Annotations on the Pentateuch - Psalms - Song of Songs
Vers. 14. vultur] called in old English, a geyr; in Hebrew here, daah, of flying, and in Deut. 14 13. raah, of seeing: (for the Hebrew letters D and R. be [unspec] one like another, and often put one for another, as is noted on Gen 4. 18.) for the vultur espieth and smelleth her prey from far, and flieth with violence, being an heavy fowl; teedeth on carcasses, and buildeth her nest on hye rocks. The Greek also translateth it gups, (that is, a geyr or vultur,) both here and in Deut. 14. The Chaldee here followeth the Hebrew Dajtha: but in Deut. 14. 13. it hath Bath canpha; that is, daughter of wing. kyee] a known ravenous bird, called also a glede, and a puttock. In Hebrew it is named Ajah, of her manner of flying, which is as if she did swim, and by the bowing of her tail, seemeth to have taught how to govern ships by a rudder, as Pliny noteth in hist. b. 10. c. 10, The scripture elsewhere mentioneth her sharp eye sight, in Job 28. 7. The Chaldee here translateth T • raphitha, of Tearing & ravening her prey, after her kind] This is spoken, because of kites there be two kinds; the greater, of a ruddy color, common in England: the lesser, of a more black color, known in Germany: both sorts, (and if there be any other) are unclean. In Deut. 14. 13 there is another named, W ch is not here, the kite (Ajah,) and the glede (Dajah,) after her kind. That dajah, (or glede,) is a fowl that haunterh ruinous places, Isaiah 34. 15. The kite (Ajah) is the glede (Dajah) spoken of in Deuteronomy: saith Maimonides, in treat. of Forbidden meats, ch. 1. s. 14.
Vers. 15. raven] a known bird; named in Hebrew Oreb, in Chaldee Urba, of her dark, or black color; Song. 5. 11. It is ravenous, and of [unspec 15] unkind nature to her young, Prover. 30. 17. Isaiah 34. 11. Job 38. 41. his kind] as crows, caddowes, pies, and the like. It is said, after his kind, to imply the Z • z • r (the pie) saith Maimonides, ibidem.
Vers. 16. the owl] or, as in Greek, the ostrich; [unspec] the Hebrew bath hajagnanah, properly is, the daughter of the owl (or ostrich,) that is, the kind of that bird, or the young thereof. But by this word bath, the Hebrew doctors understand, the eggs of this bird, and so of all other unclean fowls, to be unclean also. Maimonides, ibidem, c. 3. s. 1. But Chazkuni here expoundeth it the Estritch, and by the daughter understandeth the young: because the flesh of the fowl when it is old, is (he saith) as hard as a stick, and so there was no need to forbid the eating thereof. This bird liveth in deserts and solitary places, Job 30. 29. Isaiah. 43. 20. and 34. 13. and (as the name also implieth) makes a doleful noise, Mich. 1. 8. and is of a cruel nature, Lam. 4. 3. The ostrich spoken of in Job 39. 13. 14. hath another name. The Chaldee here translateth Bath neamttha; of pleasantness, spoken by the contrary; for her unpleasant cry; so in Deut. 14. night-hawk] or, night-owl, as the Greek translateth it. The Hebrew name Tachmas signifieth rapine and violence, which argueth the nature of this bird. Some think it to be the Night-raven, others the Harpie. The Night-hauke seeth bette; by night then by day; and hath deadly war with the Eagle, saith Pliny, hist. b. 10. c. 8. It is mentioned in scripture, only here and in Deut. 14. The Chaldee of her wing or flying, calleth her Tsitsa; but Jonathan, Chatphitha, that is, the Snatcher, or Harpte. sca-gull] or s • acob: in Hebrew Shachapls, and in Chaldee Shachpha: mentioned but here and in Deur. 14. The Greek translateth it Laros, that is, a sea gull, a bird of a greedy and revenous kind, it nestleth on rocks by the sea: Aristot hist. Animal. l. 5. c. 9. Some think it to be the cuckow, others a kind of Hawk, called the Merlin. Hawk] called in Hebrew Nets, in Chaldee Natsa, in Gr. hierax; in all, she is named of her swift flying and fighting: and of Nets, the Latin word Nisus is derivec. Of it God saith, Doth the hawk fly by thy wisdom? Job 39. 26. his kind] as there are sundry sorts of hawks, (Arist. hist. animal. l. 9. c. 36.) all which are by this law unclean: so the Hebrew doctors understand this of a second kind, which they call Sarnaka, Maimonides, treat. of Forbidden meats, ch. 1. s. 14.
Vers. 17. great owl] called in Latin Bubo, Aristotle [unspec 17] writes that it is of the bigness of an Eagle, and Pliny, that it dwelleth in deserts, maketh a doleful noise, & flieth not right forth but thwart wise. So the Prophet compaineth I am like the great owl of the deserts, Psal. 102. 7. In Hebrew it is named Cos, of covering or hiding; and Chazkuni saith, it hideth it self from the eyes of men, and dwelleth in places not inhabited: the Greek translateth it here, the Night raven: and in Deut. 14. the Heron. The Chaldee by Onkelos calleth it Ka • ja; and Jonathan, Tsajra. cormorant] in Hebrew Shalac, or casting it self down into the water: the Chaldee nameth it Shalenona, that is, the Fish hunter; and Jonathan addeth, the hunter of the fish of the sea. little owl] or, bat: in Hebrew Ianshuph, so named of flying in the twilight or dark evening, which owls & bats both do. It dwelleth also in desolate places, Isaiah 34. 11. The Chaldee name is Kiphopha.
Vers. 18. the Red-shank] so the Greek translateth it here Porphyrion, which is either that, or like [unspec 18] that which we call the Red-shank. Jerome translateth it the Swan. Some of the Hebrew dotors, the Bat: which is more likely, because the Hebrew Tinshemeth, which here is a bird, after in ver. 30. is the name also of a creeping thing, called the Moll. Sol. Rashi saith it is like a mouse, flieth in the night, and is so called because it is like that creeping thing which lacketh eyes, called Talpa (a Moll.) The Chaldee here calleth it Cavtha: and in Deut. 14. 16. Botha. Pelecan] or, shovelard: a fowl that dwelleth in the wilderness, Psal. 102. and in desolate places, Isaiah 34. 11, Zeph. 2. 14. In Hebrew, named Kaath, in Chaldee Katha, of Vomiting. So Aristotle and Pliny show the nature of the Pelecan or Shovelard, that it vomiteth up shelfishes, which it before devoured. And Chazkuni saith hereof; Kaath, the name differeth not from the custom thereof, which is to vomit up the meat. gier-eagle] or, Swan, as the Greek here translateth it, but in Deu. 14. 17. the Greek is the porphyrion. The Hebrew Racham, hath the signification of dear-love, which it beareth to the young, as Chazkuni saith, The Chaldee translateth it Ierakreka, which implieth a greenish coloured fowl, such as the Greeks call Chlorion, a Witwol.
V. 19. Stork] in Hebrew Chasidah, which signifieth kindness, such as the young storkes are said to [unspec 19] show unto their dams, whō they feed in their age: or, as Sol. Rashi here saith, because it showeth kindness unto her fellows, in food. The Greek translateth it diversely. The scripture noteth this bird for her wings and flying, Job 39. 13. Zach. 5. 9. it is a fowl much like a crane, white, but her wings partly black; she buildeth on high fyrr trees, Psal. 104. 17. and upon tops of houses and chimneyes in cities, as all Germany knoweth. It keepeth much about waters, and feedeth on fishes, snakes, frogs, and the like. Therefore in Thessalia (as Plinte reporteth) men might not kill them, upon pain of death, because they devoured the serpents. The storkes depart out of the country towards the end of summer, no man knoweth whither, and come again at the spring, whereupon the Prophet saith, the stork in the heaven knoweth her appointed times, Ie 8. 7. No man seeth them either going or coming, but when they are come, & that is a sign that winter is past. Of them Pliny, writeth, hist. b. 10. c. 23. The Chaldee • e calleth her Chawaritha, of her white feathers. So the Latin Poet; cum Vere rubenti Canaida venit avis longis invisa colubris, Virgil. Geor. 2. that is, when in the rosie Spring, The white fowl comes which unto Snakes is a most hateful thing. the Heron] in Greek, and the Heron, so in Deut. 14. 18. The Heron is in Hebrew Anaphah, so named of anger: The Greek turneth it Charadrios: so in Deut. 14. 18. The Chaldee translateth it Ibbo, and Ajbu; which name implieth enmity. Chazkuni writeth Anapha; commonly called Heron, it is soon angry: and Sol. Rashi saith, it is a furius fowl, and seemeth unto me to be that which they call the Heron. Lapwing] so also the Greek translateth it: the Hebrew name is Duchiphath, mentioned only here, and in Deut. 14. 18. The Chaldee, Nagar tura: the Cock of the mountain, bat] in Hebrew Atalleph, in Chaldee Atalpha, in Greek Nucteris: it flieth in the night, and cannot behold the day light, but keepeth in holes; whereto the Prophet alludeth in Isaiah 2. 20. they shall cast their idols, to the mo •• s, and the batts. Chazkuni saith, Atalleph is a little bird that flieth in the night, and hath no eyes. Thus there be twenty several fowls named as unclean; to which if we add those words after his kind four times repeated, there are 24. and so many particular sorts do the Hebrew doctors say are forbidden. And whosoever hath certain knowledge of these kinds, and of their names; he may eat any fowl that is none of them, and he need make no inquisition. Who so knoweth them not, nor knoweth their names; must make inquisition, by the signs which the wise men have given. Every fowl that treadeth on the meat and eateth, [as is the manner of ravenous fowls that tear their prey,] it is evident that it is of those kinds, and unclean: saith Maimonides, in treat. or Forbidden meats, chap. 1. sect. 15. 16. And; the signs of beasts, are spoken of in the law; the signs of 〈…〉 les are not spoken of: but our wise men have said, every fowl that treadeth (on her prey) is unclean: Talmud Bab. in Cholin, ch. 3. These figured the ravenous, and uncieane conditions of ungodly people: as Babylon is called, the cage of every unclean and b •• •• ll bird, Rev. 18. 2.
Vers. 20. that flieth] or, of the flying-fowl, as the [unspec] Greek translateth, All creeping-things of fowl 〈…〉 that is, all fowls (or flying things) that creep. Under this prohibition, the Jews understand also, flies, bees, hornets, ants, and the like; as Targum Jonathan and others here explain it. upon all four] or, upon four feet: which word is expressed after, in verse 23.
Ver. 21. hath not legs] or, as the Hebrew read 〈…〉 [unspec] in the margin, hath legs. Both Greek and C 〈…〉 dee do translate as in the margin, hath legs: bu • because the legs of the Locusts following, are bowed backward, and they go not with them 〈◊〉 other creatures, therefore after a sort they have 〈◊〉 legs above their feet. Or rather, because the young locusts are borne without legs (as Plime shewett in hist. b. 11. c. 29.) and afterwards their legs do grow. So the Hebrew canons say, Whatsoever 〈◊〉 not now wings or legs, but they will grow upon them after a time when they are bigger: they are lawful (to 〈◊〉 eaten) presently. Maimonides, treat. of Forbidden me 〈…〉 , ch. 1. s. 23. Thus both readings were written by Moses: see the like, in Exodus 21. 8. The holy Ghost sometime plainly confirmeth these div 〈…〉 reading to be of God; as in 1 Chron. 11. 20. * Lo, Not, is in the margin to be read Lo, To him, and another Prophet, writing of the same person, hath only Lo, To him, 2 Sam. 23. 18.
Vers. 22. common Locust] or, grasshopper; in Hebrew [unspec] Arbeh, so named of their multitude; see the notes on Exod. 10. 4. 5. 14. Such in the eastern countries are used for meat; so John the Baptist, fed on Locusts, Mat. 3. 4. and human stories tell, how some in Ethiopia used to eat them salted and •• ed in smoke, Pliny, hist. b. 6 c. 30. Locust- Sol 〈…〉 which hath the name, (as Chazkuni saith) of Sole •• the Rocks, on which they keep: the Greek calleth it Attakes: the Chaldee Rashona, and Resh •• a, It is not mentioned in scripture, but in this place. locust- Chargol] this word also is not found any other where: the G. translateth it Ophiomiches, that is, the Serpent fighter: and that there are Locusts which kill serpents, Pliny mentioneth, in b. 11. c. 29. Chazkuni interpreteth the name Chargol, as striving with the feet to skip with them. locust- Chagab,] or grasshopper; which the Greek nameth Akris, that is, a Locust, so in Numb. 13. 33. Isaiah 40. 22. Eccles. 12. 5. after his kind] this being spoken four times, the Hebrews think it implieth four other sorts of Locusts, which they call Zipporeth cramim, and Iothana Ierushalemith, and Gnartsubja, and Razbanith; all which are also clean for to eat; Talmud Bab. in Cholin, ch. 3. So Maimonides in Forb. meats, c. 1. s. 21. where he calleth the two latter by other names, Gnotsaranja, & Ducanith: and so maketh eight sorts of Locusts, which the Law permitteth to be eaten.
V. 23. every creeping thing] to weet, every other, [unspec 23] save those Locusts aforesaid.
Vers. 24. for these] or, by these; meaning as Solom. [unspec 24] Rashi explaineth it, these which follow, that not only by eating, but by touching of them dead, they should be defiled. See before on v. 8. The uncleanness by touching, spoken of in any place, whether it be of a dead man, or of other unclean things; is, when a man with his flesh toucheth the unclean thing it self; whether it be with his hand, or with his foot, or with any other part of his flesh; though it be with his tongue, loe he is unclean. And it seems to me, he is defiled if he touch with his nails or with his teeth, whiles they are joined to the body, they are as the body; saith Maim. in treat. of Poll. by the dead. c. 1. s. 3. till the evening] that is, till the end of that day and beginning of a new: for the Jews day began at evening, as is noted on Gen. 1. 5. And so it figured man's pollution by sins, till he come to the new day of salvation by Christ, and become a new creature, 2 Cor. 5. 17. & 6. 2. It signified also, those legal pollutions to continue but during the day (or time) of the law: w ch in the day of Christ should be abolished, Coloss. 2. 16. 17. 20. 21.
