Other legal uncleannesses.
The law of vncleane issues in men, 19. and in wemen.
1And the Lord spoke to Moses and Aaron, saying:E Il Signore parlò a Mosè, ed Aronne, e disse:AND our Lord spake to Moyses and Aaron, saying:Locutusque est Dominus ad Moysen et Aaron, dicens: 2Speak to the children of Israel, and say to them: The man that hath an issue of seed, shall be unclean.Parlate a' figliuoli d'Israele, e dite loro: L'uomo, che patisce di gonorrea, sarà immondo.Speake to the children of Israel, and say to them; The man that hath a fluxe of sede, shal be vncleane.Loquimini filiis Israël, et dicite eis: Vir, qui patitur fluxum seminis, immundus erit. 3And then shall he be judged subject to this evil, when a filthy humour, at every moment, cleaveth to his flesh, and gathereth there.E allora sarà giudicato soggetto a questo morbo, quando ad ogni momento l'umore impuro si raunerà, e si attaccherà alla sua carne.And then he shal be iudged subiect to this fault, when the filthie humour at euerie moment, cleaueth to his flesh, and is congealed.Et tunc judicabitur huic vitio subjacere, cum per singula momenta adhæserit carni ejus, atque concreverit fœdus humor. 4Every bed on which he sleepeth, shall be unclean, and every place on which he sitteth.Qualunque letto, su di cui egli dorma, sarà immondo, e qualunque cosa, su di cui egli segga.Euerie bedde wheron he sleepeth, shal be vncleane, and where soeuer he sitteth.Omne stratum, in quo dormierit, immundum erit, et ubicumque sederit. 5If any man touch his bed, he shall wash his clothes and being washed with water, he shall be unclean until the evening.Chiunque toccherà il suo letto, si laverà le sue vesti, e la persona, e sarà immondo fino alla sera.If anie man touch his bedde, he shal wash his clothes: and him self being washed with water, shal be vncleane vntil euen.Si quis hominum tetigerit lectum ejus, lavabit vestimenta sua, et ipse lotus aqua, immundus erit usque ad vesperum. 6If a man sit where that man hath sitten, he also shall wash his clothes: and being washed with water, shall be unclean until the evening.Se si metterà a sedere, dove quegli ha seduto, laverà le sue vesti, e la persona, e sarà immondo fino alla sera.If he sitte where that man had sitten, he also shal wash his clothes: and being washed with water, shal be vncleane vntil euen.Si sederit ubi ille sederat, et ipse lavabit vestimenta sua: et lotus aqua, immundus erit usque ad vesperum. 7He that toucheth his flesh, shall wash his clothes: and being himself washed with water shall be unclean until the evening.Chi toccherà le carni di lui, laverà le sue vesti, e la persona, e sarà immondo fino alla sera.he that toucheth his flesh, shal wash his clothes: and him self being washed with water shal be vncleane vntil euen.Qui tetigerit carnem ejus, lavabit vestimenta sua: et ipse lotus aqua, immundus erit usque ad vesperum.
8If such a man cast his spittle upon him that is clean, he shall wash his clothes: and being washed with water, he shall be unclean until the evening.Se un tal uomo sputa addosso ad un che è mondo, questi laverà le sue vesti, e la persona, e sarà immondo fino alla sera.If such a man cast his spittle vpon him that is cleane, he shal wash his clothes: and being washed with water he shal be vncleane vntil euen.Si salivam hujuscemodi homo jecerit super eum qui mundus est, lavabit vestimenta sua: et lotus aqua, immundus erit usque ad vesperum. 9The saddle on which he hath sitten shall be unclean.La sella della bestia, che quegli avrà cavalcato, sarà immonda:The padde wherupon he sitteth shal be vncleane:Sagma, super quo sederit, immundum erit: 10And whatsoever has been under him that hath the issue of seed, shall be unclean until the evening. He that carrieth any of these things, shall wash his clothes: and being washed with water, he shall be unclean until the evening.E qualunque cosa, che sia stata sotto quell'uomo, che patisce tal male, sarà immonda fino alla sera. Chi porterà alcuna di tali cose, laverà le sue vesti, e la persona e sarà immondo fino alla sera.and whatsoeuer hath bene vnder him, that hath the fluxe of seede, shal be polluted vntil euen. He that carieth any of these thinges, shal wash his clothes: and him self being washed with water, shal be vncleane vntil euen.et quidquid sub eo fuerit, qui fluxum seminis patitur, pollutum erit usque ad vesperum. Qui portaverit horum aliquid, lavabit vestimenta sua: et ipse lotus aqua, immundus erit usque ad vesperum. 11Every person whom such a one shall touch, not having washed his hands before, shall wash his clothes: and being washed with water, shall be unclean until the evening.Chiunque toccherà un uomo, che è in tale stato, e quando questi non si è lavato le mani, laverà le sue vesti, e la persona, e sarà immondo fino alla sera.Euerie one, whom he toucheth that is such an one, hauing not washed his handes before, shal wash his clothes, and being washed with water, shal be vncleane vntil euen.Omnis, quem tetigerit qui talis est, non lotis ante manibus, lavabit vestimenta sua, et lotus aqua, immundus erit usque ad vesperum. 12If he touch a vessel of earth, it shall be broken: but if a vessel of wood, it shall be washed with water.Il vaso di terra toccato da colui si spezzerà: e il vaso di legno si laverà nell'acqua.The earthen vessel that he toucheth shal be broken: but the wodden vessel shal be washed with water.Vas fictile quod tetigerit confringetur: vas autem ligneum lavabitur aqua.
