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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san Giovanni Crisostomo † 407 d.C. 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.
san Girolamo † 420 d.C. Against the Pelagians 1.28
xiv. 1, 6, xvi. 6, xii. 7 . Offerings for the leper.
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san Gregorio Nazianzeno † 389 d.C. 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,
san Giovanni Damasceno † 749 d.C. 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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Tertulliano † 220 d.C. 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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Tertulliano † 220 d.C. 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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san Giustino † 165 d.C. 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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sant'Efrem il Siro † 373 d.C. 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. HIC EST RITUS LEPROSI, QUANDO MUNDANDUS EST, q. d. Hanc caeremoniam adhiberi jubeo, cum leprosus, id est is qui ante judicatus fuerat a sacerdote leprosus, postea apparuerit mundus a lepra, sive quia male judicavit sacerdos, sive quia naturaliter aut miraculose curatus est a lepra, uti multi a Christo curati sunt. Nota: mundandus est, id est legaliter expiandus est, et restituendus communitati aliorum hominum. Unde hebraice est, in die purificationis suae: nam a lepra praesupponitur jam esse purgatus, ut patet vers. 3. Sacerdos enim Aaronicus lepram curare non poterat, sed tantum curatam esse declarabat, ac deinde eum qui leprosus fuerat legaliter purificabat, ac restituebat convictui hominum et tabernaculo. Major est potestas sacerdotum Christi, qui lepram spiritalem, id est peccatum, in Sacramento poenitentiae curare et abolere possunt. Ita S. Chrysostomus, lib. III De Sacerdotio.
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4. UT OFFERAT DUOS PASSERES VIVOS PRO SE, QUIBUS VESCI LICITUM EST. Hebraice tsippor tehorot, id est mundos; passeres enim non sunt numerati cap. XI inter immundas aves: erant ergo mundi, quibus vesci licitum est. Symbolice, passer expiatorius est Christus, et quivis justus, idque primo, propter prudentiam quoad partem rationalem. Passer enim nidificat in tectis domorum, et non in imo, ne foetus rapiantur a serpentibus: sic justi mente habitant non in terra, sed in coelo. Secundo, justus dicitur passer ob temperantiam quoad vim concupiscibilem. Passer enim non facile laqueis irretitur, nec per ingluviem ventris escarum ambitione decipitur: sic justi escis non indulgent, sed carnem macerant jejunio. Tertio, propter patientiam quoad vim irascibilem: nam ut ait Philosophus, passer non albescit nisi in infirmitate; sic justi in adversis albescunt: nam «virtus in infirmitate perficitur.» Quarto, Christus et justus ait cum Davide: «Vigilavi, et factus sum sicut passer solitarius in tecto.» A vita enim mundi se subducit ad secretum conscientiae, orationis et compunctionis. Quinto, idem cum eodem dicit: «Anima nostra sicut passer erepta est de laqueo venantium,» scilicet daemonum et persecutorum. Sic anima Martyris per martyrium e laqueis diaboli eripitur, inquit S. Augustinus in illud Psal. CXXIII, 7.
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5. ET UNUM EX PASSERIBUS IMMOLARI JUBEBIT. Hebraice est jugulari: neque enim erat hic proprie sacrificium quod Deo offerretur, cum fieret extra castra, longe ab altari; sed tantum haec occisio passeris fiebat ad excipiendum ejus sanguinem, ut eo tingeretur leprosus expiandus. Unde non a sacerdote, sed sacerdotis jussu fiebat haec occisio, ut patet ex verbo jubebit.
SUPER AQUAS VIVENTES, id est, fontanas vel fluviales, quae moventur et fluunt: quia enim in viventibus motus est signum vitae, hinc per catachresin aquae quae moventur et fluunt, vocantur vivae; e contrario quae non fluunt, sed stant, vocantur mortuae, ut paludes et stagna. Jubetur ergo hic passer expiatorius leprosi, immolari super aquas vivas, quae sunt in vase fictili, quia hae sunt puriores, ideoque purificationi aptiores.
