven times before the Lord, signify the application of the blood of Christ, and the unction of the sevenfold grace of the Holy Ghost to the sinner's right ear, that he may duly hearken to and obey the law of God; and to his right hand and foot, that the works of his hands, and all the steps or affections of his soul, signified by the feet, may be rightly directed to God. (Challoner) See Leviticus 8:23.
Calmet
These ceremonies might serve to call to the leper's recollection the benefit which he had received, and to distinguish him from others. (Calmet)
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Blood. Septuagint and Syriac, "upon the place of the blood," on the person's ear, thumb, and toe.
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Offering. Hebrew, "a trespass-offering to be waved," ver. 12, 24.
Haydock
Oil. The same quantity of oil is required as ver. 10. The rest is diminished two-thirds; only instead of the ewe and one lamb, two turtles or pigeons are substituted. (Haydock)
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Menochius
Trespass. Hebrew, "sin," ver. 19. The Chaldean and Septuagint agree with the original text. (Menochius)
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Muis
If there. Hebrew, "and I send the plague;" whence some infer, that this leprosy was an effect of God's special indignation against the owners of the house. (Muis; etc.)
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Become. If any thing was left in the house, it was deemed unclean, as soon as the priest had declared that the house was infected; and therefore, all was to be removed before he came, (Calmet) and might be used without scruple, unless some marks of leprosy appeared afterwards upon the garments, Leviticus 13:47.
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Haydock
Paleness. Hebrew, "greenish." (Haydock)
Calmet
Such spots are often observable in damp churches and cloisters, and cause the plaster to fall off. It is probable that little worms produce this effect. To prevent these vermin from spreading, Moses orders the whole house to be demolished and carried away, if it cannot be otherwise purified. (Calmet)
Menochius
Thus the plague is communicated not only by persons, but also by all the things which they have touched. The same signs of leprosy are found both in men and in houses. (Menochius)
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Houbigant
Scraped. Hebrew, "he shall scrape." But the Samaritan copy has more properly, "they shall scrape." (Houbigant)
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Haydock
For the house, that it may be no more infected; and for the people, to whom it belongs; that they may carefully avoid offending God, the avenger of all sin. Hebrew, "you shall make an atonement for the house," or for the sins of its inhabitants. (Haydock)
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Calmet
Stroke. Hebrew, "scurf," ulcers, wounds, etc. (Calmet)
Tirinus
"The leprosy of the head or beard," Chaldean. (Montanus) (Tirinus)
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Haydock
Be known when. Hebrew, "to teach in what day, etc.....This is the law of leprosy." (Haydock)
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Living waters.... That is, waters taken from a spring, brook, or river.
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A sextary.... Heb. log: a measure of liquids, which was the twelfth part of a hin; and held about as much as six eggs.
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Taking of the blood, etc.... These ceremonies used in the cleansing of a leper, were mysterious and very significative. The sprinkling seven times with the blood of the little bird, the washing himself and his clothes, the shaving his hair and his beard, signify the means which are to be used in the reconciliation of a sinner, and the steps by which he is to return to God, viz., by the repeated application of the blood of Christ: the washing his conscience with the waters of compunction: and retrenching all vanities and superfluities, by employing all that is over and above what is necessary in alms deeds. The sin offering, and the holocaust or burnt offering, which he was to offer at his cleansing, signify the sacrifice of a contrite and humble heart, and that of adoration in spirit and truth, with gratitude and thankfulness, for the forgiveness of sins, with which we are ever to appear before the Almighty. The touching the right ear, the thumb of the right hand, and the great toe of the right foot, first with the blood of the victim, and then with the remainder of the oil, which had been sprinkled seven times before the Lord, signify the application of the blood of Christ, and the unction of the sevenfold grace of the Holy Ghost; to the sinner’s right ear, that he may duly hearken to and obey the law of God; and to his right hand and foot, that the works of his hands, and all the steps or affections of his soul, signified by the feet, may be rightly directed to God.
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This gift & sacrifice were commanded (saith S. Augustin) because the Sacrifice of Christs bodie was not yet ordained, which now serueth for al other sacrifices. l•. 1. ca. 19. et. 20. cont. aduersar. •eg. et. prophet.
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of vvel or riuer, not of a cesterne poole, or married.
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 25
But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again.
St Jerome † AD 420 Against the Pelagians 1.28
xiv. 1, 6, xvi. 6, xii. 7 . Offerings for the leper.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… To the same doctrine belongs, I think (if I may omit the seven-stemmed and seven-lamped candlestick of the Temple ) that the ceremony of the Priests’ consecration lasted seven days; and seven that of the purifying of a leper,
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
The first baptism was that of the flood for the eradication of sin. The second was through the sea and the cloud: for the cloud is the symbol of the Spirit and the sea of the water . The third baptism was that of the Law: for every impure person washed himself with water, and even washed his garments, and so entered into the camp
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Tertullian † AD 220 On Modesty 20
… and other stones, polished and sound, to be taken and replaced in the stead of the first, and the house to be plastered with other mortar.
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Tertullian † AD 220 On Modesty 20
… But if, after the recovery and reformation, the priest again perceived in the same house ought of the pristine disorders and blemishes, he pronounced it unclean, and bade the timbers, and the stones, and all the structure of it, to be pulled down, and cast away into an unclean place.
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St Justin Martyr † AD 165 Other Fragments from the Lost Writings of Justin, X 1
… He is likened to a bird, because He is understood and declared to be from above, and from heaven. And the living bird, having been dipped in the blood of the dead one, was afterwards let go. For the living and divine Word was in the crucified and dead temple [of the body], as being a partaker of the passion, and yet impassible to God.