13If he who suffereth this disease be healed, he shall number seven days after his cleansing: and having washed his clothes, and all his body in living water, he shall be clean.Ove poi colui che è soggetto a tale incomodità, venga a guarire, conterà sette giorni dopo la sua guarigione, e lavate le sue vesti, e tutto il corpo nell'acqua viva, sarà mondo.If he be healed that hath such a disease, he shal number seuen daies after his cleansing, and hauing washed his clothes, and al his bodie, in liuing water, he shal be cleane.Si sanatus fuerit qui hujuscemodi sustinet passionem, numerabit septem dies post emundationem sui, et lotis vestibus et toto corpore in aquis viventibus, erit mundus. 14And on the eighth day he shall take two turtles, or two young pigeons, and he shall come before the Lord, to the door of the tabernacle of the testimony, and shall give them to the priest.E l'ottavo giorno prenderà due tortore, ovvero due colombini, e si presenterà al cospetto del Signore alla porta del tabernacolo del testimonio, e daragli al sacerdote:And the eight day he shal take two turtles, or two yong pigeons, and he shal come into the sight of our Lord, to the dore fo the tabernacle of testimonie, and shal geue them to the priest.Die autem octavo sumet duos turtures, aut duos pullos columbæ, et veniet in conspectum Domini ad ostium tabernaculi testimonii, dabitque eos sacerdoti: 15Who shall offer one for sin, and the other for a holocaust: and he shall pray for him before the Lord, that he may be cleansed of the issue of his seed.Il quale ne offerirà uno per il peccato, e l'altro in olocausto: e farà orazione per lui dinanzi al Signore, affinché egli sia mondato dal suo flusso.who shal make one for sinne, and the other for an holocaust, and he shal pray for him before our Lord, that he may be cleansed of the fluxe of his seede.qui faciet unum pro peccato et alterum in holocaustum: rogabitque pro eo coram Domino, ut emundetur a fluxi seminis sui. 16The man from whom the seed of copulation goeth out, shall wash all his body with water: and he shall be unclean until the evening.L'uomo, che ha conosciuta la donna, laverà tutto il suo corpo nell'acqua: e sarà immondo fino alla sera.The man from whom issueth the seede of copulation, shal wash with water al his bodie: and he shal be vncleane vntil euen.Vir de quo egreditur semen coitus, lavabit aqua omne corpus suum: et immundus erit usque ad vesperum. 17The garment or skin that he weareth, he shall wash with water: and it shall be unclean until the evening.Laverà nell'acqua la veste, e la pelle, che aveva addosso: le quali cose saranno immonde fino alla sera.The garment and skinne, that he weareth, he shal wash with water, and it shal be vncleane vntil euen.Vestem et pellem, quam habuerit, lavabit aqua, et immunda erit usque ad vesperum.
18The woman, with whom he copulateth, shall be washed with water: and shall be unclean until the evening.La donna, che si congiunge con lui, si laverà nell'acqua: e sarà immonda fino alla sera.The woman with whom he compaineth shal be washed with water and shal be vncleane vntil euen.Mulier, cum qua coierit, lavabitur aqua, et immunda erit usque ad vesperum. 19The woman, who at the return of the month, hath her issue of blood, shall be separated seven days.La donna, che al tempo ordinario soffre incomodità, sarà separata per sette giorni.The woman that monthly hath the fluxe of bloud, shal be separated seuen daies.Mulier, quæ redeunte mense patitur fluxum sanguinis, septem diebus separabitur. 20Every one that toucheth her, shall be unclean until the evening.Chiunque la toccherà, sarà immondo fino alla sera.Euerie one that toucheth her, shal be vncleane vntil euen:Omnis qui tetigerit eam, immundus erit usque ad vesperum: 21And every thing that she sleepeth on, or that she sitteth on in the days of her separation, shall be defiled.E le cose, sulle quali ella dorme, o si pone a sedere ne' giorni di sua separazione, saranno immonde.and that whereon she sleepeth or sittteh in the daies of her separation shal be polluted.et in quo dormierit vel sederit diebus separationis suæ, polluetur. 22He that toucheth her bed shall wash his clothes: and being himself washed with water, shall be unclean until the evening.Chiunque tocchi il suo letto, laverà le sue vesti, e la persona nell'acqua: e sarà immondo fino alla sera.He that toucheth her bedde shal wash his clothes: and him self being washed with water, shal be vncleane vntil euen.Qui tetigerit lectum ejus, lavabit vestimenta sua: et ipse lotus aqua, immundus erit usque ad vesperum. 23Whosoever shall touch any vessel on which she sitteth, shall wash his clothes: and himself being washed with water, shall be defiled until the evening.Chi toccherà qualsivoglia cosa, sulla quale ella siasi messa a sedere, laverà le sue vesti, e la persona, e sarà immondo fino alla sera.Whosoeuer shal touch any vessel wherupon she sitteth, he shal wash his clothes: and him self being washed with water shal be polluted vntil euen.Omne vas, super quo illa sederit, quisquis attigerit, lavabit vestimenta sua: et ipse lotus aqua, pollutus erit usque ad vesperum. 24If a man copulateth with her in the time of her flowers, he shall be unclean seven days: and every bed on which he shall sleep, shall be defiled.Se il marito si congiunge con essa in tempo, che ella ha la sua incomodità, sarà immondo per sette giorni: e il letto, su di cui egli dormirà, sarà immondo.If a man companie with her in the time of her menstrual bloud, he shal be vncleane seuen daies: and euerie bedde wheron he sleepeth shal be polluted.Si coierit cum ea vir tempore sanguinis menstrualis, immundus erit septem diebus: et omne stratum, in quo dormierit, polluetur.