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Quaeres, quid haec omnia ad litteram et symbolice significent? Respondeo primo, lignum cedrinum hic adhiberi, quia est incorruptibile: unde apte significabat leprosum a corruptione leprae mundatum esse; sic secundo, et vermiculus, sive coccus bis tinctus (et, ut Septuaginta addunt, retortus) qui vivacissimi est coloris rubei, significabat sanguinem et sanitatem carni ejus esse restitutam; idem tertio, significabat passer vivus, qui avolare sinebatur, scilicet vitam carni redditam esse, hominemque liberum factum a lepra, ad viventium et mundorum consortium jam admitti. Quarto, adhibebatur hyssopus, quia ipsa aptissima est aspersioni sanguinis, quae hic facienda erat.
Quaeres secundo, quid hoc aspergillum significet allegorice? Respondeo: Lepra est peccatum; haec expiatur primo, per lignum cedrinum, quod est fortissimum et imputribile, id est per crucem Christi, quae omnia vicit et superavit; secundo, per coccinum, id est per sanguinem passionis Christi; tertio, per hyssopum quae boni odoris est, id est per gratiam Spiritus Sancti, quae cooperatrix est emundationis nostrae; quarto, per passerem vivum, id est per divinitatem Christi; quinto, per passerem morientem, id est per humanitatem Christi immolatam: hujus enim morte vivificatur peccator; sexto, per aquas vivas baptismi. Ita Isychius, Radulphus et Theodoretus, Quaest. XIX. Unde Jansenius in Psal. L, 9, haec omnia complectens, Christoque crucifixo adaptans: «Christus, inquit, in ligno crucis charitatis vinculo ligatus, vera est hyssopus, ligno cedrino per filum coccineum colligata; Christus enim sua humilitate inflationem cordis nostri sanat, sicut hyssopus herba humilis prodest purgandis et sanandis praecordiis: haec hyssopus tincta in cruce proprio sanguine, aspergit per fidem credentes in ipsum juxta illud Isaiae LII, 15: Ipse asperget gentes multas; hinc et David orat: Asperges me hyssopo, et mundabor; cupiens scilicet perfecte mundari: in veteri enim lege purificabantur immundi, vel aspersione, vel ablutione.» Hactenus Jansenius.
Quaeres tertio, quid hoc aspergillum significet tropologice? Respondeo: Hyssopus est fides, cedrus est spes, coccinum est charitas, passer vivus est humilitas, passer moriens est mortificatio, aquae vivae sunt lacrymae poenitentis; hisce enim a lepra peccati emundamur. Ita S. Augustinus, Quaest. XXXIII in Num., Radulphus et Rupertus. Hyssopus namque herba humilis radicibus haeret in petra: unde apte fidem quae Deo Deique veritate infallibili nititur, significat; cedrus altissime se erigit: hinc spei est symbolum; coccinus rubet instar ignis: talis est charitas. Porro haec omnia tinguntur sanguine, quia per passionis Christi vim, efficaciam, memoriam hae omnes virtutes excitantur. Ita Radulphus. Vere dixit Abbas Pastor in Vitis Patrum: «Humilitas est terra, in qua Dominus sacrificium fieri demandavit»; et Abbas Hyperichius: «Arbor vitae est in excelsum, et ascendit ad eam humilitas»; et Abbas Sisois: «Non est magnum si mens tua sit cum Deo; sed magnum est, si te videas infra omnem creaturam.»
6 ET 7. ALIUM AUTEM (PASSEREM) VIVUM CUM LIGNO CEDRINO ET COCCO, ET HYSSOPO TINGET IN SANGUINE PASSERIS IMMOLATI, QUO ASPERGET ILLUM, QUI MUNDANDUS EST, SEPTIES. Aspergillum hoc quo expiabatur leprosus, erat tale: virgae cedrinae alligabatur in summo passer vivus, ita ut cauda emineret in extremo, caput vero esset aversum, versumque versus manubrium: huic virgae simul cum passere alligabatur coccus et hyssopus; ita summitas virgae, id est passeris cauda et alae cum cocco et hyssopo mergebantur in aquam vivam sanguine passeris occisi infectam; deinde educebatur haec summitas virgae, eaque aspergebatur purificandus.