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
Melchizedek expected Him; as His vicegerent, looked that he might see the Priesthood’s Lord whose hyssop
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2. THIS IS THE RITE OF A LEPER, WHEN HE IS TO BE CLEANSED, that is to say, I command that this ceremony be employed, when a leper, that is, one who had previously been judged by the priest to be a leper, shall afterwards appear clean from leprosy, whether because the priest judged badly, or because he has been healed naturally or miraculously from leprosy, as many were healed by Christ. Note: he is to be cleansed, that is, he is to be legally purified and restored to the community of other men. Whence in Hebrew it is, in the day of his purification: for he is presupposed to be already purged from leprosy, as is evident from verse 3. For the priest of Aaron could not cure leprosy, but only declare that it had been cured, and then he legally purified him who had been a leper, and restored him to the society of men and the tabernacle. Greater is the power of the priests of Christ, who are able to cure and abolish spiritual leprosy, that is, sin, in the Sacrament of penance. Thus St. Chrysostom, book III On the Priesthood.
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4. THAT HE MAY OFFER TWO LIVING SPARROWS FOR HIMSELF, WHICH IT IS LAWFUL TO EAT. In Hebrew tsippor tehorot, that is, clean; for sparrows are not numbered in chapter XI among the unclean birds: they were therefore clean, which it was lawful to eat. Symbolically, the expiatory sparrow is Christ, and any just man, and this first, on account of prudence with respect to the rational part. For the sparrow builds its nest on the roofs of houses, and not on the ground, lest its young be snatched away by serpents: thus the just dwell in mind not on earth, but in heaven. Second, the just man is called a sparrow on account of temperance with respect to the concupiscible power. For the sparrow is not easily caught in snares, nor is it deceived by gluttony through ambition for food: thus the just do not indulge in food, but mortify the flesh by fasting. Third, on account of patience with respect to the irascible power: for as the Philosopher says, the sparrow does not grow pale except in infirmity; thus the just grow pale in adversities: for "virtue is perfected in infirmity." Fourth, Christ and the just man says with David: "I have watched, and am become as a sparrow alone on the housetop." For he withdraws himself from the life of the world to the secret place of conscience, prayer and compunction. Fifth, the same says with the same: "Our soul hath been delivered as a sparrow out of the snare of the fowlers," namely of demons and persecutors. Thus the soul of the Martyr through martyrdom is snatched from the snares of the devil, says St. Augustine on that passage of Psalm CXXIII, 7.
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5. AND HE SHALL COMMAND ONE OF THE SPARROWS TO BE IMMOLATED. In Hebrew it is to be slaughtered: for this was not properly a sacrifice to be offered to God, since it was done outside the camp, far from the altar; but this slaughter of the sparrow was done only to receive its blood, that the leper to be expiated might be sprinkled with it. Whence this slaughter was done not by the priest, but by the command of the priest, as is evident from the word "shall command."
OVER LIVING WATERS, that is, spring or river waters, which move and flow: for since motion is a sign of life in living things, hence by catachresis waters which move and flow are called living; on the contrary those which do not flow, but stand still, are called dead, such as marshes and pools. The expiatory sparrow of the leper is therefore commanded to be immolated over living waters, which are in an earthen vessel, because these are purer, and therefore more suitable for purification.
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You will ask, what do all these things signify literally and symbolically? I answer first, that cedar wood is used here because it is incorruptible: whence it fittingly signified that the leper was cleansed from the corruption of leprosy; thus second, the worm, or scarlet twice dyed (and, as the Septuagint adds, twisted) which is of the most vivid red color, signified that blood and health were restored to his flesh; the same third, the living sparrow signified, which was allowed to fly away, namely that life was restored to the flesh, and the man made free from leprosy was now admitted to the fellowship of the living and clean. Fourth, hyssop was used, because it is most suitable for the sprinkling of blood, which was to be done here.
You will ask second, what does this sprinkler signify allegorically? I answer: Leprosy is sin; this is expiated first, through cedar wood, which is the strongest and incorruptible, that is through the cross of Christ, which conquered and surpassed all things; second, through scarlet, that is through the blood of the passion of Christ; third, through hyssop which is of good odor, that is through the grace of the Holy Spirit, which cooperates in our cleansing; fourth, through the living sparrow, that is through the divinity of Christ; fifth, through the dying sparrow, that is through the humanity of Christ immolated: for by his death the sinner is vivified; sixth, through the living waters of baptism. Thus Isychius, Radulphus and Theodoret, Question XIX. Whence Jansenius in Psalm L, 9, embracing all these things and adapting them to Christ crucified: "Christ, he says, bound on the wood of the cross by the bond of charity, is the true hyssop, bound to the cedar wood by the scarlet thread; for Christ by his humility heals the inflation of our heart, as hyssop, a humble herb, is useful for purging and healing the breast: this hyssop dipped in the cross with its own blood, sprinkles through faith those believing in him according to that passage of Isaiah LII, 15: He shall sprinkle many nations; hence also David prays: Thou shalt sprinkle me with hyssop, and I shall be cleansed; wishing namely to be perfectly cleansed: for in the old law the unclean were purified, either by sprinkling or by washing." Thus far Jansenius.
You ask thirdly, what does this sprinkler signify tropologically? I answer: Hyssop is faith, cedar is hope, scarlet is charity, the living sparrow is humility, the dying sparrow is mortification, living waters are the tears of the penitent; for by these we are cleansed from the leprosy of sin. Thus St. Augustine, Questions XXXIII in Numbers, Ralph and Rupert. For hyssop is a humble herb that clings to the rock with its roots: whence it aptly signifies faith, which is founded upon God and His infallible truth; cedar raises itself most high: hence it is a symbol of hope; scarlet is red like fire: such is charity. Moreover all these are dipped in blood, because through the power, efficacy, and memory of Christ's passion, all these virtues are stirred up. Thus Ralph. Truly did Abbot Pastor say in the Lives of the Fathers: "Humility is the earth in which the Lord commanded sacrifice to be made"; and Abbot Hyperichius: "The tree of life is on high, and humility ascends to it"; and Abbot Sisois: "It is not great if your mind be with God; but it is great if you see yourself below every creature."