V. 25. beareth] the Hebr. canons say, although [unspec 25] he touch it not, though there be a stone between him and it, for as much as he hath borne it, he is unclean, whether he bear it on his head, or on his hand, or on any other part of his body. Whether he hath taken it up him-self, or another hath laid it on him; yea though the unclean thing hang by a thread, or hair, and that thread hang on his hand; he beareth it, and is unclean. Maim. treat. of Pollut. by the dead, ch. 1 sect. 6. wash his clothes] that is, all the clothes that are upon him. Sol. Rashi not eth, that uncleanness by bearing, is more then the uncleanness by touching, for a man is charged for this, to wash his clothes. This washing was a sign of sanctification, as in Exodus 19. 10. for sin defileth men, and all that is about them: but by repentance and faith, our clothes are washed, & made white in the blood of the Lamb (Christ) Revel. 7. 14. The Hebrew doctors say, Every place where it is said in the law, of the unclean, that he shall wash his clothes: it is not to teach us, that only the clothes which are upon him are unclean: but to teach that every cloth or vessel, which that unclean person toucheth, in the time whiles he is joined to the thing that makes him unclean, is unclean also. Maim. treat. of the Red heifer, chap. 5. sect. 2.
Vers. 26. them] that is, their dead carcasses, as the [unspec 26] Gr. here expresseth, and rightly from ver. 24.
Vers. 27. paws, or palms; which the Greek [unspec 27] translateth hands. And to explain this, Sol. Rashi instanceth, the dog, and the bear, and the cat.
Ver. 29. upon the earth] this is spoken, as Chazkuni [unspec 29] saith to expect those that are in the sea. weasell] named in Hebrew, Choled; in Chaldee, Chulda; of running hastily from place to place. Rashi explaineth it by the Latin name Mustela: in Greek it is called Galee. mouse] in Hebrew, Gnachar, of troubling, gnawing and rooting things in the house and fields. With such, God marred the Philistines land, 1 Sam. 6. 5. and the eating of such is expressly condemned, in Isaiah 66. 17. tor 〈…〉 ] or, as the Greek translateth, the land crocodile; in Hebrew Tsab, so called of the shell that covere 〈…〉 it; for Tsab is also used for a coach, or covered wagon, Numbers 7. 3. Of this creature Sol. Rashi saith, it is like a frog. after his kind] the Greek translateth, and things like unto it.
Vers. 30. ferret] or weasell-mouse, as the Greek [unspec 30] translateth it Mugalee; which the Latins call Mus araneus, (the Shrew, as Gaza saith in hist. animal. l. 8. c. 24. It is of the color of a weasell, and bigness of a mouse, saith Aetius, in l. 13. c. 14. The Hebrew name is Anakah, which signifieth groaning; and the Chaldee, Iela, of yelling. The scripture mentioneth it not elsewhere. Chamaeleon] so the Greek translateth it; others, the lisard. In Hebrew it is named Coach, of Strength. lizard] or, stellio, which is like a lizard, spoted on the back as with stars: and to this latter, the Greek Askalabotes agreeth. In Hebrew, Letaah, which Sol. Rashi expoundeth Lisard. snail] or lisard, in Hebrew Chomet; in Greek Saura, that is the Lisard: others think this to be the chamaeleon. These creatures names are not elsewher found in scripture. The Rabbins say, There are eight creeping things spoken of in the Law, the weasell &c. who so eateth of their flesh the quantity of a lentel (or little pease) is to be beaten. Maim. in Forb. meats, c. 2. s. 7. Moll] in Hebr. Tinshemeth, in Chaldee Ashshutha; which Rashi explaineth by the Latin name Talpa; but Targum Jonathan calleth it Sallamandra.
Vers. 31. toucheth] Creeping things (as the Hebr. [unspec 31] doctors observe) do defile men and vessels when they are touched, and earthen vessels by the aier: but defile not when they are carried, (as other creatures do v. 25) and the measure of their uncleanness, is by (touching) so much as a lentell. Maim. in Aboth hatumoth, c. 4. s 2. are dead] There is no kind of living creature that is defiled whiles it is alive, or that defileth whiles it is alive, save man only, saith Maimonides, in treat. of Pollution by the dead, c. 1. s. 14. The creeping thing defileth not until it be dead. All other abominable creeping things, as frogs, serpents, scorpions, and the like, though they are unlawful to be eaten, &c (Lev. 11. 41. 42.) yet hast thou none of all the creeping things, that defileth (by touching it) when it is dead, save the eight sorts that are expressed in the Law. Maimonides, in Aboth hatumoth, c. 4. s. 14.
Vers. 32. ought of them] to weet, of their flesh. [unspec 32] For as of beasts, the Hebrew doctors say, the bones, horns, hoofs, gristles, sinews, &c. of their carcasses, do not defile; to weet, when they are separated from the carcass; though who so toucheth any of these things, while they are joined with the flesh, he is unclean; so they say, the bones, sinews, nails of creeping things, are clean. Maim. in Aboth hatumoth, c. 1. s. 7. and c. 4. s. 8. vessel] or, instrument; anything made for use or service. The Hebrews say; there are seven sorts of vessels (or instruments) that by the law do receive uncleanness; which are clothse, things made of skin, and sacks, and things made of bone, and of metal, and of wood, and of potters earth. Five of these they gather from this verse and the next; for metals, from Numbers 31. 22. 23. and for bones, from Numb. 31. 20. all work of goats, &c. which by tradition they learned to understand of vessels made of the horns, or hoofs, or bones of goats, & consequently of other beasts: Maim. in Celim, c. 1. s. 1. of wood] under this, they understand also vessels made of bulrushes (as Isaiah 18. 2.) and of reed, of wicker, of shells of nuts, barks of trees, and other the like; of things which grow out of the earth like wood. All things made of wood, for the service and use of man only, as ladders, are clean, & receive no pollution at all. And all things made of wood, for the service of vessels and of men, as tables, bupboards, beds and the like, do receive pollution: (for these serve both for man's use, and for dishes, cups, plate, &c. to be set upon.) Things made of wood, for the service of vessels (or instruments) only, because they serve unto those things which serve unto man, if they serve unto those vessels, but in the hour of employment only, then are they clean and receive no pollution; as a wooden candle stick, which serveth for the candle in the time that it burneth: and so all other the like. But if they serve unto the vessel or instrument, in the time of the use of it, and in the time when it is not used, then it receiveth pollution, as sheads, scabberds, cases of knives, swords, and other the like. Maim. in Celim, c. 1. s. 13. and c. 4. s. 1. cloth] whatsoever is woven, be it of wool, or of flax, or of hemp, or of any other thing that groweth out of the dry land; is called cloth, in this case of uncleanness. Maim. in Celim, c. 1. s. 11. But cloth woven of wool that groweth in the sea receives no uncleanness. Ibidem. s. 3. skin] to weet, of beasts of the earth; but such as breed in the sea, their skins receive no uncleanness, Maim. in Celim. c. 1. sect. 3. sackcloth] it was made of threads of baire, braided like a chain, or woven as cloth, & made either of goats hair, or camels hair, or horse tails, or the like. Mai. in Celim, c. 1. s. 12. Hence we may observe, that John. Baptists garment of camels hair, was sackcloth opposed to soft & princely clothing, Ma. 3. 4. & 11. 8. and such the Prophets of old, used for to wear, as Elias, (in whose habit, and spirit and power John the Baptist came, Luk. 1. 17.) 2 King. 1. 8. & Isaiah Isaiah 20. 2. and others, Zac. 13. 4. any vessel] or tool, instrument, fit for, and used unto any work. Therefore; a skin which had not upon it the form of a vessel (or instrument) received no uncleanness. Uessells of metal, received no uncleanness, till the work of them was all finished: imperfect shapes were not capable of pollution. Neither any other vessels whatsoever, till they were wholly finished. And if a clean vessel were brokē, the pieces of it, were not capable of uncleanness: as Mai. showeth in Celim, c. 7. s. 2. &c. 8. s. 1. &c. 1. s. 1. and ch. 6. s. 1. put] or brought, made come: the Greek translateth dipped into water. And by the Hebrew canons, All that are unclean, whether men or vessels, are not cleansed, but by dipping (or baptising) in water: And wheresoever the law speaketh of washing a man's flesh, or washing of clothes for uncleanness, it is not but by dipping the whole body therein. And whether they be men or vessels, there may not be anything between them and the water to keep them asunder, as clay, pitch or the like, that eleaveth to the body or vessel: if there be, then they are unclean as they were before, and their washing profiteth them not. Maim. in Mikvaoth (or Water places) c. 1. s. 1. 2. 12. and it shall] or, then it shall be cleansed: which the Greek translateth, and afterwards it shall be clean. Before the evening, that the sun be set, it abideth unclean, though in a less degree. And so for men, of whom it is said, they shall wash and be unclean until the even: as v. 25. 28. and Lev. 15. 5. &c. Hereupon the Hebrews describe the degrees of uncleanness; as, All that are unclean with any principal uncleanness, whether men or vessels, they are the first (or chiefest) in uncleanness, till they 〈◊〉 baptized. When he is baptized, then is he as the second in uncleanness, until his sun be set. And he t • at 〈◊〉 so baptized, (and his sun not set) may not eat or dr 〈…〉 of the trumah (or holy offerings,) or of any meat or dr 〈…〉 that is holy. If such a baptized person touch the Tr • mah, he maketh the third in uncleanness, because him-self is the second. If he touch the holy meats or 〈◊〉 , he maketh them the fourth in uncleanness. But 〈◊◊〉 touch common meats, they are clean. Maim. in A 〈…〉 hatumoth, c. 10. s. 1. 2. 3.
Vers. 33. earthen] or, vessel of pot bakers e 〈…〉 [unspec] For there is a difference between this, and anoth 〈…〉 vessel of earth or of stone. Any vessel made of 〈◊〉 mould of the earth, and afterward burned in the 〈◊〉 that is the vessel (Cheres) of earth, here spoken of, Maimonides, in Celim. c. 1. s. 13. See also Lev. 15. 1 • . whereinto] or, into the midst whereof. The Hebrews scanning this word, say, that an earth 〈…〉 sel is not made unclean but in the aier thereof. All 〈◊〉 vessels, if uncleanness touch them, they are u • clean: and if an unclean thing come into the aier of them, but toucheth them not, they continue clean. And they count that an earthen vessel is not made unclean, 〈◊〉 in the aier of it, as it is written, Into the midst where any of them falleth, (Levite. 11. 33.) in the midst ( 〈◊〉 inside) thereof it is made unclean, not in the o 〈…〉 parts. And as it is made unclean in the aier of it, 〈◊〉 maketh meats and drinks unclean by the aier of it, 〈◊〉 an unclean earthen vessel, if meat or drink c 〈…〉 〈◊〉 the a • er of it, though they touch it not, yet are they 〈◊〉 unclean, as it is written, whatsoever is in the 〈◊〉 it, shall be unclean. But other unclean vessels 〈◊〉 not meats or drinks unclean, till they touch 〈◊〉 Maimonides, in Celim, c. 13. s. 1. 2. break it] so in Lev. 6. 28. and 15. 12. All vessels that are defiled, are madecleane again by water, except vessels of earth, and of glass. Of the earthen vessel it is said, and ye shall break it, (Levite. 11. 33.) and it is not cleansed but by breaking. Maim. in Mikvaoth, c. 1. s. 3. This seemeth to be in respect of the vileness of earth en vessels, more then of wood or of metal; so that the loss was not great, though they were broken. For otherwise, the Hebrew doctors say, that Vessells also of wood, and of skin, and of bone, and of metal, when they are broken, are cleansed from their uncleanness; Maim. in Celim, ch. 12. s. 1. Of this point Chazkuni here saith, An earthen vessel is not defiled but by the aier of it, and the reason is, for as much as it cannot be cleansed but is to be broken; the Law is sparing from having it mored, so that it is not defiled on the outside, as it is written, And every open vessel, which hath no covering bound upon it, is unclean, Numb. 19. 15. Loe if it have a covering bound upon it, it is clean, for it is not defiled on the outside of it. As waters signified the blood and spirit of Christ, wherewith we are sanctified, Ezek. 36. 25. Hebr. 9. 13. 14. and 10. 22. so the breaking of the vessel signified the abolishing of sin and uncleanness, by death. We are compared to earthen vessels, 2 Cor. 4. 7. and the breaking of such is death, Ierein. 19. 11. and 48. 38. See the notes on Lev. 15. 12.
