Leviticus 13 commentary

The plague of leprosy was an uncleanness, rather than a disease. Christ is said to cleanse lepers, not to cure them. Common as the leprosy was among the Hebrews, during and after their residence in Egypt, we have no reason to believe that it was known among them before. Their distressed state and employment in that land must have rendered them liable to disease. But it was a plague often inflicted immediately by the hand of God. Miriam's leprosy, and Gehazi's, and king Uzziah's, were punishments of particular sins; no marvel there was care taken to distinguish it from a common distemper. The judgment of it was referred to the priests. And it was a figure of the moral pollutions of men's minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse. The priest could only convict the leper, (by the law is the knowledge of sin,) but Christ can cure the sinner, he can take away sin. It is a work of great importance, but of great difficulty, to judge of our spiritual state. We all have cause to suspect ourselves, being conscious of sores and spots; but whether clean or unclean is the question. As there were certain marks by which to know it was leprosy, so there are marks of such as are in the gall of bitterness. The priest must take time in making his judgment. This teaches all, both ministers and people, not to be hasty in censures, nor to judge anything before the time. If some men's sins go before unto judgment, the sins of others follow after, and so do men's good works. If the person suspected were found to be clean, yet he must wash his clothes, because there had been ground for the suspicion. We have need to be washed in the blood of Christ from our spots, though not leprosy spots; for who can say, I am pure from sin?

The priest is told what judgment to make, if there were any appearance of a leprosy in old sores; and such is the danger of those who having escaped the pollutions of the world are again entangled therein. Or, in a burn by accident, verse 24. The burning of strife and contention often occasions the rising and breaking out of that corruption, which proves that men are unclean. Human life lies exposed to many grievances. With what troops of diseases are we beset on every side; and thy all entered by sin! If the constitution be healthy, and the body lively and easy, we are bound to glorify God with our bodies. Particular note was taken of the leprosy, if in the head. If the leprosy of sin has seized the head; if the judgment be corrupted, and wicked principles, which support wicked practices, are embraced, it is utter uncleanness, from which few are cleansed. Soundness in the faith keeps leprosy from the head.

When the priest had pronounced the leper unclean, it put a stop to his business in the world, cut him off from his friends and relations, and ruined all the comfort he could have in the world. He must humble himself under the mighty hand of God, not insisting upon his cleanness, when the priest had pronounced him unclean, but accepting the punishment. Thus must we take to ourselves the shame that belongs to us, and with broken hearts call ourselves “Unclean, unclean;” heart unclean, life unclean; unclean by original corruption, unclean by actual transgression; unclean, therefore deserving to be for ever shut out from communion with God, and all hope of happiness in him; unclean, therefore undone, if infinite mercy do not interpose. The leper must warn others to take heed of coming near him. He must then be shut out of the camp, and afterward, when they came to Canaan, be shut out of the city, town, or village where he lived, and dwell with none but those that were lepers like himself. This typified the purity which ought to be in the gospel church.

The garment suspected to be tainted with leprosy was not to be burned immediately. If, upon search, it was found that there was a leprous spot, it must be burned, or at least that part of it. If it proved to be free, it must be washed, and then might be used. This also sets forth the great evil there is in sin. It not only defiles the sinner's conscience, but it brings a stain upon all he has and all that he does. And those who make their clothes servants to their pride and lust, may see them thereby tainted with leprosy. But the robes of righteousness never fret, nor are moth-eaten.

2. When a man shall have in the skin. Since every eruption was not the leprosy, and did not render a man unclean, when God appoints the priests to be the judges, He distinguishes by certain marks a common eruption from the leprosy; and then subjoins the difference between the various kinds of leprosy. For the disease was not always incurable; but, only when the blood was altogether corrupted, so that the skin itself had become hardened by its corrosion, or swollen by its diseased state. This, then, must be observed in the first place, that the Greek and Latin word lepra, and the Hebrew צרעת tzaragmath, extend further than to the incurable disease, which medical men call elephantiasis Ladrerie — Fr. both on account of the hardness of the skin, and also its mottled color; not, however, that there is an entire agreement between the thickness of the man’s skin and that of an elephant, but because this disease produces insensibility of the skin. This the Greeks call Ψώρα, and if it be not a kind of leprosy, it is nearly allied to it. Thus we see that there was a distinction between the scab and leprosy; just as now-a-days, if it were necessary to judge respecting the itch, (which is commonly called the disease of St. Menanus, St. Mehan — Fr. C. probably wrote Melanus. St. Mean, or Melanus, was a Welshman, who founded the monastery of Gael, now called St. Meen’s, of which he became abbot, and where he died. At his tomb wonderful cures were effected, chiefly of cutaneous diseases, especially “itch and scab, to which a mineral well, which bears the name of the saint, and in which the patient bathes, seems greatly to contribute,” quoth honest Alban Butler. the marks must be observed, which distinguish it from leprosy. But, as to the various kinds of leprosy, I confess that I am not a physician, so as to discuss them accurately, and I purposely abstain from close inquiry about them, because I am persuaded that the disease here treated of affected the Israelites in an extraordinary manner, which we are now unacquainted with; for what do we now know of a leprous house? Indeed it is probable that, since heathen writers knew that the Jewish people suffered from this disease, they laid hold of it as the ground of their falsehood, that all the descendants of Abraham were infected with the itch, and were driven away from Egypt, lest others should catch it from them. That The reference here, I think, ought to be Josephus, Jewish Antiq., Book 3. ch. 11. Section 4. See also, “Against Apion,” Book 1. Section 25, et seq. Tacitus, Hist. v. 3. Justin, 36. 2. this was an ancient calumny appears from Josephus, both in the ninth book of his Antiquities, and in his Treatise against Apion; and it is repeated both by C. Tacitus and Justin. Yet I make no doubt that the Egyptians, a very proud nation, in order to efface the memory of their own disgrace, and of the vengeance inflicted upon them by God, invented this lie, and thus grossly turned against this innocent people what had happened to themselves, when they were smitten with boils and blains. But we shall see hereafter, amongst God’s curses, that He chastised His people with the same plagues as He had inflicted on the Egyptians:

"The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab,” etc. (Deuteronomy 28:27.)

Whence it may be probably inferred, that God avenged the crimes of His ancient people with special judgments, which are now unknown to us; just as afterwards new diseases arose, from which those in old times were free. At any rate, Josephus, by clear and solid arguments, exposes the absurdity of this accusation, that Moses was driven from Egypt with a crowd of exiles, lest they should infect the country with their disease; because, if they had been universally affected with this malady, he never would have imposed such severe laws for separating the lepers from general society.

God first commands that, whenever a suspicion of leprosy arose, the man was to present himself to the priest; if any symptom of leprosy appeared, He commands him to be shut up for a period of seven days, until it should appear from the progress of the disease that it was incurable leprosy. That God should have appointed the priests to be judges, and those, too, only of the highest order, is a proof that His spiritual service was rather regarded than mere bodily health. If any shall inquire whether leprosy is not a contagious disease, and whether it be not therefore expedient that all who were affected by it should be removed from intercourse with others, I admit, indeed, that such is the case, but I deny that this was the main object in view. For, in process of time, physicians would have been better able to decide by their art and skill: whereas God enjoined this decision upon the priests alone, and gave them the rule whereby they were to judge. Nor did He appoint the Levites indiscriminately, but only the sons of Aaron, who were the highest order, in order that the authority of the decision might be greater. It was, then, by a gross error, or rather impudence, that the Papal priests (sacrifici) assumed to themselves this jurisdiction. It was (they say) the office of the chief priests under the Law to distinguish between the kinds of leprosy; and, therefore, the same right is transferred to the bishops. But they carry the mockery still further: the official Monsieur I’official, etc. — Fr. the bishop’s representative, sits as the legitimate judge; he calls in physicians and surgeons, from whose answers he pronounces what he confesses he is ignorant of himself. Behold how cleverly they accommodate a legal rite to our times! The mockery, however, is still more disgusting, when in another sense they extend to the whole tribe of priests what they have said to belong solely to the bishops; for, since the sin under which all labor is a spiritual leprosy, they thence infer that all are excluded from the congregation of the faithful until they shall have been purged and received by absolution, which they hold to be the common office of all the priests. They afterwards add, that judgment cannot be pronounced till the cause is heard, and so conclude that confession is necessary. But, if they choose to have recourse to subtleties, reason would rather conduct us to the opposite conclusion; for God did not desire the priests to take cognizance of a hidden disease, but only after the manifest symptoms had appeared: hence it will follow, that it is preposterous to bring secret sins to judgment, and that wretched men are dragged to their confession contrary to all law and justice. But, setting aside all these absurdities, an analogy must be observed between us and God’s ancient people. He of old forbade the external uncleanness of the flesh to be tolerated in His people. By Christ’s coming, the typical. figure has ceased; but we are taught that all uncleanness, whereby the purity of His services is defiled, is not to be cherished, or borne with amongst us. And surely excommunication answers to this ceremony; since by it the Church is purified, lest corruptions should everywhere assail it, if wicked and guilty persons occupied a place in it promiscuously with the good. The command of God that, whilst the disease was obscure and questionable, the infected person should be shut up for seven days, recommends moderation to us, lest any, who is still curable, should be condemned before his time. In fact, this medium is to be observed, that the judge should not be too remiss and hasty in pardoning, and still that he should temper severity by justice; and especially that he should not be too precipitate in his judgment. What we translate “shall pronounce him clean, or unclean,” is in Hebrew, “shall clean, or unclean him;” thus the dignity of the judgment is more fully established, as though it had proceeded from God Himself; and assuredly no medical skill could declare on the seventh day a leprosy to be incurable, respecting which there was doubt so short a time before, unless God should in some special manner discover the uncleanness, and guide the eyes of the priests by His Spirit.

29 If a man or woman. What is here spoken of is not the baldness which so often occurs in old age; but that loss of hair, which is the consequence of leprosy, is distinguished from any other, the cause of which may be some indisposition, and which yet does not pollute a man. But, inasmuch as some kinds of baldness do not so greatly differ at first sight from leprosy, — such, for instance, as ophiasis and alopecia “Ophiasis, (ὀφιασις Gr.,) a disease, in which the hair grows thin, and falls off, leaving the parts smooth and winding like the folds of a serpent.”

"Alopecia, (ἀλωπεκια of ἀλωπηξ, a fox, Gr., the fox-evil,) a disease called the scurf, when the hairs fall from the head by the roots.” — Bailey’s Dictionary.

"These regulations will be better understood from the fact, that the Orientals distinguish two sorts of baldness. The first is that which begins from the forehead, and the other that which begins from behind. The Hebrew has a distinct name for each of these. By the Arabian poets also, the former is distinguished as the ‘noble baldness,’ because it generally proceeded from the wearing of a helmet; whilst the latter was stigmatized as ‘servile baldness.’ With this understanding, let us read the terms ‘bald’ קרח, (kareach) in verse 40, and ‘forehead-bald’ גבח (gibeach) in verse 41. (See Michaelis, iii. 285.)” — Illustrated Comment., in loco. — it is therefore necessary to distinguish them.

44. He is a leprous man, he is unclean. In the first part of the verse he says that the leprous man must be counted unclean; but, in the latter part, he commands the priest to give sentence against this uncleanness, lest it should be carried into the congregation. On this ground he says, “his plague is upon his head,” which is as much as to say, that he is sentenced to just ignominy, for Moses takes it for granted that God holds up to public infamy whomsoever He smites with leprosy, and thence reminds them that they justly and deservedly bear this punishment.

The two following verses contain the form in which the sentence is executed, viz., that the man should wear a rent in his garment, which is to be the mark of his disgrace, that he should walk with his head bare, and with his mouth covered, (for this I take to be the meaning of the covering of his lip;) and besides this, that he is to be the proclaimer of his own pollution; finally, that he must dwell without the camp, as if banished from communication with men. Moses here Add. Fr., “en parlant de l’oster du camp;” in speaking of putting him out of the camp. refers to the existing state of the people, as long as they sojourned in the desert; for after they began to inhabit the land, the lepers were driven out of the towns and villages to dwell by themselves. I know not whether the opinion of some is a sound one, that they were enjoined to cover the mouth or lip, lest by the infection of their breath they should injure others. My own view is rather, that because they were civilly dead, they also bore the symbol of death in having the face covered — as their separation deprived them of the ordinary life of men. Where we translate “shall cry, Unclean, unclean,” some, taking the verb, יקרא yikra, יקרא. He shall cry, or call out. Had it been passive it would have been יקרא There is, therefore, no ambiguity as to the voice, except to such as deny the authority of the points, or read Hebrew without them. — W indefinitely, construe it passively, “shall be called,:” and I admit that in many passages it has the same force as if it were in the plural number. But, because the repetition of the word “unclean” is emphatic, it is probable that the word is not to be taken simply for “to call,” (vocare;) and therefore, I rather incline to the opinion that, by the command of the Law, they warned all with their own mouth not to approach them, lest any one should incautiously pollute himself by touching them; although their uncleanness was perhaps proclaimed publicly, so that all might mutually exhort each other to beware And Jeremiah seems to allude to this passage, where, speaking Fr., “en parlant des pollutions de la ville de Jerusalem, il dit que tous pourront bien crier, ‘Souillez, retirez vous, retirez vous,’” in the speaking of the pollutions of the city of Jerusalem, he says, that all might well cry, “Ye polluted, depart ye, depart ye.” A. V. “It is unclean, (or Margin, ye polluted,) depart, depart,” etc. of the defilements of the city, he says that all men cried

"Unclean; fly ye, fly ye.” (Lamentations 4:15)

58. And the garment. This kind of disease, God, in his infinite clemency, has willed to be unknown to us. He has indeed subjected woolen garments and furs to the ravages of the moth, and vessels of various kinds to rust, and other corruptions; in fact, has surrounded the human race with rottenness, in order that everywhere our eyes should light on the punishment of sin; but what the leprosy of garments may be, is unknown. But its expiation under the Law admonished his ancient people that the must carefully beware of even external uncleanness, so as to cleanse themselves “from all filthiness of the flesh and spirit.” It has appeared to me sufficient to touch upon the sum of the matter, because it would be almost superfluous labor to insist upon the words, although I should be unwilling to condemn the diligence of those who examine these points also; but it is not my purpose to perform the office of the grammarian.

Of the Purifying of the Lepers Heading added from Fr., “De la purgation des lepreux."

Leviticus 14

Leviticus 14:1-57

1. And the Lord spake unto Moses, saying,

1. Et loquuntus est Jehova ad Mosen, dicendo:

2. This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:

2. Hace erit lex leprosi die pugationis suae, nempe adducetur ad sacerdtem.

3. And the priest shall go forth out of the camp: and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;

3. Et egredietur sacerdos foras extra castra, dg inspiciet sacerdos: et su sanata fuerit lepra a leproso;

4. Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar-wood, and scarlet, and hyssop:

4. Tunc praecipiet scerdos ut tollantur ei qui mundatur dae aves vivae, mundae, et lignum cedrinum, et coccus vermiculi, et hyssopus.

5. And the priest shall command that one of the birds be killed in an earthen vessel over running water:

5. Et praecipiet sacerdos ut mactetur avis una super vas fictile super aquas vivas.

6. As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:

6. Avem vivam tollet, et lignum cedrinum, et cuccum vermiculi, et hyssopum: et tinget illa, et avem vivam in sanguine avis mactatae super aquas vivas.

7. And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.

7. Et sparget super eum qui mundatur a lepra septem vicibus, mundabitque emu: et emitet avem vivam in superficiem agri.

8. And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.

8. Et lavabit qui emundatur vestimenta sua, et radet omnem ilum suum, lavabitque se aqua, et mundus erit: postea ingredietur castra, habitabitque extra tabernaculum suum septem diebus.

9. But it shall be on the seventh day, that he shall shave all his hair off his head, and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his cloathes, also he shall wash his flesh in water, and he shall be clean.

9. Die autem septimo radet omnem pilum suum, caput suum, et barbam suam, et supercilia oculorum suorum, atque omnem reliquum pilum summ radet: lavbit quoque vestimenta sua, postquam laverit carnem suam aqua, et purificabit se.

10. And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish, and three tenth-deals of fine flour for a meat offering, mingled with oil, and one log of oil.

10. Die autem octavo tallet duos agnos immaculatos, et agnam unam anniculam immaculatam, et tres decimas mixturae minha mixta oleao, et sextarium unum olei.

11. And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the Lord, at the door of the tabernacle of the congregation:

11. Statuetque sacerdos qui mundat virum mundandum, et illa coram Jehova ad ostium tabernaculi conventionis.

12. And the priest shall take one he-lamb, and offer him for a trespass-offering, and the log of oil, and wave them for a wave offering before the Lord:

12. Tolletque sacerdos agnum unum quem offert in sacrificium pro delicto, et sextarium olei, et agitabit ea agitatione coram Jehova.

13. And he shall slay the lamb in the place where he shall kill the sin-offering and the burnt offering, in the holy place: for as the sin-offering is the priest’s, so is the trespass offering: it is most holy:

13. Mactabitque agmnu in loco in quo mactare solet oblationem pro peccato, et holocaustum nempe in loco sanctitatis: quia sicut hostia pro peccato, ita oblatio pro delicto, est sacerdotis, sanctitas sanctitatum est.

14. And the priest shall take some of the blood of the trespass offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot:

14. Accipietque sacerdos de sanguine oblationis pro delicto, et ponet super tenerum auris mundandi dextrae, et super pollicem manus ejus dextrae, et super pollicem pedis ejus dextri.

15. And the priest shall take some of the log of oil, and pour it into the palm of his own left hand:

15. Accipiet praeterea sacerdos de sextario olei, et fundet in manum suam sinistram.

16. And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the Lord:

16. Tingetque ipse digitum suum dextrum in oleum quod est in manu sua sinistra, spargetque de oleo digito suo septem vicibus coram Jehova.

17. And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass offering:

17. De residuo vero olei quod in manu sua ponet sacerdos super tenerum auris mundandi dextrae, et super pollicem manus ejus dextrae, et super pollicem pedis ejus dextri, ultra sanguinem oblationis pro delicto.