25The woman that hath still issue of blood many days out of her ordinary time, or that ceaseth not to flow after the monthly courses, as long as she is subject to this disease, shall be unclean, in the same manner as if she were in her flowers.La donna, che patisce flusso di sangue per molti giorni non nel tempo de' suoi corsi, e quella, in cui passato il periodo, non cessa il flusso, per tutto il tempo, che le continua questa infermità, ella sarà immonda, come se fosse nei suoi mesi.The woman that hath a fluxe of bloud many daies not in her menstrual time, or that ceaseth not to haue a fluxe, after the menstrual bloud, as long as she is subiect to this disease, she shal be vncleane, as if she were in her menstrual time.Mulier, quæ patitur multis diebus fluxum sanguinis non in tempore menstruali, vel quæ post menstruum sanguinem fluere non cessat, quamdiu subjacet huic passioni, immunda erit quasi sit in tempore menstruo. 26Every bed on which she sleepeth, and every vessel on which she sitteth, shall be defiled.Sarà immondo il letto, su di cui dormirà, e qualunque cosa, su di cui si metterà a sedere.Euerie bedde, whereupon she sleepeth, and vessel wheron she sitteth, shal be polluted.Omne stratum, in quo dormierit, et vas in quo sederit, pollutum erit. 27Whosoever toucheth them shall wash his clothes: and himself being washed with water, shall be unclean until the evening.Chi toccherà tali cose laverà le sue vesti e la persona, e sarà immondo fino alla sera.Whosoeuer toucheth them shal wash his clothes: and him self being washed with water, shal be vncleane, vntil euen.Quicumque tetigerit ea, lavabit vestimenta sua: et ipse lotus aqua, immundus erit usque ad vesperam. 28If the blood stop and cease to run, she shall count seven days of her purification:Se il sangue si arresta, e cessa il flusso, ella conterà sette giorni di sua purificazione:If the bloud stay and cease to runne, she shal count the seuen daies of her purification:Si steterit sanguis, et fluere cessaverit, numerabit septem dies purificationis suæ: 29And on the eighth day she shall offer for herself to the priest, two turtles, or two young pigeons, at the door of the tabernacle of the testimony:E l'ottavo giorno offerirà per sé al sacerdote due tortore, o due colombini alla porta del tabernacolo del testimonio:and the eight day she shal offer for her selfe to the priest, two turtles, or two young pigeons, at the dore of the tabernacle of testimonie:et die octavo offeret pro se sacerdoti duos turtures, aut duos pullos columbarum, ad ostium tabernaculi testimonii:
30And he shall offer one for sin, and the other for a holocaust, and he shall pray for her before the Lord, and for the issue of her uncleanness.E il sacerdote ne offerirà uno per il peccato, e l'altro in olocausto: e farà orazione dinanzi al Signore per lei, e la purificherà dal suo flusso immondo.who shal make one for sinne, and the other for an holocaust, and he shal pray for her before our Lord, and for the sluxe of her vncleannesse.qui unum faciet pro peccato, et alterum in holocaustum, rogabitque pro ea coram Domino, et pro fluxu immunditiæ ejus. 31You shall teach therefore the children of Israel to take heed of uncleanness, that they may not die in their filth, when they shall have defiled my tabernacle that is among them.Voi adunque insegnerete a' figliuoli d'Israele, che schivino l'immondezza, affinché non periscano per le loro impurità, dopo aver profanato il tabernacolo mio, che è tra di loro.You shal teach therefore the children of Israel, that they take heede of vncleannesse, and die not in their filthinesse, when they shal pollute my tabernacle that is among them.Docebitis ergo filios Israël ut caveant immunditiam, et non moriantur in sordibus suis, cum polluerint tabernaculum meum quod est inter eos. 32This is the law of him that hath the issue of seed, and that is defiled by copulation.Questa è la legge per chi patisce gonorrea, e contrae impurità, congiungendosi con donna,This is the law of him that hath the fluxe of sede and that is polluted by copulation,Ista est lex ejus, qui patitur fluxum seminis, et qui polluitur coitu, 33And of the woman that is separated in her monthly times, or that hath a continual issue of blood, and of the man that sleepeth with her.E per la donna, che si separa ne' suoi mesi, ovvero che patisce flusso continuo di sangue, e per l'uomo, che le si accosta.and the woman that is separated in her menstrual times, or that hath a continual fluxe of bloud, and of the man, that sleepeth with her.et quæ menstruis temporibus separatur, vel quæ jugi fluit sanguine, et hominis qui dormierit cum ea.
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Year of the World 2514.
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Challoner
Issue of seed, shall be unclean. These legal uncleannesses were instituted in order to give the people a horror of carnal impurities. (Challoner)
Tirinus
If the gonorrhoea, and the lawful act of marriage, (ver. 16,) and nocturnal delusions, (Deuteronomy 23:10,) induce a kind of uncleanness---surely to imitate Onan is most detestable, Genesis 28:9. (Tirinus)
The Jews rank the latter crime with murder, and so does Tertullian. See Exodus 21:22.
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Herod
At every moment, is not in Hebrew, but something like it occurs in the Samaritan and Septuagint. According to the Hebrew, the uncleanness subsists for some time after the issue has ceased. Grotius pretends that these disorders were contagious; but the reason why God requires such purity in his people, is given [in] ver. 31. He dwelt among them, and would not allow of any disrespectful behaviour. There were to live like priests in his temple. The pagans in Egypt, Greece, and Italy, required the like attention to cleanliness in their priests. (Herod., ii.)
Calmet
Noctem flumine purgas. (Persius ii.) (Calmet)
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Such a one; the person under the disorder, unless he have washed his hands.
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Calmet
Broken, after he is perfectly healed. (Calmet)
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Du Hamel
Offer, (faciet) "shall sacrifice." (Du Hamel)
For sin. Legal, or any other that he may have incurred.
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Menochius
Evening, whether the action were lawful or not. (Menochius)
Calmet
Some explain this verse, of nocturnal inconveniences; and ver. 18, of the act of marriage. The latter rendered unclean only in as much as it hindered a person from partaking of any thing sacred, though he might perform the duties of life. (Calmet)
Du Hamel
This law was to lay some restraint on the too frequent use of marriage. (Theodoret) (Du Hamel)
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Calmet
At....month. The Hebrew and other versions omit this. (Calmet)
Haydock
But "her issue in her flesh," implies as much. (Haydock)
Days, not out of the camp, but from the company of men.
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One, except infants, etc.
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Days, supposing the case was not brought before the judge, and the man did it through ignorance: otherwise it was death, Leviticus 20:18.
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Calmet
Run. Then she might act as usual, without defiling what she touched. It seems from ver. 13, that this law regarded only the time while the tabernacle was in the camp. It would have been very difficult to observe it, when the people were dispersed throughout the land of Chanaan. (Calmet)
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Houbigant
Teach. So the Septuagint also read. Hebrew, "Thus you shall remove....from their filth." (Houbigant)
Menochius
Filth. God threatens to kill them, if they approach unclean. (Menochius)
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Issue of seed shall be unclean.... These legal uncleannesses were instituted in order to give the people a horror of carnal impurities.
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If natural infirmities brought vncleānes much more lasciuiousnes of the mind. Theod. q. 15. & 20. in Leuit.
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To make, offer, and sacrifice an hoste•is al one.
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S. Hierom. ( •s cap. 5 ad 〈…〉 at:) vnderstandeth this place of the abominable sines that may not be named.
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.4
… since the good effect of things spoken is often lost, when enfeebled to the hearts of hearers by the incautious importunity of loquacity; and this same loquacity, which knows not how to serve for the profit of the hearers, also defiles the speaker. Hence it is well said through Moses, The man that hath a flux of seed shall be unclean (
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St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
For from the beginning the Spirit of God moved upon the face of the waters , and anew the Scripture witnesseth that water has the power of purification
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St John Chrysostom † AD 407 Homilies on Colossians 5
It was necessary too that many things should prepare the way for Baptism; yea, thousands of things; those, for instance, in the Old Testament, those in the Pool,
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 33
But let us see in what sense “Marriage is honorable in all and the bed undefiled.” Because (he means) it preserves the believer in chastity. Here he also alludes to the Jews, because they accounted the woman after childbirth polluted: and “whosoever comes from the bed,” it is said, “is not clean.”