6 AND 7. AND THE OTHER (SPARROW) LIVING WITH CEDAR WOOD AND SCARLET, AND HYSSOP HE SHALL DIP IN THE BLOOD OF THE SPARROW THAT WAS IMMOLATED, WHEREWITH HE SHALL SPRINKLE HIM THAT IS TO BE CLEANSED, SEVEN TIMES. This sprinkler with which the leper was expiated was of this kind: to a cedar rod was bound at the top a living sparrow, so that its tail protruded at the end, but its head was turned away and directed toward the handle: to this rod together with the sparrow were bound the scarlet and hyssop; thus the top of the rod, that is the sparrow's tail and wings with the scarlet and hyssop were dipped in living water infected with the blood of the slain sparrow; then this top of the rod was drawn out, and with it the one to be purified was sprinkled.
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WHEREWITH HE SHALL SPRINKLE HIM THAT IS TO BE CLEANSED (who is to be expiated according to law, as I said verse 2), SEVEN TIMES. Throughout these lustrations, the sprinkling was done seven times, as is evident cap. IV, verse 13, and this chapter, verses 7, 13, 16, and cap. XVI, verses 16 and 19, so that by this complete purification, expiation and remission of sins might be signified. Whence also the number seven signifies and effects the weeks of Pentecost, in which the Holy Spirit effected in the Apostles complete cleansing from sins and vices. Thus Isychius.
THAT HE MAY BE DULY PURGED, that is, rightly and lawfully, namely according to the law and rite sanctioned here, he may be purged.
AND HE SHALL LET GO THE LIVING SPARROW, THAT IT MAY FLY AWAY INTO THE FIELD, so that by this liberty of the bird may be signified a man free from leprosy, as I said verse 6. Thus allegorically the godhead was free in Christ's passion. On the contrary St. Antony compares a demon to a captured and ensnared sparrow: "The demon, he says, like an ensnared sparrow, is held and constrained by Christ. Christians therefore, relying on Christ, should not fear the demon, but laugh at him."
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8. AND WHEN HE SHALL HAVE WASHED HIS GARMENTS, HE SHALL SHAVE ALL THE HAIR OF HIS BODY, AND SHALL WASH HIMSELF IN WATER. I have given the physical and medical reason for this washing in cap. XIII, verse 47. Tropologically, the sinner washes his garments when he sanctifies his outward conduct; he shaves his hair when he cuts off the concupiscences of the flesh; he washes his body when he does not consent in conscience to unlawful works. Thus Ralph and Rupert; and likewise Isychius: "To shave the hair, he says, is to exclude all old thoughts; to wash garments is to purify one's actions."
AND BEING PURIFIED HE SHALL ENTER INTO THE CAMP, YET SO THAT HE REMAIN OUTSIDE HIS TENT (his house) SEVEN DAYS. And this is so that, if perchance something of the leprosy still lies hidden, he may not transmit it to others, and especially to his wife through marital use or other contact.
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9. AND ON THE SEVENTH DAY HE SHALL SHAVE HIS HAIR. This is a second shaving, as also a washing; for the first was done verse 8.
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10. HE SHALL TAKE TWO LAMBS WITHOUT BLEMISH, AND ONE EWE LAMB OF A YEAR OLD WITHOUT SPOT, AND THREE TENTHS OF FINE FLOUR, ETC., AND A SIXTH PART OF A HIN OF OIL. Note: The leper here is commanded in his purification to offer three little sheep, the first for a trespass offering, the second for a sin offering, the third for a holocaust. Hence also three tenths, or three gomers of fine flour is commanded to be offered; for with each animal one tenth, or one gomer of fine flour was to be offered in the mincha, that is, in a cereal offering. Note: The sextarius, in Hebrew לוג log, was a measure of liquids, and was the twelfth part of a hin, capable of holding six eggs, the twenty-fourth part of a sata.
For the sextarius of the Hebrews was equal to the Attic sextarius, and therefore contained a pound and a half, that is, 18 ounces, as Robert Cenalis wishes, or rather a pound with a fourth part, as Vilalpando wishes in De Apparatu Templi, part II, book III, chapter VII. Whence the gomor, containing 7 sextarii with a fifth part, contained about 8 pounds, as I said in Exodus chapter XVI, verse 16. Therefore a sextarius of grain in Judaea weighed 20 ounces. Grain, I say; for a sextarius of flour did not weigh so many ounces, because the bulk of flour is greater than the bulk of grain from which it was made; but a sextarius of wine weighed 20 ounces, and of oil 16, says Vilalpando, book III, chapter XXI. But it is more true that the Hebrew sextarius was smaller than the Roman and Attic, and contained only 43 and a half ounces of water, or wine, as I shall show at the end of the book.
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12. HE SHALL OFFER IT FOR A TRESPASS OFFERING, AND A SEXTARIUS OF OIL. Note: The word "offer" here is not the same as "sacrifice"; for a sextarius of oil was not sacrificed to God. "Offer" therefore means he shall elevate them with the rite of the wave-offering, as I shall presently say, before the Lord; and then, as is said in the following verse, he shall slay a lamb for it and immolate it. AND WHEN ALL THINGS ARE OFFERED BEFORE THE LORD. In Hebrew it is, and he shall wave them, תנופה tenupha, before the Lord. The wave-offering was a ceremony, or a certain rite of offering the victim, and the meal-offering before immolation, such as is now in the offertory of the Mass before the consecration, concerning which I spoke in Exodus chapter XXIX, verses 24, 26, 27.
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13. IN A HOLY PLACE, in the court of the tabernacle near the altar of holocausts, before the Holy Place.