18. And the remnant of the oil that is in the priest’s hand he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the Lord.

18. Quod autem superest de oleo quod est in manu ejus, ponet super caput mundandi: expiabitque eum sacerdos coram Jehova.

19. And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt offering:

19. Faciet item sacerdos oblationem pro peccato, emundabitque mundandum ab immunditia sua, et postea mactabit holocaustum.

20. And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.

20. Et ascendere faciet sacerdos holocaustum et minham super altare expiabitque eum sacerdos, et mundus erit.

21. And if he be poor, and cannot get so much; then he shall take one lamb for a trespass offering to be waved, to make an atonement for him, and one tenth-deal of fine flour mingled with oil for a meat offering, and a log of oil;

21. Si autem pauper fuerit, et manus ejus non possit assequi, tum accipiet agnum unum in hostiam pro delicto in elevationem ad expiandum illum, et decimam partem similae unam permistam oleo pro minha, sextariumque olei.

22. And two turtledoves, or two young pigeons, such as he is able to get; and the one shall be a sin offering, and the other a burnt offering.

22. Duos praeterea turtures, aut duos filios columbae, quodcunque apprehendere poterit manus ejus: eritque unus in hostiam pro pecccato, et alter pro holocausto.

23. And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the Lord.

23. Afferetque ea octavo die purificationis suae ad sacerdotem, ad ostium tabernaculi conventionis coram Jehova.

24. And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall wave them for a wave offering before the Lord:

24. Suscipietque sacerdos agnum oblationis pro delicto, et sextarium olei, atque agitabit ea sacerdos elevationem coram Jehova.

25. And he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot:

25. Mactabitque agnum oblationis pro delicto, ac tollet sacerdos de sanguine oblationis pro delicto, ponetque super tenerum auris mundandi dextrin, et super pollicem manus ejus dextrae, et super pollicem pedis ejus dextri.

26. And the priest shall pour of the oil into the palm of his own left hand:

26. De oleo quoque fundet sacerdos in manum suam sinistram.

27. And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the Lord:

27. Spargetque sacerdos digito suo dextro de oleo quod est in manu sua sinistra septem vicibus coram Jehova.

28. And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass offering:

28. Ponet quoque sacerdos de oleo quod est in manu sua super tenerum auris emundandi dextrae, et super pollicem manus ejus dextrae, et super pollicem pedis ejus dextri, in loco sanguinis oblationis pro delicto.

29. And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed, to make an atonement for him before the Lord.

29. Quod autem superest de oleo quod est in manu sacerdotis, ponet super caput emundandi ad emun-dandum illum coram Jehova.

30. And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get;

30. Faciet item unum de turturibus, vel ex pullis columbarum, ex iis quae apprehenderit manus ejus.

31. Even such as he is able to get, the one for a sin offering, and the other. for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the Lord.

31. Quod inquam apprehenderit manus ejus, faciet unum pro peccato, et alterum in holocaustum cum minha, emundabitque sacerdos mundaudum coram Jehova.

32. This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing.

32. Ita est lex ejus in quo fuerat plaga leprae, cujus manus non poterat apprehendere mundationem sui.

33. And the Lord spake unto Moses and unto Aaron, saying,

33. Et loquutus est Jehova ad Mosen et Aharon, dicendo:

34. When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession;

34. Quum ingressi fueritis terram Chanaan, quam ego do vobis in possessionem, et posuero plagam leprae in domo terrae possessionis vestrae:

35. And he that owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house:

35. Veniet ille cujus erit domus, renuuntiabitque sacerdoti, dicendo,. Tanquam plaga leprae visa est mihi in domo.

36. Then the priest shall command that they empty the house, before the priest go into it to see the plague, that all that is in the house be not made unclean: and afterward the priest shall go in to see the house:

36. Tunc praecipiet sacerdos, et expurgabunt domum antequam ingrediatur sacerdos, ut dispiciat plagam, ne polluatur quicquam quod sit in ea domo: et postea ingredietur sacerdos ad contemplandam domum

37. And he shall look on the plague, and, behold, if the plague be in the walls of the house with hollow strakes, greenish or reddish, which in sight are lower than the wall;

37. Tunc considerabit plagam ipsam: et siquidem in plaga quae est in parietibus domus, fuerint nigredines, flavedines, vel rubedines: et aspectus eorum fuerit depressior reliquo pariete:

38. Then the priest shall go out of the house to the door of the house, and shut up the house seven days:

38. Egredietur sacerdos e domo ad ostium domus, et claudet domum septem diebus.

39. And the priest shall come again the seventh day, and shall look: and, behold, if the plague be spread in the walls of the house;

39. Postea revertetur sacerdos die septimo, et contemplabitur: et siquidem creverit plaga in parietibus domus,

40. Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city:

40. Tunc praecipiet sacerdos, et eruent lapides in quibus fuerit plaga illa, projicientque illos extra civitatem in locum immundum:

41. And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into an unclean place:

41. Domum autem radere jubebit intrinsecus per circuitum, et effundent pulveremquem abraserint extra civitatem in locum immundum.

42. And they shall take other stones, and put them in the place of those stones; and he shall take other morter, and shall plaister the house.

42. Et accipient lapides altos quos reponent loco lapidum illorum, et latum aliud capient, et complanabunt domum.

43. And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plaistered;

43. Quod si reversa fuerit plaga, et effloreat in illa domo postquam erui fecit lapides, et abradi domum, et posteaquam obducta fuit:

44. Then the priest shall come and look, and, behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean.

44. Tunc ingredietur sacerdos, et considerabit: et siquidem creverit plaga in domo, lepra corrodens est ipsa in domo, immunda est.

45. And he shall break down the house, the stones of it, and the timber thereof, and all the morter of the house; and he shall carry them forth out of the city into an unclean place.

45. Destruetque domum, et lapides ejus, et ligna ejus, atque universum lutum domus, educetque extra civitatem in locum immundum.

46. Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even.

46. Qui autem ingressus fuerit domum illam omnibus diebus quibus jusserit earn claudi, immundus erit usque ad vesperam.

47. And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes.

47. Et qui dormierit in ea domo, lavabit vestimenta sua: quique comederit in domo, lavabit vestimenta sua.

48. And if the priest shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plaistered: then the priest shall pronounce the house clean, because the plague is healed.

48. Si autem ingrediendo ingressus fuerit sacerdos: contemplatusque viderit non crevisse plagam in ipsa domo, postquam ipsa obducta fuit: mundam judicabit sacerdos domum, quia sanata sit plaga illa.

49. And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop:

49. Tollet itaque ad purificandam domum duos passeres, et lignum cedrinum, et coccum vermiculi, ct hyssopum.

50. And he shall kill the one of the birds in an earthen vessel over running water:

50. Mactabitque passerera unum super vas fictile, super aquas vivas.

51. And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:

51. Capietque lignum cedrinum, et hyssopum, et coccum vermiculi, et passerem vivum, et tinget illa in sanguine passeris mactati, et in aqua vivente: aspergetque domum septem vicibus.

52. And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet:

52. Purificabitque domum illam sanguine passeris, et aqua viva, et passere vivo, lignoque cedrino, et hyssopo, et cocco vermiculi.

53. But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean.

53. Postea dimittet passerem vivum extra civitatem super faciem agri, purgabitque domum, et munda erit.

54. This is the law for all manner of plague of leprosy, and scall,

54. Ista est lex omnis plagae leprae, et maculae nigrae,

55. And for the leprosy of a garment, and of a house,

55. Et leprae vestis, et domus,

56. And for a rising, and for a scab, and for a bright spot:

56. Et tumoris, et scabiei, et candentis maculae:

57. To teach when it is unclean, and when it is clean: this is the law of leprosy.

57. Ad docendum quid agendum, quo die immundus et quo die mundus declarandus est.

CHAPTER 13

Le 13:1-59. The Laws and Tokens in Discerning Leprosy.

2. When a man shall have in the skin, &c.--The fact of the following rules for distinguishing the plague of leprosy being incorporated with the Hebrew code of laws, proves the existence of the odious disease among that people. But a short time, little more than a year (if so long a period had elapsed since the exodus) when symptoms of leprosy seem extensively to have appeared among them; and as they could not be very liable to such a cutaneous disorder amid their active journeyings and in the dry open air of Arabia, the seeds of the disorder must have been laid in Egypt, where it has always been endemic. There is every reason to believe that this was the case: that the leprosy was not a family complaint, hereditary among the Hebrews, but that they got it from intercourse with the Egyptians and from the unfavorable circumstances of their condition in the house of bondage. The great excitement and irritability of the skin in the hot and sandy regions of the East produce a far greater predisposition to leprosy of all kinds than in cooler temperatures; and cracks or blotches, inflammations or even contusions of the skin, very often lead to these in Arabia and Palestine, to some extent, but particularly in Egypt. Besides, the subjugated and distressed state of the Hebrews in the latter country, and the nature of their employment, must have rendered them very liable to this as well as to various other blemishes and misaffections of the skin; in the production of which there are no causes more active or powerful than a depressed state of body and mind, hard labor under a burning sun, the body constantly covered with the excoriating dust of brick fields, and an impoverished diet--to all of which the Israelites were exposed while under the Egyptian bondage. It appears that, in consequence of these hardships, there was, even after they had left Egypt, a general predisposition among the Hebrews to the contagious forms of leprosy--so that it often occurred as a consequence of various other affections of the skin. And hence all cutaneous blemishes or blains--especially such as had a tendency to terminate in leprosy--were watched with a jealous eye from the first [Good, Study of Medicine]. A swelling, a pimple, or bright spot on the skin, created a strong ground of suspicion of a man's being attacked by the dreaded disease.

then he shall be brought unto Aaron the priest, &c.--Like the Egyptian priests, the Levites united the character of physician with that of the sacred office; and on the appearance of any suspicious eruptions on the skin, the person having these was brought before the priest--not, however, to receive medical treatment, though it is not improbable that some purifying remedies might be prescribed, but to be examined with a view to those sanitary precautions which it belonged to legislation to adopt.

3-6. the priest shall look on the plague in the skin of the flesh, &c.--The leprosy, as covering the person with a white, scaly scurf, has always been accounted an offensive blemish rather than a serious malady in the East, unless when it assumed its less common and malignant forms. When a Hebrew priest, after a careful inspection, discovered under the cutaneous blemish the distinctive signs of contagious leprosy, the person was immediately pronounced unclean, and is supposed to have been sent out of the camp to a lazaretto provided for that purpose. If the symptoms appeared to be doubtful, he ordered the person to be kept in domestic confinement for seven days, when he was subjected to a second examination; and if during the previous week the eruption had subsided or appeared to be harmless, he was instantly discharged. But if the eruption continued unabated and still doubtful, he was put under surveillance another week; at the end of which the character of the disorder never failed to manifest itself, and he was either doomed to perpetual exclusion from society or allowed to go at large. A person who had thus been detained on suspicion, when at length set at liberty, was obliged to "wash his clothes," as having been tainted by ceremonial pollution; and the purification through which he was required to go was, in the spirit of the Mosaic dispensation, symbolical of that inward purity it was instituted to promote.

7-8. But if the scab spread much abroad in the skin--Those doubtful cases, when they assumed a malignant character, appeared in one of two forms, apparently according to the particular constitution of the skin or of the habit generally. The one was "somewhat dark" [Le 13:6]--that is, the obscure or dusky leprosy, in which the natural color of the hair (which in Egypt and Palestine is black) is not changed, as is repeatedly said in the sacred code, nor is there any depression in the dusky spot, while the patches, instead of keeping stationary to their first size, are perpetually enlarging their boundary. The patient laboring under this form was pronounced unclean by the Hebrew priest or physician, and hereby sentenced to a separation from his family and friends--a decisive proof of its being contagious.

9-37. if the rising be white--This BRIGHT WHITE leprosy is the most malignant and inveterate of all the varieties the disease exhibits, and it was marked by the following distinctive signs: A glossy white and spreading scale, upon an elevated base, the elevation depressed in the middle, but without a change of color; the black hair on the patches participating in the whiteness, and the scaly patches themselves perpetually enlarging their boundary. Several of these characteristics, taken separately, belong to other blemishes of the skin as well; so that none of them was to be taken alone, and it was only when the whole of them concurred that the Jewish priest, in his capacity of physician, was to pronounce the disease a malignant leprosy. If it spread over the entire frame without producing any ulceration, it lost its contagious power by degrees; or, in other words, it ran through its course and exhausted itself. In that case, there being no longer any fear of further evil, either to the individual himself or to the community, the patient was declared clean by the priest, while the dry scales were yet upon him, and restored to society. If, on the contrary, the patches ulcerated and quick or fungous flesh sprang up in them, the purulent matter of which, if brought into contact with the skin of other persons, would be taken into the constitution by means of absorbent vessels, the priest was at once to pronounce it an inveterate leprosy. A temporary confinement was them declared to be totally unnecessary, and he was regarded as unclean for life [Dr. Good]. Other skin affections, which had a tendency to terminate in leprosy, though they were not decided symptoms when alone, were: "a boil" (Le 13:18-23); "a hot burning,"--that is, a fiery inflammation or carbuncle (Le 13:24-28); and "a dry scall" (Le 13:29-37), when the leprosy was distinguished by being deeper than the skin and the hair became thin and yellow.

38-39. If a man ... or a woman have in the skin of their flesh bright spots--This modification of the leprosy is distinguished by a dull white color, and it is entirely a cutaneous disorder, never injuring the constitution. It is described as not penetrating below the skin of the flesh and as not rendering necessary an exclusion from society. It is evident, then, that this common form of leprosy is not contagious; otherwise Moses would have prescribed as strict a quarantine in this as in the other cases. And hereby we see the great superiority of the Mosaic law (which so accurately distinguished the characteristics of the leprosy and preserved to society the services of those who were laboring under the uncontagious forms of the disease) over the customs and regulations of Eastern countries in the present day, where all lepers are indiscriminately proscribed and are avoided as unfit for free intercourse with their fellow men.

40-41. bald ... forehead bald--The falling off of the hair, when the baldness commences in the back part of the head, is another symptom which creates a suspicion of leprosy. But it was not of itself a decisive sign unless taken in connection with other tokens, such as a "sore of a reddish white color" [Le 13:43]. The Hebrews as well as other Orientals were accustomed to distinguish between the forehead baldness, which might be natural, and that baldness which might be the consequence of disease.

45. the leper in whom the plague is, his clothes shall be rent, &c.--The person who was declared affected with the leprosy forthwith exhibited all the tokens of suffering from a heavy calamity. Rending garments and uncovering the head were common signs of mourning. As to "the putting a covering upon the upper lip," that means either wearing a moustache, as the Hebrews used to shave the upper lip [Calmet], or simply keeping a hand over it. All these external marks of grief were intended to proclaim, in addition to his own exclamation "Unclean!" that the person was a leper, whose company every one must shun.

46. he shall dwell alone; without the camp--in a lazaretto by himself, or associated with other lepers (2Ki 7:3, 8).

47-59. The garment ... that the ... leprosy is in--It is well known that infectious diseases, such as scarlet fever, measles, the plague, are latently imbibed and carried by the clothes. But the language of this passage clearly indicates a disease to which clothes themselves were subject, and which was followed by effects on them analogous to those which malignant leprosy produces on the human body--for similar regulations were made for the rigid inspection of suspected garments by a priest as for the examination of a leprous person. It has long been conjectured and recently ascertained by the use of a lens, that the leprous condition of swine is produced by myriads of minute insects engendered in their skin; and regarding all leprosy as of the same nature, it is thought that this affords a sufficient reason for the injunction in the Mosaic law to destroy the clothes in which the disease, after careful observation, seemed to manifest itself. Clothes are sometimes seen contaminated by this disease in the West Indies and the southern parts of America [Whitlaw, Code of Health]; and it may be presumed that, as the Hebrews were living in the desert where they had not the convenience of frequent changes and washing, the clothes they wore and the skin mats on which they lay, would be apt to breed infectious vermin, which, being settled in the stuff, would imperceptibly gnaw it and leave stains similar to those described by Moses. It is well known that the wool of sheep dying of disease, if it had not been shorn from the animal while living, and also skins, if not thoroughly prepared by scouring, are liable to the effects described in this passage. The stains are described as of a greenish or reddish color, according, perhaps, to the color or nature of the ingredients used in preparing them; for acids convert blue vegetable colors into red and alkalis change then into green [Brown]. It appears, then, that the leprosy, though sometimes inflicted as a miraculous judgment (Nu 12:10; 2Ki 5:27) was a natural disease, which is known in Eastern countries still; while the rules prescribed by the Hebrew legislator for distinguishing the true character and varieties of the disease and which are far superior to the method of treatment now followed in those regions, show the divine wisdom by which he was guided. Doubtless the origin of the disease is owing to some latent causes in nature; and perhaps a more extended acquaintance with the archæology of Egypt and the natural history of the adjacent countries, may confirm the opinion that leprosy results from noxious insects or a putrid fermentation. But whatever the origin or cause of the disease, the laws enacted by divine authority regarding it, while they pointed in the first instance to sanitary ends, were at the same time intended, by stimulating to carefulness against ceremonial defilement, to foster a spirit of religious fear and inward purity.

The plague of leprosy - This dreadful disorder has its name leprosy, from the Greek λεποα, from λεπις, a scale, because in this disease the body was often covered with thin white scales, so as to give it the appearance of snow. Hence it is said of the hand of Moses, Exo 4:6, that it was leprous as snow; and of Miriam, Num 12:10, that she became leprous, as white as snow; and of Gehazi, 2Kgs 5:27, that, being judicially struck with the disease of Naaman, he went out from Elisha's presence a leper as white as snow. See Clarke's note on Exo 4:6. In Hebrew this disease is termed צרעת tsaraath, from צרע mor tsara, to smite or strike; but the root in Arabic signifies to cast down or prostrate, and in Ethiopian, to cause to cease, because, says Stockius, "it prostrates the strength of man, and obliges him to cease from all work and labor." There were three signs by which the leprosy was known.