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Tertullian † AD 220 The Five Books Against Marcion 4.20
… Precisely as He had once questioned Adam, as if in ignorance: Adam, where art thou?” Thus you have both the Creator excused in the same way as Christ, and Christ acting similarly to the Creator. But in this case He acted as an adversary of the law; and therefore, as the law forbids contact with a woman with an issue,
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St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 31
Wherefore did she not approach Him boldly? She was ashamed on account of her affliction, accounting herself to be unclean. For if the menstruous woman was judged not to be clean, much more would she have the same thought, who was afflicted with such a disease; since in fact that complaint was under the law accounted a great uncleanness.
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St Jerome † AD 420 Against the Pelagians 1.28
xv. 31, xvi. 2, 5 . Offerings for the people on the day of atonement.
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2. A MAN WHO SUFFERS FROM A FLUX OF SEED SHALL BE UNCLEAN. — Man, in Hebrew man man, that is, every man: for gemination among the Hebrews signifies universal collection, and distributes for every one. WHO SUFFERS FROM A FLUX OF SEED, — namely, persistently, from the disease of gonorrhea (as physicians call it), which arises from weakness of nature and the retentive power, as Galen teaches in De Locis affectis, book VI; just as from the same cause pollution occurs in sleep: for that happens either on account of a shameful imagination and abundance of seed, or on account of the weakness already mentioned; especially if someone drinks water at that time, especially warm water, shortly before lying down: because this water loosens, dissolves and weakens the digestive and retentive power; wherefore it is advisable for such persons to drink nothing shortly before sleep, or rather to drink wine, says Abulensis. Abba Moses in the Lives of the Fathers, book VII, chapter 1, number 6, used to say: "By these four things the passion of pollution is produced: first, by abundance of food and drink; second, by excess of sleep; third, by idleness and play; fourth, by ornament of clothing;" for this generates softness both in the body itself and in the imagination, which provokes pollution. When pollution is a sin, when it is not, see among others our Father Lessius, book IV On Justice, chapter xiv, who explains it learnedly.
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4. EVERY BED ON WHICH HE SHALL HAVE LAIN SHALL BE UNCLEAN. — Whoever or whatever touched one laboring with a flux of seed was polluted and became unclean. Note here the canon: In the old law, those who or that which were unclean in themselves transmitted their uncleanness to those touching them: such were lepers, those with seminal flux, menstruating women, creeping things; but those things which were unclean not in themselves, but only through contact with an unclean thing, these did not transmit their uncleanness to those touching them: so that whoever touched an unclean creeping thing was unclean, yet did not pollute another whom he touched.
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8. IF SUCH A MAN SPIT UPON HIM THAT IS CLEAN, HE SHALL WASH HIS GARMENTS. — "He shall wash," not he who spat the saliva, but the clean one who received it; for he, as if polluted by this saliva of one with seminal flux, ought to wash and be purified.
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9. THE SADDLE ON WHICH HE SHALL HAVE SAT SHALL BE UNCLEAN. — "Saddle," that is, a seat or bed. Whence the Septuagint translates it ἐπίσαγμα, that is, a covering of an ass; for formerly asses were used in place of horses in Palestine: hence we read throughout Scripture of those departing: "He saddled an ass." The Chaldean translates it, every riding beast on which he shall have ridden shall be unclean.
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13. IF HE BE HEALED. — Cured of gonorrhea, or flux of seed, he is commanded here to legal expiation to wash himself and his garments, and on the eighth day to offer two turtle doves, or two young pigeons, one for sin, the second as a holocaust. 15. He who shall make (immolate) one for sin, — namely, legal, that is, to expiate the legal uncleanness contracted from this flux of seed, see Canon 31. Again secondly, "for sin," and also properly so called, if he have any not yet expiated; for the legal sin was the symbol of this beforehand.
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AND THE PRIEST SHALL PRAY FOR HIM BEFORE THE LORD, THAT HE MAY BE CLEANSED FROM THE FLUX OF HIS SEED. — In Hebrew it is, and the priest shall make expiation for him before the Lord from his flux, that is, from the legal uncleanness contracted from the flux of seed, which had already passed and ceased, as is supposed here. The same phrase is in verse 30.
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16. A man from whom there goeth out the seed of copulation (that is, a man who is polluted by coition, whether legitimate in matrimony, or illegitimate and illicit outside matrimony), SHALL WASH HIS WHOLE BODY WITH WATER. — Some think that washing is here prescribed, not absolutely, but conditionally, namely, if such a polluted person wished to enter the sanctuary: for all these uncleannesses are established in order, and with respect to access to the sanctuary and other sacred things. Whence the Hebrews so polluted do not now wash themselves, because they now do not have a sanctuary. But Abulensis rightly refutes this, for in the same way in all other things which are here prescribed, the unclean could have waited and deferred purification until the day when they were about to enter the sanctuary. Which is plainly false, or from him who touched the dead: for he was to be sprinkled with water of lustration on certain days, namely the third and seventh, Numbers xix, 19. Therefore this expiation after coition was to be done immediately the next morning, namely the polluted were to wash their whole body. God ordains this for the sake of modesty and continence, so that the frequency of coming together even in spouses might be restrained by the trouble and reluctance of purifying themselves, says Theodoret.
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19. A WOMAN WHO, WHEN HER MONTH RETURNS, SUFFERS A FLOW OF BLOOD (menstrual), SHALL BE SEPARATED SEVEN DAYS, — not outside the camp; for no mention is made of this matter here, as is made of one polluted in sleep: for here he is commanded to go forth from the camp, Deuteronomy xxiii, 10; but she shall be separated from the communion of men, and that for seven days, not because blood flows all those days, but because it cannot flow beyond. Note: Menstrual flow is the discharge of women, and a purging of cold and undigested humor, which nature as it were noxious expels. They are called menstrual because every month women of that age who are able to conceive are accustomed to suffer it; whence also they are called months. Pliny describes the virus of menstruation, lib. VII, cap. xv: "Nothing," he says, "is found more monstrous than the discharge of women; by its coming upon them must wine turns sour, crops touched become barren, grafted trees die, the sprouts of gardens are burned up, the fruits of trees on which it has fallen drop off, the brightness of mirrors is dulled by its very sight, the edge of steel is blunted and the luster of ivory, the hives of bees die, and both bronze and iron are immediately seized by rust, and a dreadful odor corrupts the air, and dogs are driven to madness by tasting it, and an incurable poison is fixed by its bite." Deservedly therefore here menstruation, and menstruating women are reckoned unclean. See here what even the most beautiful woman is, namely a vessel of filth, food for worms. "A beautiful woman," says Diogenes, "is a temple built over a sewer." Thus that chaste matron wisely avoided the temptation of lust of a certain monk, saying: "Now I am in my menstrual flow, and no one can approach me, nor endure the stench." John Moschus testifies to this in the Spiritual Meadow, cap. cxv. A beautiful woman therefore is a whitewashed sepulcher, splendid outwardly, but inwardly full of filth and corruption: for her rosy and ruddy skin covers and contains these things.