Ver. 34. Of all meat which may be eaten] Hebrew, [unspec 34] which shall be eaten, that is, which usually is eaten of men. The Greek translateth, And all meat which is eaten. on which water cometh] This is understood by some, of such water as whereinto an unclean thing was put to cleanse the same, mentioned before in verse 32. that that water defileth all meats. But the Hebrews understand it of all water generally, which when it cometh upon anything that is man's meat, it maketh the meat apt to receive uncleanness, by such things as are before mentioned: whereas unless water came upon it, it received no uncleanness by the touch of any unclean thing; according to that which followeth in verse 37. 38 where sowing seed is not defiled by any carcass, unless water be put upon the seed. So Rashi explaineth it, Hence we learn (saith he) that meat is not apt and prepared to receive uncleanness, until water come upon it; but after water is once come upon it, it receiveth uncleanness forever, though it be dry again. And wine and oil 〈◊〉 whatsoever is called Mashkeh (drink or liquor,) 〈…〉 keth seeds apt to take uncleanness, as water doth. The like is holden by others of them, and they give these rules; All meat that is properly man's • eat, as bread, and flesh, and grapes, and olives, and the like, receiveth uncleanness; and whatsoever is not properly man's meat, is clean, and receiveth not uncleanness; unless there be an intent concerning it, and it 〈◊〉 determined to be man's meat. And both the one and the other receiveth not uncleanness, until it be mixed first with one of the seven liquors: as it is said, But if water be put upon the seed, Lev. 11. 38. The sevenliquors that make meats apt for uncleanness, are these, water and dew, and oil, and wine, & milk, and blood, 〈…〉 d honey. And they make not (meats) apt (for uncleanness,) until they full upon the meats by the owners will; and are not putrefied: for liquor that is putrefied maketh not apt (for uncleanness.) And when meat is made apt (to receive uncleanness,) although it be waxen dry again, yet it receiveth uncleanness. Meat that is mixed with water of fruits, as with water of mulberries, or of pomgranets, although it be mixed. & one that hath a running issue, or if the flesh of the dead do touch it: yet is it clean, because it was not made apt (to take uncleanness,) by one of the seven liquors. There is not any liquor that receiveth uncleanness, save only the seven liquors forementioned; but other water of fruits, as they make not apt, so neither receive they uncleanness at all. Somethings receive no uncleanness, though they be eaten by men; because they are not eaten save to give relish unto meats, or for odor, or for sight; as spices, ginger, pepper, and all such like. All meats that grow out of the ground, receive no uncleanness till they be plucked up: but so long as they stick in the ground, though it be but by a little root, whereby they may live, they receive no uncleanness. All meats that are of living things, receive no uncleanness until they be dead: so soon as a beast or fowl is killed, they may receive uncleanness. Fishes also receive uncleanness, when they are dead. All meat that is corrupt & putrefied so that it is not fit for man's meat; receiveth no uncleanness. So liquor putrefied and corrupt, that it is not fit for man to drink, receiveth no uncleanness. Maim. in Tumath Oclin (or Uncleannes of meats) c. 1. and 2. all drink] or all liquor. This general, the Hebrews restrain to seven particulars forementioned; water, dew, oil, wine, milk, blood, and honey, and such things as are of their kind. Which must be iudiciously weighed; for they had many traditions, which agreed not with the laws of God, Mark 7. 3. 4.—13. Moreover they say concerning these things, Whatsoever is written in the Law touching things unclean and clean, it concerneth not ought save the sanctuary and the holy things thereof, and the Heave-offerings and the second tithe only. For loe the unclean are warned not to come into the Sanctuary, or to eat of the holy thing, or of the heave-offering, or of the tithe, in uncleanness: (Levite. 12. 4. and 15. 31. Numb. 19. 13. 20. Levite. 7. 20. 21. Nū. 18. 11. 13.) But of common things, there is no prohibition at all; but it is lawful to eat common things that are unclean, and to drink liquors that are unclean. Loe it is said in the Law, And the flesh that toucheth any unclean thing, shall not be eaten, Lev. 7. 19. Wherefore common things are lawful, for he speaketh not save of the flesh of the holy things. And so it is lawful for a man to touch all unclean things, and to defile himself by them: for loe the scripture warneth the sons of Aaron and the Nazirite, not to defile themselves by the dead, (Lev. 21. 1. Num. 6. 6.) intimating, that all the people may. Yea & the Priests & Nazarites might defile themselves with other uncleanness, save the uncleanness of the dead. All Israel, are admonished to be clean at every solemn feast; for then they are to be fitted to come into the Sanctuary, and to eat the holy things. And this which is said in the Law, Their carkasseshal ye not touch, (Lev. 11. 8.) is meant at the solemn feast only: but for other days of the year, he is not forbidden. The unclean & the clean person together, Deu. 15. 22. we have been taught, that the unclean & the clean may eat in one dish. But the husband may not eat in the dish with his wife that is separated for her uncleanness, (Lev. 15. 19.) &c. Although it be lawful to eat unclean meats, and drink unclean drinks, the holy men in former times used to eat common meats in their cleanness, and shunned all unclean meats all their days. Maimonides in Tumath Oclin, c. 16. s. 8. 9. 10. 11. 12. These things are to be understood of clean meats made unclean by touching other things: and not of twine & such beasts, fowls and fishes, as are forbidden before: for they might never be eaten by the people, except in case of necessity.
Vers. 35. oven] in Greek ovens: wherein bread [unspec 35] is baken, Levite. 26. 26. unto which the heart of man is sometime likened, Hos. 7. 6. potts] so the Gr. Chy • ropodes also signifieth pots with feet. Chazkuni saith the oven was for bread; the potts, for flesh; to be baked and boiled in: and Sol. Rashi saith, they were vessels (or instruments) moveable, and were of potters earth. they shall] Hebrew, it shall, that is, every of them shall be broken down. Because as Sol. Rashi saith, an earthen vessel is not made clean by washing. Therefore were they to be broken as other earthen vessels, v. 33.
Vers. 36. and a gathering.] The Greek addeth [unspec 36] the word and, whereby this is distinguished from pit and fountain; implying all other places, di • ches, ponds, pools, lakes, rivers and the like; where many waters are gathered together (not in vessels, but) upon the ground. Such when the unclean thing, and water that touched it were taken out, remained clean.
Vers. 37. sowing] or sown seed, which useth to be sown. which shall be sown] Chazkuni expoundeth [unspec 37] it, which shall be rooted in the ground: teaching even of unclean seeds, that when they are sown and have taken root, they are clean.
Vers. 38. water is put] Hebrew, is given; meaning willingly: the Greek saith, is poured. Hereby is [unspec 38] meant the fitting of it for man to eat: as by the Hebrew canons is before shown. Where also it is said; By word of mouth we have been taught that this which is said, But if water be put upon the seed, (Lev. 〈◊〉 . 38▪) is meant either of water, or of any other of the seven liquors: so that it be put thereon by the owners will, and after that it is pulled from the ground: for it is not spoken of putting water on, save after the meats are pl • cked up, and the liquors pulled off from where they grow: whatsoever liquor falleth on meats without the owners will it maketh thē not apt (to receive uncleanness.) As if it be mixed with his fruits for fear, or danger, or for necessity, & he was not otherwise willing that they should be mixed: it makes them not apt (for uncleanness:) as he that hideth his fruits in water, because of thieves, &c. M 〈…〉 . in Tumath Oclin, c. 12. s. 1. 2. of their carcass] Ch • zkuni explaineth it thus; of their carcass, and not of the b ••• s, or of the teeth, or of the nails, or of the h • ire of th ••• : for these things made it not unclean. larchi teacheth, that this is not only whiles the seed is wet with the water, but also after it is dry from the water.
Vers. 39. any beast die] to weet, of it self; and is not orderly slain. for meat] that is, any clean [unspec 39] beast, such as the Law permitteth to be eaten. And unclean beasts much more. toucheth the carcass] Sol. Rashi expoundeth this; the carcass, and not the bones or sinews, nor the horns, or hoofs, neither the skin: for that these defiled not him that touched them.
Ver. 40. that • eareth the • arkasse] see the notes on [unspec] verse. 25. The Hebrews say, A carcass is one of the chiefest unclean things; so much as an olive of the flesh thereof, defileth men, and vessels, by touching, and earthen vessels by the aeir, and defileth men by bearing it. Whether it be cattle or beast, lawful to be eaten or unlawful; if they die, the flesh of them all, so much as an olive, maketh one unclean. The killing of a clean beast, maketh it clean everywhere: an unclean beast, the killing thereof availeth it not: and whether it be killed, or strangled: or die of it self, it is a carcass; and all carcasses are alike in the case of uncleanness. The marrow is as the flesh; but the blood of the carcass defileth not as the carcass, but is like unclean liquors, which defile not men or vessels by the Law. The fat of a clean beast that dieth, is clean, as it is written, And the fat of a carcass, and the fat of that which is torn in pieces, sh • l be used for any work, but eating ye shall eat of it (Lev. 7. 24.) Maimonides in Aboth hatumoth, c. 1. s. 15. wash his clothes] the Greek addeth, and wash himself in water.
Vers. 41. every creeping thing] besides those eight forementioned in v. 29. 30. which defiled men by [unspec 41] touching them dead; all other defile men by eating them; but not by touching their carcasses. See the notes on v. 31. Who so eateth so much as an olive, of any creeping-thing on the earth, is to be beaten: saith Maimon. in treat. of Forbidden meats, c. 2. s. 6. Touching this quantity, observe another rule which they give; This which we have said, of eating so much as an olive, is when he eateth that qua 〈…〉 of any great creature, or if he join together a little of one creature, and a little of another of that kind, till he eat so much as an olive. But he that eat • th an unclean creature by it self all of it; he is to be beaten by the Law, although it be less then a grain of mustard seed; whether he eat it dead, or eat it alive, Maimonides, 〈◊〉 ▪ c. 2. s. 21.
Vers. 42. upon the belly] as serpents and the like▪ Gē. 3. 14. upon all four] or, upon four feet. T •• is the Scorpion, saith Sol. Rashi. or whatso 〈…〉 Hebr. unto whatsoever hath many feet. Rashi saith, this is the Nadal, (the many-foot) a creeping thing which hath feet from the head there of to the tail that of on each side; • nd they call it (in Latin) C 〈…〉 .
Vers. 43. anything that creepeth] This implieth all other besides the things spoken of; as • eping things in the waters, and the like. He that 〈…〉 much as an olive of the creeping things in the waters, 〈◊〉 to be beaten by the Law, Levite. 11. 43. Lee in 〈◊〉 prohibition, are comprehended creeping things of the earth, and creeping things that fly, and creeping 〈◊〉 of the waters. Maimonides, in Forbidden meats, 〈◊〉 s. 12. What the creeping things of the waters as is shown on v. 10.
Vers. 44. make holy] or sanctify yourselves. 〈◊〉 is the spiritual use of all these carnal rites: 〈◊〉 Meat commendeth us n • t to God, 1 Cor 8. 8. 〈◊〉 is anything unclean of it • e • fe, Rom. 14. 14. 〈◊〉 there is nothing from without a man, that entering into him, can defile him, Mark. 7. 15. and these ordinances of meats and drinks, and divers washings, were carnal ordinances, imposed on (the Jews) until the time of reformation (or bettering) Heb. 9. 10. all which are by Christ now done away, Collos. 2. 14. 16. 17. 20. 21. who calleth us from our former lusts in our ignorance, to be holy in all manner of conversation, because it is written, be ye holy, for I am holy, 1 Pet. 1. 14. 15. 16. and to cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 7. 1. The Jews also themselves saw that these outward things were figures of heavenly, and to be abolished by Christ, as their own words noted on Gen. 9. 3. manifest: and R. Menachem on Lev. 11. showeth how things beneath, are all answerable to things above; and those above, have their figures here beneath, and that by unclean beasts, the heathens of the world were meant, (according to that vision in Act 10. 12.—18.) and that the eating of unclean beasts here forbidden, signified the going in unto (or unlawful marriages with) such infidels, according to the phrase in Pro. 30. 20. she eateth, and wipeth her mouth: and the saying in Gen. 2. 24. they shall be one flesh. Also, that the cleansing with water, signified the water that is above, which is the water of mercy, &c. And Maim. concludeth his treatise of the Uncleanness of meats, thus; the cleanness of the body, bringeth one unto the holiness of the soul, from evil thoughts; and the holiness of the soul, is a means to make us like unto the Majesty (of God) as it is written, and ye shall make yourselves holy, and shall be holy, for I the Lord that make you holy, am holy. your souls] that is, yourselves; the soul is often put for ones self, for the whole person, soul and body. So in v. 43. that moveth] or, that creepeth upon the earth; but the Gr. also translateth moveth: and it is of more large signification. Wherefore the Hebr. cannons say; These kinds that breed in dunghills, and in bodies of carcasses, as worms, •• ag gots, and the like, which are not procreated of male and female, but of rotten dung and the like; they are called the things that move upon the earth: and who so eateth so much as an olive of them, is to be beaten. &c. although they do not increase and multiply (by generation.) But the creeping thing that creepeth upon the earth (Lev. 11. 29.) is that which increaseth and multiplieth of male and female. Those kinds that breed in fruits & i • meats; if they be separated & go forth upon the earth although they return again into the meat; who so eateth so much as an olive of them, is to be beaten: but if they be not separated, it is lawful to eat the fruit, and the worm that is within it. Provided that the food breed worms after it is plucked up from growing on the earth: for if it breed worms, while it groweth; those worms are unlawful, as those that are separated upō the earth, because they are created upon the earth. And if the case be doubtful▪ •• ey are also unlawful. Therefore all kind of fruits which are wont to breed worms whiles they grow, are not to be eaten, until they search into the fruit, lest 〈◊〉 worm be in it. But if the fruit last a twelve month after it is gathered, it may be eaten without any searching into it: for there is no worm which can live twelve 〈◊〉 in it. Maim. treat. of Forbidden meats, ch. 2. sect. 13. 14. 15.
V. 45. that bringeth you] upon condition that you should [unspec 45] receive my commandments, have I brought you up from the land of Egypt: as Rashi explaineth it. for I am holy] Hence doth the Apostle frame his exhortation, as he which hath called you is holy, so be ye holy, in all manner of conversation: because it is written Be ye holy, for I am holy, 1 Pet. 1. 15▪ 16.
V 47. To make a difference] or to separate; & in the [unspec 47] next sētense the Gr. addeth, to teach the sons of Israel, between the living thing, &c▪ as having reference to v. 1. 2. (where this law is spoken to Moses & Aaron,) and to the former precept, in Lev. 10. 10. 11. the beast, or, the living thing: which the G. calleth Zoogonountoon, that gender living things. And as we have heard of the creatures, so for those that come of the creatures, the Hebr. have these rules; All meat that cometh out of any of the kinds of creatures forbidden, for the eating whereof men are beaten: •• e that meat is by the Law forbidden to be eaten as the milk of an unclean beast, and eggs of unclean fowls or fishes. Woman's milk is lawful to be eaten, though the flesh of mankind is unlawful to be eaten. Honey of bees or of hornets is lawful &c. Though it be unlawful to eat the milk or eggs of unclean beasts & birds yet are not mē beat̄ for eating thē; for it is said, Of their flesh shall ye not eat, (Lev. 11. 8▪) for eating the flesh they are beaten, not for eating the eggs or milk: yet for eating such they are chastised with stripes, Maim. in Forbidden meats, ch. 3. sect. 1 &c.
CHAP. XII.
1, The Law for a woman's separation & purification after childbirth; 6, with the offerings for her purifying.
〈 in non-Latin alphabet 〉
ANd Iehovan spake, unto Moses saying. [unspec 1] [unspec 2] Speak unto the sons of Israel saying; a woman, when she hath conceived seed, and borne a man-child: then she shall be unclean, seven days; according to the days of the separation for her infirmity, shall she be unclean. And in the eight day: the [unspec 3] flesh of his superfluous-fore-skin, shall be circumcised. And she shall continue, in the bloods [unspec 4] of her cleansing; thirty days and three days: she shall not touch any holy thing, nor come into the Sanctuary; until the days of her cleansing, be fulfilled. And if she bear a maidchild, [unspec 5] then she shall be unclean two-weeks, as in her separation▪ and she shall continue in the bloods of her cleansing sixty days and six days. And when the days of her cleansing [unspec 6] are fulfilled; for a son, or for a daughter: she shall bring a Lamb of his first year, for a Burnt-offering; and a young pigeon or a turtle dove, for a Sin- offering: unto the door of the tent of the Congregation, unto the Priest. And he shall offer it before Jehovah, [unspec 7] and make-atonement for her; and she shall be cleansed, from the fountain of her bloods: This is the law of the childbearing-woman; for a male, or for a female. And if her [unspec 8] hand find not, enough for a lamb: then she shall take two turtles, or two young pigeons; one for a Burnt-offering, and one for a Sin- offering: & the Priest shall make atonement for her, and she shall be clean.