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QUO ASPERGET ILLUM, QUI MUNDANDUS EST (qui legaliter expiandus est, ut dixi vers. 2), SEPTIES. Passim in hisce lustrationibus, septies fiebat aspersio, ut patet cap. IV, vers. 13, et hoc cap. vers. 7, 13, 16, et cap. XVI, vers. 16 et 19, ut per hoc plena significaretur purgatio, expiatio et remissio peccatorum. Unde et septenarius hebdomadum signat et efficit pentecosten, in qua Spiritus Sanctus plenam in Apostolis effecit peccatorum et vitiorum emundationem. Ita Isychius.
UT JURE PURGETUR, ut rite et legitime, puta juxta legem et ritum hic sancitum, purgetur.
ET DIMITTET PASSEREM VIVUM, UT IN AGRUM AVOLET, ut hac avis libertate significetur homo liber a lepra, ut dixi vers. 6. Sic allegorice deitas in Christi passione libera fuit. E contrario S. Antonius daemonem comparat passeri capto et irretito: «Daemon, ait, sicut passer irretitus, tenetur et constringitur a Christo. Christiani ergo Christo nixi daemonem non timeant, sed rideant.»
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8. CUMQUE LAVERIT HOMO VESTIMENTA SUA, RADET OMNES PILOS CORPORIS, ET LAVABITUR AQUA. Causam physicam et medicam hujus lotionis dedi cap. XIII, vers. 47. Tropologice, peccator lavat vestimenta, cum exteriorem conversationem sanctificat; pilos radit, cum carnis concupiscentias resecat; lavat corpus, cum operibus illicitis consensum in conscientia non praebet. Ita Radulphus et Rupertus; sic et Isychius: «Pilos, ait, radere, est cogitationes omnes veteres secludere; vestimenta lavare, est actiones suas depurare.»
PURIFICATUSQUE INGREDIETUR CASTRA, ITA DUNTAXAT UT MANEAT EXTRA TABERNACULUM SUUM (domum suam) SEPTEM DIEBUS. Idque ad hoc, ne, si forte adhuc quid leprae lateat, illud in alios, et maxime in uxorem per usum matrimonii, aliumve contactum transmittat.
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9. ET DIE SEPTIMO RADET CAPILLOS. Secunda est haec rasio, uti lotio; prima enim facta est vers. 8.
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10. ASSUMET DUOS AGNOS IMMACULATOS, ET OVEM ANNICULAM ABSQUE MACULA, ET TRES DECIMAS SIMILAE, ETC., ET OLEI SEXTARIUM. Nota: Leprosus hic jubetur in purificatione offerre tres oviculas, primam pro delicto, secundam pro peccato, tertiam in holocaustum. Hinc et tres decimas, sive tria gomor similae jubetur offerre; nam cum quoque animali offerenda erat decima una, sive unum gomor similae in mincha, id est, in sacrificium farreum. Nota: Sextarius, hebraice לוג log, erat mensura liquidorum, eratque duodecima pars hin, sex ovorum capax, sati pars vicesima quarta.
Sextarius enim Hebraeorum aequalis erat sextario Attico, ac proinde continebat sesquilibram, id est, 18 uncias, ut vult Robertus Cenalis, aut potius libram cum quarta parte, ut vult Vilalpando De Apparatu Templi, part. II, lib. III, cap. VII. Unde gomor, continens 7 sextarios cum quinta parte, continebat 8 libras circiter, ut dixi Exodi cap. XVI, vers. 16. Quare sextarius frumenti in Judaea appendebat uncias 20. Frumenti dico; nam sextarius farinae non appendebat tot uncias, eo quod moles farinae major sit mole frumenti, ex quo facta est; sextarius vero vini appendebat uncias 20, olei autem 16, inquit Vilalpando, lib. III, cap. XXI. Verum verius est sextarium Hebraicum minorem fuisse Romano et Attico, et tantum continuisse uncias 43 cum dimidia aquae, aut vini, uti ostendam in fine libri.
