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 sacerdotem.
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, et 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 sacrdos 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 agnum 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 emundandum 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 eam 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.
2 This shall be the law of the leper. Moses now treats of the manner in which those who were cured of leprosy were to be cleansed and restored. Thus far he had shewn whom the priest was to admit into the holy congregation, and account to be clean; he now prescribes the rite of expiation, whereby the people might learn how greatly God abominates the uncleanness, which He commands to be purified by a solemn propitiation; and also that he who is healed may acknowledge that he is rescued from death by God's special blessing, and may in future be more diligent in seeking to be pure. For there were two parts in the sacrifice here demanded-purification and thanksgiving. But we must ever keep in view the object which I have stated in the last chapter, that the Israelites were instructed by this ceremony to serve God in chastity and purity, and to keep far away from those defilements, whereby religion would be profaned. Since, then, leprosy was a kind of pollution, God was unwilling that those who were cured of it should be received into the holy congregation,1 except after the offering of a sacrifice; as if the priest reconciled them after excommunication. It will now be well to discuss the points which are worthy of consideration. The office of cleansing is imposed on the priest; yet he is at the same time forbidden to cleanse any except those who were already pure and clean. In this, on the one hand, God claims for Himself the honor of the cure, lest men should assume it; and also establishes the discipline which He would have to reign in His Church. To make the matter clearer, it belongs to God only to forgive sins; what, then, remains to man, except to be the witness and herald of the grace which He confers? God's minister can, therefore, absolve none whom God has not before absolved. In sum, absolution is not in the power or will of man: the minister only sustains an inferior part, to endorse God's judgment, or rather to proclaim God's sentence. Hence that remarkable expression of Isaiah, "I, even I, am he that blotteth out thy transgressions, O Israel, and none but me."2 (Isaiah 43:25.) In which sense, too, God everywhere promises by the prophets that the people shall be clean, when He shall have cleansed them. Meanwhile, however, this does not prevent those who are called to the office of teaching from purging the uncleanness of the people in a certain peculiar way. For, since faith alone purifies the heart, in so far as it receives the testimony which God proffers by the mouth of man, the minister who testifies that we are reconciled to God, is justly reckoned to take away our pollution. This expiation is still in force, though the ceremony has long ceased to be in use. But, since the spiritual healing, which we receive by faith, proceeds from the mere grace of God, the ministry of man does not at all detract from His glory. Let us, then, remember that these two things are perfectly consistent with each other, that God is the sole author of our purity; and yet that the method, which He uses for our justification, must not on that account be neglected. And this is properly referred to discipline, that whosoever has been once cast out of the holy congregation by public authority, must not be received again except upon professing penitence and a new life. We must observe, too, that this jurisdiction was given to the priests not only on the ground that they represented Christ, but also in respect to the ministry, which we have in common with them.
3 And the priest shall go forth. This is the examination, which was more fully treated of in the last chapter, without which it was not lawful to receive him who had been once rejected. The priest's command, which is mentioned immediately afterwards, I refer to the Levites, some one of whom probably accompanied the priest to prepare the sacrifice, that thus the priests might only discharge the principal duty. The sum of the rite respecting the two birds tends to this, that the cleansing from leprosy was a kind of resurrection Two birds were placed before their eyes; the liberty of one was purchased by the blood of the other; because the former was not let go until it had been first dipped in the blood and the water; and thus the matter of sprinkling was prepared for the man's purification. The sevenfold repetition was intended to impress more deeply on men's memories a continual meditation on God's grace; for we know that by this number perfection is often expressed in Scripture. With the same object, he who had been cured shaved his hair, and washed in water. Yet he did not return home on the first day, but on the eighth. Meantime, on the seventh day he shaved his beard, and his eyebrows, and all the hair of his head; he washed himself and his garments, and then proceeded to the sacrifice. So difficult is it to accustom men to a serious acknowledgment of the two points, to hold their vice in detestation, and worthily to estimate the grace of God whereby they are delivered.