Annotations.
〈 in non-Latin alphabet 〉 Here beginneth the seven and twentieth s • ction of the Law. See Gen. 6. 9.
COnceived seed] or yielded seed: Hebrew, seeded: [unspec 2] which in Genesis 1. 11. signifieth the bearing, or yielding of seed. Here also it meaneth the woman's yielding or giving of seed unto conception, (as Ibn Ezra explaineth it,) and the word born, following, signifies the bringing forth thereof into the world. The Chaldee translateth it, conceived. From these words, yielded seed, and borne a male; the Hebrew Doctors gathered, that the woman which yieldeth seed first, beareth a male, (and if the man yieldeth it first, a female) R. Menachem on Levite. 12. and R. Solomon, on Gen. 46. 15. As the former laws, concerned uncleanne, which proceeded from without, so this and the rest that follow, concern uncleanness which cometh from within; and the cleansing of the same by the grace of God in Christ. And Sol. Rashi noteth, from a former author, that as man was formed after all cattle and beasts and fowls, in the work of the creation, (Genesis 1.) so his Law is set down after the Law of beasts, fowls &c. (Leviticus 11.) a manchild] or, a male: so after, a maydchild, or female; as in v. 7. And this law the Hebr. say, taketh place, whether the birth be timely or untimely, living or dead, so that it hath the perfect shape; which they limit to be after forty days from the conception. If within 40. days, they hold no uncleanness of childbirth thereby, Maimonides in Issurei biah, chap. 10. sect. 1. 2. separation] or, removal. The Hebrew Niddah, though it be sometimes generally used for any uncleanness separated or removed away, Ezra 9. 11. 2 Chronicles 29. 5. yet commonly it is used for a woman's separation for her monthly fluors; whereof see Leviticus 15. 19. &c. infirmity] or, her menstrual-sickness; for unto that is the original word appropriated: that as at such a time, she was separated from all communion with others, and from her husbands bed, and defiled whatsoever she did lie, sit upon, or touch, Leviticus 15. 20. 21. so at her childbirth she should be unclean seven days for a male, and fourteen days for a female; with as contagious a pollution as the other. And this in respect of her childbirth, though no other accident should appear: as the Hebrews canons say, Every woman in childbirth is unclean, as a menstruous-woman; yea although there be no blood seen: Maimonides, in Issurei biah, ch. 10. s. 1. Now the uncleanness of a woman in her menstruall sickness, was for the time, as great as hers that had an issue; and defiled also by her spittle and urine; as is after noted on Levite. 15. 8. 20. &c. This uncleanness of a woman by child-birth, argueth the corruption of nature, whereby we all are children of wrath, Ephesians 2. 3. For by one man's disobedience, many are made sinners: and by the offense of one, judgment i, come upon all men to condemnation, Romans 5. 19. 18. that every man should confess with David, In sin my mother conceived me. Psalm 51. 7. Among the Gentiles, this law of uncleanness was also kept, as appeareth by Iphigenia in the Poet, saying: I m 〈…〉 like the sophisms of the goddess (Diana,) who if any man touch a slain person, or a woman in childbed, or a dead corps; she driveth him from her altars, counting him as unclean: yet she her self delighteth to have 〈◊〉 killed in sacrifice unto her, Euripid. Iphigen. in Tauri • .
V. 3. the flesh] that is, the secret-part, which ha 〈…〉 a superfluous-foreskin upon it. So by the flesh of the [unspec] foreskin, is meant, the foreskin of the flesh: as by silver of shekels, Lev. 5. 15. is meant shekels of silver, and uncleanness of man, Lev. 7. 21. is, for a man of uncleanness; and many the like. Of this foreskin, and the circumcision thereof, see the notes on Gen. 17. 11. It figured the taking away of man's hereditary sin and original uncleanness, in putting off the body of the sins of the flesh, by the circumcision of Christ, Col. 2. 11. Psal. 51. 7. And this circumcision of the child in the eight day, agreed also with the law for all other young creatures, which were not fit to be offered unto the Lord, before the eight day from the birth, Exod. 22. 30. See Gen. 17. 12.
Ver. 4. shall continue] Heb. shall sit; that is, abid: at home, and not come into God's sanctuary. So sitting is for abiding or continuing, in Lev. 8. 35. and often. in the bloods] or for the bloods: which word, in the plural number, usually signifieth uncleanness, or guiltiness, either for murcer, as in Gen. 4. • 0. or for natural pollution by original sin that dwelleth in all, as in this place, and after in Lev. 15. Wherefore they that are regenerate, and new creatures in Christ, are said 〈◊〉 be borne, not of bloods, Job. 1. 13. of her cleansing] or, purification: or, of cleanness. The org 〈…〉 word signifieth both cleansing or purification, 〈◊〉 is interpreted by the holy Ghost in Luk. 2. 22. are also cleanness or purity: in which sense, bloods of cleanness, is by the Greek interpreters here translated, her clean (or pure) blood: and in Targum Jonathan it is expounded, and the 33. days next following, 〈◊〉 her blood shall be clane: for, her greatest uncleanness had an end at 7. days, v. 2. 33. days] to which add the seven days forementioned, and there are forty days: all which time she was deb • r • ed from the holy things of the Lord. Which numb • of forty days, is often used for the time of hamiliation before God, as in the fast of Mos • Elias, and Christ our Lord: see the notes 〈◊〉 Genesis 7. 4. So this Law taught mortifica 〈…〉 and humiliation in respect of that hereditary is which by the parents is conveyed to the children, Psa. 51. 7. whereby they naturally are 〈◊〉 clean, 1 Cor. 7. 14. and children of wrath, Eph. 2. 〈◊〉 . 〈◊〉 . For, who can bring a clean thing, out of an unclean? not one, Job 14. 4. To show the contagiō hereof, not only the child was circumcised from the impurity of it; but the mother also cleansed by sacrifice for sin, as after in ver. 6. And this the Hebrew doctors observed, saying; No Sin-offering is brought, but only for sin, &c. and it seemeth unto me, that there is a mystery in this matter, concerning the sin of the old Serpent, (Gen. 3.) saith R. Menachem, on Levite. 12. holy thing] but for common things, and all civil affairs, she was clean, after the seven days first spoken of. The Hebrews say, All blood that appeareth of a woman in child birth, within the 33. days for a Male, and the 66. for a female, is called the blood of cleanness, (or of purification:) and there is no prohibition of a woman from her husband, if she be baptized (or washed) after 7. days for a man child, and after 14. for a woman child, &c. But if he lie with her that beareth a male, within any of the 7. days: or with her that beareth a female, in any of the 14 days: he is guilty of cutting off, Maim. in Issurei biah, c. 4. s. 5. 2. until, &c.] This law was observed by the virgin Mary, the mother of our Lord; who though he was borne without sin, (Luke 1. 35.) yet being borne under the Law, (Gal. 4. 4.) and for that it became them to fulfill all righteousness, (Mat. 3. 15.) both himself was circumcised the eight day, and his mother, when the days of her cleansing according to the Law of Moses, were fulfilled, brought him to Jerusalem, to present him to the Lord, in the Sanctuary, Luke 2. 21. 22.
Ver. 5. two weeks] The time of her uncleanness, & so for the days of her cleansing, are doubled for a female [unspec 5] child; which continued in all fourscore days; the ground of which law, partly ariseth from nature, which causeth more superfluities, and so requireth longer time for cleansing about the female, then the male. Who so brought forth a male and a female, twins, she continued [in the bloods of her cleansing] for a female, [that is, 66. days:] If she brought forth a child neither male nor female, or a child both male and female; she continued [in her cleansing] for a male, and for a female both. So if she brought forth twins, the one a male, the other of neither kinds or of both kinds, she continued both for a male and a female. If the one were a female, and the other of neither kinds, or of both: she continued for a female only. Maimonides, in Issurei biah, ch. 10. sect. 18.
Ver. 6. fulfilled] The woman after childbirth, [unspec 6] brings not her offering in the 40. day for a male, or in the 80. day for a female; but on the morrow, which is the 41. or the 81. and that is the day spoken of in Lev. 12 6. If these days pass over, & she bring not her atonement, she may not all that while, eat of the holy things: as Maimonides showeth, in Mechosrei capporah, ch. 1. s. 5. of his first year] Hebr. son of his year: of which phrase, see the notes on Gen. 5. 32 and Exod. 12. 5. And of these two sacrifices the Burnt-offering, and Sin-offering, see Lev. 1. and 4. There were four sorts of unclean persons, bound to bring sacrifices for their atonement, as the law showeth, and the Hebrew doctors have noted: The woman that hath an issue, and the man that hath an issue, (Lev. 15.) and the woman in childbed, and the Leper (Levite. 14.) Everyone of these, although they be cleansed, and baptized, and their Sun be set; yet are they wanting, and their cleansing is not fulfilled, so as that they may eat of the holy things, until they have brought their oblation. Maim in Mechosrei capporah, ch. 1. s. 1. a young pigeon] Hebrew, son of a dove. Baal hatturim here noteth, that in every place he mentioneth the Turtles before the pigeons, save here: the reason whereof • e saith is this, because she brought but one. And if she could find a dove, she should not take a Turtle; because the fellow (of the turtle) would mourn for her mate, and would not couple her her self with another. a Sin- offering] By these two sacrifices, her full atonement was made with God; the Sin offering being an expiation for her sins; the Burnt-offering, both for that, and for her transformation by the renewing of her mind; that her body might be presented a living sacrifice unto God; which graces she received by faith in Christ, 2 Cor 5 21. Rom. 12. 1. 2. See the annotations on Lev. 1. and 4. chapters.
V. 7. atonement for her] So these sacrifices were in respect of the woman's uncleanness, not of the [unspec 7] childes, which had circumcision the sign of purification upon it, the eight day. And whereas pains in childbirth, are unto womankind a chastisement of their sin, Gen. 3. 16. God by this law, gave a means to strengthen their faith, by making atonement for their sins in Christ, whom these sacrifices, priest, and sanctuary figured. That as the marriage bed is undefiled, Hebrews 13. 4. and that state of life is without sin, 1 Corinth. 7. 28 so the children which they bring forth, are a holy sed, Ezra 9. 2. 1 Corinth. 7. 14. and a seed of God, Malac. 2. 15 and women shall be saved in childbearing; if they continue in saith, and love, and holiness, with sobrie, 1 Tim. 2. 15. fountain] that is, flux, or issue, as, the fountain of her blood, in Mark. 5. 29. is expounded, the issue of her blood, in Luk. 8. 44. The Chaldee translateth, the uncleanness of her blood: See the notes on Levite. 2 • . 18. Under this, all like accidents to women within that time, are comprehended: as the Hebrew cannons say, whether she bring forth one or many, yet bringeth she but one offering for them all; and this is, if she bring them forth all within the days of accomplishment, [ • hat is, the 40. of 80. daves.] As, if she bear a female, all untimely births that fall from the birth day, to the end of the 80 days, are counted with the first birth: if she bring forth twins, one after anoth • r, yet bringeth she but one oblation. Maimonides in Mechosrei capparah, ch. 1. s. 8.
Verse 8. find not enough] that is, she be [unspec 8] poor, and not able to buy or bring a lamb; then she shall bring two doves. See the annotations on Leviticus, 5. 7 Thus God regarded the estate of his poor, and accepteth according to that a man hath, and not according to that he hath not, 2 Corinth. 8. 12. And the mother of our Lord, offering at her cleansing this poor woman's sacrifice, (Luke 2. 22. 24.) it showeth us both the humility, and the grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich, 2 Cor. 8. 9. One for a Burnt-offering] When Burntoffrings and Sin-offerings were brought together, the Sin-offering was first offered, Exod. 29. 14. 18. Lev. 8. 14. 18. and 9. 7. 8. 12. 15. 16. So in this place Sol. Rashi observeth from the Talmud, that howsoever the scripture nameth the Burnt-offering first, yet for offering, the Sin-offering was before the Burnt-offering.
CHAP. XIII.
1, The laws and tokens whereby the Priest is to be guided in discerning and judging the plagues of Leprosy, arising of a swelling, or of a scab, or of a bright-spot; 18, or of a bile; 24, or of a Burning. 29, Of the Leprosy in the head, or beard. 38, of the freckled spot. 40, Of the Leprosy in the bald head, or forehead. 45, How the Lepers are to be arrayed, and put out of the campe. 47, The Law for discerning the Leprosy in garment, and skins; and burning them that were unclean.
ANd Jehovah spake, unto Moses and unto Aaron, saying. A man, when [unspec 1] [unspec 2] 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 leprosy: 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 hair in the [unspec 3] plague, be turned white; and the sight of the plague, be deeper than the skin of his flesh; it is the plague of leprosy: and the Priest shall see him, and pronounce him unclean. And if the bright-spot, be white, in the skin of his flesh; and the sight thereof, be [unspec 4] not deeper than the skin; and the hair thereof, be not turned white: then the Priest, shall shut up the plague, seven days. And the Priest shall see him, in the 7. day: and behold if the plague, standeth in his eyes; [unspec 5] and the plague spread not, in the skin; then the Priest shall shut him up, seven days, the second time. And the Priest shall see him, in [unspec 6] the seventh day, the second time: & behold, if the plague be somewhat dark; & the plague spread not, in the skin: 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 skin; after [unspec 7] [unspec \2] that he hath been seen of the Priest, for his cleansing: then he shall be seen the secondtime, of the priest. And if the priest see, that behold the scab spreadeth, in the skin: then [unspec 8] the Priest shall pronounce him unclean, it is a leprosy.
The plague of leprosy, when it shall be in a man: then he shall be brought unto the [unspec 9] Priest. And the Priest shall see; and behold if [unspec] a white swelling, be in the skin; and it, hath turned the hair white: and livelynes of living flesh, be in the swelling. It is an old leprosy, [unspec] in the skin of his flesh; and the Priest shall pronounce him unclean: he shall not shut him up, for he is unclean. And if the leprosy [unspec] break out abroad, in the skin; and the leprosy 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 leprosy hath covered, [unspec] all his flesh; then he shall pronounce the plague clean: all of it, is turned white, he is clean. But in the day, that living flesh, is seen [unspec] in him; he shall be unclean. And the Priest shall see, the living flesh, and pronounce him unclean: the living flesh, it is unclean, it is a leprosy. Or when the living flesh, turn again, [unspec] and is changed into white: then he shall come unto the Priest. And the Priest shall see [unspec] him; and behold, if the plague be turned unto white: then the Priest, shall pronounce the plague clean, he is clean.