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20. Whosoever shall touch her, shall be unclean, — if he be of age and possessed of reason; for an infant touching his mother in childbed, and sucking her breasts, was not contaminated by her contact: for here necessity excuses, and natural affection, and infancy.
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22. AND HE HIMSELF WASHED WITH WATER SHALL BE UNCLEAN UNTIL EVENING, — not on account of sin, which here is none, if he used his wife lawfully, but on account of legal uncleanness arising from the conjugal act, which is unclean naturally, and therefore also legally. Note here that there was a twofold uncleanness among the Hebrews: one was sin, because forbidden by the command of God; such was eating unclean meats, blood, fat: for these were forbidden, Leviticus cap. xi. Again such was eating carrion, or that torn by beasts, Exodus xxii, 31: for this was sin, as is plain from Leviticus xxii, 9. Such also was touching the carcasses of unclean animals, and touching creeping things, as I said cap. xi, vers. 43. The other uncleanness was that which was not forbidden, but only indicated and appointed; such was touching a leper, a dead body, one with a seminal flux. Such also was suffering leprosy, a flux of seed, menstruation; for of these it is not said: Do not touch them; but: Whosoever shall touch them, shall be unclean. Whence these were not sins, but only induced a certain legal irregularity in such persons, so that they could not enter the sanctuary before their purification, which purification was prescribed to them; and so such persons did not sin in the very contact and contamination itself, but in the neglect of the prescribed purification, if namely they did not purify themselves at the appointed time. Hence it is clear which uncleannesses and purifications the Jews still observe, and which not: for they still keep the former, the latter not: for these were only certain irregularities, keeping them from the sanctuary; but now they themselves have no sanctuary; whence there is now no irregularity for them, and consequently no purification to remove it: and so the Jews, remaining in their error and erroneous conscience (by which they think themselves still bound by Judaism and these laws) are not obliged by this their conscience to these latter, but only to the former. And this concerning the one with a seminal flux.
Tropology: The man with a discharge is like garrulity Tropologically: The man with a discharge is an impure, verbose and importunate teacher and preacher. "For the seed is the word of God," Luke viii, 12; therefore every heretic and false prophet, and whoever abuses the word of God, suffers a discharge of seed; because he luxuriates in sacred words for his own praise and for the applause of the people; thus the Epicureans said of Paul: "What does this seed-babbler (in Greek ὁ σπερμολόγος) wish to say?" Acts xvii, 18. His bed is human favor; his seat is the pleasure which he derives from it; his saliva is the prudence of the flesh: all of which defile both himself and his disciples. Seed is intercourse, that is, sound and legitimate doctrine: for just as man and woman are one flesh, so in spiritual intercourse, the teacher and hearer are joined in one spirit. The man therefore from whom this seed proceeds should wash his body, that is, make himself irreproachable in all his acts, inasmuch as it is his office to correct and reprove the vices of others: thus also the woman, that is, the hearer, ought to cast off the filth of vices to the best of her ability. Thus Radulphus and St. Gregory, lib. XXIII Moral. cap. xv. Secondly, St. Augustine, lib. De Bono conjugati, cap. xx; Cyril, lib. XV De Adoratione, and Rupert understand these things more generally. "By the man with a discharge," says St. Augustine, "the law wished to signify a mind indecently fluid and dissolute in the form of its own discipline, which it signifies ought to be formed, when it commands such a flux of the body to be purified." And Cyril: "The flux of the body," he says, "which brings the supply of seed to nothing, and enervates the firmness of those parts, signifies a mind which produces no fruit of justice, but continually flows away to what harms it, and falls with headlong descent to base things." More particularly, however, Rupert: "What is it," he says, "to suffer a discharge of seed or blood, except to flow with detracting or even criminal words? Consequently those with a discharge are verbose and garrulous. Truly Plutarch in his Moral Essays: 'Just as seed,' he says, 'which is immediately poured out, is useless for generation: so the speech of the garrulous conduces to nothing.' Zeno, hearing an adolescent who was excessively garrulous, said: "Your ears have flowed into your tongue." He shows that it is the business of an adolescent to hear much, to speak little. Thus Laertius, lib. VII. Isocrates, to a certain talkative person asking why he demanded double payment from a student of the oratorical art, replied: "I ask one fee that you learn to speak, and another truly that you learn to be silent." Clearchus used to say: "Do not say those things which you do not wish to hear; do not even hear those things which you do not wish to say." For there is great danger in ears and tongue. Apollonius used to say that "loquacity has many errors, but silence is safe." The same man, when asked: "Who are the best of men?" replied, "Those who are most brief in speaking." Demosthenes to someone speaking much at a banquet: "If you had known so much," he said, "you would never have spoken so much." The same man, when asked "why do we have one tongue and two ears?" replied: "Because twice as much should be heard as spoken." Lycon used to say, "just as swallows by perpetual chattering lose the pleasure of familiarity, so the garrulous by perpetually wearing down are troublesome to their hearers;" hence the proverb: "Swallows (that is, the garrulous) do not receive in your roof." Archelaus to a garrulous barber asking: "How shall I shave you, O king!" replied, "In silence." Another said to a talkative jurist: "One ought not to say little things in many words, but many things in few." Ausonius: "Just as," he says, "empty vessels make the most noise, so those in whom there is the least of mind and learning are the most loquacious." Aesop said: "The end of loquacity is misfortune." The Greeks relate that the crow was rejected by Pallas, that is, garrulity by meditation and wisdom. Thus Pierius, hieroglyph. 20. Among the Romans there was a certain clever and talkative effigy called Citeria, which was carried in a procession for the sake of ridicule. Whence M. Cato against Caecilius: "What then," he says, "should I say further? whom I certainly believe will be carried in the procession in the games as Citeria, and will converse with the spectators." Plutarch wrote a book On Talkativeness, in which among other things he has this: "Other discourses contain matter, but talkative ones are full of cracks and flow through; then like vessels, empty of mind, full of sound they walk about. In this they are unhappy, that they neither hear nor are heard. The end of discourse is to produce conviction in those who listen: but no one has faith in the talkative, even if they speak the truth. What is in the heart of the sober man, that is in the tongue of the drunk; talkativeness is dangerous, hateful and ridiculous. We have men as teachers of speaking, but gods as teachers of silence, silence in initiations and mysteries, as it were receiving it from hand to hand. When the king of the Egyptians sent a victim to Pittacus and ordered him to remove the best and worst flesh, he sent back the tongue removed, as if the tongue were the greatest instrument of both evils and goods. Those who have attained liberal and royal education learned first to be silent, then to speak. The disciples of Pythagoras were silent for five years. 'I have often repented of having spoken,' says Simonides, 'but never of having been silent.' Silence not only does not produce thirst, as Hippocrates says, but neither sadness nor pain." Therefore the half-spoken are half-flowing.