1. A bright spot.

2. A rising (enamelling) of the surface.

3. A scab; the enamelled place producing a variety of layers, or stratum super stratum, of these scales.

The account given by Mr. Maundrell of the appearance of several persons whom he saw infected with this disorder in Palestine, will serve to show, in the clearest light, its horrible nature and tendency. "When I was in the Holy Land," says he, in his letter to the Rev. Mr. Osborn, Fellow of Exeter College, "I saw several that labored under Gehazi's distemper; particularly at Sichem, (now Naplosu), there were no less than ten that came begging to us at one time. Their manner is to come with small buckets in their hands, to receive the alms of the charitable; their touch being still held infectious, or at least unclean. The distemper, as I saw it on them, was quite different from what I have seen it in England; for it not only defiles the whole surface of the body with a foul scurf, but also deforms the joints of the body, particularly those of the wrists and ankles, making them swell with a gouty scrofulous substance, very loathsome to look on. I thought their legs like those of old battered horses, such as are often seen in drays in England. The whole distemper, indeed, as it there appeared, was so noisome, that it might well pass for the utmost corruption of the human body on this side the grave. And certainly the inspired penman could not have found out a fitter emblem, whereby to express the uncleanness and odiousness of vice." - Maundrell's Travels. Letters at the end. The reader will do well to collate this account with that given from Dr. Mead; see the note on Exo 4:6 (note).

The priest shall - pronounce him unclean - וטמא אתו vetimme otho; literally, shall pollute him, i. e., in the Hebrew idiom, shall declare or pronounce him polluted; and in Lev 13:23, it is said, the priest shall pronounce him clean, וטהרו הכהן vetiharo haccohen, the priest shall cleanse him, i. e., declare him clean. In this phrase we have the proper meaning of Mat 16:19 : Whatsoever ye bind on earth, shall be bound in heaven; and whatsoever ye loose on earth shall be loosed in heaven. By which our Lord intimates that the disciples, from having the keys, i. e., the true knowledge of the doctrine, of the kingdom of heaven, should, from particular evidences, be at all times able to distinguish between the clean and the unclean, the sincere and the hypocrite; and pronounce a judgment as infallible as the priest did in the case of the leprosy, from the tokens already specified. And as this binding and loosing, or pronouncing fit or unfit for fellowship with the members of Christ, must in the case of the disciples be always according to the doctrine of the kingdom of heaven, the sentence should be considered as proceeding immediately from thence, and consequently as Divinely ratified. The priest polluted or cleansed, i. e., declared the man clean or unclean, according to signs well known and infallible. The disciples or ministers of Christ bind or loose, declare to be fit or unfit for Church fellowship, according to unequivocal evidences of innocence or guilt. In the former case, the priest declared the person fit or unfit for civil society; in the latter, the ministers of Christ declare the person against whom the suspicion of guilt is laid, fit or unfit for continued association with the Church of God. The office was the same in both, a declaration of the truth, not from any power that they possessed of cleansing or polluting, of binding or of loosing, but by the knowledge they gained from the infallible signs and evidences produced on the respective cases.

If the leprosy have covered all his flesh, he shall pronounce him clean - Why is it that the partial leper was pronounced unclean, and the person totally covered with the disease clean? This was probably owing to a different species or stage of the disease; the partial disease was contagious, the total not contagious. That there are two different species or degrees of the same disease described here, is sufficiently evident. In one, the body was all covered with a white enamelled scurf; in the other, there was a quick raw flesh in the risings. On this account the one might be deemed unclean, i. e., contagious, the other not; for contact with the quick raw flesh would be more likely to communicate the disease than the touch of the hard dry scurf. The ichor proceeding from the former, when brought into contact with the flesh of another, would soon be taken into the constitution by means of the absorbent vessels; but where the whole surface was perfectly dry, the absorbent vessels of another person coming in contact with the diseased man could imbibe nothing, and therefore there was comparatively no danger of infection. Hence that species or stage of the disease that exhibited the quick raw rising was capable of conveying the infection for the reasons already assigned, when the other was not. Dr. Mead thus accounts for the circumstance mentioned in the text. See on Lev 13:18 (note). As the leprosy infected bodies, clothes, and even the walls of houses, is it not rational to suppose that it was occasioned by a species of animalcula or vermin burrowing under the skin? Of this opinion there are some learned supporters.

In the skin thereof, was a boil - Scheuchzer supposes this and the following verse to speak of phlegmonic, erysipelatous, gangrenous, and phagedenic ulcers, all of which were subjected to the examination of the priest, to see whether they were infectious, or whether the leprosy might not take its origin from them. A person with any sore or disposition to contagion was more likely to catch the infection by contact with the diseased person, than he was whose skin was whole and sound, and his habit good.

A plague upon the head or the beard - This refers to a disease in which, according to the Jews, the hair either on the head or the chin dropped out by the roots.

The scall shall he not shave - Lest the place should be irritated and inflamed, and assume in consequence other appearances besides those of a leprous infection; in which case the priest might not be able to form an accurate judgment.

His clothes shall be rent, etc. - The leprous person is required to be as one that mourned for the dead, or for some great and public calamity. He was to have his clothes rent in token of extreme sorrow; his head was to be made bare, the ordinary bonnet or turban being omitted; and he was to have a covering upon his upper lip, his jaws being tied up With a linen cloth, after the same manner in which the Jews bind up the dead, which custom is still observed among the Jews in Barbary on funeral occasions: a custom which, from Eze 24:17, we learn had prevailed very anciently among the Jews in Palestine. He was also to cry, Unclean, unclean, in order to prevent any person from coming near him, lest the contagion might be thus communicated and diffused through society; and hence the Targumist render it, Be not ye made unclean! Be not ye made unclean! A caution to others not to come near him.

The garment also - The whole account here seems to intimate that the garment was fretted by this contagion; and hence it is likely that it was occasioned by a species of small animals, which we know to be the cause of the itch; these, by breeding in the garments, must necessarily multiply their kind, and fret the garments, i. e., corrode a, portion of the finer parts, after the manner of moths, for their nourishment. See Lev 13:52 (note).

He shall therefore burn that garment - There being scarcely any means of radically curing the infection. It is well known that the garments infected by the psora, or itch animal, have been known to communicate the disease even six or seven years after the first infection. This has been also experienced by the sorters of rags at some paper mills.

He shall shut it up seven days more - To give time for the spreading of the contagion, if it did exist there; that there might be the most unequivocal marks and proofs that the garment was or was not infected.

It shall be washed the second time - According to the Jews the first washing was to put away the plague, the second to cleanse it. Both among Jews and Gentiles the leprosy has been considered as a most expressive emblem of sin, the properties and circumstances of the one pointing out those of the other. The similitude or parallel has been usually run in the following manner: -

1. The leprosy began with a spot, a simple hidden infection being the cause.

2. This spot was very conspicuous, and argued the source whence it proceeded.

3. It was of a diffusive nature, soon spreading over the whole body.

4. It communicated its infectious nature, not only to the whole of the person's body, but also to his clothes and habitation.

5. It rendered the infected person loathsome, unfit for and dangerous to society because of its infectious nature.

6. The person infected was obliged to be separated from society, both religious and civil; to dwell by himself without the camp or city, and hold commerce with none.

7. He was obliged to proclaim his own uncleanness, publicly acknowledge his defilement, and, sensible of his plague, continue humbled and abased before God and man.

How expressive all these are of the nature of sin and the state of a sinner, a spiritual mind will at once perceive.

1. The original infection or corruption of nature is the grand hidden cause, source, and spring of all transgression.

2. Iniquity is a seed that has its growth, gradual increase, and perfection. As the various powers of the mind are developed, so it diffuses itself, infecting every passion and appetite through their whole extent and operation.

3. As it spreads in the mind, so it diffuses itself through the life; every action partaking of its influence, till the whole conduct becomes a tissue of transgression, because every imagination of the thoughts of a sinner's heart is only evil continually, Genesis 6. This is the natural state of man.

4. As a sinner is infected, so is he infectious; by his precept and example he spreads the infernal contagion wherever he goes; joining with the multitude to do evil, strengthening and being strengthened in the ways of sin and death, and becoming especially a snare and a curse to his own household.

5. That a sinner is abominable in the sight of God and of all good men, that he is unfit for the society of the righteous, and that he cannot, as such, be admitted into the kingdom of God, needs no proof.

6. It is owing to the universality of the evil that sinners are not expelled from society as the most dangerous of all monsters, and obliged to live without having any commerce with their fellow creatures. Ten lepers could associate together, because partaking of the same infection: and civil society is generally maintained, because composed of a leprous community.

7. He that wishes to be saved from his sins must humble himself before God and man, sensible of his own sore and the plague of his heart; confess his transgressions; look to God for a cure, from whom alone it can be received; and bring that Sacrifice by which alone the guilt can be taken away, and his soul be purified from all unrighteousness. See the conclusion of the following chapter at Lev 14:53 (note).

In the skin - For there is the first seat of the leprosy, the bright spot shining like the scale of a fish, as it is in the beginning of a leprosy. The priest - The priest was to admit to, or exclude from, the sanctuary, and therefore to examine who were to be excluded.

When the hair is turned white - This change of colour was an evidence both of the abundance of excrementious humours, and of the weakness of nature, as we see in old and sick persons. His flesh - For the leprosy consumed both the skin and the flesh.

Seven days - For greater assurance; to teach ministers not to be hasty in their judgments, but diligently to search and examine all things before - hand. The plague is here put for the man that hath the plague.

Dark - Contrary to the white colour of the leprosy. But the word may be rendered, have contracted itself, and thus the opposition seems to be most clear as the spreading of itself. He shall wash his clothes - Though it was no leprosy, to teach us, that no sin is so small as not to need to be washed by the blood of Christ, which was the thing designed by all these washings.

White in the skin - With a preternatural and extraordinary whiteness. Raw flesh - This shewed it was not a superficial leprosy but one of a deeper and more malignant nature, that had eaten into the very flesh, for which cause it is in the next verse called an old or inveterate leprosy.

All his flesh - When it appeared in some one part it discovered the ill humour which lurked within, and withal the inability of nature to expel it; but when it overspread all, it manifested the strength of nature conquering the distemper, and purging out the ill humours into the outward parts.

In it - That is in the place where the appearance of leprosy was, when the flesh was partly changed into a whiter colour, and partly kept its natural colour, this variety of colours was an evidence of the leprosy, as one and the same colour continuing, was a sign of soundness.

The raw flesh - This is repeated again and again, because raw or living flesh might rather seem a sign of soundness, and the priest might easily be deceived by it, and therefore he was more narrowly to look into it.

Unto white - As it is usual with sores, when they begin to be healed, the skin which is white, coming upon the flesh.

Dark - Or, and be contracted.

A plague - Or the plague of leprosy, of which he is speaking.

A hot burning - A burning of fire, by the touch of any hot - iron, or burning coals, which naturally makes an ulcer or sore in which the following spot is.

Of the burning - Arising from the burning mentioned, Lev 13:24.

A yellow, thin hair - The leprosy in the body turned the hair white, in the head or beard it turned it yellow. And if a man's hair was yellow before, this might easily be distinguished from the rest, either by the thinness or smallness of it, or by its peculiar kind of yellow, for there are divers kinds of the same colour manifestly differing from one another.

No black hair - For had that appeared, it had ended the doubt, the black hair being a sign of soundness and strength of nature, as the yellow hair was a sign of unsoundness.

He shall be shaven - For the more certain discovery of the growth or stay of the plague.

He shall not seek - He need not search for the hair, or any other sign, the spreading of it being a sure sign of leprosy.

If the spots be darkish white - Or, contracted, or confined to the place where they are, and white.

It is a leprosy - It is a sign that such baldness came not from age, or any accident, but from the leprosy.

His clothes shall be rent - In the upper and fore parts, which were most visible. This was done partly as a token of sorrow, because though this was not a sin, yet it was an effect of sin, and a sore punishment, whereby he was cut off both from converse with men, and from the enjoyment of God in his ordinances; partly as a warning to others to keep at a due distance from him wheresoever he came. And his head bare - Another sign of mourning. God would have men though not overwhelmed with, yet deeply sensible of his judgments. A covering on his upper lip - Partly as another badge of his sorrow and shame, and partly for the preservation of others from his breath or touch. Unclean, unclean - As begging the pity and prayers of others, and confessing his own infirmity, and cautioning those who came near him, to keep at a distance from him.

He shall dwell alone - Partly for his humiliation; partly to prevent the infection of others; and partly to shew the danger of converse with spiritual lepers, or notorious sinners.

Leprosy in garments and houses is unknown in these times and places, which is not strange, there being some diseases peculiar to some ages and countries. And that such a thing was among the Jews, cannot reasonably be doubted; for, if Moses had been a deceiver, a man of his wisdom, would not have exposed himself to the contempt of his people by giving laws about that which their experience shewed to be but a fiction.

In the warp or woof - A learned man renders it in the outside, or in the inside of it. If the signification of these words be doubtful now, as some of those of the living creatures and precious stones are confessed to be, it is not material to us, this law being abolished; it sufficeth that the Jews understood these things by frequent experience.

If it have not changed its colour - If washing doth not take away that vicious colour, and restore it to its own native colour.

2 When a man shall have in the skin of his flesh a rising, a scab, or▪ bright spot , and it be in the skin of his flesh like the plague of leprosy , then he shall be brought unto Aaron the priest , or unto one of his sons the priests.

For there was the seat of the Leprosy.

Shining like the s[illegible: 1+ letters]ale of [illegible: 1+ letters] fish, as it is in the beginning of a Leprosy.

A distemper most frequent in Egypt, and Syria, &c. known also among the Greeks, who note that it was not so properly a disease a[illegible: 1+ letters] a defilement or distemper in the skin, whence Christ is not said to heal, but to clearse the Lepers that came to him. And this distemper is here provided against, not because it was worse than others, but because it was externally and visibly filthy, and because of its infectious nature, that hereby we might be instructed to avoid converse with such vitious persons who were likely to infect us.

Not to the Physitian, because, as was now said, it needed not so much healing, as cleansing, and was rather a ceremonial pollution than a disease, and because it belonged to the Priest to cleanse him, and therefore to search and discover whether he was defiled and needed cleansing. The Priest also was [illegible: 1+ letters]o admit to, or exclude from, the Sanctuary, and therefore to examine who were to be excluded. And the discovery of this distemper was not so difficult that it required the Physitians art, but the Priest by experience and the observation of those rules might easily make it.

Marginal references: Or, swilling.; Deut. 17. 8. and 24. 8.

3 And the priest shall look on the plague in the skin of the flesh, and when the hair in the plague is turned white , and the plague in sight is deeper than the skin of his flesh , it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean .

(i. e.) The sign or appearance of the plague of leprosy. And it is observable, that the same signs of it are given by Moses here and by the learned Physitians in their works.

And when the Leprosy came to its height, not the hair onely, but also the skin was turned white, as Exod. 4. 6. Numb. 12. 10. And this change of colour was an evidence both of the abundance of excrementitious humours and of the weakness of nature, as we see in old and sick persons.

For the Leprosy did consume both the skin and the flesh, as appears from 2 King. 5. 14.

Heb. make him unclean, i. e. ministerially and declaratively, in which sense ministers are said to remit si[illegible: 1+ letters]s, Mat. 16. 19. and to destroy nations, Ier. 1. 10.

Marginal references: Heb. pollu[illegible: 1+ letters] him.

4 If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white, then the priest shall shut up him that hath the plague , seven dayes.

For greater assurance: to teach Ministers not to be rash nor hasty in their judgments and censures, but diligently to search and examine all things before-hand. The plague is here put for the man that hath the plague, as pride is put for a proud man, Ier. 50. 31. and dreamers, Ier. 27. 9.

5 And the priest shall look on him the seventh day: and behold, if the plague in his sight be at a stay , and the plague spread not in the skin, then the priest shall shut him up seven dayes more.

This translation is justified by the following clause which is added to explain it. Otherwise the words are and may be rendred thus, stand or abide in its own colour, the Hebrew word being used for colour as well as for sight.

6 And the priest shall look on him again the seventh day: and behold, if the plague be somewhat dark , and the plague spread not somewhat in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes , and be clean.

Which is opposed to the white colour of the leprosy. But the word may be rendred, have contracted it self, or, be restrained or consined to its former place and bigness, and thus the opposition seems to be most clear to the spreading of its self mentioned both in the foregoing verse, and in the following clause.

Though it was no Leprosy, but a scab onely: to teach us, that no sin was so small which did not need to be washed by the blood of Christ, which was the thing designed by all these washings.

Marginal references: Heb. cleanse him.

10 And the priest shall see him, and behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising:

To wit, with a preternatural and extraordinary whiteness, as N[illegible: 1+ letters]. 12. 14.

Or rather, o[illegible: 1+ letters] the [illegible: 1+ letters]opulative put for the dis-junctive, as hath been noted before: for either of these were signs of a Leprosy, and one of these may seem inconsistent with the other, the former sign of white hair supposing the skin in which the hair was to remain, and the latter of live flesh supposing the skin to be consumed by the Leprosy,

Which shewed that this was not a superficial Leprosy, but one of a deeper and more malignant nature that had eaten into the very flesh, for which cause it is in the next verse called an old or invet[illegible: 1+ letters]rate or grown leprosy.

Marginal references: Heb the quickning of living f[illegible: 1+ letters]h.

13 Then the priest shall consider, and behold, if the leprosy have covered all his flesh , he shall pronounce him clean that hath the plague: it is all turned white: he is clean:

(i. e) The sign or appearance of the leprosy: or the scab is called a leprosy, because at first view it seemed to be so to the Priest and to other beholders.

When it appeared in some one part it discovered the ill humour which lurked within, and withal the inability of nature to expel it, but when it overspread all, it manifested the strength of nature conquering the distemper and purging out the ill humours into the outward parts.

14 But when the raw flesh appeareth in him , he shall be unclean.

Or rather, in it, i. e. in the place where the sign or appearance of leprosy was, when the flesh was partly changed into a whiter colour, and partly kept its natural colour, this variety of colours was an evidence of the leprosy, as one and the same colour continuing was a sign of soundness.