And flesh, when there shall be in it in the skin thereof, a bile: and it is healed. And there be in the place of the bile, a white swelling, or a bright-spot, white somewhat reddish: then it shall be shown, to the Priest. And if [unspec] the Priest see it; and behold the sight thereof, is lower then the skin; and the hair thereof, is turned white: then the Priest shall pronounce him unclean, it is the plague of leprosy, it is broken out in the bile. But if the [unspec] Priest see it, and behold there is no white hair therein; and it is not lower, than the skin, and it is somewhat-dark: then the Priest shall shut him up, seven days. And if it sprea [unspec] ding spread-abroad, in the skin: thē the pri 〈…〉 shall pronounce him unclean, it is the plague. But if the bright-spot stand in his place, 〈◊〉 [unspec] spread not; it is an inflammation of the bile: and the Priest, shall pronounce him clean.
Or flesh, when there shall be 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 shall see it, and behold if the hair be turned white, in the bright-spot; and the sight thereof, be deeper than the skin; it is a leprosy; 〈◊〉 is broken-out, in the burning: and the Prie 〈…〉 shall pronounce him unclean; it is the plagu • of leprosy. But if the Priest see it, and beh 〈…〉 there is no white hair in the bright-p 〈…〉 and it is no lower than the skin. 〈◊〉 it is somewhat dark: then the Priest sh 〈…〉 shut him up, seven days. And the priest sh 〈…〉 see him, in the seventh day: if spreading it be spread-abroad in the skin; then the priest, shall pronounce him unclean; it is the plague of leprosy. And if the bright-spot, stand in [unspec 28] his place, and spread not in the skin, and it be somewhat-dark; it is a swelling of the burning: and the priest shall pronounce him clean; for it is, an inflammation of the burning. And man, or woman; when there [unspec 29] shall be in him, a plague: on the head, or on the beard. Then the priest, shall see the [unspec 30] plague; and behold if the sight thereof, be deeper than the skin; and there be in it, yellow thin hair: then the priest shall pronounce him unclean; it is a scall; it is a leprosy of the head, or of the beard. And if [unspec 31] the priest see, the plague of the scall; and behold the sight of it, is no deeper than the skin; and there is no black hair in it: then the priest shall shut-up, the plague of the scall, seven days. And the priest, shall [unspec 32] see the plague, in the seventh day: and behold if the scall spread not; and there be in it, no yellow hair; and the sight of the scall, be no deeper than the skin. Then he [unspec 33] shall shave himself; but the scall shall he not shave: and the priest, shall shut up the scall, seven days, the second time. And the [unspec 34] priest shall see the scall, in the seventh day, and behold, if the scall be not spread in the skin; and the sight thereof, be no deeper then the skin: then the priest, shall pronounce him clean; and he shall wash his clothes, and be clean.
But if the skal, spreading spread abroad, in [unspec 35] [unspec 36] the skin; after his cleansing: Then the priest, shall see him; & behold if the scall be spread, in the skin: the priest shall not seek, for yellow hair, he is unclean. But if the scall stand; in his eyes, and black hair be grown-up [unspec 37] therein; the scall is healed, he is clean: and the priest, shall pronounce him clean.
And man, or woman; when there shall be [unspec 38] in the skin of their flesh, bright-spots: white bright-spots. Then the priest shall see: and [unspec 39] 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 clean.
And a man, when his head, hath the hair [unspec 40] [unspec 41] fallen off: he is bald, he is clean. And if his headhath the hair fallen off, from the part towards his face: he is forehead-bald, he is clean. And if there be in the bald-head, or in the bald-forehead; a plague, white somewhat [unspec 42] reddish: it is, a leprosy sprung-up; in his bald-head, or in his bald-forehead. And the priest shall see it; and behold if the swelling [unspec 43] of the plague, be white somewhat reddish; in his bald-head, or in his bald-fore-head: as the sight of leprosy, in the skin of the flesh. He is a leprous man, he is unclean: [unspec 44] the priest shall pronounce him utterly unclean; his plague is in his head. And [unspec 45] the Leper, in whom the plague is, his cloths, shall be rent; and his head, shall be bare; and he shall put-a-covering upon his upper-lip: and he shall cry unclean, unclean. All the [unspec 46] days, that the plague shall be in him; he shall be unclean, he is unclean: he shall dwell alone; without the camp, shall his dwelling be.
And a garment, when there shall be in it, [unspec 47] the plague of leprosy: in a woolen garment, or in a linen garment. Either in the warp, or [unspec 48] in the woof; of linnē, or of wolle: or in a skin, or in any work of skin. And if the plague be [unspec 49] greenish, or reddish; in the garment, or in the skin, or in the warp, or in the woof, or in any vessel of skin; it is a plague of leprosy: and shall be seen of the priest. And the [unspec 50] Priest, shall see the plague: and shall shut-up the plague, seven days. And he shall see the plague, on the seventh day; if the plague [unspec 51] be spread in the garment, either in the warp or in the woof, or in a skin; of all that is made of skin, for a work: the plague, is a fretting leprosy, it is unclean. And he shall burn the garment, or the warp or the [unspec 52] woof; in woolen, or in linen; or any vessel of skin, wherein the plague shall be: for it, is a fretting leprosy, it shall be burnt in fire. And if the Priest shall see; and behold, the [unspec 53] plague is not spread; in the garment, or in the warp, or in the woof: or, in any vessel of skin. Then the Priest shall command, that [unspec 54] they wash, that wherein the plague is: and he shall shut it up, seven days, the second time. And the Priest shall see, after the [unspec 55] plague is washed; and behold, if the plague hath not changed his color, and the plague be not spread; it is unclean; thou shalt burn 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, [unspec 56] the plague is somewhat dark, after it is washed: then he shall rend it, out of the garment, or out of the skin; or out of the warp, or out of the woof. And if [unspec 57] it be seen still, in the garment, or in the warp, or in the woof, or in any vessel of skin; it is a plague breaking out-abroad: in fire thou shalt burn it; that wherein the plague is. And the garment, or the warp, [unspec 58] or the woof, or any vessel of skin, which thou shalt wash; and the plague be departed from them: then it shall be washed the second- time, and shall be clean. This is the [unspec 59] law, of the plague of leprosy, in a garment of woollen, or of linen; or in the warp, or the woof; or any vessel of skin: to pronounce it clean, or to pronounce it unclean.
Annotations.
A Man] or Woman; Hebr. Adam, used for all mankind: as in verse 29. meaning all Israelites [unspec 1] and proselytes; to whom the law following doth pertain. So the Hebrew Doctors explain it; All are defiled by the plague (of Leprosy) though it be a child of a day old, and servants. But not infidels, nor strangers that sojourn (among the Israelites:) Maimonides, treat. of Leprosy, chap. 9. Sect. 1. Here the law is given for the third sort of uncleanness, which proceedeth outwardly from the bodies, garments, or houses of men, chastised for their sins by the hand of God: for so leprosy was often laid upon men for sin, 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 Levite. 11. 2. and 12. 2. a swelling] or rising; in Hebrew Seeth, in Greek, 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 near unto it,) Moses speaketh in the first place. ascab,] or scurfe, named in Hebrew sapachath, that is, acleaving-thing: in Greek semasia, a signification. This the Hebr. doctors say is of two sorts, the one near unto the foresaid Swelling; the other, near 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 signify. Unto which the Hebrew doctors add again the scab forementioned, which groweth of the bright-spot, as the other did of the swelling: so making two principal, the Bright-spot, and the Swelling; and two secondary, the scabs arising of the former; four in all. They say; There are four appearances (or sorts) of leprosy in the skin of the flesh, which are these: first an exceeding whiteness, 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 whiteness which is a little inferior to that, which appeareth like the clean wool of a lamb the first day it is borne; and it is called [Sēeth] a swelling. Thirdly, a whiteness little inferior 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 whiteness little inferior to the plaster of a wall, which is like the filme of an egg, and groweth of a swelling, and it is also called a scab. Maimonides, in treat. of Leprosy, 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 sins, which infect and defile man's soul: and for which God plagueth him, till his stripes stink, and are putrefied, because of his foolishness: Mark. 7. 21. 22. 23. Psal. 38 6. the skin] Hereupon they say, the places within the eye, and within the ear, and the nostrils, and the mouth, and the wrincles of the belly and of the neck, and under the breast; also the armcholes, and soles of the feet, and the nails, and the bead and beard which have hair 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. Maimonides, treat. of Leprosy, chap. 6. Sect. 1. to the plague] that is, like to, or according to the plague: meaning white. The Greek saith absolutely, the plague. leprosy] or leprie; which word we borrow from the Greek 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 〈…〉 and in color white, as is noted on Exod. 4. 6. So the Syriac Grab, signifieth Scabbednesse: but the Chaldee Segiruth is so named of Shutting up, because the disease caused men to be secluded. The Hebrews say, The leprosy of the skin of the flesh, is that which makes the place whiter then the (other) skin, and the whiteness is as the filme of an egg, or anything superior unto it: but if the whiteness be inf 〈…〉 our to the filme of an egg, it is not the leprosy, but a freckled spot (or morphew, Levite. 13. 39.) Maimonides, in treat. of Leprosy, chap. 1. Sect. 1. And if thee be, with any of the four sorts of whiteness fore-mentioned, a red color also mixed: that is likewise a Leprosy; as is after observed, on verse. 19. 20.
Verse 3. the Priest shall see] or, look upon, and consider it; teaching a care to discern and judge [unspec] rightly. The plagued man is sent to the Priest of God, (not to the Physician of the body,) that he might acknowledge his chastisement to be of God for sin, (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. Deuteronomy 28. 22. Job 33. 27. 28. Psalm 39. 11. 12. Numbers 12. 10.—13. Of this the Hebrew canons say, All men may lawfully see the plagues, save he himself that hath the plague: but though all may see them, yet the prono 〈…〉 , unclean or clean, depends upon the Priest. A • , when a Priest knows not to discern it; a wiseman may see it, and say unto him, pronounce him unclean; and the Priest pronounceth, unclean: say clean; and the Priest saith, clean: Shut him up, then the Priest shutteth him up: as it is written (in Deuteronomy 21. 5.) by their mouth, shall every controversy and every plague be. And though 〈◊〉 Priest be a child, or a fool; the wise man speaketh 〈◊〉 him, and he either makes him absolutely unclean, 〈◊〉 freeth him as clean, or shutteth him up. This is me 〈…〉 when the Priest relieth upon the words of the wise 〈◊〉 but if the Priest look on it, & rely upon himself 〈◊〉 unlawful for him to look on any plague, until a m 〈…〉 have taught him, and he be expert in all plagues ( 〈◊〉 sores) and in the names of them; in all plagues th 〈…〉 on men, and on garments: and on houses. Ma 〈…〉 , 〈◊〉 of Leprie, chapter 9. Section 1. 2. and Talmud Bab. in Negagnim, chap. 2. S. 1. white] this is the certain color to discern the leprie. But the white hair which is the sign of uncleanness by leprosy, is not less then two hairs. And they must be white at the root. And must be in the body of the bright spot. And turned white by the sore, verse 10. (not white before naturally.) The whiteness of the hairs maketh unclean in any of the (four) sorts, whether it be white as snow, or white in an inferior degree. Maimonides, treat of Leprie, chap. 2. The whiteness of the hair, (as Chazkuni on this place saith,) was a sign that the flesh was weakened, the natural vigor thereof decayed: for the plague mortifieth the flesh. And so old men when they grow weak, their hairs turn white, But if the hair be white, before the plague cometh, it is no sign of uncleanness. It figured the decay of spiritual strength in the soul by the power of sin 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 Greek, lower. Sol. Rashi expresseth it by a similitude, as the appearanee of the Sun is deeper then the shadow. The nature of the Leprie, is to fret, eat and consume the flesh, as the original name implieth, and as may be seen by Marie who was smitten with this plague, Num. 12 12. Let her not be as one dead, of whom the flesh is half consumed. And when Naaman was cured of his leprosy, his flesh is said to come again, 2 King. 5. 10. 14. This signified the nature of sin, and in special of heresy, which cateth as a canker, 2 Tim. 2. 17. pronounce him unclean] or, declare him unclean: the Hebr. phrase, (as also the Greek and Chaldee) is, make him unclean, or, pollute him; and in verse 6. cleanse him: which is meant of pronouncing or manifesting him so to be, with power: as Rashi expoundeth it, be shall say unto him Thou art unclean. So Ezekiel is said to destroy the city, when he pronounced or prophesied the assured destruction of it, Ezek. 43. 3. And the ministers of Christ are said to bind and to loose, to remit sins, and to retain them; when they certainly declare them so to be, by the word of God, Matth. 16. 19. and 18. 18. John. 20. 23. So here, before the Priest may make him unclean, God (by these signs) saith, it is the plague of leprosy; and so often in this chapter. Accordingly the Hebrew doctors say; A Priest that maketh unclean, him that is clean; or maketh clean, him that is unclean; doth not anything; for it is said, He is unclean, and the Priest shall make him unclean, (Levite. 13. 44.) he is clean, and the Priest shall make him clean. Maimonides, treat. of Lepr. chap. 9. Sect. 3.
Vers. 4. deeper] Any appearance of leprosy in the [unspec 4] skin of the flesh, is not called the plague (of leprosy,) neither defileth it a man, until the appearance of the plague, be deeper then the skin of the flesh, &c. Maimonides, treat. of Lepr. chap. 1. Sect. 6. shut up the plague] in Greek, 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 keep the righteousness of the Law, Rom. 2. 26. that is, the uncircumcised man. So Dreams, for Dreamers, Ier. 27. 9. and, wickedness perverteth sin, that is, the sinner, Prov. 13. 6. and sundry the like. And that such is the meaning here, appeareth plainly by the 12. verse. This shutting up of the suspected leper, taught a care of righteous judgment according to God's law, upon certain knowledge; that nothing be judged before the time, 1 Cor. 4 5. but to expect till God reveal sins, of which some are open before hand, going before unto judgment, and some follow after, 1 T • m. 5. 24.