10. And on the eighth. As infants on the eighth day after they were cleansed from the uncleanness which they had brought from the womb, were grafted into the Church, and made members of it; so now the eighth day is prescribed for the restoration of those who, in the cure that they have received, are as it were born again; for they are accounted dead whom the leprosy had banished from the holy congregation. A sacrifice is therefore appointed which may renew the circumcision that had been in some measure effaced. Now, the meaning of all the things here mentioned is not clear to myself, and I would not have my readers too curious respecting them. Some may be probably accounted for; the right ear, the thumb of the right hand, and the great toe of the right foot, were sprinkled with the blood of the offering, because the leper was restored to the ordinary habits and customs of life, so as to have freedom of walk and action, and free conversational intercourse; for in the ear there is a mutual correspondence between speaking and hearing. The head is anointed, or cleansed with the oil, that nothing impure should remain in his whole body3 God spare the poor and lowly, and does not compel them to offer the two lambs, lest they should be burdened beyond their means; whence it appears, that sacrifices are not estimated according to their intrinsic value, but according to the pious feeling which disposes each on liberally to offer in proportion to what is given him.
34. When ye be come into the land. Another sort of leprosy is here treated of, as to which we may not unreasonably rejoice that it is now unknown to us. But, as God had honored that people with extraordinary privileges, so it was consistent that their ingratitude should be punished by more severe penalties, if they defiled the gifts in which they excelled. It is not to be wondered at, therefore, that punishments were inflicted upon them, which it fills us with surprise and horror to hear of. It was a sad sight to behold the leprosy invading the human body; but there was something portentous to perceive it affecting their houses also, and driving out the owners and their families; for if they wittingly and voluntarily remained there, the contagion spread to themselves and all their furniture. But, since God marked with public ignominy those whose houses were struck with leprosy, He commands them to confess their guilt, and not only when the evil had made much advance, but when any suspicion of it had begun to exist. It appears, too, from the Law, that some were but lightly chastised: for, if after the priest's inspection, in seven days the plague did not increase on the scraped walls, the possessor returned to his house. God punished others more severely, and it was necessary that the building should be utterly destroyed, because the pollution was incurable. But, although these were tokens of God's wrath, yet, inexpiating the uncleanness, He exercised His people in the study of purity; for it was just as if He drove away from approaching His sanctuary those who came from an unclean house. The sense, then, was that. they should each of them diligently endeavor to keep their houses pure, and chaste, and free from every stain. But if, through God's mercy, the plague ceased, a sacrifice of thanksgiving was to be offered, as for the human beings (who had been healed.) The next chapter, in which general pollutions and their purifications are not treated of, but only one kind of pollution is glanced at, which has reference to fleshly lust, would perhaps be suitably introduced under the Seventh Commandment; but it will presently appear from the context that it must be brought under this head.
Of the Pollutions which arise from Issues4
Leviticus 15:1-33
1. And the LORD spake unto Moses and to Aaron, saying,
1. Loquutus est autem Jehova ad Mosen et Aharon, dicendo,
2. Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.
2. Loquimini ad filios Israel, et dicite eis, Unusquisque quum semen ejus defluet de carne sua, immundus est.
3. And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.
3. Haec vero erit immunditia ejus in semine ipsius, si emittat caro ejus semen suum, vel clauserit carnem suam semine suo, immunditia ejus est.
4. Every bed whereon he lieth that hath the issue is unclean: and every thing whereon he sitteth, shall be unclean.
4. Omne stratum in quo jacuerit qui patitur fluxum seminis, immundum erit: et omne id super quo sederit, immundum erit.
5. And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.
5. Quicunque item tetigerit lectum ejus, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam.
6. And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
6. Et qui sederit super alquid super quo sederit seminifluus, lavabit vestimenta sua, posteaquam laverit se aqua: eritque immundus usque ad vesperam.
7. And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
7. Qui vero tetigerit carnem seminiflui, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam.
8. And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be uncleau until the even.
8. Et si despuerit seminifluussuper mundum, lavabit vestimenta sua posteaquam laverit se aqua: eritque immundus usque ad vesperam.
9. And what saddle soever he rideth upon that hath the issue shall be unclean.
9. Et omne sagma super quo equitaverit seminifluus, immundum erit.
10. And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even.
10. Atque omnis qui tetigerit omne quitquid fuerit subter eum, immundus erit usque ad vesperam et qui portaverit ea, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam.