15 And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean : it is a leprosy.

This is repeated again and again, because raw or living flesh might rather seem a sign of soundness, and the Priest might easily be deceived by it, and therefore he was more narrowly to look into it and to observe the place and manner and other circumstances in which it appeared.

16 Or if the raw flesh turn again, and be changed unto white he shall come unto the priest:

As it is usual with sores, when they begin to be healed, the skin, which is white, coming upon the flesh.

19 And in the place of the bile there be a white rising, or a bright spot white, and somewhat reddish , and it be shewed to the priest:

(i. e.) White mixed with red, as when blood and milk are mixed together. A late learned writer renders the words thus, white and very bright or light, which indeed is the true colour of leprosy, to wit, when it is in its perfection, as Exod. 4. 6. &c. But here it was onely beginning and arising out of a bile, in which together with the white, which was the colour of the leprosy, there might be some mixture of redness arising from the bile, o[illegible: 1+ letters] that part of it which was not yet turned into the nature and colour of leprosy.

21 But if the priest look on it and behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark , then the priest shall shut him up seven dayes.

Or, and be contracted▪ of which see ver. 6.

22 And if it spread much abroad in the skin, then the priest shall pronounce him unclean; it is a plague .

Or, the plague, to wit, of Leprosy, of which he is speaking.

24 Or if there be any flesh in the skin, whereof there is a hot burning , and the quick flesh that burneth have a white bright spot, somewhat reddish or white ;

Heb. a burning of fire, by the touch of any hot iron, or burning coals, which doth naturally and usually make an ulcer or sore in which the following spot is.

(i. e.) Or, onely white, without any mixture of red in it. This clause seems to overthrow that exposition of the Hebrew word adamdam which is given by a learned man, ver. 19. because this colour which is here said to be onely white is distinguished from that which is here called adamdam, which therefore must be some other colour than that of snow, which though very light or bright, yet is onely white.

Marginal references: Heb. a [illegible: 1 word] ing of fire.

26 But if the priest look on it, and behold, there be no bright hair in the bright spot, and it be no lower than the other skin, but be somewhat dark , then the priest shall shut him up seven dayes.

Or, contracted, i. e. not spreading. See on ver. 6.

28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark, it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning .

(i. e.) arising from the burning mentioned, ver. 24.

30 Then the priest shall see the plague, and behold, if it be in sight deeper than the skin, and there be in it a yellow thin hair , then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head, or beard.

The leprosy in the body turned the hair white, in the head or beard it turned it yellow. And if a mans hair was yellow before, this might easily be distinguished from the rest, either by the thinness or smallness of it, which is here noted, or by its peculiar kind of yellow, for there are divers kinds or degrees of the same colour manifestly differing one from another, as in green colours, &c.

31 And if the priest look on the plague of the scall, and behold, it be not in fight deeper than the skin, and that there is no black hair in it : then the priest shall shut up him that hath the plague of the scall, seven dayes.

For had that appeared, it had ended the doubt, the black hair being a sign of soundness and strength of nature, ver. 37. as the yellow hair was a sign of unsoundness.

33 He shall be shaven : but the scall shall he not shave: and the priest shall shut up him that hath the scall, seven dayes more.

For the more certain discovery of the growth or stay of the plague.

36 Then the priest shall look on him, and behold, if the scall be spread in the skin, the priest shall not seek for yellow hair : he is unclean.

He need not search for the hair or any other sign, the spreading or running of it being a sure sign of leprosie, without any other evidence.

37 But if the scall be in his sight at a stay: and that there is black hair grown up therein; the scall is healed, he is clean, and the priest shall pronounce him clean .

The truth of the thing, and not the sentence of the priest, made him clean, and if the priest had partially pronounced one clean who was not clean his sentence had been null. And therefore it is a fond and dangerous conceit to think that the Absolution given to any sinner by a priest will stand him in any stead if he do not truly repent.

39 Then the priest shall look: and behold, if the bright spots in the skin of their flesh be darkish white , it is a freckled spot that groweth in the skin: he is clean.

Or, contracted, or consined to the place where they are, and white.

42 And if there be in the bald head, or bald forehead, a white reddish sore, it is a leprosie sprung up in his bald head, or his bald forehead.

It is a sign that such baldness came not from age, or any accident, but from the leprosie.

45 And the leper in whom the plague is, his clothes shall be rent , and his head bare , and he shall put a covering upon his upper lip , and shall cry, Unclean, unclean .

To wit, in the upper and former parts, which were most visible. This was done partly as a token of sorrow, Ezra 9. 3, 5. Iob 2. 12. because though this was not a sin, yet it was an effect of sin, and a sore punishment, whereby he was cut off both from converse with men, and from the enjoyment of God in his Ordinances; partly as a warning to others to keep at a due distance from him wheresoever he came; and partly, as some adde, that it might conduce to his cure by giving the freer vent to the ill humours. But the exposing of the affected part to the cold would rather hinder than further evaporation.

Another sign of mourning, as appears from Levit. 10. 6. God would have men though not overwhelmed with, yet deeply sensible of, his judgments.

Partly as another badge of his sorrow and shame, as Ezek. 24. 17, 22. Mic. 3. 7. and partly for the preservation of others from his infectious breath or touch▪

As begging the pity and prayers of others, and confessing his own infirmity, and cautioning those who came near him to keep at a distance from him.

46 All the dayes wherein the plague shall be in him, he shall be defiled, he is unclean, he shall dwell alone, without the camp shall his habitation be.

Partly for his humiliation; partly to prevent the infection of others; and partly to shew the danger of converse with spiritual lepers, or notorious sinners. This rule excludes the society of sound persons, but not of lepers. See 2 King. 15. 5. 2 Chron. 26. 21.

So Numb. 12. 14. and afterward without Cities and Places of great concourse, whereof we have examples, 2 King. 7. 3. Luk. 17. 12.

Marginal references: Numb. 5. 2. and 12. 14.

47 The garment also that the plague of leprosie is in , whether it be a woollen garment, or a linen garment .

Leprosie in garments and houses is unknown in these times and places, which is not strange, there being some diseases or distempers peculiar to some ages and countries, as the learned have noted. And that such a thing was among the Jews cannot reasonably be doubted, for, if Moses had been a deceiver, as some have impudently affirmed, a man of his wisdom would not have exposed himself to the disbelief and contempt of his people by giving laws about that which their experience shewed to be but a fiction.

These two sorts are put by a Synecdoche for any other garments.

48 Whether it be in the warp, or woof of linen or of woollen, whether in a skin, or in any thing made of skin:

A learned man renders it, in the outside, or in the inside of it. If the signification of those words be doubtful or unknown now, as some of those of the living creatures and pretious stones are confessed to be, it is not material to us, this law being abolished: it sufficeth that the Jews understood these things by frequent experience.

Marginal references: Heb. work of.

55 And the priest shall look on the plague after that it is washed: and behold, if the plague have not changed his colour , and the plague be not spread, it is unclean, thou shalt burn it in the fire, it is fret inward, whether it be bare within, or without .

If washing doth not take away that vitious colour and restore it to its own native colour.

In the outside of the garment, which is here called the forehead or foreside, as being most visible, or in the inside of it. Some of the Jewish Doctors understood it thus, whether the garment was made threadbare by the leprosie, or by former wearing of it.

Marginal references: [illegible: 1 span].

Lev 13:1

Leprosy. - The law for leprosy, the observance of which is urged upon the people again in Deu 24:8-9, treats, in the first place, of leprosy in men: (a) in its dangerous forms when appearing either on the skin (vv. 2-28), or on the head and beard (Lev 13:29-37); (b) in harmless forms (Lev 13:38 and Lev 13:39); and (c) when appearing on a bald head (Lev 13:40-44). To this there are added instructions for the removal of the leper from the society of other men (Lev 13:45 and Lev 13:46). It treats, secondly, of leprosy in linen, woollen, and leather articles, and the way to treat them (Lev 13:47-59); thirdly, of the purification of persons recovered from leprosy (Lev 14:1-32); and fourthly, of leprosy in houses and the way to remove it (vv. 33-53). - The laws for leprosy in man relate exclusively to the so-called white leprosy, λεύκη λέπρα, lepra, which probably existed at that time in hither Asia alone, not only among the Israelites and Jews (Num 12:10.; 2Sa 3:29; 2Ki 5:27; 2Ki 7:3; 2Ki 15:5; Mat 8:2-3; Mat 10:8; Mat 11:5; Mat 26:6, etc.), but also among the Syrians (2Ki 5:1.), and which is still found in that part of the world, most frequently in the countries of the Lebanon and Jordan and in the neighbourhood of Damascus, in which city there are three hospitals for lepers (Seetzen, pp. 277, 278), and occasionally in Arabia (Niebuhr, Arab. pp. 135ff.) and Egypt; though at the present time the pimply leprosy, lepra tuberosa s. articulorum (the leprosy of the joints), is more prevalent in the East, and frequently occurs in Egypt in the lower extremities in the form of elephantiasis. Of the white leprosy (called Lepra Mosaica), which is still met with in Arabia sometimes, where it is called Baras, Trusen gives the following description: “Very frequently, even for years before the actual outbreak of the disease itself, white, yellowish spots are seen lying deep in the skin, particularly on the genitals, in the face, on the forehead, or in the joints. They are without feeling, and sometimes cause the hair to assume the same colour as the spots. These spots afterwards pierce through the cellular tissue, and reach the muscles and bones. The hair becomes white and woolly, and at length falls off; hard gelatinous swellings are formed in the cellular tissue; the skin gets hard, rough, and seamy, lymph exudes from it, and forms large scabs, which fall off from time to time, and under these there are often offensive running sores. The nails then swell, curl up, and fall off; entropium is formed, with bleeding gums, the nose stopped up, and a considerable flow of saliva... The senses become dull, the patient gets thin and weak, colliquative diarrhea sets in, and incessant thirst and burning fever terminate his sufferings” (Krankheiten d. alten Hebr. p. 165).

Lev 13:2-28 The symptoms of leprosy, whether proceeding directly from eruptions in the skin, or caused by a boil or burn. - Lev 13:2-8. The first case: “When a man shall have in the skin of his flesh (body) a raised spot or scab, or a bright spot.” שׂאת, a lifting up (Gen 4:7, etc.), signifies here an elevation of the skin in some part of the body, a raised spot like a pimple. ספּחת, an eruption, scurf, or scab, from ספח to pour out, “a pouring out as it were from the flesh or skin” (Knobel). בּהרת .)le, from בּהר, in the Arabic and Chaldee to shine, is a bright swollen spot in the skin. If ether of these signs became “a spot of leprosy,” the person affected was to be brought to the priest, that he might examine the complaint. The term zaraath, from an Arabic word signifying to strike down or scourge, is applied to leprosy as a scourge of God, and in the case of men it always denotes the white leprosy, which the Arabs call baras. נגע, a stroke (lit., “stroke of leprosy”), is applied not only to the spot attacked by the leprosy, the leprous mole (Lev 13:3, Lev 13:29-32, Lev 13:42, etc.), but to the persons and even to things affected with leprosy (Lev 13:4, Lev 13:12, Lev 13:13, Lev 13:31, Lev 13:50, Lev 13:55).

Lev 13:29-31 Leprosy upon the head or chin. - If the priest saw a mole upon the head or chin of a man or woman, the appearance of which was deeper than the skin, and on which the hair was yellow (צהב golden, reddish, fox-colour) and thin, he was to regard it as נתק. Leprosy on the head or chin is called נתק, probably from נתק to pluck or tear, from its plucking out the hair, or causing it to fall off; like κνήφη, the itch, from κνάω, to itch or scratch, and scabies, from scabere. But if he did not observe these two symptoms, if there was no depression of the skin, and the hair was black and not yellow, he was to shut up the person affected for seven days. In בּו אין שׁחר (Lev 13:31) there is certainly an error of the text: either שׁחר must be retained and אין dropped, or שׁהר must be altered into צהב, according to Lev 13:37. The latter is probably the better of the two.

Lev 13:32-34

If the mole had not spread by that time, and the two signs mentioned were not discernible, the person affected was to shave himself, but not to shave the nethek, the eruption or scurfy place, and the priest was to shut him up for seven days more, and then to look whether any alteration had taken place; and if not, to pronounce him clean, whereupon he was to wash his clothes (see Lev 13:6).

Lev 13:35-36

But if the eruption spread even after his purification, the priest, on seeing this, was not to look for yellow hair. “He is unclean:” that is to say, he was to pronounce him unclean without searching for yellow hairs; the spread of the eruption was a sufficient proof of the leprosy.

Lev 13:37

But if, on the contrary, the eruption stood (see Lev 13:5), and black hair grew out of it, he was healed, and the person affected was to be declared clean.

Lev 13:38-39 Harmless leprosy. - This broke out upon the skin of the body in בּהרת plaits, “white rings.” If these were dull or a pale white, it was the harmless bohak, ἀλφός (lxx), which did not defile, and which even the Arabs, who still call it bahak, consider harmless. It is an eruption upon the skin, appearing in somewhat elevated spots or rings of inequal sizes and a pale white colour, which do not change the hair; it causes no inconvenience, and lasts from two months to two years.

Lev 13:40-41 The leprosy of bald heads. - קרח is a head bald behind; גּבּח, in front, “bald from the side, or edge of his face, i.e., from the forehead and temples.” Bald heads of both kinds were naturally clean.

Lev 13:42-44

But if a white reddish mole was formed upon the bald place before or behind, it was leprosy breaking out upon it, and was to be recognised by the fact that the rising of the mole had the appearance of leprosy on the skin of the body. In that case the person was unclean, and to be pronounced so by the priest. “On his head is his plague of leprosy,” i.e., he has it in his head.

Lev 13:45-46

With regard to the treatment of lepers, the lawgiver prescribed that they should wear mourning costume, rend their clothes, leave the hair of their head in disorder (see at Lev 10:6), keep the beard covered (Eze 24:17, Eze 24:22), and cry “Unclean, unclean,” that every one might avoid them for fear of being defiled (Lam 4:15); and as long as the disease lasted they were to dwell apart outside the camp (Num 5:2., Num 12:10., cf. 2Ki 15:5; 2Ki 7:3),At the present day there are pest-houses specially set apart for lepers outside the towns. In Jerusalem they are situated against the Zion-gate (see Robinson, Pal. i.p. 364). a rule which implies that the leper rendered others unclean by contact. From this the Rabbins taught, that by merely entering a house, a leper polluted everything within it (Mishnah, Kelim i. 4; Negaim xiii. 11).

Lev 13:47-52 Leprosy in linen, woollen, and leather fabrics and clothes. - The only wearing apparel mentioned in Lev 13:47 is either woollen or linen, as in Deu 22:11; Hos 2:7; Pro 31:13; and among the ancient Egyptians and ancient Greeks these were the materials usually worn. In Lev 13:48. שׁתי and ערב, “the flax and the wool,” i.e., for linen and woollen fabrics, are distinguished from clothes of wool or flax. The rendering given to these words by the early translators is στήμων and κρόκη, stamen et subtegmen (lxx, Vulg.), i.e., warp and weft. The objection offered to this rendering, that warp and weft could not be kept so separate from one another, that the one could be touched and rendered leprous without the other, has been met by Gussetius by the simple but correct remark, that the reference is to the yarn prepared for the warp and weft, and not to the woven fabrics themselves. So long as the yarn was not woven into a fabric, the warp-yarn and weft-yarn might very easily be separated and lie in different places, so that the one could be injured without the other. In this case the yarn intended for weaving is distinguished from the woven material, just as the leather is afterwards distinguished from leather-work (Lev 13:49). The signs of leprosy were, if the mole in the fabric was greenish or reddish. In that case the priest was to shut up the thing affected with leprosy for seven days, and then examine it. If the mole had spread in the meantime, it was a “grievous leprosy.” ממארת, from מאר irritavit, recruduit (vulnus), is to be explained, as it is by Bochart, as signifying lepra exasperata. הנּגע ממארת making the mole bad or angry; not, as Gesenius maintains, from מאר = מרר acerbum faciens, i.e., dolorem acerbum excitans, which would not apply to leprosy in fabrics and houses (Lev 14:44), and is not required by Eze 28:24. All such fabrics were to be burned as unclean.

Lev 13:53-55

If the mole had not spread during the seven days, the priest was to cause the fabric in which the mole appeared to be washed, and then shut it up for seven days more. If the mole did not alter its appearance after being washed, even though it had not spread, the fabric was unclean, and was therefore to be burned. “It is a corroding in the back and front” (of the fabric of leather). פּחתת, from פּחת, in Syriac fodit, from which comes פּחת a pit, lit., a digging: here a corroding depression. קרחת a bald place in the front or right side, גּבּחת a bald place in the back or left side of the fabric or leather.

Lev 13:56

But if the mole had turned pale by the seventh day after the washing, it (the place of the mole) was to be separated (torn off) from the clothes, leather or yarn, and then (as is added afterwards in Lev 13:58) the garment or fabric from which the mole had disappeared was to be washed a second time, and would then be clean.

Lev 13:57-59

But if the mole appeared again in any such garment or cloth, i.e., if it appeared again after this, it was a leprosy bursting forth afresh, and the thing affected with it was to be burned. Leprosy in linen and woollen fabrics or clothes, and in leather, consisted in all probability in nothing but so-called mildew, which commonly arises from damp and want of air, and consists, in the case of linen, of round, partially coloured spots, which spread, and gradually eat up the fabric, until it falls to pieces like mould. In leather the mildew consists most strictly of “holes eaten in,” and is of a “greenish, reddish, or whitish colour, according to the species of the delicate cryptogami by which it has been formed.”

The Law Concerning Leprosy. (b. c. 1490.)

1 And the Lord spake unto Moses and Aaron, saying, 2 When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests: 3 And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean. 4 If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days: 5 And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more: 6 And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean. 7 But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again: 8 And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy. 9 When the plague of leprosy is in a man, then he shall be brought unto the priest; 10 And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising; 11 It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean. 12 And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh; 13 Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean. 14 But when raw flesh appeareth in him, he shall be unclean. 15 And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy. 16 Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest; 17 And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean.