Vers. 5. the Priest] This is meant of the same [unspec 5] Priest that saw him before; because he must consider, whether the plague be as it was before, or changed. So by the Hebrew canons, The Priest that saw the plague at the first; he is to see it at the end of the first seven days, and at the end of the second seven, &c. If the Priest that saw him at the first, be dead, or sick; another Priest may look on him; but this second, may not pronounce him unclean by the spreading (of the sore) because he knoweth not whether it be spread or no. Maimonides, in Lepr. chap. 9. Sect. 4. in the seventh day] except it be the Sabbath: for so they write; On any day, they look on them that have the plague, except on the Sabbath, and festival day. If the seventh day fall out to be the Sabbath or feast; they put him off, till the day following. Maimonides, treat. of Lepr. chap. 9. Sect. 7. And he saith, in the seventh day; whereupon Chazkuni noteth, He d •• h not make him tarie seven full days, 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 • eke translateth abideth before him: or, standeth in his colors, as after in verse 55. the eye is used for the color of the plague: and thus the Chaldee expoundeth it, standeth as it was. By standeth, meaning keeps at a stay: being neither whiter, nor spread wider. Therefore the man thus plagued must do nothing to the sore, whereby to change the natural state of it. So the Hebrew canons say, He that pulleth off the signs of uncleanness, either all or some; or that seareth the quick-flesh, all or part of it; or that cutteth out all 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 unclean, or when he is freed: loe he transgresseth the commandment, which saith, (in Deut. 24. 8.) Take heed in the plague of leprosy, that thou observe diligently, to do all that the Priests the Levites shall teach you: as I commanded them, so shall ye observe to do: that he pull nothing off, nor cut it out. Maimonides in Lepr. chap. 10. Sect. 1.
Vers. 6. the seventh day the second time.] This the Hebrews expound to be the thirteenth day, from [unspec 6] the first: because the seventh day goeth to the count of the first week, and to the count of the second week, in all plagues, whether they be upon men, or on houses, or on garments. In the days between, what signs so ever fell out, they might do nothing. Maimonides, in Lepr. chap. 9. Sect. 9. 10. And in two weeks, the case was fully tried; for pronouncing him clean or unclean; 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 unclean in two weeks, and by three signs; by white-hair, (Levite. 13. 3.) by quick flesh, (Lev. 13. 14.) & by spreading, (Lev. 13. 8.) somewhat dark] or dim, obscure; namely of a more dark color, then any of those four sorts of whiteness, which make it leprosy. The Hebrews explain it thus. There are three signs of uncleanness, in the leprie of the skin of the flesh, white hair, and quick 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 hair, or quick flesh, when the Priest looketh on him, he shall pronounce him absolutely unclean. If there be no white hair in it, nor quick flesh: he shall shut him up seven days; and in the seventh day shall look upon him, whether any white hair be grown in the bright-spot, or any quick flesh, or that it be spread: if there be, then he is to be pronounced unclean: If no quick flesh, nor white hair be grown upon it, neither it be spread in the skin, he shall shut him up the second week. If any of these three grow upon him in that time, he shall pronounce him unclean; if not, then he is clean; and he shall set him free; for there is no shutting up, for plagues in the skin of the flesh, more then two weeks. And if after he is freed and cleansed, the plague do spread, or there grow on it white hair, or quick flesh; then he is absolutely pronounced unclean. The bright-spot, that is very white as snow, and after the shutting▪ up, becometh somewhat dark like the filme of an egg; or, that which was at first like the filme of an egg, and is made like (now; lae this is as it was (before:) for the greater brightness of the appearance, is no sign of uncleanness; neither is the darkness thereof a sign of cleanness; except it be become lesser then the four sorts (forementioned,) and be made somewhat darker then the filme of an egg; so that it be made a freckled spot, and therefore clean, (Levite. 13. 39.) If it be so, what is that which is said in the Law, (Levite. 13. 6.) if the plague be somewhat dark? &c. It is, that if it be somewhat darker then the four sorts (of white,) he is clean. Likewise, • f it be not somewhat darker, neither be spread, nor have white hair grow on it, nor quick flesh, behold he is clean. Maimonides, treat. of Leprie, chap. 1. Sect. 10. 11. ascab] in Hebrew, Mispachath, that is, a thing adjoining, or cleaving: Rashi saith, it is the name of a clean plague, (or sore.) wash his clothes] and how much more his body, (saith Chazkuni,) forasmuch as he stood suspected of uncleanness: and as larchi saith, because he was bound to be shut up, he is called unclean, and needeth to be washed. This signified, that even upon lesser chastisements for sin, men should reform their ways, and by the spirit of sanctification from God, (figured by waters, Ez • k. 36. 25. 26. 27.) should endeavor to perfect holiness in his fear, 2 Cor, 7. 1. Hebr. 10 22. For though the man was pronounced clean, (namely from leprosy,) yet was he to wash, and be clean: teaching that the righteous man, is not wholly clean, but needeth still to be washed; repenting, acknowledging and asking mercy of God in Christ, and amending his life; Prov. 20. 9. 1 John. 1. 8. 9. 10. And herewith we may compare that speech of Christ; He that is washed, needeth not save to wash his feet; but is clean every whit, John 30. 10.
Vers. 8. spreadeth] The spreading maketh unclean, [unspec 8] wheresoever it is, if it be in any of the appearances (or sorts) of the plague (of leprosy mentioned in Levite. 13. 2.) but if it be in a freckled spot (Levite. 13. 39) it is no spreading. Also, the spreading is no sign of uncleanness, until it be after the shutting up: but if at his first coming, the Priest seeth the plague that it spreadeth and goeth on, he shall not pronounce him unclean, but shut him up till the weeks end, and then look upon him again. Maimonides, treat. of Leprie, chap. 4. Sect. 1. 2. The change of natural color, the deepness of the sore, (verse 3.) and the spreading of the same, being the chief signs of leprosy▪ signified the malignity and contagion of sin, which eateth as the gangrene; 2 Tim. 2. 17. causeth no soundness in the flesh, nor peace in the bones, Psal. 38. 4. but changeth the state of man: Lam. 4. 1. 7. 8. pronounce him unclean] for the spreading signified that more corruption was still within the body, and the inward parts were not sound. And it figured the dominion of sin in our mortal bodies; which maketh men unclean in God • sig •• ▪ for such are free from righteousness, and not under▪ grace; Rom. 6. 12. 14. 20.
Vers. 9. The plague] to weet, the other principal [unspec 9] plague, that cometh of a swelling, first mentioned in verse 2. but handled here in the second place.
V. 10. and livelines of living flesh] or, quickness ( 〈◊〉 ving) [unspec] of quick flesh; by livelines meaning soundness, or recovery; as after in v. 24. & as the Gr. here expoundeth it, and in verse 15. living flesh, is in Greek sound flesh: and in other scriptures when men w 〈…〉 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 Hebrews, as Sol. Rashi h •• e saith, Livinesse is Saniment (that is, soundness) in other language, when some of the whiteness which 〈◊〉 within the swelling is turned like the flesh, that also 〈◊◊〉 sign of uncleanness. The Chaldee translateth it, a mark (or sign) of living flesh. The reason hereof was, that leprosy did mortify, or make the flesh dead, Numb. 12. 12. The Hebrews also here take and, for or; saying, It is not necessary that there 〈◊〉 them both, the hair, and the living flesh, but either 〈◊〉 them is a sign of uncleanness: and it is not written, white hair, with the liveliness of living flesh, &c. Maimonides, in treat. of Lepr. chap. 3. Sect. 4.
Vers. 11. It is an old leprosy] or, The leprosy, i • [unspec] waxt-old, in the skin. he is unclean] The Hebrew doctors say; The liveliness (or, quickness of flesh) is no sign of uncleanness, until it be as big 〈◊◊〉 lentile (or small vetch) square, or bigger thenso. 〈◊〉 be scattered abroad, so that the living flesh be as a g 〈…〉 of mustardseed in one place, and as much in another place, though all be within the bright-spot, they are 〈◊〉 to be counted together so big as a lentile, until it be i • one place, in the midst of the bright-spot, as big▪ square, or bigger then a lentile. Living flesh defileth, in any appearance (or color;) whether it be red or black, or white, yea though it be not of those four sorts of white forementioned. Neither is living flesh a sign of unclea • nesse, till it be within the body of the bright-spot, &c. Maimonides, treat. of Lepr. chap. 3. Sect. 1. 2. 3.
Vers. 12. of the plague] that is, of him that 〈◊〉 [unspec] the plague: as in verse 4. So verse 13. 17. &c. to all the sight of the eyes] that is, wheresoever the Prie 〈…〉 looketh, with all his heed and diligence. From these words the Hebrew doctors gather, that although a Priest that had Blemishes, might look on a leper, yet he that was blind though but in one eye, or, that was dim • ighted, might not look 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 business, (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 noon day, &c, but in the fourth and fifth hour; (that is, at 10. and at 11. of the clock before noon,) and in the 8. and 9. hour; (that is, at two and three of the clock in the afternoon,) whether the plague were on men, or on garments, or on houses, Maimonides, in treat. of Lepr. chap. 9. sect. 5. 6. and Talmud. in Negagnim, chap. 2. sect. 2. This they observed, because in the morning and evening, the light is not clear; and at noon, the brightness dazzleth, and may cause to mistake the color.
Verse 13. pronounce the plague clean] Hebr. makecleane [unspec 13] the plague, that is, pronounce him clean that hath the plague. Hereupon they say; Every unclean person when the leprosy breaketh out abroad over all his (body,) is clean. If there appear upon him, quick flesh, so much as a lentile, he is unclean, if again he be all covered with leprosy, he is clean. If (quick flesh appear again, he is unclean, though the quick flesh begin to appear an 100. times, &c. Maimonides, treat. of Lepr. chap. 7. sect. 5. This is explained by Moses himself, in the verses following: and the natural reason hereof seemeth to be; that when the disease is all driven out, it argueth strength and soundness in the inward parts.
Verse 15. living flesh] the Greek translateth it [unspec 15] sound (or whole) flesh: see verse 10. it is a leprosy] This is one of the most remarkable things in all this Law, that quick or sound flesh in the sore, should be judged leprosy, and the man unclean: whereas if the leprosy covered all his flesh, he was pronounced clean, verse 13. And hereby the Holy ghost seemeth to teach, that if we would judge ourselves, we should not be judged of the Lord, 1 Cor. 11. 31. If we confess our sins; he is faithful and just to forgive us our sins, and to cleanse us from all unrighteo • snesse; 1 John. 1. 9. But if any quick or sound flesh▪ any part of health or life be pretended in our sinful nature, or any whit of righteousness by the works 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 Jesus Christ, Gal. 2. 16. And by grace we are saved, Eph. 2. 5. so then it is no more of works, 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 find grace in the eyes of God, acknowledged there was no soundness in his flesh: Psal. 38. 4. 8.
Vers. 18. flesh] the Chaldee translateth it a man: [unspec] and • 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 break out and corrupt the skin: as the Hebrew doctors do distinguish them, Maim. treat. of Leprie, chap. 5. sect. 1. Such biles, figured sins 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 unclean at all. But if they have been fully healed, though the place have a scar, and be not like the rest of the skin, yet is it as the skin of the flesh for anything, and they become unclean by three signs, and are to be shut up as is before declared. Maimonides ibid. chap. 5. sect. 3. The healing of the bile, figured the forgiveness of sin, and release of punishment for the same: Exod. 15. 26. Matth. 13. 15. with Mark 4. 12. Psal. 41. 5.
Vers. 19. or a bright-spot] the same equity is, for [unspec 19] the scab of the bright-spot, and the scab of the white swelling, forementioned; as the Hebrews affirm: Maimonides, in Lepr. chap. 1. sect. 4. somewhat-reddish] that hath any red color, little or much, mingled with it. Which mixed appearance, the Hebrew doctors disting •• sh, and compare with the four appearances (or sorts) of white before mentioned, by this similitude, of four cups full of milk; and in the first cup there are mixed two drops of blood; in the second, four drops; in the third, eight drops; and in the fourth, sixteen drops. The mixture in the bright spot, hath the appearance of (the milk 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. Maimonides, treat. of Lepr. chap. 1. sect. 4. 5. The Greek translateth, white or somewhat-reddish, as if they were distinct. So after in verse 42.
Vers. 20. plague of leprosy] This sore, arising of a [unspec 20] bile after it was healed, verse 18. and now turned to a worse, even to a leprosy; showeth how sins after we are healed of them, when they return, do 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 Savior Jesus Christ, they are again entangled therein, and overcome: the latter-end is worse with them then the beginning. 2 Pet. 2. 20. Wherefore our Savior also said; Behold, thou art made whole, sin no more, lest a worse thing come unto thee. John. 5. 14.
Vers. 21. seven days] for the former, they might [unspec 21] be shut up twice seven days, verse 5. Moses for this and the next sort, mentioneth but once. So the Hebrew doctors say, The Bile, and the Burning do make one unclean, in one week, and by two signs; by white hair, and by the spreading. [And there is for them, no shutting up, but one week.] Talmud in Negagnim, c. 3. s. 4. Maimonides, treat. of Lepr, c. 5. s. 4.
Vers. 22. it is the plague] to weet, of leprosy, as [unspec 22] the Greek version addeth.
Vers. 23. an inflammation] or, a skarre, a print, as [unspec 23] the Greek and Chaldee do translate it: so in verse. 28. The Hebrews explain it thus; If the Bile and the Burning begin to be quick, and to heal; and there come upon them a rind like the rind of garlic, that is, the Tsarebeth (or inflammation) of the Bile, spoken of in the Law; and the Michjath (or c • red-skar) of the Burning spoken of there, &c. Ma • money▪ treat. of Lepr. chap. 5. sect. 4. pronounce him clean] to weet, from the contagion of leprosy. By this was figured, that though the signs and marks of our former sins (which God hath healed by forgiveness) do remain in us; yet if they spread not, that is, reign not in our mortal bodies; they shall not be imputed unto us, but forgiven; for we are not under the Law, but under Grace. Rom. 6. 12. 14. 1 John. 1. 9. 10. 2 Cor. 12. 9.
Vers. 24. flesh] in Chaldee, a man: as verse 18. [unspec 24] burning of fire] The Hebrews understand this properly, to be done with coles, embers, red-hot iron or the like: Maimonides, in Lepr. chap. 5. sect. 1. This also figured sin; as, Can one go upon▪ hotcoles, and his feet not be burnt? So he that goeth in to his neighbors wife; whosoever toucheth her, shall not be innocent; Prov. 6. 28. 29. Livelinesse] that is, living or quick flesh; meaning soundness, or the cured-skarre. This seemeth to answer unto the word healed in verse 18. and so the Greek here translateth it (hugiasthen) a healed- place; and the Chaldee (roshem) a skarre, or print; and to these, the old Latin 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 recovery, as is shown on verse 10. be] that is, become, or have in it a bright-spot. or white] that is, only white, without any red mixed: see the notes on verse 19.