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23. Every vessel,—every instrument: thus St. Paul is said to be a vessel of election, that is, an instrument chosen; thus the sacraments are said to be vessels, that is, instruments, of grace.
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24. IF A MAN SHALL LIE WITH HER IN THE TIME OF HER FLOWERS, HE SHALL BE UNCLEAN SEVEN DAYS,—namely, if the matter remain hidden: for then it can be expiated secretly; but if the matter be revealed, and he himself be accused and convicted, then he is to be put to death together with the woman, as is prescribed in cap. xx, 18.
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25. A WOMAN THAT HATH AN ISSUE OF BLOOD MANY DAYS,—namely, haemorrhoids, such as was that woman with an issue of blood healed by Christ, Mark cap. v, vers. 26, she is unclean both naturally and legally.
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Vers. 27. WHOSOEVER SHALL TOUCH HER,—"her," namely, her bed and her vessel. Thus the Roman, Hebrew, and Chaldean; therefore the Plantin edition reads badly when it reads "him."
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30. Who (the priest) shall make (shall immolate) one (a turtledove or a young pigeon) for sin.—Not that that issue of menstruation is truly a sin, but that it is a legal uncleanness and a legal sin: such a sin were also leprosy and an issue of seed. See Can. 31. AND SHALL PRAY FOR HER BEFORE THE LORD, AND FOR THE ISSUE OF HER UNCLEANNESS,—namely, that she may be freed from the legal uncleanness which she contracted from this issue. Whence in Hebrew it is, he shall expiate her from the issue; for throughout this chapter and the preceding one, this purification from sin is to be understood of such legal uncleanness. Wherefore Abulensis does not rightly expound these things in this verse, and similar ones in vers. 15, thus, as if to say, He shall pray for the issue of blood and seed, namely, that it may cease and not return.
Tropology: Issue of blood as idolatry Tropologically, the issue both of menstruation and of blood signifies partly idolatry, both because in it the soul, abandoning God, flows away through countless portents of gods; and because idols were also propitiated with human blood: thus Isychius; partly those who through earthly and carnal desires with which they burn, flow away into various concupiscences: this issue makes us weak, and renders us powerless so that we cannot resist the devil hurling us down: hence of such a soul Jeremiah says, cap. ii, 24: "All they that seek her shall not fail, in her menstrues they shall find her." Thus Radulphus. Abelensis in cap. xxi Levit., Quaest. II, adapts these things otherwise: "The lepers," he says, "those with an issue of seed, and those menstruating signify those excommunicated with major excommunication; but those who touch them signify those who contract minor excommunication by conversing with them." Whence also the judgment of leprosy, that is, of excommunication, pertains only to priests.
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31. YE SHALL TEACH THEREFORE THE CHILDREN OF ISRAEL, THAT THEY BEWARE OF UNCLEANNESS, AND DIE NOT IN THEIR FILTHINESS, IF THEY DEFILE MY TABERNACLE,—as if to say, Let them beware that the unclean enter not my tabernacle; otherwise I shall punish them with death for their filthiness, namely, that, while suffering from a filthy issue of seed or blood, they have dared to enter my tabernacle, and to defile and pollute it by this entrance of theirs and their uncleanness. The Septuagint translates, εὐλαβεῖς ποιήσατε ἀπό τῶν ἀκαθαρσίων αὐτῶν, that is, religiously taking heed ye shall make the children of Israel to beware of their uncleannesses; for both religious and cautious and wary signify the same.
Machine translation from the Latin, not reviewed.
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v. 1 « Locutusque est Dominus ad Moysen et Aaron dicens » :
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v. 2 « Loquimini filiis Israel et. dicite eis : Vir » omnis, « qui patitur fluxum [seminis], àmmundus erit ». Porro, in quo ille fluxus seminis consistat, explicat
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v. 3 : « Et tunc [tudtcabitur] huic vitio subiacere, cum |per singula momenta| adhaesertt carni eius, atque concreverit foedus humor ». « Derivatio huius immunditiae ad alia et alios decernitur » (Ca?.). Et primum quidem v. 4-8 agitur de eiusmodi aegroto domi degente.
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v. 4. « Omne stratum, in quo dormierit », qui fluzum patitur, « aàmmundum erit, et ubicunque sederit », seu accuratius : et omnis supeller, in qua sederit, immunda erit.
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v. 5 « Si quis hominum tetigerit lectum etus, lavabit vestimenta sua, et ipse lotus aqua immundus erit usque ad vesperum ». v. 6 « Sz sederit » in supellectili, « ubi ille sederat », qui fluxum patitur, « let 2pse] lavabit vestimenta sua, et lotus aqua immundus erit usque ad vesperum ».
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v. 1 « Qui tetigerit carnem etus », non pudenda (Ca?.), sed nudum corpus (Ca/m.), « lavabit vestimenta saltvam huiuscemodi homo », qui fluxum patitur, « decerit super eum, qui mundus est, lavabit » hic « vestimenta sua , et lotus agua immundus erit usque ad vesperum ». — v. 9-11 refertur ad eundem aegrotum curru itinerantfem, nam 2232 non est sagma seu ephippium (LXX Vulg.), sed currus (3 Reg. 4,26 [5,6]; cf. etiam n221:2) :
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v. 9 « Sagma, super quo sederit » , qui fluzum patitur, « immundum erit »;
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v. 10 « et quidquid sub eo fuerit, [qui fluxum seminis patitur], pollutum ertt usque ad vesperum ». Sed cum LXX verte : et omnis, qui tetigerit quidquam eorum, quae sub ipso fuerint, ei sc. in. curru substrata, immundus erit. « Qui portaverit horum aliquid, lavabit vestimenta sua, et ipse lotus aqua immundus erit usque ad vesperum ».