I. Concerning the plague of leprosy we may observe in general, 1. That it was rather an uncleanness than a disease; or, at least, so the law considered it, and therefore employed not the physicians but the priests about it. Christ is said to cleanse lepers, not to cure them. We do not read of any that died of the leprosy, but it rather buried them alive, by rendering them unfit for conversation with any but such as were infected like themselves. Yet there is a tradition that Pharaoh, who sought to kill Moses, was the first that ever was struck with this disease, and that he died of it. It is said to have begun first in Egypt, whence it spread into Syria. It was very well known to Moses, when he put his own hand into his bosom and took it out leprous. 2. That it was a plague inflicted immediately by the hand of God, and came not from natural causes, as other diseases; and therefore must be managed according to a divine law. Miriam's leprosy, and Gehazi's, and king Uzziah's, were all the punishments of particular sins: and, if generally it was so, no marvel there was so much care taken to distinguish it from a common distemper, that none might be looked upon as lying under this extraordinary token of divine displeasure but those that really were so. 3. That it is a plague not now known in the world; what is commonly called the leprosy is of a quite different nature. This seems to have been reserved as a particular scourge for the sinners of those times and places. The Jews retained the idolatrous customs they had learnt in Egypt, and therefore God justly caused this with some others of the diseases of Egypt to follow them. Yet we read of Naaman the Syrian, who was a leper, 2 Kings v. 1. 4. That there were other breakings-out in the body which did very much resemble the leprosy, but were not it, which might make a man sore and loathsome and yet not ceremonially unclean. Justly are our bodies called vile bodies, which have in them the seeds of so many diseases, by which the lives of so many are made bitter to them. 5. That the judgment of it was referred to the priests. Lepers were looked upon as stigmatized by the justice of God, and therefore it was left to his servants the priests, who might be presumed to know his mark best, to pronounce who were lepers and who were not. All the Jews say, "Any priest, though disabled by a blemish to attend the sanctuary, might be a judge of the leprosy, provided the blemish were not in his eye. And he might" (they say) "take a common person to assist him in the search, but the priest only must pronounce the judgment." 6. That it was a figure of the moral pollution of men's minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse us; for herein the power of his grace infinitely transcends that of the legal priesthood, that the priest could only convict the leper (for by the law is the knowledge of sin), but Christ can cure the leper, he can take away sin. Lord, if thou wilt, thou canst make me clean, which was more than the priests could do, Matt. viii. 2. Some think that the leprosy signified, not so much sin in general as a state of sin, by which men are separated from God (their spot not being the spot of God's children), and scandalous sin, for which men are to be shut out from the communion of the faithful. It is a work of great importance, but of great difficulty, to judge of our spiritual state: we have all cause to suspect ourselves, being conscious to ourselves of sores and spots, but whether clean or unclean is the question. A man might have a scab (v. 6) and yet be clean: the best have their infirmities; but, as there were certain marks by which to know that it was a leprosy, so there are characters of such as are in the gall of bitterness, and the work of ministers is to declare the judgment of leprosy and to assist those that suspect themselves in the trial of their spiritual state, remitting or retaining sin. And hence the keys of the kingdom of heaven are said to be given to them, because they are to separate between the precious and the vile, and to judge who are fit as clean to partake of the holy things and who as unclean must be debarred from them.

II. Several rules are here laid down by which the judgment of the priest must be governed. 1. If the sore was but skin-deep, it was to be hoped it was not the leprosy, v. 4. But, if it was deeper than the skin, the man must be pronounced unclean, v. 3. The infirmities that consist with grace do not sink deep into the soul, but the mind still serves the law of God, and the inward man delights in it, Rom. vii. 22, 25. But if the matter be really worse than it shows, and the inwards be infected, the case is dangerous. 2. If the sore be at a stay, and do not spread, it is no leprosy, v. 4, 5. But if it spread much abroad, and continue to do so after several inspections, the case is bad, v. 7, 8. If men do not grow worse, but a stop be put to the course of their sins and their corruptions be checked, it is to be hoped they will grow better; but if sin get ground, and they become worse every day, they are going downhill. 3. If there was proud raw flesh in the rising, the priest needed not to wait any longer, it was certainly a leprosy, v. 10, 11. Nor is there any surer indication of the badness of a man's spiritual state than the heart's rising in self-conceit, confidence in the flesh, and resistance of the reproofs of the word and strivings of the Spirit. 4. If the eruption, whatever it was, covered all the skin from head to foot, it was no leprosy (v. 12, 13); for it was an evidence that the vitals were sound and strong, and nature hereby helped itself, throwing out what was burdensome and pernicious. There is hope in the small-pox when they come out well: so if men freely confess their sins, and hide them not, there is no danger comparable to theirs that cover their sins. Some gather this from it, that there is more hope of the profane than of hypocrites. The publicans and harlots went into the kingdom of heaven before scribes and Pharisees. In one respect, the sudden breakings-out of passion, though bad enough, are not so dangerous as malice concealed. Others gather this, that, if we judge ourselves, we shall not be judged; if we see and own that there is no health in us, no soundness in our flesh, by reason of sin, we shall find grace in the eyes of the Lord. 5. The priest must take time in making his judgment, and not give it rashly. If the matter looked suspicious, he must shut up the patient seven days, and then seven days more, that his judgment might be according to truth. This teaches all, both ministers and people, not to be hasty in their censures, nor to judge any thing before the time. If some men's sins go before unto judgment, the sins of others follow after, and so men's good works; therefore let nothing be done suddenly, 1 Tim. v. 22, 24, 25. 6. If the person suspected was found to be clean, yet he must wash his clothes (v. 6), because he had been under the suspicion, and there had been in him that which gave ground for the suspicion. Even the prisoner that is acquitted must go down on his knees. We have need to be washed in the blood of Christ from our spots, though they be not leprosy-spots; for who can say, I am pure from sin? though there are those who through grace are innocent from the great transgression.

18 The flesh also, in which, even in the skin thereof, was a boil, and is healed, 19 And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be showed to the priest; 20 And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil. 21 But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days: 22 And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague. 23 But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean. 24 Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white; 25 Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy. 26 But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days: 27 And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy. 28 And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning. 29 If a man or woman have a plague upon the head or the beard; 30 Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard. 31 And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days: 32 And in the seventh day the priest shall look on the plague: and, behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin; 33 He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more: 34 And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean. 35 But if the scall spread much in the skin after his cleansing; 36 Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean. 37 But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.

The priest is here instructed what judgment to make if there was any appearance of a leprosy, either, 1. In an old ulcer, or bile, that has been healed, v. 18, &c. When old sores, that seemed to be cured, break out again, it is to be feared there is a leprosy in them; such is the danger of those who, having escaped the pollutions of the world, are again entangled therein and overcome. Or, 2. In a burn by accident, for this seems to be meant, v. 24, &c. The burning of strife and contention often proves the occasion of the rising up and breaking out of that corruption which witnesses to men's faces that they are unclean. 3. In a scall-head. And in this commonly the judgment turned upon a very small matter. If the hair in the scall was black, it was a sign of soundness; if yellow, it was an indication of a leprosy, v. 30-37. The other rules in these cases are the same with those mentioned before. In reading of these several sorts of ailments, it will be good for us, 1. To lament the calamitous state of human life, which lies exposed to so many grievances. What troops of diseases are we beset with on every side! and they all entered by sin. 2. To give thanks to God if he has never afflicted us with any of these sores: if the constitution is healthful, and the body lively and easy, we are bound to glorify God with our bodies.

38 If a man also or a woman have in the skin of their flesh bright spots, even white bright spots; 39 Then the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean. 40 And the man whose hair is fallen off his head, he is bald; yet is he clean. 41 And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean. 42 And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead. 43 Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh; 44 He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head. 45 And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean. 46 All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.

We have here,

I. Provisos that neither a freckled skin nor a bald head should be mistaken for a leprosy, v. 38-41. Every deformity must not forthwith be made a ceremonial defilement. Elisha was jeered for his bald head (2 Kings ii. 23); but it was the children of Bethel, that knew not the judgments of their God, who turned it to his reproach.

II. A particular brand set upon the leprosy if at any time it did appear in a bald head: The plague is in his head, he is utterly unclean, v. 44. If the leprosy of sin have seized the head, if the judgment be corrupted, and wicked principles which countenance and support wicked practices, be embraced, it is an utter uncleanness, from which few are ever cleansed. Soundness in the faith keeps the leprosy from the head, and saves conscience from being shipwrecked.

III. Directions what must be done with the convicted leper. When the priest, upon mature deliberation, had solemnly pronounced him unclean,

1. He must pronounce himself so, v. 45. He must put himself into the posture of a mourner and cry, Unclean, unclean. The leprosy was not itself a sin, but it was a sad token of God's displeasure and a sore affliction to him that was under it. It was a reproach to his name, put a full stop to his business in the world, cut him off from conversation with his friends and relations, condemned him to banishment till he was cleansed, shut him out from the sanctuary, and was, in effect, the ruin of all the comfort he could have in this world. Heman, it would seem, either was a leper or alludes to the melancholy condition of a leper, Ps. lxxxviii. 8, &c. He must therefore, (1.) Humble himself under the mighty hand of God, not insisting upon his cleanness when the priest had pronounced him unclean, but justifying God and accepting the punishment of his iniquity. He must signify this by rending his clothes, uncovering his head, and covering his upper lip, all tokens of shame and confusion of face, and very significant of that self-loathing and self-abasement which should fill the hearts of penitents, the language of which is self-judging. Thus must we take to ourselves the shame that belongs to us, and with broken hearts call ourselves by our own name, Unclean, unclean—heart unclean, life unclean, unclean by original corruption, unclean by actual transgression—unclean, and therefore worthy to be for ever excluded from communion with God, and all hope of happiness in him. We are all as an unclean thing (Isa. lxiv. 6)—unclean, and therefore undone, if infinite mercy do not interpose. (2.) He must give warning to others to take heed of coming near him. Wherever he went, he must cry to those he saw at a distance, "I am unclean, unclean, take heed of touching me." Not that the leprosy was catching, but by the touch of a leper ceremonial uncleanness was contracted. Every one therefore was concerned to avoid it; and the leper himself must give notice of the danger. And this was all that the law could do, in that it was weak through the flesh; it taught the leper to cry, Unclean, unclean, but the gospel has put another cry into the lepers' mouths, Luke xvii. 12, 13, where we find ten lepers crying with a loud voice, Jesus, Master, have mercy on us. The law only shows us our disease; the gospel shows us our help in Christ.

2. He must then be shut out of the camp, and afterwards, when they came to Canaan, out of the city, town, or village, where he lived, and dwell alone (v. 46), associating with none but those that were lepers like himself. When king Uzziah became a leper, he was banished from his palace, and dwelt in a separate house, 2 Chron. xxvi. 21. And see 2 Kings vii. 3. This typified the purity which ought to be preserved in the gospel church, by the solemn and authoritative exclusion of scandalous sinners, that hate to be reformed, from the communion of the faithful. Put away from among yourselves that wicked person, 1 Cor. v. 13.

47 The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment; 48 Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin; 49 And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be showed unto the priest: 50 And the priest shall look upon the plague, and shut up it that hath the plague seven days: 51 And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean. 52 He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire. 53 And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin; 54 Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more: 55 And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without. 56 And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof: 57 And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire. 58 And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean. 59 This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.

This is the law concerning the plague of leprosy in a garment, whether linen or woollen. A leprosy in a garment, with discernible indications of it, the colour changed by it, the garment fretted, the nap worn off, and this in some one particular part of the garment, and increasing when it was shut up, and not to be got out by washing is a thing which to us now is altogether unaccountable. The learned confess that it was a sign and a miracle in Israel, an extraordinary punishment inflicted by the divine power, as a token of great displeasure against a person or family. 1. The process was much the same with that concerning a leprous person. The garment suspected to be tainted was not to be burnt immediately, though, it may be, there would have been no great loss of it; for in no case must sentence be given merely upon a surmise, but it must be shown to the priest. If, upon search, it was found that there was a leprous spot (the Jews say no bigger than a bean), it must be burnt, or at least that part of the garment in which the spot was, v. 52, 57. If the cause of the suspicion was gone, it must be washed, and then might be used, v. 58. 2. The signification also was much the same, to intimate the great malignity there is in sin: it not only defiles the sinner's conscience, but it brings a stain upon all his employments and enjoyments, all he has and all he does. To those that are defiled and unbelieving is nothing pure, Tit. i. 15. And we are taught hereby to hate even the garments spotted with the flesh, Jude 23. Those that make their clothes servants to their pride and lust may see them thereby tainted with a leprosy, and doomed to the fire, Isa. iii. 18-24. But the ornament of the hidden man of the heart is incorruptible, 1 Pet. iii. 4. The robes of righteousness never fret nor are moth-eaten.

CHAP. XIII.

ANd Iehovah spake, unto Moses and unto Aaron, saying. A man, when there shall be in the skin of his flesh, a swelling, or a scab, or a bright-spot; and it be in the skin of his flesh, like to the plague of leprosie: then he shall be brought, unto Aaron the Priest; or, unto one of his sons, the Priests. And the Priest shall see, the plague in the skin of the flesh; and if the haire in the plague, bee turned white; and the sight of the plague, be deeper than the skinne of his flesh; it is the plague of leprosie: and the Priest shall see him, and pronounce him uncleane. And if the bright-spot, bee white, in the skin of his flesh; and the sight thereof, be not deeper than the skinne; and the hayre thereof, bee not turned white: then the Priest, shall shut up the plague, seven dayes. And the Priest shall see him, in the 7. day: and behold if the plague, stādeth in his eies; and the plague spread not, in the skin; then the Priest shall shut him up, seven dayes, the second time. And the Priest shall see him, in the seventh day, the second time: & behold, if the plague be somwhat dark; & the plague spread not, in the skinne: then the priest shall pronounce him clean, it is a scab; and he shall wash his clothes, and be clean. But if the scab spreading spread-abroad, in the skinne; after that he hath beene seen of the Priest, for his cleansing: then he shall be seene the secondtime, of the priest. And if the priest see, that behold the scab spreadeth, in the skin: then the Priest shall pronounce him uncleane, it is a leprosie.

The plague of leprosie, when it shall be in a man: then he shall bee brought unto the Priest. And the Priest shall see; and behold if a white swelling, be in the skinne; and it, hath turned the haire white: and livelynes of living flesh, bee in the swelling. It is an old leprosie, in the skin of his flesh; and the Priest shall pronounce him uncleane: hee shall not shut him up, for he is uncleane. And if the leprosie breake out abroad, in the skin; and the leprosie cover, all the skin of the plague; frō his head, even to his feet: to all the sight, of the eyes of the Priest. Then the Priest shall see; and behold, if the leprosie hath covered, all his flesh; then hee shall pronounce the plague cleane: all of it, is turned white, hee is clean. But in the day, that living flesh, is seen in him; he shall be uncleane. And the Priest shall see, the living flesh, and pronounce him uncleane: the living flesh, it is unclean, it is a leprosie. Or when the living flesh, turne again, and is changed into white: then he shal come unto the Priest. And the Priest shal see him; and behold, if the plague be turned unto white: then the Priest, shall pronounce the plague cleane, he is cleane.

And flesh, when there shall be in it in the [illegible: 2 words] skin therof, a bile: and it is healed. And there bee in the place of the bile, a white swelling, or a bright-spot, white somewhat reddish: then it shall be shewed, to the Priest. And if the Priest see it; and behold the sight therof, is lower then the skin; and the haire thereof, is turned white: then the Priest shall pronounce him uncleane, it is the plague of leprosie, it is broken out in the bile. But if the Priest see it, and behold there is no white haire therein; and it is not lower, than the skin, and it is somwhat-darke: then the Priest shall shut him up, seven daies. And if it sprea ding spread-abroad, in the skin: thē the pri[illegible: 1 span] shal pronounce him unclean, it is the plague. But if the bright-spot stand in his place, [illegible: 1 word] spread not; it is an inflammation of the bile: and the Priest, shall pronounce him cleane.

Or flesh, when there shall bee in the skin thereof, a burning of fire: and the livelines of the burning be, a bright-spot, white somewhat reddish, or white. Then the Priest shal see it, and behold if the hayre bee turned white, in the bright-spot; and the sight therof, be deeper than the skin; it is a leprosie; [illegible: 1 word] is broken-out, in the burning: and the Prie[illegible: 1 span] shal pronounce him unclean; it is the plagu[illegible: 1 letter] of leprosie. But if the Priest see it, and beh[illegible: 1 span] there is no white hayre in the bright-p[illegible: 1 span] and it is no lower than the skinne. [illegible: 1 word] it is somewhat darke: then the Priest sh[illegible: 1 span] shut him up, seven daies. And the priest sh[illegible: 1 span] see him, in the seventh day: if spreading it bee spred-abroad in the skin; then the priest, shall pronounce him unclean; it is the plague of leprosie. And if the bright-spot, stand in his place, and spread not in the skin, and it bee somewhat-darke; it is a swelling of the burning: and the priest shall pronounce him cleane; for it is, an inflammation of the burning. And man, or woman; when there shall be in him, a plague: on the head, or on the beard. Then the priest, shall see the plague; and behold if the sight thereof, be deeper than the skin; and there be in it, yellow thinne haire: then the priest shall pronounce him uncleane; it is a skall; it is a leprosie of the head, or of the beard. And if the priest see, the plague of the skall; and behold the sight of it, is no deeper than the skinne; and there is no blacke haire in it: then the priest shall shut-up, the plague of the skall, seven dayes. And the priest, shall see the plague, in the seventh day: and behold if the skall spread not; and there be in it, no yellow hayre; and the sight of the skall, be no deeper than the skinne. Then he shall shave himselfe; but the skall shall hee not shave: and the priest, shall shut up the skall, seven daies, the second time. And the priest shall see the skall, in the seventh day, and behold, if the skall bee not spred in the skinne; and the sight thereof, be no deeper then the skin: then the priest, shal pronounce him cleane; and hee shall wash his clothes, and be cleane.