FOR AS IT IS FOR SIN, SO ALSO FOR A TRESPASS OFFERING IT BELONGETH TO THE PRIEST, IT IS THE HOLY OF HOLIES. This is a hysterologia, or inverted order; for the word "for" gives the reason for the preceding things, namely why the victim for a trespass offering ought to be slain and immolated in a holy place. This reason is, because the victim for a trespass offering is the Holy of Holies. These things therefore are thus to be arranged and connected, as if to say: I wish the victim for a trespass offering to be immolated in a holy place for this reason, because it is the Holy of Holies, that is, most holy: whence also it, like the victim for sin, I wish to be eaten by the priest, not by laymen, as was done in the peace offering. That this is so is evident from chapter VI, verse 25, where the same thing in the order already mentioned is said concerning the victim for sin: "This," it says, "is the law of the victim for sin: in the place where the holocaust is offered, it shall be immolated before the Lord, it is the Holy of Holies: the priest who offers it shall eat it in a holy place."
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14. OF THE BLOOD OF THE VICTIM HE SHALL PUT UPON THE TIP OF THE RIGHT EAR OF HIM THAT IS TO BE CLEANSED, so that mystically it may signify that his ear is to be cleansed, and thus prepared for obedience to the law of God. In like manner the hands and feet are anointed, for the prompt and easy execution of the same law of God.
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16 AND 17. HE SHALL SPRINKLE BEFORE THE LORD (before the tabernacle): AND WHAT OIL REMAINETH, HE SHALL POUR UPON THE TIP OF THE EAR, AND UPON THE BLOOD, which namely adheres, or with which the ears and thumbs of him to be cleansed are anointed. This is evident from the Hebrew, Chaldean and Septuagint; whence verse 28 expresses it more clearly, when it says: "In the place of the blood which was shed for the trespass offering," as if to say: Not in another place, or side of the ear, but directly upon that part which is tinged with blood, he shall pour the oil. Mystically, by this anointing of oil the priest as it were prayed that God would have mercy upon the blood, that is, the life and blood of the leper already cleansed and about to be purified according to the law. Others translate אל here as "beside," that is, those parts were to be tinged not only with blood, but also with oil.
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18. AND UPON HIS HEAD, so that by this rite, namely by this pouring of oil, he might silently implore the mercy of God upon his head; for oil is a symbol of mercy. Note: Just as the victims for sin, and for a trespass offering fell to the priest, as is said in verse 13: so also the same sextarius of oil fell to him, except that which was sprinkled before the altar, and with which the ear and thumbs of him to be purified were anointed: thus also the meal-offering fell to the priest, except a handful from each tenth, which was burned to the Lord. It was otherwise in the peace offering; for this for the most part fell to those who offered it, as is evident from what has been said, chapter II, verse 3.
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19. HE SHALL MAKE A SACRIFICE FOR SIN, as if to say: According to the lamb he shall sacrifice for sin, just as he first sacrificed for the trespass offering, as I said in verse 10. How sin and a trespass offering are distinguished, I said in chapter VII, verse 1. THEN HE SHALL IMMOLATE A HOLOCAUST, namely a yearling ewe, of which he spoke in verse 10; for first through the sacrifice for sin and for a trespass offering the soul had to be expiated, so that then he might offer a holocaust pure and pleasing to God.
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20. HE SHALL PUT IT ON THE ALTAR WITH ITS LIBATIONS, namely with an offering of fine flour, oil and wine; for these are libations: understand similar libations in the sacrifice for sin and for trespass. See Numbers XV, 20. Allegorically, the two lambs and the ewe lamb of one year signified the perfection of the sacrifice of Christ (for animals of one year are perfect and fit for generation); but because he who is to be cleansed must profess faith in the whole Holy Trinity, hence with three little ewes three tenths are offered, and these are sprinkled with oil, because this sacrifice of the Son of God was made out of compassion for us. A sextarius, as being one and an equal measure, signifies the integrity and sincerity of faith; the ear is touched with the blood of Christ and the oil of His grace, so that it may protect hearing: and the hand, so that it may protect actions: and the feet, so that it may direct and strengthen movements and steps; finally the remainder is poured out over the head, so that it may bestow sanctification on the whole body and make the cleansed one of the Lord a Christ. Thus Isychius.
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21. BUT IF HE BE POOR. To the poor man who is cleansed from leprosy, God here commands that instead of three little ewes he offer a lamb for trespass, and two turtledoves or two young pigeons, one for sin and the other for a holocaust, in the manner which He prescribed in the little ewes in verse 13.
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30 AND 31. AND HE SHALL OFFER A TURTLEDOVE OR A YOUNG PIGEON, ONE FOR TRESPASS. Our Interpreter here confuses "trespass" and takes it for sin; for a lamb was properly offered for trespass, but a turtledove was not offered for trespass but for sin, as is evident from verse 22, and from the Hebrew, Chaldean and Septuagint here.
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34. WHEN YOU SHALL BE COME INTO THE LAND OF CHANAAN, WHICH I WILL GIVE YOU, IF THE PLAGUE OF LEPROSY SHALL BE IN BUILDINGS. For in the desert, where the Hebrews were wandering at that time, they did not have buildings which could be infected; but skins, garments and tabernacles, which if infected with leprosy, these laws and ceremonies concerning leprosy prescribed here were to be observed even in the desert. Whence in Numbers V, 2, lepers are commanded to be separated from the camps in the desert. IF THE PLAGUE. In Hebrew, if I give a plague of leprosy. Whence it is evident that this leprosy was inflicted on houses by God on account of sins committed in them; thus Theodoret, Question XVII. This leprosy of houses was not properly, but analogically leprosy: for it was a vicious quality in the houses gnawing and consuming them, as leprosy in man; whence God here commands it to be expiated in a similar manner and ceremony as man. See what is said in chapter XIII, 47.
Tropologically, the leprosy of a house is the corruption of faith or morals in some congregation: hence from it the priest and pastor casts out vessels, because he separates from its society whomever he can, and therefore is also said to shut up the house; the rest are the same as those things which have been said of other leprosies in chapter XIII. See Radulphus.
14:37
37. WHEN HE SHALL SEE IN THE WALLS THEREOF AS IT WERE LITTLE DITCHES, DEFORMED WITH PALENESS OR REDNESS, AND LOWER THAN THE REST OF THE SURFACE. These signs of leprosy in houses are the same as in man, chapter XIII, verse 3. He calls ditches the pits or cavities eroded by leprosy. Note: For paleness, the Hebrew and Septuagint have greenish.