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12. OFFERET EUM PRO DELICTO, OLEIQUE SEXTARIUM. Nota: To offeret hic non est idem quod «sacrificabit»; nec enim olei sextarius Deo sacrificabatur. «Offeret» ergo idem est quod elevabit ea ritu tenupha, uti mox dicam, coram Domino; ac deinde, ut dicitur vers. seq., agnum eidem jugulabit et immolabit. ET OBLATIS ANTE DOMINUM OMNIBUS. Hebraice est, et agitabit ea, תנופה tenupha, coram Domino. Erat tenupha caeremonia, sive ritus certus offerendi victimam, et mincha ante immolationem, qualis jam est in offertorio Missae ante consecrationem, de quo dixi Exodi cap. XXIX, vers. 24, 26, 27.
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13. IN LOCO SANCTO, in atrio tabernaculi juxta altare holocaustorum, ante Sanctum.
SICUT ENIM PRO PECCATO, ITA ET PRO DELICTO AD SACERDOTEM PERTINET HOSTIA, SANCTA SANCTORUM EST. Est hysterologia, sive inversus ordo; nam to enim dat causam praecedentium, cur scilicet jugulari et immolari debeat hostia pro delicto in loco sancto. Causa haec est, quia hostia pro delicto Sancta sanctorum est. Haec ergo sic ordinanda et connectenda sunt, q. d. Ideo volo immolari hostiam pro delicto in loco sancto, quia Sancta sanctorum, id est sanctissima, est: unde et eam, uti et hostiam pro peccato, a sacerdote comedi volo, non a laicis, uti fiebat in hostia pacifica. Id ita esse patet ex cap. VI, vers. 25, ubi idem prorsus ordine jam dicto, dicitur de hostia pro peccato: «Ista, ait, est lex hostiae pro peccato: in loco ubi offertur holocaustum, immolabitur coram Domino, Sanctum sanctorum est: sacerdos qui offert eam, comedet eam in loco sancto.»
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14. DE SANGUINE HOSTIAE PONET SUPER EXTREMUM AURICULAE DEXTRAE EJUS QUI MUNDATUR, ut mystice significet aurem ejus purgandam esse, itaque praeparandam ad obedientiam legis Dei. Pari modo unguntur manus et pedes, ad promptam et facilem ejusdem legis Dei executionem.
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16 ET 17. ASPERGET CORAM DOMINO (coram tabernaculi): QUOD AUTEM RELIQUUM EST OLEI, FUNDET SUPER EXTREMUM AURICULAE, ET SUPER SANGUINEM, qui scilicet adhaeret, seu quo unctae sunt aures et pollices mundandi. Id patet ex Hebraeo, Chaldaeo et Septuaginta; unde vers. 28 clarius id exprimit, cum ait: «In loco sanguinis qui effusus est pro delicto,» q. d. Non in alio loco, vel latere auris, sed directe super eam partem quae tincta est sanguine, fundet et oleum. Mystice, hac unctione olei quasi orabat sacerdos, ut Deus misereretur sanguinis, id est, vitae et sanguinis leprosi jam mundati et juxta legem purificandi. Alii אל vertunt hic praeter, id est, partes illae non solum sanguine, sed etiam oleo tingendae erant.
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18. ET SUPER CAPUT EJUS, ut hoc ritu, puta hac effusione olei, tacite imprecaretur misericordiam Dei super caput ejus; oleum enim est symbolum misericordiae. Nota: Sicut victimae pro peccato, et pro delicto cedebant sacerdoti, ut dicitur vers. 13: ita et eidem cedebat sextarius olei, excepto eo quod aspergebatur coram altari, et quo tingebatur auris et pollices purificandi: sic et sacerdoti cedebat mincha, excepto pugillo ex qualibet decima, qui cremabatur Domino. Secus erat in hostia pacifica; haec enim maxima ex parte cedebat offerentibus, ut patet ex dictis, cap. II, vers. 3.
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19. FACIET SACRIFICIUM PRO PECCATO, q. d. Secundum agnum sacrificabit pro peccato, sicut primum sacrificavit pro delicto, uti dixi vers. 10. Quomodo distinguantur delictum et peccatum, dixi cap. VII, vers. 1. TUNC IMMOLABIT HOLOCAUSTUM, puta ovem anniculam, de qua dixit vers. 10; prius enim per sacrificium pro peccato et delicto expiari debebat anima, ut deinde purum et gratum Deo offerret holocaustum.