11. And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shalt wash his clothes, and bathe himself in water, and be unclean until the even.
11. Omnis autem quem tetigerit seminifluus, et manus suas non abluerit aqua, lavabit vestimenta sua: posteaquam laverit sese aqua: eritque immundus usque ad vesperam.
12. And the vessel of earth that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.
12. Et vas fictile quod tetigerit seminifluus, confringetur: onme auterum vas ligneum lavabitur aqua.
13. And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.
13. Quum autem mundatus fuerit seminifluus a fluxusuo, numerabit sibi septem dies ab emundatione sua, lavabitque vestimenta sua, posteaquam laverit quoque carnem suam aqua viva: et mundus erit.
14. And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest:
14. Die vero octava capiet sibi duos turtures, aut duos pullos columbinos, venietque coram Jehova ad ostium tabernaculi conventionis, et tradet eos sacerdoti.
15. And the priest shall offer them, the one for a sin offering, and the other for a burnt offering: and the priest shall make an atonement for him before the LORD for his issue.
15. Quos sacrificabit sacerdos, unum pro peccato, et alterum in holocaustum: et emundabit illum sacerdos coram Jehova a fluxu ipsius.
16. And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.
16. Quum autem ex aliquo egressa fuerit effusio seminis, lavabit aqua totam carnem suam: immundusque erit usque ad vesperam.
17. And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.
17. Et omnis vestis, omnisque pellis super quam fuerit aliquid de effusione seminis, lavabitur aqua et immunda erit usque ad vesperam.
18. The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.
18. Mulier quoque cum quo dormierit vir patiens effusionem seminis, lavabitur aqua et immunda erit usque ad vesperam.
19. And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even.
19. Mulier autem quum fuerit fluens sanguine, et erit fluxus ejus per carnem ejus, septem diebus erit in separatione sua: et omnis qui tetigerit eam, immundus erit usque ad vesperam.
20. And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.
20. Et omne super quo jacuerit separatione sua, immundum erit: omne quoque super quo sederit, immundum erit.
21. And whosoever toucheth her bed shall wash his clothes, and bathe hinself in water, and be unclean until the even.
21. Omnis praeterea qui tetigerit lectum ejus, lavabit vestimenta sua, et lavabit sese aqua: immundusque erit usque ad vesperam.
22. And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.
22. Omnis etiam qui tetigerit quamcunque sedem super quam sederit, lavabit vestimenta sua, posteaquam laverit sese aqua: immundusque erit usque ad vesperam.
23. And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.
23. Quod si instrumentum aliquod fuerit super stratum ipsum, vel super sellam super quam sederit: quum tetigerit illud aliquis, immundus erit usque ad vesperam.
24. And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.
24. Quod si dormiendo dormierit quis cum ea, et fuerit immunditia ejus super eum, immundus erit septem diebus: et omne stratum super quo dormierit, immundum erit.
25. And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.
25. Mulier autem, quum fluet fluxum sanguinis ultra menses suos: cunctis diebus fluxus immunditiae suae erit sicut diebus menstrui sui, immunda est.
26. Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.
26. Omne stratum in quo dormierit cunctis diebus fluxus sui, sicut stratum menstrui sui erit, et omnis sedes super qua sederit, immunda erit secundum immunditiam menstrui sui.
27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himseIf in water, and be unclean until the even.
27. Quicunque tetigerit cam immundus erit, lavabitque vestimenta sua, et lavabit se aqua, immundusque erit usque ad vesperam.
28. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.
28. Quod si mundata fuerit a fluxu suo, tunc numerabit sibi septem dies, et postea mundabitur.
29. And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.
29. Die autem octava tollet sibi duos turtures, aut duos pullos columbinos: afferetque illos ad sacerdotem ad ostium tabernaculi conventionis.
30. And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness.
30. Et faciet sacerdos unum in hostiam pro peccato, et alterum in holocaustum: emundabitque illam sacerdos coram Jehova a fluxu immunditiae suae.
31. Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.