14:39
39 AND 40. AND RETURNING THE SEVENTH DAY, ETC., IF HE SHALL FIND THAT THE LEPROSY IS SPREAD, HE SHALL COMMAND THE STONES TO BE DUG OUT. Here it is commanded that the stones of the leprous house infected with leprosy be dug out, and new ones be substituted for them, and that the house be scraped and covered with new plaster: this done, if afterwards the leprosy is seen to have returned, the whole house is commanded to be destroyed, and the stones and wood cast out outside the city; but if the leprosy does not return, the house is commanded in verse 48 to be purified. Tropologically, the vicious are to be cast out from the congregation and the good substituted; if even these become infected, the whole congregation is to be cut off and destroyed. There are those who think that the erosion or decay of houses from efflorescent niter is designated by Moses by the name of leprosy.
14:48
48. BUT IF THE PRIEST GOING IN SHALL SEE THAT THE LEPROSY (hidden within) HAS NOT SPREAD (has not extended outwardly, and therefore neither appears nor is truly leprosy), HE SHALL PURIFY IT. The same rite of purification is prescribed here for the leprosy of a house as was prescribed for the leprosy of man, verses 4 and seq.
14:52
52. HE SHALL PURIFY IT WITH A LIVING SPARROW, namely by using a living sparrow and a sprinkler for expiation, as was said in verse 6.
14:53
53, 54 AND 56. AND IT SHALL BE RIGHTLY (duly, lawfully) CLEANSED. THIS IS THE LAW OF ALL LEPROSY (of all leprosy) AND OF THE STROKE (in Hebrew נתק netec, that is, fracture; Septuagint, θραύσεως, that is, convulsion or rupture, as if to say, when leprosy has crept in through a stroke or from a stroke or convulsion), AND OF A SCAR, namely when leprosy has been born in a scar of an ulcer or wound, as was said in chapter XIII, verse 18: hence our Interpreter repeats and supplies these things here, which the Hebrew text passes over in silence and leaves to be understood. Verse 57. Literally, to teach the priest on the day of the unclean and on the day of the clean, that is, concerning those things which are to be done by him on the day when something is to be declared whether it be unclean or clean.
Machine translation from the Latin, not reviewed.
14:1
v. 1 « Locutusque est Dominus ad Moysen. dicens »
14:2
v. 9 « Hic est ritus », Ahora « leprosi, quando mundandus est », supple, uti Vulg. v. 7, « iure », i. e. quando mundus declarandus est; plus enim non praestabat sacerdos. « Valetudini restitutus leprosus non continuo nec privata auctoritate sua restituebat se castris. Adibat sacerdotem, sistebat se illi, et iudicium de valetudine sua ab ipso quaerebat » (Calm.). « Adducetur ad sacerdotem » (Matth. 8, ; Luc. 5,189),
14:3
v. 3 « qui egressus de castris, cum invenerit lepram esse mundatam », v. h « praecipiet ei, qui purificatur, ut offerat » — Sam. LXX Chald. Syr. : praecipiet sacerdos, et sument pro eo, qui purificatur — « duos passeres vivos [pro se], quibus vesci licitum est, et lignum cedrinum », i. e. exiguum frustum (Bonfr.), « vermiculumque » (cf. Ex. 25,5), i. e. filum coccinum (Bonfr.), « et hyssopum » (ef, Ex. 19,92). Hebr. : duas aves vivas mundas; passer utique est avis munda, quod inter immundas cap. 11 non recenseatur; tamen wx generatim avem minorem designat, et additum »wundas h. l1. otiosum esset, si nomen ad passeres restringeretur. Sed quis ligni, fili et hyssopi usus (cf. Num. 19,6)? « Ad conficiendum aspergillum: lignum quidem cedrinum ad manubrium, filum coecineum ad colligandum hyssopum et connectendum manubrio cedrino... Usurpatur ergo lignum cedrinum , quod putrefactionem non admittit, ad indicandam hanc putrefaetionem ab hominis, qui emundatur, corpore ablatam ; filum coccineum ad indicandum vivacem colorem redditum ; hyssopus, quae est herba imprimis odorifera, ad demonstrandum foetorem recessisse » (Bonfr.).
14:5
v. 5 « Et unum ez passeribus àmmolari iubebit in vase fictili super aquas viventes », non stagnantes ideoque impuras. Sanguis vero aquae admiscebatur, quia ex una avicula tantus vix sanguis exprimi poterat, quantus aspersioni esset satis (Bonfr.). Notat Caz., licet 4mmolari vertat Vulg., non tamen ullum h. 1. referri Bora sed meram lustrationem.
14:6
v. 6 « Alium autem » alitem « vivum cum ligno cedrino et cocco et hyssopo tinget in sangwine passeris ammolati » super aquas vivas, sanguine aquae admixto immerget.
14:7
v. 7 « Quo asperget illum, qui mundandus est » a lepra, « septies, ut [ture] purgetur; et dimittet passerem vivum, [ut] àn agrum [avolet] ». Haec aivs utique imago est leprosi mundati, ad sua redire permissi.