Vers. 25. leprosy] The reason and signification [unspec 25] hereof, was the same before noted on verse 20.
Verse 26. somewhat dark] not so white as any sort of leprosy; see verse 6. seven days] to weet, [unspec 26] one seven, not moe; as is before noted on verse 21.
Vers. 28. an inflammation] or, skarre, print, character: as the Greek and Chaldee translate: see [unspec 28] verse 23. where also the meaning hereof is shown.
Vers. 29. plague] the Greek addeth, the plague [unspec 29] of leprosy.
Vers. 30. a scall] in Hebrew Nethek which is a [unspec 30] 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 Greek also nameth it Thra • sma, a broken sore. The Hebrews describe it thus. The plague of the head or beard, is when the hair that is on them, falleth off by the roots, and the place of the hair remaineth bare; and this is that which is called Nethek. Maimonides, treat. of Lepr. chap. 8. sect. 1. or of the beard] this teacheth that they are counted two several, saith Maimonides, ibidem sect. 14. Haire is both an ornament to the body; and a sign of natural strength, as proceeding from kindly heat and moisture: which when they fail, and corrupt humors come in place, there breedeth a leprosy in the body: whereby God figured a like estate in the soul, destitute of the heat of his spirit, and moisture of grace, and replenished with sinful corruption.
Vers. 31. no black hair] for black hair, is a sign [unspec] of healing, verse. 37. as in nature it signifieth health, and strength of body: wherefore Christ's locks are in mystery said to be black as a Raven, Song 5. 11. Yelow hair and thin (or small,) is a sign here of the leprie, verse 30. as arguing decay and corruption of nature. And the yelow hair spoken of in this business, (as the Hebrews say,) is that which is of the color 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 sign of uncleanness▪ Two yellow small hairs, are a sign of uncleanness; whether they be one hard by another, or one far from another; whether they be in the midst of the scall, or in the edge of it; whether they be there before the scall, or the scall be there before the yellow hair; it is a sign of uncleanness: Maimonides, 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 himself] The manner hereof, they say, was this; he shaved (the hair that grew) without the scall, and left two hairs close by it, that they might discern whether it spread or no. Maimonides in Lepr. chap. 8. sect. 3. the second time] and no more. There is no shutting up for the scall, more the • two weeks: and if after he be released, there grow yellow hair therein, or it spread; he shall then be pr 〈…〉 ced unclean. Maimonides, in Lepr. chap. 8. sect. 2. See before on verse 6.
Vers. 37. stand in his eyes] in Chaldee, stand as it [unspec] was; to weet, at a stay, without spreading: see v. 5. So the Greek saith, if before him it abide in the place. black hair] See the notes on verse 21. The black hair, freeth not a man in skalls, unless there be at least two hairs: neither do they free a man, 〈◊〉 length be such as the top of them may bow towards the root of them: &c. If two hairs grow up, one black, and another white or yellow; one long, and another short; they free not a man. The scall that is pronounced •• clean, for the yellow hair, or for the spreading; if there grow black hair in it, and he be pronounced clean: although the black hair go away, yet is he clean, until other yellow hair grow in it, or it spread further • gain, after the black hair is gone: for it is said, i • scall is healed, he is clean. When it is healed, he is cle •• , although signs of uncleanness be in the place. M 〈…〉 ny, treat. of Lepr. chap. 8. sect. 6. 7. 8. he is clean, and the Priest, &c.] Hereupon Sol. Ia • ch • noteth; Loe the unclean whom the Priest pron 〈…〉 eth clean, is not clean. Teaching that the truth of 〈◊〉 man's estate, discerned by the Law and word of God, (which is the truth, John. 17. 17.) made the man clean or unclean; and not the sentence 〈◊〉 the Priest, if it swerved from the Law.
Verse 39. darkish] or somewhat-dark, as in v. 6. So that their whiteness (saith Sol. Rashi) is not str •• g • but somewhat-dark. a freckled-spot] or 〈◊〉 morphew: in Hebrew b • hak, a word not used but 〈◊〉 this one place; & it hath the signification of cle 〈…〉 nesse or whiteness: and is not a leprosy, but a 〈◊〉 goer of it, and near thereunto. The Greek call •• it Alph • s, which is a kind of white-spot 〈◊〉 the skin: for as Corn. Celsus (in l. 5. 〈…〉 .) 〈◊〉 though it bring no danger with it, yet it is filthy, and cometh of an evil habit of the body. he is clean] to weet, from leprosy: for though it spotted the skin, yet it fretted not the flesh. God showeth him-self hereby merciful to the infirmities of his people; not esteeming every spot or deformity in them, as a malignant sin. So in the case following, verse 40. 41.
Vers. 40. hath the hair fallen-off] or, is pilled. bald] to weet, behind, from the crown towards [unspec 40] the neck; which baldness the Hebrew calleth Karachath; and it is distinguished from the forehead-baldness called gabbachath, verse 41. 42. which is, from the crown of the head, towards the face. And so the Hebrew doctors do explain them, as two sorts: Maimonides, treat. of Leprie. chap. 5. sect. 8. 10. The Greek also translateth them by two divers words, Ph • lacroma, the baldness-behind; and anaphalantoma, the baldness-before.
Verse 42. the bald head] or, baldness-behind: [unspec 42] Heb. karachath. bald-forehead] or fore-baldness: Heb gabbachath. somewhat reddish] the Greek translateth, or somewhat reddish: see the notes on verse 19. [unspec 43]
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 body: and discerned as the former, saving by the hair. leprosy in the skin] or, the leprosy of the skin of the flesh. From these words, the Hebrew doctors gather the signs of this kind of leprosy, according to those forementioned; saying: The bald-head, and the bald forehead, defile by two signs, by quick flesh, and by spreading And they are shut up for them two weeks: for it is said of them, As the sight of leprosy in the skin of the flesh. And because in them there is no hair, the white hair is no sign of uncleanness in them. They make one unclean by two signs, and in two weeks, thus. If there be a bright-spot in the bald head or bald-forehead, and there be quick flesh therein, he is pronounced unclean: if there be no quick flesh, he shutteth him up, and seeth him at the seven days end; if there be grown any quick flesh on it, or if it be spread, he is pronounced unclean: if not, he shutteth him up seven days more. If then it be spread, or have quick flesh grown on it; he is pronounced unclean: if not, he is set free. If after he is freed, it spread, or quick flesh grow up; he is pronounced unclean. The bald, head, or bald-forehead, or the beard whose hair is fallen off; if there be upon them a bile, or a burning; they make a man unclean, as do the bile and the burning upon the sk • in of the flesh: for the head or beard whose hair is fallen off, is as the skin of the flesh for everything, save that they make not unclean by the white hair, &c. Maimonides, treat. of Lepr. c. 5 s. 9. 11. Of these two signs, the quick flesh, and the spreading; see the notes on v. 8. 10.
Verse 44. utterly unclean] Hebr. making-unclean [unspec 44] he shall make him unclean; or, as the Gr. saith, shall pollute him with pollution. This signified, that if unto infirmity, be added malignity, or presumption; it maketh the sinner a spiritual leper in the sight of God.
Vers. 45. the plague is] to weet, so pronounced by [unspec 45] the Priest: as verse. 4. rent] in sign of sorrow: see Gen. 37. 29. Levite. 10. 6. Chazkuni expoundeth it, He shall mourn for his deeds: for because of his evil deeds, the plague is come upon him. bare] or free, to weet, from cutting, that is it shall be unshorn: for to let the hair grow, was another sign of sorrow: see the notes on Gen. 41. 24. and Levite. 10. 6. O. free, from cap or bonnet, that is, as the Greek 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 come manded that the leper pronounced unclean, doc cover his head all the days that he is excluded; and put a covering on his upper lip, as a mourner; and rend his clothes; and make it known to those that pass by him, that he is unclean, Levite. 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 known to others, that she is unclean. Maimonides, 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 sign of sorrow and shame as is said, The S • ers shall be ashamed, &c. they shall all cover the upper-lip, for there is no answer of God. Mi • h, 3. 7. 〈◊〉 in Ezek. 24. 17. when he had said make no m ••• ning, &c. he addeth, bind the tire of thy head upon thee, and put on thy shoes upon thy feet a • d cover not the upper-lip. Hereby also was implied, as the Hebrews say, that he might not salute a • y m • n, all the days of his uncleanness, as being a mourner, Ma 〈…〉 ny, treat. of Lepr. chap. 10. sect. 6. the up 〈◊〉 lip] or, the beard of the upper lip, as Sol. Iarch 〈…〉 preteth it, the hair of the lips: the Greek 〈…〉 teth it his mouth▪ unclean unclean] 〈…〉 , I am, or here is one unclean: so confessing and 〈…〉 claiming his misery, and giving oth • rs warning, lest they be defiled by touching him. Therefore Onkelos the Chaldee paraphrast translateth 〈◊〉 , • e not ye made unclean, be not ye made unclean: and Jonathan, Avoid avoid from the unclean. This is opened in Lam. 4. 15. They cried unto them, Depart, ( 〈◊〉 am) unclean: depart, depart, touch not. Likewise in Esa. 52. 11. Depart, depart, go out from thence; unclean (it is) touch it not. The Hebrew doctors say, The Leper is the chief of all things that are most unclean, he defileth men and vessels by touching him; and earth • n vessels by the air: and defileth men by carrying of him, and defileth his bed, and his seat, &c. Maimonides, in Lepr. chap. 10. sect. 11. These rites, figured our mortification, confession of sins, and suffering of miseries for the same; • am. 4 8. 9. 10. For, we are all, as an unclean person; Esa. 64. 6. and David acknowledged himself to be a Leprous sinner, in Psalm 51. where he maketh confession of his misdeeds, and desireth to be purged with hyssop, as were the Lepers, Levite. 14. 4. And from Solomon's words in 2 Chron. 6. 29. when everyone shall know his own plague and his own grief: Baal hattu 〈…〉 inferreth, that at first it is needful that a man know his plague, and be cleansed from it by repentance, before he pray.
Vers. 46. dwell] or sit alone, as the Greek translateth [unspec 46] separated, from other, clean men's society. So King Azarias being a leper, dwelt in a several house, 2 King. 15. 5. And Marie stricken with leprosy, 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 clean only. By the Hebrew canons, If a leper came into any house, all that was in the house, was unclean, both men and vessels, although he touched them not. If he were standing under a tree, and a clean person passed under that tree, he became unclean. If he came into a Synagogue, they made for him a distinct room apart, ten handbreadths high, and and four cubits broad, and he came in first, and went out last; that his situation might be by himself alone, and be might not stand among the people, and defile them. Maimonides, treat. of Leprie, c. 10. s. 12. The Lepers were thus to be secluded, that they defiled not their camps, 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 leavened and defiled, 1 Cor. 5. 6. 7. 13. Heb. 12. 15. and the abstaining from familiarity with them; 1 Cor. 5. 11. that they might be ashamed and humbled for their offenses, 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 iniquity: for every iniquity, is a plague & a blemish in his soul. &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 unclean, unclean, and it is said, he shall dwell alone, without the campe, shall his dwelling be: so the pollution which is in the soul, and removeth far from the holiness that is on high, that causeth the body beneath to be likewise removed far from the campe of Israel: And if a man turn by repentance, to cleanse his spots, by receiving chastisements upon him; loe he is cleansed from his leprosy; otherwise, his leprosy cleaveth to his soul; and in this world and in the world to come he is removed far from all the Campe that is on high, until he be made clean. R Elias, in Sepher Reshith ch • chmah, treat. of the Fear of God: c. 9. These ordinances for lepers, shown 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 heal them, as Matth. 8. 2. 3. & 11. 28. As for the Law, it leaveth them in their uncleanness, and to mourn for the same: but means to heal them it showeth 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 [unspec 47] wool, or in a garment of flax. These things the Hebrew doctors understand strictly, of the wool of sheep, and of flax only, not of hempe or the like: saying, No garments are made unclean by plagues (or spots) but garments of wool and of flax only; and all vessels (or instruments) of skin, &c. Camels hair and sheep's wool, that are sp •• n (or twisted) one with another, if the most part be of camels hair, it is not made unclean by plagues; but if the most part be of sheep: wool, it is made unclean: or if half to half, it is made unclean. And the same law is for flax and hempe one with another. And if the warp be flax, and the woof hempe; or the warp hempe, and the woof flax: it is not made unclean by plagues. Likewise if the warp, or the woof be flax, or wool, and the residue, goats hair, or the like, it is not made unclean. Maimonides, treat. of Leprie, chap. 13. sect. 1. 3. and Talmud Bab. in Negagnim. chap. 10. sect. 2. The Law, which shown no way to cure the Leper, but left him in his uncleanness, sorrow and solitary estate: proceedeth here to show the contagion of this sickness, how it defileth not only 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 sin was signified, and the increase of the strength thereof by the Law.
Vers. 48. woof] so named of weaving in: the Hebrew [unspec 48] word, properly signifieth mixture; because the woof is mixed with and woven into the warp or threads that run along. These are thus distinguished, because if the plague appear in the warp only, the woof is clean: or if it appear in the woof only, the warp is clean. Maimonides, 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; unless they be white. If the warp of a garment be died, and the woof white; or the woof died, and the warp white: the whole goeth after that which appeareth. A garment that hath many pieces sowed on; some died, and some white: if there appear a plague in the white, they shut it up: if it abide two weeks it is all unclean, and to be burnt. If it be all died, and there be but one small white piece in it, & there appear a plague thereon; he shutteth it up: if it continue so two weeks, it shall be burnt. Ibidem chap. 12. sect. 10. 13. of linen] Heb. of flax and of wool. work of skin] that is, any vessel, or instrument made of skin, for any work or use; as is after explained in verse 51. 52. Here the Hebrew doctors except the skins of the creatures in the sea, that they receive no uncleanness by plagues. But if anything that liveth on or groweth out of the land, be joined unto them, though it be but a thread of wool or of flax, or of other skin of beasts, and so any vessel be made of them; they are made unclean by plagues. Talmud in Negagnim: chap. 10. sect. 1. Maim. in Lepr. chap. 13. sect. 5.