31. Separabitque filios Israel ab imnmnditias suas, ne moriantur propter immunditias suas, dum polluertint tabernaculum, quod est in medio eorum.
32. This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;
32. lsta est lex patientis fluxum seminis, et ejus ex quo egreditur effusio seminis, ut sit immundus propter illam.
33. And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.
33. Et aegrotantis in fluxu suo, et ejus qui profundit fluxum suum, sive sit masculus, sive foemina, et viri qui dormierit cum immunda.
2 When any man hath a running issue. He here alludes to other species of contamination, for which a solemn purification is required. And, first, he teaches that men are defiled by the flow of the seminal fluid, which occurs in two ways, either when it involuntarily bursts out in sleep, or when it escapes gradually in the disease, which the Greeks call gonor'rhoia This Supplement might, as I have said, be appended to the Seventh Commandment, because every5 indisposition arising from lust appears here to be condemned; but, if we look more closely, we shall perceive that it is a general law for the cultivation of purity, and which must not be confined to chastity alone. For this flux, arising from disease and debility, unless it be contracted from immoderate venery, has nothing in common with venereal lust. Besides, what is immediately after added concerning the menstruation of women, is connected with other forms of uncleanness and defilement. The sum then is, that the seminal-flux is reckoned among the pollutions which prevented the Israelites from entering the tabernacle, and from the external service of God; and thence the rule must always be borne in mind, that whatever proceeds from an unclean man is corrupt, and that no one can duly offer either himself, or what he possesses, to God, except he who is pure and perfect in soul and body. Thus Paul explains the end and object of this ceremony, when he exhorts believers that, being received as God's peculiar people, they should cleanse themselves
"from all filthiness of the flesh and spirit." (2 Corinthians 7:1.)
But Moses further declares, that uncleanness is contracted, not only when the seed is emitted, but when it is retained; and that not only is the man himself rendered unclean, but whatever he may have touched — his bed, his seat, his saddle, his clothes; and that the contagion extends to others also, if any should have lain on the same bed, or ridden on the same saddle. Thus did God desire to impress them with horror, that they might be more accustomed to fly from all impurity. Nor would the crime have been detestable: in itself, had not spiritual purity been set forth under this external exercise and symbol. Thus, too, in (Psalm 24:3, 4), the truth of this figure is described:
"Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands, and a pure heart."
Therefore he who was conscious of no sin in the seminal-flux, still must be reminded by this sign of the corruption of his nature; and at the same time be an example to others, that all should diligently take heed to themselves, because corruption cleaves to the whole human race. In the ablution the remedy of the evil was proposed, since the mark of ignominy induced them to repentance. It is expedient that whosoever is infected with any stain should be brought to shame, so as to be displeased with himself; but the acknowledgment of the evil would produce despair, unless the hope of pardon were associated with it. Therefore, those to whom purification was necessary, are always sent to water; and, whenever water is mentioned, the passage in St. John should be brought to mind, that Christ came "by water and blood," to purge and expiate all uncleanness. (1 John 5:6.) Besides the water, a sacrifice of turtle doves, or two young pigeons is added; and this has reference to the same thing; viz., that purification for the unclean must be sought for elsewhere, which we have at length obtained by the sacrifice of Christ.
19. And if a woman have an issue. Women are now spoken of who suffer under a twofold issue of blood; for with almost all it occurs every month, (whence it is called menses, or menstruation,) and some labor under a constant hemorrhage. He declares both to be unclean; and, after menstruation, a certain period of separation is appointed, during which the law prohibited their cohabitation with men; but, if the blood flowed beyond the usual time, the time of purification is postponed until it ceased. Whence it appears, that in every shameful thing the Jews were reminded of their uncleanness, that thus they might be accustomed to modesty and seek after purity. And this still more clearly appears at the end of the chapter, where it is said, (v. 3l,) "Thus shall ye separate the children of Israel from their uncleanness; that they die not — when they defile my tabernacle." God, I say, briefly sets forth His intention that He would drive away all profanation far from His people; because he desires sincerity to prevail amongst his worshippers, and cannot bear his tabernacle to be polluted by any stain.
Of other Defects which exclude Men from Tabernacle6