14:8
v. 8 « Cumque laverit homo vestimenta sua, radet omnes pilos [corporis], et lavabitur aqua, purificatusque » postea « ingredietur castra, ita dumtaxat tionis ritum 15,13 sq. 28 sq. subibat is, qui seminis fluxum patiebatur. TOLRURUR facillime;;pilis idhgeeai ac totius [corporis| pilos; et lotis rursum vestibus et corpore » puriftcabitur et hine, ut comparatus v. 8 docet, ingredietur tabernaculum suum, et
14:10
v. 10 « die octavo assumet duos agnos iàmmaculatos , et ovem anniculam absque macula, et tres decimas similae in sacrificium » Tria gomor seu decimae sunt lit. 11,64. 25 sextarius h. l. solum commemoratur; Ps. Ion. ad Ex. 30,24 duodecim log aequiparat uni hin, ut unus log sit lit. 0,29. locausto. Offeruntur autem hostiae pro delicto et pro peccato, non quod lepra censeretur semper in poenam infligi alicuius mali a leproso scienter vel ignoranter commissi, sed quod, cum multa quique et scientes et ignorantes deficiamus, ae-
14:11
v. 11 « Cumque sacerdos purificans hominem » purificandum « statuerit eum et haec omnia coram Domino in ostio tabernaculi testimonii »,
14:12
v. 12 « tollet agnum » unum « et offeret eum pro delicto, oleique sextarium et, oblatis ante Dominum [omnibus| » elevatione sacrificali,
14:13
v. 13 « tnunolabtt agnum, ubi solet immolari hostia. pro peccato et holocaustum, [1. e.] 2n loco sancto », in atrio sanctuarii. Vulg. 1nserens 7. e. id unum efficit, hanc pro delicto hostiam immolandam fuisse alicubi in atrio; at, cum aliunde constet (6,25; 7,9; cf. 1,11), hostiam pro delicto non solum in atrio, sed eodem atrii loco, atque hostiam pro peccato et holocaustum , fuisse immolandam , illud ?. e. convenientius supprimitur. Ratio loci ineuleandi haec potuit esse , ne suboriretur dubium, an hominem a lepra recenter sanatum fas esset in atrium admitti. « Sccut enim pro peccato, ita et pro delicto » est (LXX); sicut illius, ita huius locus proprius est latus altaris, quod respicit ad aquilonem. Alia additur ratio : « ad. sacerdotem pertinet hostia. », in atrio comedenda , ergo in atrio etiam maetanda (Bonfr.): non enim fas erat carnem in loco profanoimmolatam in locum sacrum inferre. Tandem tertia subiungitur ratio : « sancta sanctorum est » , ergo non alibi quam in loco sancto immolanda. Si advertas, quae etiam probabile apparet, ritum h. L decere esse Moyse longe animmolata est] pro delicto, ponet super extremum auriculae dexterae eius, qui mundatur, et super pollices manus dexterae et pedis » dezteri, « ad indicandum, quod is, qui antea propter lepram non poterat tus in consecratione sacerdotum 8,293 observabatur, adhibito sanguine
14:15
v. 45 « Et de olei sextario imnittet in manum suam sinistram »,
14:16
v. 16 « tingetque digitum dexterum. in eo, et asperget coram Domino sepfies ». v. AT « Quod autem reliquum est olet in |[aeva] manu, fundet » — Hebr. ponet i. e. illiniet — « super extremum auriculae dexterae per sanguinem , [gui effusus est] pro delicto », v. A8 « et super caput evus » , v. 19 « rogabitque pro eo coram Domino ».
14:19
Sacrificium pro peccato et holocaustum breviter expediuntur, quod ritu prorsus consueto oblata fuerint. « Et faciet sacrificium pro peccato » , agnam se. anniculam v. 10 immolans, nam victimae femellae pro peccato offerebantur, non vero (1,10) in holocaustum. E rogabit pro purificando ad. emundationem eius. « Tunc immolabit holocausfum »,
14:20
v. 90 « et ponet illud in altari cum libamentis [suis] », cum mincha, et rogabit pro eo sacerdos, « et [homo rite] mundabitur », perfecte mundus reputabitur.
14:21
v. 21 « Quods? pauper est et non. potest. manus eius invenire, [quae dicta sunt], pro delicto assumet agnum ad oblationem », i. e. in tenupham, « «t roget pro eo [sacerdos], decimamque partem similae conspersae oleo. in sacrificium », — verte n mincham — « et olei sertarium »,
« Epilogus » v. 32 (Tost.) v. 21-31 demonstrat esse documentum a praecedentibus distinctum , recentius adiectum, affine 5,7-13 et 12,8. Pro pauperibus sc. praescribitur minoris pretii oblatio.
14:22
v. 92. « duosque turtures sive duos pullos columbae » , duas columbas, quae invenerit manus eius, « quorum unus sit pro. peccato , et alter in holocaustum »;
14:23
v. 93 « offferetque ea. die octavo purificationis suae sacerdoti ad ostium tabernaculi testimonii coram Domino ». v. 9h « Qui suscipiens » — Hebr. immolans — « agnum pro delicto et » sumens « sextarium olei, levabit. simul », tenupham coram Domino.
14:24
v. 95 « Immolatoque agno » pro delicto, « de sanguine eius ponet. super extremum auriculae dexterae illius, qui mundatur, et super. pollices manus eius ac pedis dexteri ».
14:26
v. 26 « Olei vero partem mittet in manwum suam sinistram » ,
14:27
v. 95 « in quo tingens digitum dexterae manus asperget septies coram Domino »,
14:28
v. 98 « tangetque extremum dexterae auriculae illius, qui mundatur, et pollices manus ac pedis dexteri in loco sanguinis , [qui effusus est] pro delicto ».
14:29
v. 99 « Reliquam autem partem olei, quae est in [sinistra] manu, mittet super caput purificati, ut placet pro eo Dominum ».