But if the skal, spreading spread abroad, in the skin; after his clensing: Then the priest, shall see him; & behold if the skall be spred, in the skin: the priest shall not seek, for yellow haire, he is unclean. But if the skall stand; in his eyes, and blacke hayre bee growne-up therin; the skall is healed, he is clean: and the priest, shall pronounce him cleane.

And man, or woman; when there shall be in the skin of their flesh, bright-spots: white bright-spots. Then the priest shall see: and behold if in the skin of their flesh, be bright-spots, darkish white: it is a freckled-spot, that groweth in the skin, he is cleane.

And a man, when his head, hath the haire falne off: he is bald, he is cleane. And if his headhath the haire falne off, from the part towards his face: he is forehead-bald, he is cleane. And if there be in the bald-head, or in the bald-forehead; a plague, white somewhat reddish: it is, a leprosie sprung-up; in his bald-head, or in his bald-forehead. And the priest shall see it; and behold if the swelling of the plague, bee white somewhat reddish; in his bald-head, or in his bald-fore-head: as the sight of leprosie, in the skin of the flesh. Hee is a leprous man, hee is uncleane: the priest shall pronounce him utterly uncleane; his plague is in his head. And the Leper, in whom the plague is, his cloths, shal be rent; and his head, shall be bare; and he shall put-a-covering upon his upper-lip: and he shall cry uncleane, uncleane. All the daies, that the plague shall be in him; he shall be uncleane, he is uncleane: he shall dwell alone; without the camp, shall his dwelling be.

And a garment, when there shall be in it, the plague of leprosie: in a wollen garment, or in a linnen garment. Either in the warp, or in the woof; of linnē, or of wolle: or in a skin, or in any worke of skin. And if the plague be greenish, or reddish; in the garment, or in the skin, or in the warp, or in the woof, or in any vessell of skinne; it is a plague of leprosie: and shall bee seene of the priest. And the Priest, shall see the plague: and shall shut-up the plague, seven daies. And hee shall see the plague, on the seventh day; if the plague be spred in the garment, either in the warpe or in the woofe, or in a skinne; of all that is made of skin, for a worke: the plague, is a fretting leprosie, it is uncleane. And hee shall burne the garment, or the warpe or the woof; in wollen, or in linnen; or any vessell of skin, wherein the plague shall be: for it, is a fretting leprosie, it shall be burnt in fire. And if the Priest shall see; and behold, the plague is not spred; in the garment, or in the warpe, or in the woofe: or, in any vessell of skinne. Then the Priest shall command, that they wash, that wherein the plague is: and he shall shut it up, seven dayes, the second time. And the Priest shall see, after the plague is washed; and behold, if the plague hath not changed his colour, and the plague bee not spred; it is uncleane; thou shalt burne it in fire: it is a fret inward; in the bare inside thereof, or in the bare-outside thereof. And if the Priest see; and behold, the plague is somewhat darke, after it is washed: then hee shall rend it, out of the garment, or out of the skinne; or out of the warpe, or out of the woofe. And if it bee seene still, in the garment, or in the warpe, or in the woofe, or in any vessell of skin; it is a plague breaking out-abroad: in fire thou shalt burne it; that wherein the plague is. And the garment, or the warpe, or the woofe, or any vessell of skinne, which thou shalt wash; and the plague be departed from them: then it shall bee washed the second-time, and shall be cleane. This is the law, of the plague of leprosie, in a garment of woollen, or of linnen; or in the warpe, or the woof; or any vessel of skin: to pronounce it clean, or to pronounce it uncleane.