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20. PONET ILLUD IN ALTARI CUM LIBAMENTIS SUIS, puta cum oblatione similae, olei et vini; haec enim sunt libamenta: similia libamenta intellige in sacrificio pro peccato, et pro delicto. Vide Numer. XV, 20. Allegorice, duo agni et ovis annicula significabant perfectionem sacrificii Christi (animalia enim annicula perfecta sunt, et ad generandum idonea); sed quia mundandus fidem totius SS. Trinitatis profiteri debet, hinc cum tribus oviculis tres decimae offeruntur, eaeque oleo conspersae, quia sacrificium hoc Filii Dei ob compassionem nostram gestum est. Sextarius, utpote una et aequa mensura, significat integritatem et sinceritatem fidei; sanguine Christi et oleo gratiae ejus tingitur auris, ut auditum muniat: et manus, ut actiones: et pedes, ut motus et gressus dirigat et corroboret; denique reliquum super caput effunditur, ut sanctificationem toti corpori praestet, Christumque Domini mundatum efficiat. Ita Isychius.
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21. QUOD SI PAUPER EST. Pauperi qui mundatur a lepra, praecipit hic Deus, ut pro tribus oviculis offerat agnum pro delicto, et duos turtures aut duos pullos columbae, unum pro peccato, alterum in holocaustum, eo ritu quem in oviculis praescripsit vers. 13.
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30 ET 31. ET TURTUREM, SIVE PULLUM COLUMBAE OFFERET, UNUM PRO DELICTO. «Delictum» hic noster Interpres confundit et sumit pro peccato; agnus enim proprie pro delicto, turtur vero non pro delicto, sed pro peccato offerebatur, ut patet ex vers. 22, et ex Hebraeo, Chaldaeo et Septuaginta hic.
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34. CUM INGRESSI FUERITIS TERRAM CHANAAN, QUAM EGO DABO VOBIS, SI FUERIT PLAGA LEPRAE IN AEDIBUS. Nam in deserto, ubi hoc tempore peregrinabantur Hebraei, non habebant aedes quae possent infici; sed pelles, vestes et tabernacula, quae si inficerentur lepra, servandae erant etiam in deserto hae leges et caeremoniae circa lepram praescriptae. Unde Numer. V, 2, in deserto jubentur a castris separari leprosi. SI FUERIT PLAGA. Hebraice, si dedero plagam leprae. Unde patet hanc lepram a Deo fuisse domibus, ob peccata in eis admissa, inflictam; ita Theodoretus, Quaest. XVII. Erat haec lepra domorum non proprie, sed analogice lepra: erat enim qualitas vitiosa in domibus eas arrodens et depascens, uti lepra in homine; unde eam simili modo et caeremonia, qua hominem, legaliter expiari jubet hic Deus. Vide dicta cap. XIII, 47.
Tropologice, lepra domus est corruptio fidei, vel morum in aliqua congregatione: hinc ex ea sacerdos et Parochus vasa ejicit, quia quoscumque potest ab illius societate disjungit, ideoque et claudere dicitur domum; caetera eadem sunt cum iis, quae de aliis lepris dicta sunt cap. XIII. Vide Radulphum.
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37. CUM VIDERIT IN PARIETIBUS ILLIUS QUASI VALLICULAS, PALLORE SIVE RUBORE DEFORMES, ET HUMILIORES SUPERFICIE RELIQUA. Haec signa leprae in domibus eadem sunt quae in homine, cap. XIII, vers. 3. Valliculas vocat fossas, sive cavitates erosas a lepra. Nota: Pro pallore, Hebraea et Septuaginta habent subvirides.
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39 ET 40. REVERSUSQUE DIE SEPTIMO, ETC., SI INVENERIT CREVISSE LEPRAM, JUBEBIT ERUI LAPIDES. Jubetur hic ut domus leprosae lapides infecti lepra eruantur, et novi pro iis substituantur, utque domus radatur, et nova calce obducatur: hoc facto si postea reversa videatur lepra, jubetur domus tota destrui, et lapides ac ligna projici extra oppidum; sin lepra non revertatur, jubetur vers. 48, purificari domus. Tropologice, vitiosi ex congregatione sunt ejiciendi, et probi substituendi; si et illi inficiantur, congregatio tota abscindenda et evertenda est. Sunt qui aedium ab efflorescente nitro erosionem aut cariem leprae nomine a Mose insigniri censent.