14:30
v. 30 « Et turturem
14:31
« unum pro delicto » — corrige pro peccato — « et alterum ín holocaustum cum libamentis [suis] », Hebr. cum mincha, quae tota ei holocausto impendebatur, et precabitur sacerdos pro purificando coram Domino. Sequitur subseriptio
14:32
v. 32: « Hoc est sacrificium leprosi, qui habere non potest omnia in emundationem sui ». DE LEPRA DOMORUXM. A451 Quam patet non esse ipsam hominum lepram in parietes transfusam ; eiusmodi quippe transfusio non fit. Et v. 34 dicitur haec lepra ab ipso Deo pont, quod minus apte affirmaretur de plaga hominum incuria transfusa. Probabilius intelligitur nitrificatio, gall. salpétrage, germ. Mauerfrass, quando natron e muris efflorescit, humorem absorbet, .specie alepra humana haud absimili. Est quidem nitrificatio plerumque ubi murus in putida humo exstructus est, corrumpit aerem, sanitati nocet. Est ergo haec lex sapientissima. Neque tamen huius leprae confodiendae primaria ratio est sanitatis incommodum , sed zmmunditia. Hine neque officit eos, qui hane legem primiin stirpem electam invexerint, fortasse aliquam leprae domorum eum lepra hominum physicam affinitatem supposuisse. Erat ista domorum lepra utique immundum quid , externa specie leprae humanae affine, etob has rationes merito proscribitur. Traditur v. 3^ haec lex pro tempore terrae sanctae subactae, ubi in domibus habitaturi erant Hebraei. Tamen formula *'w23n 2 etc., hic et alibi, potuit Moysis aevo praefigi legi antiquiori, quam iam antea Hebraei in Chanaanitide vel Aegypto habitantes observaverint, vix autem in Aegypto, ne dicam in deserto, observare potuerint. Nihil igitur prohibet, quominus legem Lev. 15,33-53 praecedentis legis affirmemus esse aetate aequalem, cuius forma etiam est affinis. Licet enim , quod non de hominibus sed de domibus agat, pluribus expressionibus a praecedente lege necessario differat, universim tamen eundem ordinem sequitur : v. 48 nova paragraphus orditur a ZN*; verbum n*^ habes v. 36. 37. 39. 44. 48; formulam w*5 nwY»5 ny v. A4. Unum notabilius deprehenditur discrimen. V. 34 loco eius, quam exspectabas expressionisr"'223 mm 2nyw viv, habes aliam ny*x yai nnn 123 qua haec plaga affirmatur immediatius etiam quam ipsa lepra humana à Deo procedere, cum ab ipso emponatur, dum illa hominis peceato aut imprudentia incurri queat. Ea expressio haud favet opinioni dicentium, nostram legem supponere domorum lepram conta- Arg. — Domus infecta a sacerdote claudatur, Elapso septiduo, si creverit lepra, lapidibus infectis alii substituantur, reliquus murus radatur et liniatur. Quodsi posthaec rursum compareat lepra, domus destruatur. | : ON
14:33
v. 33 « Locutusque est. Dominus ad Moysen et Aaron dicens » :
14:34
v. 95 « Cum ingressi fueritis terram Chanaan, quam ego dabo vobis in possessionem , st fuerit plaga leprae in aedibus » , — Hebr. : et posuero plagam leprae in domo terrae possessionis vestrae —
14:35
v. 35 « ibit, cuius est. domus, nuntians sacerdoti et dicet : Quasi plaga |leprae| videtur mihi esse in. domo mea ».
14:36
v. 36 « At ille praecipiet, ut. efferant » (cf. Gen. 25,31; Soph. 3,15; Ps. 79 [80], 10) « universa de domo, priusquam ingrediatur eam et videat, utrum leprosa sit, ne immunda fiant omnia, quae in domo sunt » , 1udieio sacerdotis (Tost.), qui domum declaraturus esset immundam : domo quippe immunda declarata, illico immunda habebantur, quaecunquein domo erant (Sy/v.). « Intrabitque postea, ut consideret [lepram] domus »
14:37
v. 31 « et, cum. viderit in parietibus illius » plagam , « quasi valliculas » — nw Kra5 Aeyóuevov, LXX xoiMáSac , Chald. nnb i. e. depressiones, Syr. e contra NE5p i.e. crusta; vocis etymologia obscurior est — « pallore sive rubore deformes », — Hebr. : subvirides sive subrufas — « et humliores superficie |reliqua| »,
14:38
v. 38 « egredietur ostium domus, et [statim] claudet illam. septem diebus ».
14:39
v. 39 « Heversusque die septimo considerabit eam : st ?nvenerit crevisse lepram », seu potius plagam, in pariete domus, » v. h0 « tubebit erui lapides, in quibus lepra « seu plaga » est, et proci eos extra civitatem in locum immundwum »; v. hA « domum autem zpsam radi intrinsecus » (cf. Ex. 95,11) « per circuitum, et spargi pulverem rasurae extra urbem $n ablati fuerint, et luto alio [iniri domum ». Cf. Sam. — $1 vero post haec reperiatur crevisse lepra, destruatur domus.
14:43
v. 43 « Szn autem, postquam eruti sunt lapides et |pulvis| erasus, et [alia terra] lita », v. hh « ngressus sacerdos viderit reversam », seu potius crevisse, « lepram » , plagam « [et parietes respersos maculis], lepra est perseverans » (cf. 13. 51), « et immunda domus ». v. A5 « Quam [statim] destruent, et lapides evus ac ligna atque universum pulverem » a muris abrasum (v. 41) , aut etiam diruta domo residuum, « protictent extra b. De domo ob leprae suspicionem clausa Lev. 14,46 sq. heditur ad v. 38 et 42 agiturque de domo, quam sacerdos nondum immundam declarasset, sed ulterioris experimenti gratia obseraverat : quo certius eam homines vitarent, immunditia legalis statuitur in eos, qui ingrediantur.
14:46
v. 46 « Qui intraverit domum » omnibus v. VÍ « et qui dormierit in. ea, et comederit quidpiam, lavabit vestimenía sua ».
14:48
v. 39. 4 : « Quodsi introiens sacerdos viderit lepram » rificabit eam » seu mundam declarabit, « reddita sanitate ». Hebr. : quia sanata est plaga. Ritus vero, quo domus hominum rursus ingressul permittitur, idem est, quo leprosus mundatus v. ^-7 castra rursum intrare permittitur (Bonfr.).
v. 48 redit ad
14:49
v. 49 « Et in purificationem eius » seu explationem « sumet duos passeres » , duas aves , « lignumque cedrinum et vermiculum atque hyssopum » ;
14:50
v. 50 « et immolato uno passere in vase fictili super aquas vivas » ,
14:51
v. 54 « tollet lignum cedrinum et hyssopum et coccum et passerem vivum, et tinget omnia (n sanguine passeris immolati atque in aquis viventibus, et asperget domum septies », 52 « purificabitque eam tam in sanguine passeris quam in aquis viventibus et in passere vivo , lignoque cedrino e hyssopo atque vermiculo ».