Annotations. A Man] or Woman; Hebr. Adam, used for all mankinde: as in verse 29. meaning all Israelites and proselites; to whom the law following doth pertaine. So the Hebrew Doctors explaine it; All are defiled by the plague (of Leprosie) though it be a childe of a day old, and servants. But not infidels, nor strangers that sojourne (among the Israelites:) Maimony, treat. of Leprosie, chap. 9. Sect. 1. Here the law is given for the third sort of uncleannesse, which proceedeth outwardly from the bodies, garments, or houses of men, chastised for their sinnes by the hand of God: for so leprosie was often laid upon men for sinne, as the examples of Marie Moses sister, Num. 12. of K. Uzziah, 2 Chron. 26. and of Gehazi, 2 King. 5. doc manifest. See the notes on Levit. 11. 2. and 12. 2. a swelling] or rising; in Hebrew Seeth, in Greeke, Oulee, that is, scarrc. Of this he treateth in verse 9. 10. &c. and of the third and last, the Bright-spot, (with the Scab which is neere unto it,) Moses speaketh in the first place. ascab,] or scurfe, named in Hebrew sapachath, that is, acleaving-thing: in Greeke semasia, a signification. This the Hebr. doctors say is of two sorts, the one neere unto the foresaid Swelling; the other, neere to the Bright-spot after mentioned: between which two, it is therefore here placed, as an adjoynt to them both. So Chazkuni here saith, Sapachath is an adjoynt to the Swelling, and an adjoynt to the Bright-spot: it breedeth of the one and of the other. bright-spot] or sore, wheale pimple, which is white and glistering; as both the Hebrew, Greek and Chaldee words signifie. Vnto which the Hebrew doctors adde againe the scab forementioned, which groweth of the bright-spot, as the other did of the swelling: so making two principall, the Bright-spot, and the Swelling; and two secondarie, the scabs arising of the former; foure in all. They say; There are foure appearances (or sorts) of leprosie in the skin of the flesh, which are these: first an exceeding whitenesse, then which there is no greater, which appeareth in the skin of the flesh like snow, and it is called [bahereth] a bright-spot. Secondly, a whitenesse which is a little inferiour to that, which appeareth like the cleane wooll of a lambe the first day it is borne; and it is called [Sēeth] a swelling. Thirdly, a whitenesse little inferiour to the swelling, which appeareth like the plaster of the wall of an house; it groweth of a bright-spot, and is called [Sapachath] a scab. Fourthly, a whitenesse little inferiour to the plaster of a wall, which is like the filme of an egge, and groweth of a swelling, and it is also called a scab. Maimony, in treat. of Leprosie, chap. 1. Sect. 2. and Talmud Bab. (in Negagnim. chap. 1. Sect. 1.) accordeth hereunto. These sundry sorts of Leprie in the body, figured the many sinnes, which infect and defile mans soule: and for which God plagueth him, till his stripes stinke, and are putrified, because of his foolishnesse: Mark. 7. 21. 22. 23. Psal. 38 6. the skin] Hereupon they say, the places within the eye, and within the eare, and the nostrils, and the mouth, and the wrincles of the belly and of the necke, and under the brest; also the armcholes, and soles of the feet, and the nailes, and the bead and beard which have haire upon them; these places in a man are not defiled with a bright-spot, neither doth the plague spread within them, &c. for these are not the open skin, but some of them have no skin; other some have a skin, but covered, not open. Maimony, treat. of Leprosie, chap. 6. Sect. 1. to the plague] that is, like to, or according to the plague: meaning white. The Greeke saith absolutely, the plague. leprosie] or leprie; which word we borrow from the Greeke lepra: so called of scales like fish scales, which grow upon leprous bodies: in Hebrew it is named Tsaragnath, which is a fretting-sorenesse, or piercing-infectious-scabbedne[illegible: 1 span] and in colour white, as is noted on Exod. 4. 6. So the Syriak Grab, signifieth Scabbednesse: but the Chaldee Segiruth is so named of Shutting up, because the disease caused men to be secluded. The Hebrewes say, The leprosie of the skin of the flesh, is that which makes the place whiter then the (other) skin, and the whitenesse is as the filme of an egge, or any thing superiour unto it: but if the whitenesse be inf[illegible: 1 span] our to the filme of an egge, it is not the leprosie, but a freckled spot (or morphew, Levit. 13. 39.) Maimony, in treat. of Leprosie, chap. 1. Sect. 1. And if thee be, with any of the foure sorts of whitenesse fore-mentioned, a red colour also mixed: that is likewise a Leprosie; as is after observed, on vers. 19. 20. Verse 3. the Priest shall see] or, looke upon, and consider it; teaching a care to discerne and judge rightly. The plagued man is sent to the Priest of God, (not to the Physitian of the body,) that he might acknowledge his chastisement to bee of God for sinne, (the knowledge whereof is by the Law, Romans 3. 20. and 7. 7.) and might by repentance and faith in Christ, be forgiven and healed. Deuteronomie 28. 22. Iob 33. 27. 28. Psalme 39. 11. 12. Numbers 12. 10.—13. Of this the Hebrew canons say, All men may lawfully see the plagues, save hee himselfe that hath the plague: but though all may see them, yet the prono[illegible: 1 span], uncleane or cleane, depends upon the Priest. A[illegible: 1 letter], when a Priest knowes not to discerne it; a wiseman may see it, and say unto him, pronounce him uncleane; and the Priest pronounceth, uncleane: say cleane; and the Priest saith, cleane: Shut him up, then the Priest shutteth him up: as it is written (in Deuteronomie 21. 5.) by their mouth, shall every controversie and every plague be. And though [illegible: 1 word] Priest be a childe, or a foole; the wise man speaketh [illegible: 1 word] him, and he eyther makes him absolutely uncleane, [illegible: 1 word] freeth him as cleane, or shutteth him up. This is me[illegible: 1 span] when the Priest relieth upon the words of the wise [illegible: 1 word] but if the Priest looke on it, & relye upon himself [illegible: 1 word] unlawfull for him to looke on any plague, untill a m[illegible: 1 span] have taught him, and he be expert in all plagues ([illegible: 1 word] sores) and in the names of them; in all plagues th[illegible: 1 span] on men, and on garments: and on houses. Ma[illegible: 1 span], [illegible: 1 word] of Leprie, chapter 9. Section 1. 2. and Talmud Bab. in Negagnim, chap. 2. S. 1. white] this is the certaine colour to discerne the leprie. But the white haire which is the signe of uncleannesse by leprosie, is not lesse then two haires. And they must be white at the roote. And must be in the body of the bright spot. And turned white by the sore, verse 10. (not white before naturally.) The whitenesse of the haires maketh uncleane in any of the (foure) sorts, whether it be white as snow, or white in an inferiour degree. Maimony, treat of Leprie, chap. 2. The whitenesse of the haire, (as Chazkuni on this place saith,) was a signe that the flesh was weakened, the naturall vigour therof decayed: for the plague mortifieth the flesh. And so old men when they grow weake, their haires turne white, But if the haire be white, before the plague commeth, it is no signe of uncleannesse. It figured the decay of spirituall strength in the soule by the power of sinne reigning therein, Hos. 7. 9. Ezek. 16. 30. Rom. 7. 5. 9. 13. sight of the plague] that is, the plague to see to, (or in sight.) deeper] in Greeke, lower. Sol. Iarchi expresseth it by a similitude, as the appearanee of the Sunne is deeper then the shadow. The nature of the Leprie, is to fret, eat and consume the flesh, as the originall name implieth, and as may bee seene by Marie who was smitten with this plague, Num. 12 12. Let her not be as one dead, of whom the flesh is halfe consumed. And when Naaman was cured of his leprosie, his flesh is said to come againe, 2 King. 5. 10. 14. This signified the nature of sinne, and in speciall of heresie, which cateth as a canker, 2 Tim. 2. 17. pronounce him uncleane] or, declare him uncleane: the Hebr. phrase, (as also the Greeke and Chaldee) is, make him uncleane, or, pollute him; and in verse 6. cleanse him: which is meant of pronouncing or manifesting him so to be, with power: as Iarchi expoundeth it, be shall say unto him Thou art uncleane. So Ezekiel is said to destroy the citie, when hee pronounced or prophesied the assured destruction of it, Ezek. 43. 3. And the ministers of Christ are said to binde and to loose, to remit sinnes, and to retaine them; when they certainely declare them so to be, by the word of God, Matth. 16. 19. and 18. 18. Ioh. 20. 23. So here, before the Priest may make him uncleane, God (by these signes) saith, it is the plague of leprosie; and so often in this chapter. Accordingly the Hebrew doctors say; A Priest that maketh uncleane, him that is cleane; or maketh cleane, him that is unclean; doth not any thing; for it is said, Hee is uncleane, and the Priest shall make him uncleane, (Levit. 13. 44.) he is cleane, and the Priest shall make him cleane. Maimony, treat. of Lepr. chap. 9. Sect. 3. Vers. 4. deeper] Any appearance of leprosie in the skin of the flesh, is not called the plague (of leprosie,) neither defileth it a man, untill the appearance of the plague, be deeper then the skin of the flesh, &c. Maimony, treat. of Lepr. chap. 1. Sect. 6. shut up the plague] in Greeke, separate the plague: that is, him this hath the plague; or, the plagued man. A figurative speech, often used in the scriptures; as Charge, Ezek. 44. 11. is for such as have charge: and O thou Pride, Ier. 50. 31. for, thou proud man. If the uncircumcision keepe the righteousnesse of the Law, Rom. 2. 26. that is, the uncircumcised man. So Dreams, for Dreamers, Ier. 27. 9. and, wickednesse perverteth sinne, that is, the sinner, Prov. 13. 6. and sundry the like. And that such is the meaning here, appeareth plainely by the 12. verse. This shutting up of the suspected leper, taught a care of righteous judgment according to Gods law, upon certaine knowledge; that nothing be judged before the time, 1 Cor. 4 5. but to exspect till God reveale sinnes, of which some are open before hand, going before unto judgment, and some follow after, 1 T[illegible: 1 letter]m. 5. 24. Vers. 5. the Priest] This is meant of the same Priest that saw him before; because he must consider, whether the plague bee as it was before, or changed. So by the Hebrew canons, The Priest that saw the plague at the first; hee is to see it at the end of the first seven dayes, and at the end of the second seven, &c. If the Priest that saw him at the first, be dead, or sicke; an other Priest may looke on him; but this second, may not pronounce him uncleane by the spreading (of the sore) because he knoweth not whether it be spred or no. Maimony, in Lepr. chap. 9. Sect. 4. in the seventh day] except it be the Sabbath: for so they write; On any day, they looke on them that have the plague, except on the Sabbath, and festivall day. If the seventh day fall out to be the Sabbath or feast; they put him off, till the day following. Maimony, treat. of Lepr. chap. 9. Sect. 7. And he saith, in the seventh day; whereupon Chazkuni noteth, Hee d[illegible: 2 letters]h not make him tarie seven full dayes, to teach thee, that a part of the day, is as the whole, standeth in his eyes that is, in the Priests eyes; as the Gr[illegible: 1 letter]eke translateth abideth before him: or, standeth in his colours, as after in verse 55. the eye is used for the colour of the plague: and thus the Chaldee expoundeth it, standeth as it was. By standeth, meaning keepes at a stay: being neither whiter, nor spred wider. Therefore the man thus plagued must doe nothing to the sore, whereby to change the naturall state of it. So the Hebrew canons say, He that pulleth off the signes of uncleanesse, either all or some; or that seareth the quick-flesh, all or part of it; or that cutteth out al the spot out of his flesh, or out of his garment, or out of his house: whether it be before he come to the Priest, or in the time of his shutting up, or when he is pronounced uncleane, or when he is freed: loe he transgresseth the commandement, which saith, (in Deut. 24. 8.) Take heed in the plague of leprosie, that thou observe diligently, to doe all that the Priests the Levits shall teach you: as I commanded them, so shall ye observe to doe: that he pull nothing off, nor cut it out. Maimony in Lepr. chap. 10. Sect. 1. Vers. 6. the seventh day the second time.] This the Hebrewes expound to be the thirteenth day, from the first: because the seventh day goeth to the count of the first weeke, and to the count of the second weeke, in all plagues, whether they be upon men, or on houses, or on garments. In the dayes betweene, what signes so ever fell out, they might doe nothing. Maimony, in Lepr. chap. 9. Sect. 9. 10. And in two weekes, the case was fully tried; for pronouncing him cleane or uncleane; he was to be shut up no longer; so the Talmud (in Nega. chap. 3. Sect. 3.) saith, The skin of the flesh, is made uncleane in two weekes, and by three signes; by white-haire, (Levit. 13. 3.) by quick flesh, (Lev. 13. 14.) & by spreading, (Lev. 13. 8.) somewhat darke] or dimme, obscure; namely of a more darke colour, then any of those foure sorts of whitenesse, which make it leprosie. The Hebrewes explaine it thus. There are three signes of uncleannesse, in the leprie of the skin of the flesh, white haire, and quicke flesh, and the spreading (of the sore) and these three are expressed in the law. As, who so hath a bright-spot grow upon him, and in it white haire, or quick flesh, when the Priest looketh on him, he shall pronounce him absolutely uncleane. If there be no white haire in it, nor quicke flesh: he shall shut him up seven daies; and in the seventh day shall looke upon him, whether any white haire be growne in the bright-spot, or any quicke flesh, or that it be spred: if there be, then he is to be pronounced uncleane: If no quicke flesh, nor white haire be growne upon it, neither it be spred in the skin, he shall shut him up the second weeke. If any of these three grow upon him in that time, he shall pronounce him uncleane; if not, then he is cleane; and he shall set him free; for there is no shutting up, for plagues in the skin of the flesh, more then two weekes. And if after he is freed and cleansed, the plague doe spread, or there grow on it white haire, or quicke flesh; then he is absolutely pronounced uncleane. The bright-spot, that is very white as snow, and after the shutting▪ up, becommeth somewhat darke like the filme of an egge; or, that which was at first like the filme of an egge, and is made like (now; lae this is as it was (before:) for the greater brightnesse of the appearance, is no signe of uncleannesse; neither is the darknesse thereof a signe of cleannesse; except it be become lesser then the foure sorts (forementioned,) and be made somewhat darker then the filme of an egge; so that it be made a freckled spot, and therefore cleane, (Levit. 13. 39.) If it be so, what is that which is said in the Law, (Levit. 13. 6.) if the plague be somewhat darke? &c. It is, that if it be somewhat darker then the foure sorts (of white,) he is cleane. Likewise, [illegible: 1 letter]f it be not somewhat darker, neither be spred, nor have white haire grow on it, nor quicke flesh, behold he is cleane. Maimony, treat. of Leprie, chap. 1. Sect. 10. 11. ascab] in Hebrew, Mispachath, that is, a thing adjoyning, or cleaving: Iarchi saith, it is the name of a cleane plague, (or sore.) wash his clothes] and how much more his body, (saith Chazkuni,) forasmuch as he stood suspected of uncleannesse: and as larchi saith, because he was bound to be shut up, he is called uncleane, and needeth to be washed. This signified, that even upon lesser chastisements for sinne, men should reforme their waies, and by the spirit of sanctification from God, (figured by waters, Ez[illegible: 1 letter]k. 36. 25. 26. 27.) should indevour to perfect holinesse in his feare, 2 Cor, 7. 1. Hebr. 10 22. For though the man was pronounced cleane, (namely from leprosie,) yet was he to wash, and be cleane: teaching that the righteous man, is not wholly cleane, but needeth still to be washed; repenting, acknowledging and asking mercy of God in Christ, and amending his life; Prov. 20. 9. 1 Ioh. 1. 8. 9. 10. And herewith wee may compare that speech of Christ; He that is washed, needeth not save to wash his feet; but is cleane every whit, Iohn 30. 10. Vers. 8. spreadeth] The spreading maketh unclean, wheresoever it is, if it be in any of the appearances (or sorts) of the plague (of leprosie mentioned in Levit. 13. 2.) but if it be in a freckled spot (Levit. 13. 39) it is no spreading. Also, the spreading is no signe of uncleannesse, untill it be after the shutting up: but if at his first comming, the Priest seeth the plague that it spreadeth and goeth on, he shall not pronounce him uncleane, but shut him up till the weekes end, and then looke upon him againe. Maimony, treat. of Leprie, chap. 4. Sect. 1. 2. The change of naturall colour, the deepenesse of the sore, (verse 3.) and the spreading of the same, being the chiefe signes of leprosie▪ signified the malignitie and contagion of sinne, which eateth as the gangrene; 2 Tim. 2. 17. causeth no soundnesse in the flesh, nor peace in the bones, Psal. 38. 4. but changeth the state of man: Lam. 4. 1. 7. 8. pronounce him uncleane] for the spreading signified that more corruption was still within the bodie, and the inward parts were not sound. And it figured the dominion of sinne in our mortall bodies; which maketh men uncleane in God[illegible: 1 letter] sig[illegible: 2 letters] ▪ for such are free from righteousnesse, and not under▪ grace; Rom. 6. 12. 14. 20. Vers. 9. The plague] to weet, the other principall plague, that commeth of a swelling, first mentioned in verse 2. but handled here in the second place. V. 10. and livelines of living flesh] or, quicknes ([illegible: 1 word] ving) of quick flesh; by livelines meaning soundnesse, or recovery; as after in v. 24. & as the Gr. here expoundeth it, and in verse 15. living flesh, is in Greeke sound flesh: and in other scriptures when men w[illegible: 1 span] healed of their wounds or sores, they are said in Hebrew to live, that is, recover health, as in Ios. 5. 8. 2 King. 20. 7. So the Hebrewes, as Sol. Iarchi h[illegible: 2 letters]e saith, Livinesse is Saniment (that is, soundnesse) in other language, when some of the whitenesse which [illegible: 1 word] within the swelling is turned like the flesh, that also [illegible: 2 words] signe of uncleannesse. The Chaldee translateth it, a marke (or signe) of living flesh. The reason hereof was, that leprosie did mortifie, or make the flesh dead, Numb. 12. 12. The Hebrewes also here take and, for or; saying, It is not necessary that there [illegible: 1 word] them both, the haire, and the living flesh, but either [illegible: 1 word] them is a signe of uncleannesse: and it is not written, white haire, with the livelinesse of living flesh, &c. Maimony, in treat. of Lepr. chap. 3. Sect. 4. Vers. 11. It is an old leprosie] or, The leprosie, i[illegible: 1 letter] waxt-old, in the skin. he is uncleane] The Hebrew doctors say; The livelinesse (or, quicknesse of flesh) is no signe of uncleannesse, untill it be as big [illegible: 2 words] lentile (or small vetch) square, or bigger thenso. [illegible: 1 word] be scattred abroad, so that the living flesh be as a g[illegible: 1 span] of mustardseed in one place, and as much in an other place, though all be within the bright-spot, they are [illegible: 1 word] to be counted together so big as a lentile, untill it be i[illegible: 1 letter] one place, in the midst of the bright-spot, as big▪ square, or bigger then a lentile. Living flesh defileth, in any appearance (or colour;) whether it be red or blacke, or white, yea though it be not of those foure sorts of white forementioned. Neither is living flesh a signe of unclea[illegible: 1 letter] nesse, till it be within the body of the bright-spot, &c. Maimony, treat. of Lepr. chap. 3. Sect. 1. 2. 3. Vers. 12. of the plague] that is, of him that [illegible: 1 word] the plague: as in verse 4. So verse 13. 17. &c. to all the sight of the eyes] that is, wheresoever the Prie[illegible: 1 span] looketh, with all his heed and diligence. From these words the Hebrew doctors gather, that although a Priest that had Blemishes, might looke on a leper, yet he that was blinde though but in one eye, or, that was dimme [illegible: 1 letter]ighted, might not looke on him that had the sore. Moreover they say, they looked not on the sores, but in the day time, &c. for in all this businesse, (the scripture) saith, IN THE DAY; and, IN THE DAY. They looked not on them in the morning, nor in the evening, nor within any house, nor in a cloudy day, neither at noone day, &c, but in the fourth and fift houre; (that is, at 10. and at 11. of the clocke before noone,) and in the 8. and 9. houre; (that is, at two and three of the clocke in the afternoone,) whether the plague were on men, or on garments, or on houses, Maimony, in treat. of Lepr. chap. 9. sect. 5. 6. and Thalmud. in Negagnim, chap. 2. sect. 2. This they observed, because in the morning and evening, the light is not cleare; and at noone, the brightnesse dazeleth, and may cause to mistake the colour. Verse 13. pronounce the plague cleane] Hebr. makecleane the plague, that is, pronounce him cleane that hath the plague. Hereupon they say; Every uncleane person when the leprosie breaketh out abroad over all his (body,) is cleane. If there appeare upon him, quicke flesh, so much as a lentile, he is uncleane, if againe he be all covered with leprosie, he is cleane. If (quick flesh appeare againe, he is uncleane, though the quicke flesh begin to appeare an 100. times, &c. Maimony, treat. of Lepr. chap. 7. sect. 5. This is explained by Moses himselfe, in the verses following: and the naturall reason hereof seemeth to be; that when the disease is al driven out, it argueth strength and soundnesse in the inward parts. Verse 15. living flesh] the Greeke translateth it sound (or whole) flesh: see verse 10. it is a leprosie] This is one of the most remarkable things in all this Law, that quicke or sound flesh in the sore, should be judged leprosie, and the man uncleane: whereas if the leprosie covered all his flesh, he was pronounced cleane, verse 13. And hereby the Holy ghost seemeth to teach, that if we would judge our selves, we should not be judged of the Lord, 1 Cor. 11. 31. If we confesse our sinnes; he is faithfull and just to forgive us our sinnes, and to cleanse us from all unrighteo[illegible: 1 letter]snesse; 1 Ioh. 1. 9. But if any quicke or sound flesh▪ any part of health or life be pretended in our sinfull nature, or any whit of righteousnesse by the workes of the Law, (by which no flesh shall be justified, Galat. 2. 16.) then God pronounceth us undeane, for we cannot be justified but by the faith of Iesus Christ, Gal. 2. 16. And by grace we are saved, Eph. 2. 5. so then it is no more of workes, otherwise grace is no more grace, Rom. 11. 6. and whosoever are justified by the law, are fallen from grace, Galath. 5. 4. Wherefore David, that he might finde grace in the eyes of God, acknowledged there was no soundnesse in his flesh: Psal. 38. 4. 8. Vers. 18. flesh] the Chaldee translateth it a man: and [illegible: 1 letter]o the word flesh often signifieth, as is noted on Gen. 6. 12. though here it may be taken properly. So in verse 24. abile] in Hebrew Shechin, which signifieth an▪ hot-ulcer, or push; which is with inflammation, yet differing from the burning after mentioned, in verse 24. for that is with fire properly; but this may proceed outwardly of a stroke with a stone, or with wood, and the like; or from inward diseases, inflammations, burning-fevers, and the like, which breake out and corrupt the skin: as the Hebrew doctors doe distinguish them, Maim. treat. of Leprie, chap. 5. sect. 1. Such biles, figured sinnes and punishments for them, Exod. 9. 9. 10. Deut. 28. 27. Rev. 16. 2. is healed] Abile, or a burning, all the while they are matterie sores, make not a man uncleane at all. But if they have beene fully healed, though the place have a scarre, and be not like the rest of the skin, yet is it as the skinne of the flesh for any thing, and they become uncleane by three signes, and are to be shut up as is before declared. Maimony ibid. chap. 5. sect. 3. The healing of the bile, figured the forgivenesse of sin, and release of punishment for the same: Exod. 15. 26. Matth. 13. 15. with Marke 4. 12. Psal. 41. 5. Vers. 19. or a bright-spot] the same equitie is, for the scab of the bright-spot, and the scab of the white swelling, forementioned; as the Hebrewes affirme: Maimony, in Lepr. chap. 1. sect. 4. somewhat-reddish] that hath any red colour, little or much, mingled with it. Which mixed appearance, the Hebrew doctors disting[illegible: 2 letters]sh, and compare with the foure appearances (or sorts) of white before mentioned, by this similitude, of foure cups full of milke; and in the first cup there are mixed two drops of blood; in the second, foure drops; in the third, eight drops; and in the fourth, sixteene drops. The mixture in the bright spot, hath the appearance of (the milke in) the fourth cup: and the mixture in the swelling, is as the appearance of the third cup. The mixture in the scab of the bright-spot, is as the appearance of the second cup: and the mixture in the Scab of the swelling, is as the appearance of the first cup. All these mixed appearances are accounted as one. Maimony, treat. of Lepr. chap. 1. sect. 4. 5. The Greeke translateth, white or somewhat-reddish, as if they were distinct. So after in verse 42. Vers. 20. plague of leprosie] This sore, arising of a bile after it was healed, verse 18. and now turned to a worse, even to a leprosie; sheweth how sinnes after we are healed of them, when they returne, doe make us worse then before: as the Apostle saith, If after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Iesus Christ, they are againe intangled therein, and overcome: the latter-end is worse with them then the beginning. 2 Pet. 2. 20. Wherefore our Saviour also said; Behold, thou art made whole, sinne no more, lest a worse thing come unto thee. Ioh. 5. 