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v. 41 « Omnis, quem tetigerit qui talis est, non lotis [ante] manibus, lavabit vestimenta sua, et lotus aqua immundus erit usque ad vesperum ». v. agebatur de eo, qui seminifluum attigisset; v. 11 agitur de eo, quem seminifluus attingat et quidém, uti contextus suadet, seminifluus ille, qui curru advehitur, fere ut hospes. Ille honorifiee excipiebatur, manu extensa, dum e curru descendebat, iuvabatur et, si aliquanto ante manus lavasset, non contaminabat amicum. Tali exceptioni non erat locus in leproso, quippe qui nunquam ut hospes exciperetur; prudenter autem concedebatur quoad seminifluum, ne ef ipse amicorum consortio excluderetur, et hi metu incurrendae fortasse immunditiae anxiarentur. — v. 12 respicit seminifluum tam domi degentem, quam hospitioexcipiendum (cf. 6,28 [91]; 11,33. 35) : « Vas fictile, quod tetigerit , confringetur, vas autem ligneum lavabitur aqua ». Sed neque hoe incommodum patiebantur, quos seminifluus invisebat, dummodo is manus lavasset. — Tandem purificationis ritus deseribitur.
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v. 13 « Si sanatus fuerit, qui hutuscemodi sustinet passionem , numerabit septem dies post emundationem sui », — wm» accuratius LXX reddit praepositione si; : quoad emundationem sul, sc. legalem — « et lotis vestibus et toto corpore tn aquis viventibus » (ef. 18,5), « ertt mundus » legaliter, « ut sc. aliorum convictu utatur, non ut in templum ingrederetur, nisi prius alteram die octavo purificationem adhibuisset » (Bonfr.).
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v. 4& « Die autem octavo sumet duos turtures aut duos pullos columbae , et veniet in conspectum Domini ad ostium tabernaculi testimonii », ergo intra atrium, « dabitque eos sacerdoti ».
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v. 15 « Qui faciet unum pro peccato, et alterum in. holocaustum: rogabitque pro eo coram Domino, [ut emundetur| » completa emundatione legali « « /furu [seminis] su », utque Deus ratam habeat illam emundationem. « Quia minor erat haec immunditia quam leprae, minores hostiae praescribuntur, nec ullum quadrupes animal exigitur etiam a divitibus » (Syle.).
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v. 16 « Vir, de quo egreditur semen. coitus », seu verius effusio seminis, « lavabit aqua omne corpus suum, et immundus erit usque ad vesperum ». v. 4€ Et omnem « vestem et pellem, quam habuerit », — Hebr. : in qua fuerit effusio seminis, quam semen attigerit et maculaverit — « [avabit aqua et immunda erit usque ad vesperum ».
Arg. — Vir legaliter se polluit qualibet seminis effusione non morbida; mulier se non polluit, sed concubitu viri polluitur. y; n22V non est semem coitus (Vulg.) sed potius coitus seminis (LXX). 12V primitus significat effundere, hinc cubare, quia cubans in cubile veluti effunditur : hinc n32V primum sonat effusio, v. g. roris Ex. 16,13 sq. Versio autem illa minus aecurata plures inde ab Hesych. interpretes, quominus sensum v. 16 sq. aecurate perspicerent, impedivit : putavere sc. agi iam ibi de concubitu viri cum muliere, cum verba tantum exprimant seminis virilis emissionem, et verborum v. 18 plurales virum et mulierem respicientes suggerant v. 16 sq., ubi numerus est singularis, agi de solo viro. Agitur ergo v. 16 sq. de pollutione (Cai.) sive voluntaria sive involuntaria, imprimis etiam somno effecta (Deut. 23,10 sq. [11 sq.]): v. 18 autem de coitu viri eum muliere sive licito sive fornicario vel adulterino.
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v. 48 « Mulier, cum qua coierit, lavabitur aqua et immunda erit usque ad vesperum ». Sed explicitior Hebr. : mulier, quacum concubuit vir effusione seminis, lavabuntur aqua et immundi erunt etc. Cf. 1 Reg. 21,5 sq.; 2 Reg. 11,54. Notat Sy/v., hane legem sanxisse Deum, « ut etiam in coniugibus cohiberet nimiam frequentiam congressus ex taedio et molestia lotionis propter eam faciendae ».
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v. 19 « Mulier, quae [redeunte mense] patitur. fluxum sanguinis, septem diebus separabitur », pro quo Hebr. - ertt in impurttate sua, ideoque utique separabitur. Fluxus consuevit quatriduo durare, lex tempus nonnihil protrahit (cf. 12,4), quo certius contaminatio praecaineiso (Masor.) separatur, cum secus incisum alterum (LXX Syr.), quod Vw/g. quidem omittit, abundet.
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v. 20 « Omnis, qui tetigerit eam, inmundus erit usque ad vesperum »;v.
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91 « et in quo dormierit vel sederit [diebus] separationis suae, polluetur »; v. 99 et omnis, « qui tetigerit lectum etus, lavabit vestimenta sua, et ipse lotus aqua immundus erit usque ad vesperum »..v. 93 « Omne vas », i. e. omnis supellex, « super quo illa sederit, quisquis attigerit, lavabit vestimenta sua, et ipse lotus aqua pollutus erit usque ad vesperum ». Reliqui textus h. 1l. versum habent, qui tractat de.re, quae illum lectum vel supelleetilem contigerit : Sv autem super lectum fuerit res aut super supellectilem, super quam ipsa (mulier) sedit , qui attigerit eam vem, immundus erit septem diebus, non tamen tenebitur se 1ipsum et vestes lavare. Nam eiusmodi contaminationes non erant indefinite producendae. v. 29^ « Si coterit cum ea vir tempore sanguinis menstrualis, immundus erit septem. diebus, et omne stratum, tn quo dormierit, polluetur ». Sed. Hebr. : SZ cubuerit cum ea vir, erit impuritas etus (mulieris) super eum, in eum transibit, e£ àámmundus erit etc. Licet cubare cum muliere quandoque euphemistice ipsam copulam perfectam exprimat, tamen per se et h. I. secundum contextum expressio latius patet ineluditque concubitum, qui copulam omnino non habeat aut solum attentet. Praeterea 20,18 habetur casus attentantis coniugium mariti. Hie solam incurrit impuritatem, ille longe severius plectitur. Similes leges, et saepe severiores, apud plures populos offendimus, v. g. Indos (Manu 4,40 sq.), Persas (Vendidad 5,165 sq.; 7,45 sq.). Idem fere sensisse veteres Arabes colligas e facto Mahummetis (Koran. Sur. 2. 222) suos à menstruatis separantis. Conieceris legem in stirpe electa fuisse perantiquam. Veterum deinde plures de noxiis sanguinis menstrualis effectibus superstitiose sentiebant. Cf. Plin. Hist. Nat. 7. 13. Verum cum menstruatarum segregatio et sanitati consulat et decentiae, nulla omnino est ratio adstruendi, hanc nostram legem ex istiusmodi superstitionibus fluxisse. Neque primaria nostrae legis ratio erat sanitas, sed munditia : sanguinem vero menstruum esse immundum quid, similiter atque seminis effusionem, lepram domorum etc., quis non videt?