14:53
v. 53 « Cumque dimiserit passerem. avolare in agrum |libere], orabit pro domo , et [jure] mundabitur ».
14:55
v. 55 « leprae vesteum et domorum », v. 56 « cicatricis », quam vocem 13,2 maculam vertebamus, « et erumpentium papularum » seu scabiei (1b.), « /ucentis maculae » (ib.) « [et in. varias species coloribus immutatis| ». Post eas, quae eap. 13 sq. leprae nomine veniebant eruptiones, v. 56 recenset eas, quae quod specie sint leprae affines, huic legi etiam subsunt, quatenus sc. sacerdoti quandoque sint exhibendae, ut declaret leprane sint an 'Haee thora (v. 32) est de impuritatibus contractis ex actibus eum nimio vel impedito, v. 16-18 de seminis effusione ordinanda, v. 19-24 de menstruatione mulieris, v. 25-30 de fluxu sanguinis in muliere exira tempus menstruationis; v. 31-33 thoram concludit. Uti cap. 13 paragraphorum initia certis formulis distinguuntur : v. 2 *5 vN v'N, v. 16 *5 v^m'*, v. 19. 95 ^» nus, dum secus sermo formulis *»*, as, 55 vel etiam v. 5. 48 *vN v'N'* producitur. Arg. — Statuitur, in quo haec infirmitas consistat, et qui ea laborat, immundus declaratur. Dein recensentur, quae hine sequuntur, immunditiae : immunditia strati et sedilis, corporis et eorum quae de corpore procedunt, vehiculi in itinere et contactus in salutando, vasorum. Tandem ritus removendae eius, qui infirmus fuerat, immunditiae describitur. Ergo eodem fere, atque lex de lepra humana (13,1- 46; 15,2-20), ordine haec lex materiam pertractat : sed pars media in maiorem excrescit molem, quod seminiflui in medio suorum, leprosi contra soli habitent. d
v. 5A « Ista est lez omnis leprae », secundum diversas modificationes 13,9-28 descriptas, « e£ percussurae », sed pna 13,29 sqq. diximus designare lepram capitis et barbae,
14:1
… = "baptizer") administered on the banks of the Jordan, inviting the people to change their lives and to prepare for the advent of the Kingdom of God (Mt. 3:5). Apparently it brought nothing new to the Jews, who already found prescribed in the Law (Lev. 14:1 ff., 15:5 ff.) several ablutions as rites of purification from legal impurity, and who knew the baptism of the Essenes, and perhaps also that of the proselytes, administered, after circumcision, …
If a sick person recovered, he was subjected to a minute observation and then the priest, who had declared him healthy, readmitted him into the community with a complicated ceremonial (Lev. 14:1-32). The offering for such purification, reduced in cases of poverty, consisted in the sacrifice of two lambs and a ewe lamb,
14:4
… likewise by wealthy Hebrews in their palaces (Isa. 9:10). It was also used to build ships (Ezek. 27:5) or idols (Isa. 44:14). Considered a symbol of life and of legal purity because of its incorruptibility, it was also used in liturgical ceremonies (Lev. 14:4-49; Num. 19:6).
… Ambrosian and Visigothic rituals, and a praise of the water taken from a homily of St. Ambrose (Expositio Evang. sec. Lucam, 10, 48). Gregorian water is used with a sprig of hyssop, because this too in ancient times indicated a means of purification (cf. Lev. 14, 4. 49. 52; Num. 19, 6. 17 ff.; Ps. 50, 8).
Issop (Hebrew Ἔσοβή; Greek Ἄσωπος)
… In particular it was used for the purification of the leper (Lev. 14:4) and for the water of purification (Num. 19:6, 18). For a metaphorical use of the term cf. Ps. 50:9. In John 19:29 there is agreement in seeing an erroneous reading, since it cannot …
14:16
29, 13-36). Other sacrifices of lambs were enjoined on the purified woman after childbirth (Lev. 12, 6-8) and on the man healed of leprosy (Lev. 14, 16-24: two lambs and a ewe lamb). …
14:19
… Levites, of the priests and of the high priest [Lev. 8]; for purification after childbirth [ibid. 12:6-8]; for the initiation of Nazirites [Num. 6:14-16] and for their purification from contact with a corpse [ibid. 6:10 ff.]; for purification from leprosy [Lev. 14:19 ff.]; and for the various legal purifications); others voluntary or of private devotion (to thank God for a signal benefit, to implore some grace, etc., cf. Num. 15:3, 8). The holocaust …
14:22
… individual days of the week (7 chapters). l) Middāth "measurements" (of the Temple mount; walls and courts): the hall of the sanhedrin (5 chapters). m) Qinnim "nests" of birds: the offering of two doves in Lev. 12, 8; furthermore: Lev. 15, 14 f.; 5, 7; 14, 22 (chapters).
14:33
… 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 first of all of incrustations of saltpetre …
14:34
… 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).
14:57
… the conditions of purity, the criteria of leprosy, etc.), to those who consulted them; cf. Hag. 2, 11; Mal. 2, 6-9. The depositaries and dispensers of the t. were the priests: Mic. 3, 11; Jer. 2, 8; 18, 18; Zeph. 3, 4; Ez. 7, 26; 22, 16; 44, 23 (cf. Lev. 14, 57); cf. Hab. 1, 2-4 and Lam. 2, 9. Entrusted to the priesthood (cf. II Kings 17, 27-28; II Chron. 15, 3), the t. demanded absolute fidelity to certain principles of moral and ritual …
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.