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48. QUOD SI INTROIENS SACERDOS, VIDERIT LEPRAM (latentem interius) NON CREVISSE (exterius se non extendisse, ac proinde nec apparere, nec esse vere lepram), PURIFICABIT EAM. Idem ritus purificationis praescribitur hic in lepra domus, qui praescriptus est in lepra hominis, vers. 4 et seq.
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52. PURIFICABIT EAM TAM IN PASSERE VIVO, utendo scilicet passere vivo et aspergillo ad expiationem, uti dictum est vers. 6.
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53, 54 ET 56. ET JURE (rite, legitime) MUNDABITUR. ISTA EST LEX OMNIS LEPRAE (de omni lepra) ET PERCUSSURAE (hebraice נתק netec, id est fractionis; Septuaginta, θραύσεως, id est convulsionis, vel rupturae, q. d. Quando in percussuram, vel ex percussura aut convulsione lepra irrepserit), ET CICATRICIS, quando scilicet in cicatrice ulceris, aut vulneris innata fuerit lepra, uti dictum est cap. XIII, vers. 18: inde enim haec repetit et supplet noster Interpres, quae hic Hebraea subticent et subaudiunt. Vers. 57. Litt. ad docendum sacerdotem die immundi et die mundi, id est, de iis quae ab eo agenda sunt die, quo declarandum est, sitne impurum aliquid an purum.
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v. 1 « Locutusque est Dominus ad Moysen. dicens »
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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),
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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.).
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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.
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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.
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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.
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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
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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-
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v. 11 « Cumque sacerdos purificans hominem » purificandum « statuerit eum et haec omnia coram Domino in ostio tabernaculi testimonii »,
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v. 12 « tollet agnum » unum « et offeret eum pro delicto, oleique sextarium et, oblatis ante Dominum [omnibus| » elevatione sacrificali,
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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
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v. 45 « Et de olei sextario imnittet in manum suam sinistram »,
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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 ».
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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 »,
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v. 90 « et ponet illud in altari cum libamentis [suis] », cum mincha, et rogabit pro eo sacerdos, « et [homo rite] mundabitur », perfecte mundus reputabitur.
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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.
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v. 92. « duosque turtures sive duos pullos columbae » , duas columbas, quae invenerit manus eius, « quorum unus sit pro. peccato , et alter in holocaustum »;
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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.
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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 ».
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v. 26 « Olei vero partem mittet in manwum suam sinistram » ,
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v. 95 « in quo tingens digitum dexterae manus asperget septies coram Domino »,
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v. 98 « tangetque extremum dexterae auriculae illius, qui mundatur, et pollices manus ac pedis dexteri in loco sanguinis , [qui effusus est] pro delicto ».
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v. 99 « Reliquam autem partem olei, quae est in [sinistra] manu, mittet super caput purificati, ut placet pro eo Dominum ».
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v. 30 « Et turturem
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« 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
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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
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v. 33 « Locutusque est. Dominus ad Moysen et Aaron dicens » :
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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 —
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v. 35 « ibit, cuius est. domus, nuntians sacerdoti et dicet : Quasi plaga |leprae| videtur mihi esse in. domo mea ».
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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 »
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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| »,
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v. 38 « egredietur ostium domus, et [statim] claudet illam. septem diebus ».
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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.
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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.
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v. 46 « Qui intraverit domum » omnibus v. VÍ « et qui dormierit in. ea, et comederit quidpiam, lavabit vestimenía sua ».
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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
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v. 49 « Et in purificationem eius » seu explationem « sumet duos passeres » , duas aves , « lignumque cedrinum et vermiculum atque hyssopum » ;
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v. 50 « et immolato uno passere in vase fictili super aquas vivas » ,
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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 ».