14. Vers. 21. seven dayes] for the former, they might be shut up twise seven dayes, verse 5. Moses for this and the next sort, mentioneth but once. So the Hebrew doctors say, The Bile, and the Burning doe make one uncleane, in one weeke, and by two signes; by white haire, and by the spreading. [And there is for them, no shutting up, but one weeke.] Talmud in Negagnim, c. 3. s. 4. Maimony, treat. of Lepr, c. 5. s. 4. Vers. 22. it is the plague] to weet, of leprosie, as the Greeke version addeth. Vers. 23. an inflammation] or, a skarre, a print, as the Greeke and Chaldee doe translate it: so in vers. 28. The Hebrewes explaine it thus; If the Bile and the Burning begin to be quicke, and to heale; and there come upon them a rinde like the rinde of garlicke, that is, the Tsarebeth (or inflammation) of the Bile, spoken of in the Law; and the Michjath (or c[illegible: 1 letter]red-skar) of the Burning spoken of there, &c. Ma[illegible: 1 letter]mony▪ treat. of Lepr. chap. 5. sect. 4. pronounce him cleane] to weet, from the contagion of leprosie. By this was figured, that though the signes and markes of our former sinnes (which God hath healed by forgivenesse) doe remaine in us; yet if they spread not, that is, reigne not in our mortall bodies; they shall not be imputed unto us, but forgiven; for wee are not under the Law, but under Grace. Rom. 6. 12. 14. 1 Ioh. 1. 9. 10. 2 Cor. 12. 9. Vers. 24. flesh] in Chaldee, a man: as verse 18. burning of fire] The Hebrewes understand this properly, to be done with coles, embers, red-hot yron or the like: Maimony, in Lepr. chap. 5. sect. 1. This also figured sinne; as, Can one goe upon▪ hotcoles, and his feet not be burnt? So he that goeth in to his neighbours wife; whosoever toucheth her, shall not be innocent; Prov. 6. 28. 29. Livelinesse] that is, living or quicke flesh; meaning soundnesse, or the cured-skarre. This seemeth to answere unto the word healed in verse 18. and so the Greeke here translateth it (hugiasthen) a healed-place; and the Chaldee (roshem) a skarre, or print; and to these, the old Latine version agreeth; and the Hebrew doctors, as is before noted on verse 23. The Hebrew also which properly signifieth Living, is used for healing or recoverie, as is shewed on verse 10. be] that is, become, or have in it a bright-spot. or white] that is, onely white, without any red mixed: see the notes on verse 19. Vers. 25. leprosie] The reason and signification hereof, was the same before noted on verse 20. Verse 26. somewhat darke] not so white as any sort of leprosie; see verse 6. seven dayes] to weet, one seven, not moe; as is before noted on verse 21. Vers. 28. an inflammation] or, skarre, print, character: as the Greeke and Chaldee translate: see verse 23. where also the meaning hereof is shewed. Vers. 29. plague] the Greeke addeth, the plague of leprosie. Vers. 30. a skall] in Hebrew Nethek which is a name peculiar to the Leprie on the head or beard, not on other places; and it hath the name of breaking or plucking-up. And so the Greeke also nameth it Thra[illegible: 1 letter]sma, a broken sore. The Hebrewes describe it thus. The plague of the head or beard, is when the haire that is on them, falleth off by the rootes, and the place of the haire remaineth bare; and this is that which is called Nethek. Maimony, treat. of Lepr. chap. 8. sect. 1. or of the beard] this teacheth that they are counted two severall, saith Maimony, ibidem sect. 14. Haire is both an ornament to the body; and a signe of naturall strength, as proceeding from kindly heat and moisture: which when they faile, and corrupt humors come in place, there breedeth a leprosie in the bodie: whereby God figured a like estate in the soule, destitute of the heat of his spirit, and moisture of grace, and replenished with sinfull corruption. Vers. 31. no blacke haire] for black haire, is a signe of healing, vers. 37. as in nature it signifieth health, and strength of bodie: wherefore Christs lockes are in mysterie said to be blacke as a Raven, Song 5. 11. Yelow haire and thin (or small,) is a signe here of the leprie, verse 30. as arguing decay and corruption of nature. And the yelow haire spoken of in this businesse, (as the Hebrewes say,) is that which is of the colour of gold; and that which is called thin (or small) is that which is short: but if it be long, though it be yellow as gold, it is no signe of uncleannesse▪ Two yellow small haires, are a signe of uncleannesse; whether they be one hard by another, or one farre from another; whether they be in the midst of the skall, or in the edge of it; whether they be there before the skall, or the skall be there before the yellow haire; it is a signe of uncleannesse: Maimony, in treat. of Lepr. chap. 8. sect. 4. 5. the plague] that is, him that hath the plague: as verse 4. So in verse 33. Vers. 33. shave himselfe] The manner hereof, they say, was this; he shaved (the haire that grew) without the skall, and left two haires close by it, that they might discerne whether it spred or no. Maimony in Lepr. chap. 8. sect. 3. the second time] and no more. There is no shutting up for the skall, more the[illegible: 1 letter] two weekes: and if after he be released, there grow yellow haire therein, or it spread; he shall then be pr[illegible: 1 span] ced uncleane. Maimony, in Lepr. chap. 8. sect. 2. See before on verse 6. Vers. 37. stand in his eyes] in Chaldee, stand as it was; to weet, at a stay, without spreading: see v. 5. So the Greeke saith, if before him it abide in the place. blacke haire] See the notes on verse 21. The blacke haire, freeth not a man in skalls, unlesse there be at least two haires: neither doe they free a man, [illegible: 1 word] length be such as the top of them may bow towards the root of them: &c. If two haires grow up, one blacke, and another white or yellow; one long, and another short; they free not a man. The skall that is pronounced [illegible: 2 letters] cleane, for the yellow haire, or for the spreading; if there grow blacke haire in it, and he be pronounced cleane: although the blacke haire goe away, yet is he cleane, untill other yellow haire grow in it, or it spread further[illegible: 1 letter] gaine, after the blacke haire is gone: for it is said, i[illegible: 1 letter] skall is healed, he is cleane. When it is healed, he is cle[illegible: 2 letters], although signes of uncleannesse be in the place. M[illegible: 1 span] ny, treat. of Lepr. chap. 8. sect. 6. 7. 8. he is cleane, and the Priest, &c.] Hereupon Sol. Ia[illegible: 1 letter]ch[illegible: 1 letter] noteth; Loe the uncleane whom the Priest pron[illegible: 1 span]eth cleane, is not cleane. Teaching that the truth of [illegible: 1 word] mans estate, discerned by the Law and word of God, (which is the truth, Ioh. 17. 17.) made the man cleane or uncleane; and not the sentence [illegible: 1 word] the Priest, if it swarved from the Law. Verse 39. darkish] or somewhat-darke, as in v. 6. So that their whitenesse (saith Sol. Iarchi) is not str[illegible: 2 letters]g[illegible: 1 letter] but somewhat-darke. a freckled-spot] or [illegible: 1 word] morphew: in Hebrew b[illegible: 1 letter]hak, a word not used but [illegible: 1 word] this one place; & it hath the signification of cle[illegible: 1 span] nesse or whitenesse: and is not a leprosie, but a [illegible: 1 word] goer of it, and neere thereunto. The Greek call[illegible: 2 letters] it Alph[illegible: 1 letter]s, which is a kinde of white-spot [illegible: 1 word] the skin: for as Corn. Celsus (in l. 5. [illegible: 1 span].) [illegible: 1 word] though it bring no danger with it, yet it is filthie, and commeth of an evill habit of the body. he is cleane] to weet, from leprosie: for though it spotted the skin, yet it fretted not the flesh. God sheweth him-selfe hereby mercifull to the infirmities of his people; not esteeming every spot or deformitie in them, as a malignant sin. So in the case following, verse 40. 41. Vers. 40. hath the haire fallen-off] or, is pilled. bald] to weet, behinde, from the crowne towards the necke; which baldnesse the Hebrew calleth Karachath; and it is distinguished from the forehead-baldnesse called gabbachath, verse 41. 42. which is, from the crowne of the head, towards the face. And so the Hebrew doctors doe explaine them, as two sorts: Maimony, treat. of Leprie. chap. 5. sect. 8. 10. The Greeke also translateth them by two divers words, Ph[illegible: 1 letter]lacroma, the baldnesse-behinde; and anaphalantoma, the baldnesse-before. Verse 42. the bald head] or, baldnesse-behinde: Heb. karachath. bald-forehead] or fore-baldnesse: Heb gabbachath. somewhat reddish] the Greek translateth, or somewhat reddish: see the notes on verse 19. Verse 43. swelling] by naming this one, he comprehendeth also the other, as the bright-spot, the bile, and the burning, spoken of before in verse 2. 18. 24. all which might be upon the bald head, as well as upon the other skin of the bodie: and discerned as the former, saving by the haire. leprosie in the skin] or, the leprosie of the skin of the flesh. From these words, the Hebrew doctors gather the signes of this kinde of leprosie, according to those forementioned; saying: The bald-head, and the bald forehead, defile by two signes, by quicke flesh, and by spreading And they are shut up for them two weekes: for it is said of them, As the sight of leprosie in the skin of the flesh. And because in them there is no haire, the white haire is no signe of uncleannesse in them. They make one uncleane by two signes, and in two weekes, thus. If there be a bright-spot in the bald head or bald-forehead, and there be quicke flesh therein, he is pronounced uncleane: if there be no quicke flesh, he shutteth him up, and seeth him at the seven dayes end; if there be growne any quicke flesh on it, or if it be spred, he is pronounced uncleane: if not, he shutteth him up seven daies more. If then it be spred, or have quicke flesh growne on it; he is pronounced uncleane: if not, he is set free. If after he is freed, it spread, or quicke flesh grow up; he is pronounced uncleane. The bald, head, or bald-forehead, or the beard whose haire is fallen off; if there be upon them a bile, or a burning; they make a man uncleane, as doe the bile and the burning upon the sk[illegible: 1 letter]in of the flesh: for the head or beard whose haire is fallen off, is as the skin of the flesh for every thing, save that they make not uncleane by the white haire, &c. Maimony, treat. of Lepr. c. 5 s. 9. 11. Of these two signes, the quicke flesh, and the spreading; see the notes on v. 8. 10. Verse 44. utterly uncleane] Hebr. making-unclean he shall make him uncleane; or, as the Gr. saith, shall pollute him with pollution. This signified, that if unto infirmitie, be added malignitie, or presumption; it maketh the sinner a spirituall leper in the sight of God. Vers. 45. the plague is] to weet, so pronounced by the Priest: as vers. 4. rent] in signe of sorrow: see Gen. 37. 29. Levit. 10. 6. Chazkuni expoundeth it, He shall mourne for his deedes: for because of his evil deedes, the plague is come upon him. bare] or free, to weet, from cutting, that is it shalbe unshorn: for to let the haire grow, was an other signe of sorrow: see the notes on Gen. 41. 24. and Levit. 10. 6. O. free, from cap or bonnet, that is, as the Greeke translateth uncovered; so the word also signifieth, Numb. 5. 18. yet not bare altogether, but covered with a cloth, after the manner of the mourners, 2 Sam. 15. 30. The Hebrew canons say, It is com manded that the leper pronounced uncleane, doc cover his head all the dayes that he is excluded; and put a covering on his upper lip, as a mourner; and rend his clothes; and make it knowne to those that passe by him, that he is uncleane, Levit. 13. 45. Although it be the high priest that is a leper, he makes his head free, and rends his clothes: for an affirmative precept puts away a prohibitive. A leprous woman makes not her head free, neither rendeth her clothes, nor covereth her upper lip: but she sitteth without the city, and makes it knowne to others, that she is uncleane. Maimony, treat. of Lepr. chap. 10. sect. 6. 8. put a covering] or, cover, wrap over; the Chaldee addeth, cover as a mourner: for as the covering of the head, so of the mouth or lip, was a signe of sorrow and shame as is said, The S[illegible: 1 letter]ers shall be ashamed, &c. they shall all cover the upper-lip, for there is no answere of God. Mi[illegible: 1 letter]h, 3. 7. [illegible: 1 word] in Ezek. 24. 17. when he had said make no m[illegible: 3 letters] ning, &c. he addeth, binde the tire of thy head upon thee, and put on thy shooes upon thy feete a[illegible: 1 letter]d cover not the upper-lip. Hereby also was implied, as the Hebrewes say, that he might not salute a[illegible: 1 letter]y m[illegible: 1 letter]n, all the dayes of his uncleannesse, as being a mourner, Ma[illegible: 1 span] ny, treat. of Lepr. chap. 10. sect. 6. the up [illegible: 1 word] lip] or, the beard of the upper lip, as Sol. Iarch[illegible: 1 span] preteth it, the haire of the lippes: the Greeke [illegible: 1 span] teth it his mouth▪ unclean unclean] [illegible: 1 span], I am, or here is one uncleane: so confessing and [illegible: 1 span] claiming his miserie, and giving oth[illegible: 1 letter]rs warning, lest they be defiled by touching him. Therefore Onkelos the Chaldee paraphrast translateth [illegible: 1 word], [illegible: 1 letter]e not ye made uncleane, be not ye made uncleane: and Ionathan, Avoid avoid from the unclean. This is opened in Lam. 4. 15. They cried unto them, Depart, ([illegible: 1 word] am) uncleane: depart, depart, touch not. Likewise in Esa. 52. 11. Depart, depart, goe out from thence; uncleane (it is) touch it not. The Hebrew doctors say, The Leper is the chiefe of all things that are most uncleane, he defileth men and vessels by touching him; and earth[illegible: 1 letter]n vessels by the ayre: and defileth men by carying of him, and defileth his bed, and his seat, &c. Maimony, in Lepr. chap. 10. sect. 11. These rites, figured our mortification, confession of sinnes, and suffering of miseries for the same; [illegible: 1 letter]am. 4 8. 9. 10. For, we are all, as an uncleane person; Esa. 64. 6. and David acknowledged himselfe to bee a Leprous sinner, in Psalme 51. where he maketh confession of his misdeedes, and desireth to be purged with hysope, as were the Lepers, Levit. 14. 4. And from Solomons words in 2 Chron. 6. 29. when every one shall know his owne plague and his owne griefe: Baal hattu[illegible: 1 span] inferreth, that at first it is needfull that a man know his plague, and be cleansed from it by repentance, before he pray. Vers. 46. dwell] or sit alone, as the Greeke translateth separated, from other, cleane mens societie. So King Azarias being a leper, dwelt in a severall house, 2 King. 15. 5. And Marie striken with leprosie, was shut out of the campe, Num. 12. 14. as all lepers were to be, Num. 5. 2. So that dwelling alone, debarreth him not from conversing with other lepers, but with the cleane onely. By the Hebrew canons, If a leper came into any house, all that was in the house, was uncleane, both men and vessels, although he touched them not. If he were standing under a tree, and a cleane person passed under that tree, he became uncleane. If he came into a Synagogue, they made for him a distinct roome apart, ten handbredths high, and and foure cubits broad, and he came in first, and went out last; that his situation might be by himselfe alone, and be might not stand among the people, and defile them. Maimony, treat. of Leprie, c. 10. s. 12. The Lepers were thus to be secluded, that they defiled not their campes, in the midst whereof the Lord dwelled, Num. 5. 3. figuring the putting of polluting sinners out of the Church, lest others by them, be levened and defiled, 1 Cor. 5. 6. 7. 13. Heb. 12. 15. and the abstaining from familiaritie with them; 1 Cor. 5. 11. that they might be ashamed and humbled for their offences, 2 Thes. 3. 14. Lam. 1. 1. 8. and 3. 1. 28. &c. The Hebrew doctors also, have thus understood these figures; they say; When a man considereth this thing, he will be abashed and ashamed for his iniquitie: for every iniquity, is a plague & a blemish in his soule. &c. And as it is written of the Leper, his clothes shall be rent, and he shall put a covering on his upper-lip, and shall cry uncleane, uncleane, and it is said, he shall dwell alone, without the campe, shall his dwelling be: so the pollution which is in the soule, and removeth farre from the holinesse that is on high, that causeth the body beneath to be likewise removed farre from the campe of Israel: And if a man turne by repentance, to clense his spots, by receiving chastisements upon him; loe he is clensed from his leprosie; otherwise, his leprosie cleaveth to his soule; and in this world and in the world to come he is removed farre from all the Campe that is on high, untill he be made cleane. R Elias, in Sepher Reshith ch[illegible: 1 letter]chmah, treat. of the Feare of God: c. 9. These ordinances for lepers, shewed also the effect of the Law in sinners, which driveth them from the communion of God and his people: till by repentance and faith they come unto Christ, who then will touch and heale them, as Matth. 8. 2. 3. & 11. 28. As for the Law, it leaveth them in their uncleannesse, and to mourne for the same: but meanes to heale them it sheweth none; that grace was reserved for Christ to give, Matth. 11. 5. and 8. 16. 17. Vers. 47. woollen garment] Hebr. in a garment of wooll, or in a garment of flaxe. These things the Hebrew doctors understand strictly, of the wooll of sheepe, and of flaxe only, not of hempe or the like: saying, No garments are made uncleane by plagues (or spots) but garments of wooll and of flaxe onely; and all vessels (or instruments) of skin, &c. Camels haire and sheepes wooll, that are sp[illegible: 2 letters]n (or twisted) one with another, if the most part be of camels haire, it is not made uncleane by plagues; but if the most part be of sheepe: wooll, it is made uncleane: or if halfe to halfe, it is made uncleane. And the same law is for flaxe and hempe one with another. And if the warpe be flaxe, and the woofe hempe; or the warpe hempe, and the woofe flaxe: it is not made uncleane by plagues. Likewise if the warpe, or the woofe be flaxe, or wooll, and the residue, goats haire, or the like, it is not made uncleane. Maimony, treat. of Leprie, chap. 13. sect. 1. 3. and Talmud Bab. in Negagnim. chap. 10. sect. 2. The Law, which shewed no way to cure the Leper, but left him in his uncleannesse, sorrow and solitarie estate: proceedeth here to shew the contagion of this sicknesse, how it defileth not onely the bodies of men, and separateth them from the campe of God and his people; but polluteth also their garments and instruments, so making them unfit for any use, save for the fire, verse 52. Hereby the nature of sinne was signified, and the increase of the strength thereof by the Law. Vers. 48. woofe] so named of weaving in: the Hebrew word, properly signifieth mixture; because the woofe is mixed with and woven into the warpe or threeds that run along. These are thus distinguished, because if the plague appeare in the warpe onely, the woofe is cleane: or if it appeare in the woofe onely, the warpe is cleane. Maimony, in Lepr. chap. 13. sect. 9. Moreover they say, Garments that are died (or coloured) are not defiled by plagues; whether they be died by the hand of man, or by the hand of God; unlesse they bee white. If the warpe of a garment be died, and the woofe white; or the woofe died, and the warpe white: the whole goeth after that which appeareth. A garment that hath many pieces sowed on; some died, and some white: if there appeare a plague in the white, they shut it up: if it abide two weekes it is all uncleane, and to be burnt. If it be all died, and there be but one smal white piece in it, & there appeare a plague thereon; he shutteth it up: if it continue so two weekes, it shall be burnt. Ibidem chap. 12. sect. 10. 13. of linnen] Heb. of flaxe and of wooll. worke of skin] that is, any vessell, or instrument made of skin, for any worke or use; as is after explained in verse 51. 52. Here the Hebrew doctors except the skinnes of the creatures in the sea, that they receive no uncleannesse by plagues. But if any thing that liveth on or groweth out of the land, be joyned unto them, though it be but a threed of wooll or of flaxe, or of other skin of beasts, and so any vessell be made of them; they are made uncleane by plagues. Talmud in Negagnim: chap. 10. sect. 1. Maim. in Lepr. chap. 13. sect. 5. Vers. 49 greenish] or very greene: and so after, very red. The Hebrewes say, Three signes of uncleannesse are in garments; greennesse, rednesse, and spreading. Greennesse, is such a colour as is in greene hearbs, which is very much greene. And the red, is very much red, like fair-crimsin. And for both these colours, they shut up the garment: and if it abide in this colour, two weekes, they pronounce it uncleane, and burne it. Likewise if [illegible: 1 word] spread, they pronounce it uncleane, and burne it. As, if in a garment there appeare a greene spot, or a red, they shut it up 7. daies: and in the seventh, he looketh [illegible: 2 words]; if it be spred, hee pronounceth it uncleane, and burneth all the garment. And if it abide in the colour, b[illegible: 2 letters] sp[illegible: 2 letters]ad not; or if it be spred, but be dimmor then the [illegible: 1 word] [illegible: 1 span]lours wherein it was shut up: or if the colour bee gr[illegible: 1 span]e more red, or more greene, but not spred; they [illegible: 1 word] the spotted place, and shut it up seven daies more. And in the end of those 7. daies, which is the 13. day, he [illegible: 1 span]eth if it be dimmer in colour the third time, then is be bound to wash it, and it is cleane. And if the colour be ch[illegible: 2 letters]ged from that it was; as if it was greene, and is [illegible: 1 word], or was red, and is become greene: hee rendeth [illegible: 1 word] the spotted place, and burneth that which is rent [illegible: 1 word]; and soweth a piece into the rent place: and the residue of the garment is free, and washed all over the second time, and is cleane. But if it abide in the colour wherein it was shut up at the first; he pronounceth it uncleane, and burneth it all. A garment out of which the spot is rent, at the end of the second weeke; if any spot come again into it, it is burnt. Likewise if the spot spread in a garment, after it is freed; it is burnt. Maim. treat. of Leprosie, chap. 12. sect. 1. 2. 4. Vers. 50. shall shut up] in Greeke, shall separate the plague; meaning the thing that hath the plague of Leprosie on it: see vers. 4. Vers. 51. fretting] or rankling: this word is not used, but in this case of leprie, and in Ezek. 28. 24. where it is applied to a pricking or ranckling briar. The Greeke translateth it a continuing leprosie, the Chaldee a diminishing; because that which fretteth, both continueth long, and wasteth the thing wherein it is. So in chap. 14. 44. it is uncleane] it is one of the maine uncleane things, and as the Hebrewes write, it maketh uncleane by touching it, or by bearing it, or by comming in where it is. As, a leprous garment, or warpe, or woofe, or any vessell of skin plagued (with leprosie:) if but so much as an olive of them come into a cleane house; all that is in the house, is made uncleane, both men and vessels, and are all made principall uncleane things, &c. The leprous thing is like unto the dead, as it is said, Let her not be as one dead, Num. 12. 12. How doth the dead (defile?) by so much as an olive: so these things also, by so much as an olive. Maim. in Lepr. chap. 13. sect. 13. 14. Vers. 52. in woollen] Hebr. in wooll, or in flaxe; that is, made of wooll or of flaxe. This burning of leprous garments, signified the abhomination which all should have of sinne; for the consuming and abolishing of it, and of all instruments and moniments thereof: as by comparing scriptures for some particular evils, may bee gathered. See Deut. 7. 25. Esa. 30. 22. Iude verse 23. Act. 19. 19. Vers. 54. command, that they wash] the commandement, is by the Priest; the washing, by any man: as Baal haturim here observeth. Vers. 55. his colour] Hebrew, his eye: the colour is so called, because it is discerned by the eye: so in Numb. 11. 7. Ezek. 1. 16. and 8. 2. fret-inward] or, a deepe-fret, that diminisheth and consumeth it: the Chaldee translateth it, a breaking: the Greeke thus, it is confirmed, (or fast-setled) in the garment, or in the warpe, or in the woofe. bare-inside] Hebrew, the fore-baldnesse thereof, or in the hinder-baldnesse thereof. The words before used in verse 42. for the baldnesse of the head before or behind, are here applied to the garment; which when the wooll or stuffe is eaten off in the out side or in the inner, with the fretting leprie; is thereupon called bald. The Greeke translateth them the warpe and the woofe; as before is noted: the Chaldee, in the worne (or old) part thereof, or in the new part thereof: and so other the Hebrew doctors explaine it, saying, Karachath, is the old-worn places: and gabbachath is the new. Maim. treat. of Lepr[illegible: 1 letter], c. 12. s. 9. Vers. 56. rend it] rend the place of the plague, out of the garment, and burne it. saith Sol. Iarchi. But if it were still seene in the garment after this, then the whole garment was burnt; v. 57. Ver. 57. a plague breaking out-abroad] or, a spreading (as the Chaldee saith an increasing) leprosie. In Greek, a flourishing leprie. Vers. 58. washed the second time] Chazkuni explaineth it, the second time, for to clease it, and the first time, for to put away the plague of it. These legall washings were carnall ordinances, imposed on them, untill the time of reformation, Hebrew. 9. 10. but our washing is by the blood and spirit of Christ, wherby he hath washed us from our sinnes, Revel. 1. 5. so that we draw neer unto God, with a true heart, and full assurance of faith; having our hearts sprinkled from an evill conscience, and our bodies washed with pure water, Heb. 10. 22. and clensing our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God, (2 Corinth. 7. 1.) in us may be fulfilled that which is written, These are they which came out of great tribulation, and have washed their robes, and made them white, in the blood of the Lamb. Rev. 7. 14.