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v. 95 « Mulier, quae patitur multis diebus fluxum sangwumnis non in. tempore menstruali, vel quae. post menstruum sanguinem fluere non cessat , quamdiu subiacet huic passioni, immunda erit, quasi sil in lempore menstruo », quoad omnia, quae v. 18-24 tradebantur ; quae vero v. 21 sq. habebantur, explicite v. 26 sq. repetuntur.
Infirmitatis hoc est in muliere, similiter atque seminis fluxus in viro.
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v. 26 « Omne stratum, in quo dormaerit, et vas , in quo sederit, pollutum erit ». Distinctius aequalem cum v. 91 rationem /Teór. inculcat.
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v. 91 « Quicunque tetigerit ea », immundus erit et. « lavabit vestimenta sua, et ipse lotus aqua immundus erit usque ad vesperum ». Ubi ille fluxussubstiterit, purificatur mulier ritu fere eodem, atque vir v. 13 sq. :
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v. 98 « S? steterit sanguis et fluere cessaverit », et hinc si de facto mundata est a fluxu suo, « numerabit septem. dies purificationis suae »; sed Hebr. : et postea mundabitur legaliter, adhibitis etiam , uti crediderim, ablutionibus v. 13 descriptis;
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v. 29 « et die octavo offeret pro se sacerdoti duos turtures aut duos pullos columbarum ad ostium tabernaculi testimonii »;
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v. 30 « qui unum faciet pro peccato et alterum in holocaustum , rogabitque pro ea coram Domino, [et] pro fluxu immunditiae eius ». Praemitütur v. 31 generalis adhortatio ad leges cap. 15 traditas servandas. lis sc. neglectis polluetur tabernaculum Domini in medio Israelis erectum, dum ingredientur ii, quos Dominus pollutos habebit, et victimae ab eo praescriptae non offerentur. Talem vero pollutionem poena consequatur necesse est, populi sc. strages seu mors.
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v. 91 « Docebitis ergo filios Israel, ut caveant immunditiam » , — Hebr. : facietis, ut se contineant ab immundituüis suis, quibus antehac indulsisse videntur — « et non moriantur in sordibus suis » , propter eas (LXX), « cum polluerint tabernaculum meum, [guod est] inter eos ». Cf. 11,454. — Sequitur ipsa totius capitis subseriptio.
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v. 32 « Ista est lex eius, qui patitur fluxum [seminis] » (v. 2-15), « et qui polluitur coitu », seu verius effusione seminis (v. 16-18),
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v. 33 « et quae menstruis temporibus separatur » (v. 19-24), « vel quae 2ugi fluit sanquine » (v. 95-30), « et hominis, qui dormierit cum ea » (v. 94 sq.). Secundum Vulg. subscriptio omnino adhaeret ipsius capitis divisioni, excepto quod ultimum incisum v. 24 sq. respicit. Sed reliqui : et fluxum patientis (masc.) tam maris quam feminae, quod non solum v. 295-30, sed rursum etiam v. 2-15 respicere videtur; e/ quoad virum, qui concumbit mulieri. immundae. Aut inscriptio primitus erat nonnihil verbosa minusque praecisa, aut postmodum aliqua corruptio obtinuit. | Verba v. 4 nostrum eaput connectunt non cum immediate praecedente cap. 11-15 Thora Munditiei, sed cum historica cap. 10 narratione (Malv., Calm.), in quam illa thora fuit inserta. Neque ea, quae v. 16.19.30 habetur impuritatum mentio, per se demonstrat primitus iam illam thoram narrationem cap. 16 praecessisse. Tamen connexio cum narratione cap. 10 nonnihil magis explicite 16,1 affirmatur, quam id factum esset, si cap. 10 et 16 invicem immediate exciperent. v. 2-98 soli Aaron a Moysesunt renuntianda, quia factum cap. 10 solos una oratione v. 2-28 Deus per Moysen expiationem post Nadab et Abiu interitum prima vice peragendam indixerit, dein altero v. 29-34 alloquio quotannis celebrandam decreverit; quas duas orationes continuo sermone auctor noster retulerit. Praenuntiata haec solemnitas fuerat Ex. 30.10 ; eius habetur mentio Lev. 23,26-32; 25,9; Num 29,7. Apud modernos rationalistas invaluit opinio, festum expiationis nonnisi longo post Moysen tempore et post exsilium babylonicum observari coepisse. Argumenta sunt mere negativa et bene a Dillm. refutantur. Si exinde, quod posteriores libri sacri eius festi non meminerint, sequatur illud antiquitus non exstitisse, eodem argumento inferes illud nonnisi-primo p. C. saeculo celebrari coepisse, cuius aevi auctores primi eius festi meminerunt (Act. 27,9; Hebr. 9,13; Ios. Ant. III. 10. 3 etoc.). Rex Salomo 3 Reg. 8,2. 65; 2 Par. 5,3 expiationem sanctuarii non peregit, quia praecise tum novum sanctuarium consecrabat. Verum, pro hac consecratione eum illum praecise diem selegisse, qui secus expiationi esset sacer, fere innuit expiationis solemnitatem tum observari consuevisse. 1 Esdr. 3,1-6 expiatio non est habita, primo quod vix eo tempore exstiterit « sanctuarium » (Lev. 16,33); potissimum vero mentibus penitus exciderat, et invenientes in ea de festo tabernaculorum illud celebràrunt (2 Esdr. 8,1-12), de solemnitate vero expiationis non satis mature legerunt, ut festi die decima mensis celebrandi copia haberetur. Tandem Samaritani eam solemnitatem et in suo textu legunt et hodiedum observant. Cap. XVI
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… 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, …
15:7
The M. offers the exact number of pericopes and verses (total figure: 23,206; the book of Ezekiel, for example, comprises 1273), of words, of consonants; the index of the verses (for example, Gen. 27:40; Ev. 22:28; Lev. 15:7, etc.), of the words, of the syllables, that stand exactly at the middle of each book. …
15:9
… 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).
15:14
… priests sang on the 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).
15:16
… Priests, during the time in which they discharged the sacred ministry, had to abstain from "drinking wine or intoxicating drink" (Lev. 10:8-11) and from the use of marriage, which rendered both spouses impure until evening (ibid. 15:16-18).
15:25
… 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; 9:6). Certain animals are impure by nature (Lev. 11:10 ff.). …
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.