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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
… «battista» = «battezzatore»), amministrava sulle rive del Giordano, invitando il popolo a mutare vita e a prepararsi all'avvento del Regno di Dio (Mt. 3, 5). Apparentemente esso nulla apportava di nuovo ai Giudei, che già trovavano prescritte nella legge (Lev. 14, 1 segg., 15, 5 segg.) parecchie abluzioni, quali riti di purificazione da impurità legali, e conoscevano il b. degli Esseni, e forse anche quello dei proseliti, amministrato, dopo la circoncisione, …
Qualora un ammalato fosse guarito, veniva sottoposto ad un'osservazione minuziosa e quindi il sacerdote, che l'aveva dichiarato sano, lo riammetteva nella comunità con un cerimoniale complicato (Lev. 14, 1-32). L'offerta per tale purificazione, ridotta nei casi di povertà, consisteva nel sacrificio di due agnelli e di un'agnella,
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… così pure dai ricchi Ebrei nei loro palazzi (Is. 9, 10). Si usava anche per costruire navi (Ez. 27, 5) od idoli (Is. 44, 14). Considerato come simbolo di vita e di purità legale per la sua incorruttibilità, era anche usato nelle cerimonie liturgiche (Lev. 14, 4-49; Num. 19, 6).
… trova anche in rituali ambrosiani e visigotici ed una lode dell'acqua presa da una omelia di s. Ambrogio (Expositio Evang. sec. Lucam, 10, 48). L'a. g. si usa con cespo d'issopo, perché anche questo anticamente indicava un mezzo per la purificazione (cf. Lev. 14, 4. 49. 52; Num. 19, 6. 17 sg.; Ps. 50, 8).
ISSOPO (EBR. ἜΣΟΒΉ; GRECO ἌΣΩΠΟΣ)
… In particolare era usato per la purificazione del lebbroso (Lev. 14,4) e per l'acqua lustrale (Num. 19,6. 18). Per un uso metaforico del termine cf. Ps. 50,9. In Io. 19,29 si è concordi nel vedere una lezione errata, non potendosi trattare di i.
14:16
29, 13-36). Altri sacrifici di a. erano ingiunti alla puerpera purificata (Lev. 12, 6-8) e al guarito di lebbra (Lev. 14, 16-24: due a. e un'agnella). …
14:19
… dei sacerdoti e del sommo sacerdote [Lev. 8]; per la purificazione dopo il parto [ibid. 12, 6-8]; per l'iniziazione dei nazarei [Num. 6, 14-16] e per la loro purificazione da contatto di cadavere [ibid. 6, 10 sgg.]; per la purificazione dalla lebbra [Lev. 14, 19 sgg.]; e per le varie purificazioni legali); altri volontari o di devozione privata (per ringraziare Dio di un beneficio segnalato, per impetrare qualche grazia, ecc., cf. Num. 15, 3, 8). …
14:22
… sacerdoti cantavano nei singoli giorni della settimana (7 capp.). l) Middāth «misure» (del colle del Tempio; mura e cortili): l'aula del sinedrio (5 capp.). m) Qinnim «nidi» d'uccelli: l'offerta di due colombi in Lev. 12, 8; inoltre: Lev. 15, 14 sg.; 5, 7; 14, 22 (capp.).
14:33
… Per analogia, basata sui segni esterni, nella Bibbia si parla anche di una l. dei panni (Lev. 13, 47-59) e delle case o dei muri (ibid. 14, 33-57). Nel primo caso si tratta evidentemente di muffe o di altri germi che corrodono i tessuti di lana e di lino, nel secondo innanzi tutto si pensa ad incrostazioni di salnitro o macchie …
14:34
… Nelle cose l'i. può essere partecipata attraverso contatto (la sella dell'uomo malato di gonorrea, il suo giaciglio, quello della donna mestruante: ibid. 15, 9.21.24.26); si parla pure della lebbra delle case e delle vesti (ibid. 14, 34; 13, 47).
14:57
… modalità, condizioni della purità, criteri della lebbra, ecc.), a quanti li interrogavano; cf. Agg. 2, 11; Mal. 2, 6-9. I depositari e dispensatori della t. erano i sacerdoti: Mich. 3, 11; Ier. 2, 8; 18, 18; Soph. 3, 4; Ez. 7, 26; 22, 16; 44, 23 (cf. Lev. 14, 57); cf. Hab. 1, 2-4 e Lam. 2, 9. Affidata al sacerdozio (cf. II Reg. 17, 27-28; II Par. 15, 3), la t. esigeva l'assoluta fedeltà a certi principi di purità morale e rituale, individuale …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.