Vers. 49 greenish] or very green: and so after, very [unspec] red. The Hebrews say, Three signs of uncleanness are in garments; greenness, redness, and spreading. Greennesse, is such a color as is in green herbs, which is very much green. And the red, is very much red, like fair-crimson. And for both these colors, they shut up the garment: and if it abide in this color, two weeks, they pronounce it unclean, and burn it. Likewise if 〈◊〉 spread, they pronounce it unclean, and burn it. As, if in a garment there appear a green spot, or a red, they shut it up 7. days: and in the seventh, he looketh 〈◊◊〉 ; if it be spread, he pronounceth it unclean, and burneth all the garment. And if it abide in the color, b •• sp •• ad not; or if it be spread, but be dimmor then the 〈◊〉 〈…〉 lours wherein it was shut up: or if the color be gr 〈…〉 e more red, or more green, but not spread; they 〈◊〉 the spotted place, and shut it up seven days more. And in the end of those 7. days, which is the 13. day, he 〈…〉 eth if it be dimmer in color the third time, then is be bound to wash it, and it is clean. And if the color be ch •• ged from that it was; as if it was green, and is 〈◊〉 , or was red, and is become green: he rendeth 〈◊〉 the spotted place, and burneth that which is rent 〈◊〉 ; 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 clean. But if it abide in the color wherein it was shut up at the first; he pronounceth it unclean, and burneth it all. A garment out of which the spot is rent, at the end of the second week; 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 Leprosy, chap. 12. sect. 1. 2. 4.
Vers. 50. shall shut up] in Greek, shall separate [unspec 50] the plague; meaning the thing that hath the plague of Leprosy on it: see verse. 4.
Vers. 51. fretting] or rankling: this word is not [unspec 51] used, but in this case of leprie, and in Ezek. 28. 24. where it is applied to a pricking or ranckling briar. The Greek translateth it a continuing leprosy, 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 unclean] it is one of the main unclean things, and as the Hebrews write, it maketh unclean by touching it, or by bearing it, or by coming in where it is. As, a leprous garment, or warp, or woof, or any vessel of skin plagued (with leprosy:) if but so much as an olive of them come into a clean house; all that is in the house, is made unclean, both men and vessels, and are all made principal unclean 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 wool, or in flax; that is, made of wool or of flax. This burning of leprous [unspec 52] garments, signified the abomination which all should have of sin; for the consuming and abolishing of it, and of all instruments and moniments thereof: as by comparing scriptures for some particular evils, may be gathered. See Deut. 7. 25. Esa. 30. 22. Jude verse 23. Act. 19. 19.
Vers. 54. command, that they wash] the commandment, [unspec 54] is by the Priest; the washing, by any man: as Baal haturim here observeth.
Vers. 55. his color] Hebrew, his eye: the color [unspec 55] 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 deep-fret, that diminisheth and consumeth it: the Chaldee translateth it, a breaking: the Greek thus, it is confirmed, (or fast-settled) in the garment, or in the warp, or in the woof. bare-inside] Hebrew, the fore-baldness thereof, or in the hinder-baldness thereof. The words before used in verse 42. for the baldness of the head before or behind, are here applied to the garment; which when the wool or stuff is eaten off in the outside or in the inner, with the fretting leprie; is thereupon called bald. The Greek translateth them the warp and the woof; as before is noted: the Chaldee, in the worn (or old) part thereof, or in the new part thereof: and so other the Hebrew doctors explain it, saying, Karachath, is the old-worn places: and gabbachath is the new. Maim. treat. of Lepr • , c. 12. s. 9.
Vers. 56. rend it] rend the place of the plague, out of the garment, and burn it. saith Sol. Rashi. But if [unspec 56] it were still seen in the garment after this, then the whole garment was burnt; v. 57.
Ver. 57. a plague breaking out-abroad] or, a spreading [unspec 57] (as the Chaldee saith an increasing) leprosy. In Greek, a flourishing leprie.
Vers. 58. washed the second time] Chazkuni explaineth [unspec 58] it, the second time, for to clease it, and the first time, for to put away the plague of it. These legal washings were carnal ordinances, imposed on them, until the time of reformation, Hebrew. 9. 10. but our washing is by the blood and spirit of Christ, whereby he hath washed us from our sins, Revel. 1. 5. so that we draw near unto God, with a true heart, and full assurance of faith; having our hearts sprinkled from an evil conscience, and our bodies washed with pure water, Heb. 10. 22. and cleansing ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear 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.
CHAP. XIV.
1, The rites and sacrifices, in cleansing of the Leper: with two birds, cedar wood, scarlet, • yzop, and living water. 10, with lambs, flower, and oil. 21, Lesser sacrifices for the poor leper. 33, The signs of leprosy in an house: 40, the pulling out of the stones thereof, & putting in new. 45, The breaking down of the leprous house. 49, The cleansing of it, if the plague be healed; with birds, cedar, scarlet, eyzop, and living water.
〈 in non-Latin alphabet 〉
ANd Iehovan spake, unto Moses saying. [unspec 1] [unspec 2] This shall be, the law of the Leper; in the day, of his cleansing: that he shall be brought, unto the Priest. And the [unspec 3] Priest shall go forth, out of the campe: and the Priest shall see; and behold, if the plague of leprosy be healed, in the leper. Then the [unspec 4] Priest shall command, and he shall take for him that is to be cleansed, two birds alive, and clean: and Cedar wood, and scarlet, and eyzop. And the Priest shall command; & he [unspec 5] shall kill, one of the birds: in an earthen vessel, over living water. As for the living bird, he [unspec 6] shall take it; and the Cedar wood, and the scarlet, and the eyzop: and shall dip them, and the living bird, in the blood of the bird that was killed; over the living water. And he shall sprinkle, upon him that is to be [unspec 7] cleansed from the leprosy, seven times: and shall make him clean; and shall let go the living bird, upon the face of the field. And [unspec 8] 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, he shall come into the campe: and shall tarry, abroad out of his tent, seven days. And it shall be, in the seventh day, he shall [unspec 9] shave off all his hair; his head and his beard, and his eye-brows; even all his hair, he shall shave off: and he shall wash his clothes; and he shall wash his flesh in water, and he shall be clean. And in the eight day, he shall take [unspec 10] two he-lambs, perfect; and one ewe-lamb, of the first year, perfect: and three tenth-deals, of fine-flower for a Meat-offering, mingled with oil; and one Log of oil. And the [unspec 11] Priest that maketh him clean, shall present the man that is to be made-clean, and those things: before Jehovah; at the door, of the Tent of the congregation. And the Priest [unspec 12] shall take, one he-lamb; and offer him, for a Trespass- offering, and the Log of oil: and he shall wave them, for a Wave-offering, before Jehovah. And he shall kill the he-lamb, in the place where he shall kill the Sin- offering, [unspec 13] and the Burnt-offering, in the place of holiness: for as the Sin- offering, so the Trespass offering is the Priests; it is holy of holies. And [unspec 14] the Priest shall take, 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. And the Priest shall take, of the [unspec 15] Log of oil: and pour it, upon the Priests palm of the left hand. And the Priest shall [unspec 16] dip, his right finger; in the oil, that is on the palm of his left hand: and shall sprinkle of the oil with his finger, seven times before Jehovah. And of the rest of the oil, that is [unspec 17] on the palm of 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. And the remnant, of the oil [unspec 18] that is on the Priests palm of the hand; he shall put, upon the head of him that is to be cleansed: and the Priest, shall make-atonement for him, before Jehovah. And the [unspec 19] Priest shall make, the Sin- offering; and make-atonement, for him that is to be cleansed, from his uncleanness: and after, he shall kill the Burnt-offering. And the Priest shall [unspec 20] offer-up, the Burnt-offering and the Meat offering, upon the Altar: and the Priest, shall make-atonement for him, and he shall be clean.
And if he be poor; and his hand attain it not: then he shall take one he-lamb for a Trespass- offering, for a waving, to make atonement for him: and one tenth-deal of fine-flower, mingled with oil for a Meat offering, and a Log of oil. And two turtle-doves, or two young pigeons; which his hand can attain: and the one shall be a Sin offering; and the other, a Burnt-offering. And he shall bring them, in the eight day, for his cleansing, unto the Priest: unto the door, of the Tent of the congregation, before Jehovah. And the Priest shall take, the heelambe of the Trespass- offering, and the Leg of oil: and the Priest shall wave them, for a wave- offering before Jehovah. And he shall kill, the he-lamb of the Trespass- offering and the Priest shall take, 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. And of the oil, shall the Priest pour; upon the Priests palm of the left hand. And the Priest shall sprinkle, with his right finger; of the oil, that is in his left hand: seven times, before Jehovah. And the Priest shall put, of the oil, that is on the palm of 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. And the remnant, of the oil, which is on the Priests palm of the hand; he shall put, upon the head of him that is to be cleansed: to make-atonement for him, before Jehovah. And he shall make the one, of the Turtle-doves; or of the young pigeons: of that which his hand can attain. That which his hand can attain, the one for a Sin-offering, and the other for a Burnt-offering, with the Meat-offering: and the Priest shall make-atonement, for him that is to be cleansed, before Jehovah. This is the law, of him in whom is the plague of leprosy: whose hand cannot attain, to his cle 〈…〉 sing.
And Jehovah spake, unto Moses and unto Aaron, saying. When ye be come, into the land of Canaan; which I give unto you, for a possession: and I put, the plague o • leprosy; in a house, of the land of your possession. Then he shall come, who 〈◊〉 the house is; and tell the Priest, saying: as it went the plague, appeareth to me in the house. And the Priest shall command, and [unspec 36] they shall empty the house; before the Priest go-in, to see the plague; that all which is in the house, be not made-unclean: and afterward; the Priest shall go in, to see the house. And he shall see the plague; and behold if the plague, be in the walls of the house; with hollow [unspec 37] strakes, greenish; or reddish: and the sight of them, be lower then the wall. Then the Priest, shall go out of the house, to the [unspec 38] door of the house: and shut-up the house, seven days. And the Priest shall return, in [unspec 39] the seventh day: and shall see, and behold, if the plague be spread, in the walls of the house. Then the Priest, shall command; and [unspec 40] they shall take-away, the stones; in which, the plague is: and cast them, into (a place) without the city; into an unclean place. And he shall cause the house, to be scraped within, round-about: and they shall poureout, [unspec 41] the dust which they have scraped off; in (a place) without the city; in an unclean place. And they shall take, other stones; and [unspec 42] put them in the place of those stones: and he shall take, other dust, and shall plaster the house. And if the plague return, and breakout [unspec 43] in the house; after, that he hath taken-away the stones: and after he hath scraped the house, and after it is plastered. Then [unspec 44] the Priest, shall come; and shall see, and behold, if the plague be spread, in the house: it is, a fretting leprosy in the house, it is unclean. And he shall break-down the house; the stones of it, and the timber of it; and all [unspec 45] the dust of the house: and he shall carry them forth, to (a place) without the city; to an unclean place. And he that cometh, into [unspec 46] the house; all the days, that he hath shut it up: he shall be unclean, until the evening. And he that lieth in the house; shall wash his clothes: and he that eateth in the house, [unspec 47] shall wash his clothes. And if the Priest, coming, shall come in; and see, and behold [unspec 48] the plague hath not spread, in the house; after, the house was plastered: then the Priest, shall pronounce the house clean; because, the plague is healed. And he shall take, [unspec 49] to purify the house, two birds: and Cedar wood, and scarlet, and hyssop. And he shall [unspec 50] kill; the one bird: in an earthen vessel, over living water. And he shall take the Cedar [unspec] wood, and the hyssop, and the scarlet, and the living bird: and dip them, in the blood of the killed bird; and in the living water: and he shall sprinkle the house, seven times. And he shall parifie the house, with the [unspec 52] blood of the bird; and with the living water: and with the living bird, and with the Cedar wood, and with the hyssop, and with the scarlet. And he shall let-go the living [unspec 53] bird, out of the city, upon the face of the field: and shall make-atonement for the house, and it shall be clean. This is the law; [unspec 54] [unspec 55] for every plague of leprosy, and scall. And for the leprosy of a garment, and of an house. And for a swelling, and for a scab; [unspec 56] [unspec 57] and for a bright-spot. To teach, in the day of the unclean; and in the day of the clean: this is the law, of Leprosy.
Annotations.
〈 in non-Latin alphabet 〉 Here beginneth the 28. section or lecture of the Law, called in Hebrew Metsorangh, that is, the Leper. See Gen. 6. 9.
THat he shall be brought] The leper dwelt without [unspec 2] the host, and in the day of his cleansing, he was brought to the utmost part of the host; (and in ages following to the gates of Jerusalem,) and the Priest went out thither to meet him, and performed certain rites for him, and after that, he came into the host or city, and so by degrees into the Sanctuary, as after is explained. And this coming to the Priest, was requisite for every leper, though he were never so well healed: wherefore Christ said to him whom he had cured, Go show thyself to the Priest, and offer the gift that Moses commanded: Matth. 8. 4.
Vers. 3. be healed] The Priest healed it not, but [unspec 3] looked upon it when it was healed, and directed and assisted the patient in duties of thankfulness to God, who is both the striker and the healer, Deut. 32. 39. Exod. 15. 26. Neither doth the Law, send the Leper to the Physician, or prescribe salves or medicines to cure him; but leaveth him unto the work of God's grace, which should after be fully manifested in Christ, who himself took our infirmities, and bare our sicknesses, Matth. 8. 16. 17. And the rites and sacrifices following, which were a profession of thanks unto God in Christ, closely taught them this: but the Gospel declareth the way of curing to be by faith, as unto the Samaritan that was healed of his leprosy, Christ said, Thy faith hath made thee whole, Luke 17. 19. which faith, causeth Lepers, though they stand a far off, to lift up their voices, and cry unto Jesus for mercy, Luk. 17. 12. 13. who sendeth his word, and healeth them, and delivereth them from their corruptions, Psal. 107. 20. Matth. 10. 7. 8. For, being moved with compassion, he putteth forth his hand, toucheth and speaketh; and immediately the leprosy departeth, Mark. 1. 41. 42. and so healeth he the souls of sinners, that come unto him. The Heb. say. Leprosy is the finger of God, therefore it is unlawful to endeavor to heal it, &c. the only healing of it, is by the hand of the Priest that maketh atonement; for, by mercy, atonement is made for iniquity; (Prov. 16. 6.) even as uncleanness, which is not done away but by water. R. Menachem on Levite. 13. This being the judgment of the Jews themselves, the Lepers whom Christ healed, were a good testimony against them, that he was the son of God; Matth. 8. 4. and by that and other like works, he declared himself to be he that should come, Matth. 11. 3 4. 5. And he is the Priest, who cleanseth us all leprous sinners, and bringeth us into the true Sanctuary, being washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God; 1 Cor. 6. 11.
Vers. 4. and he shall take] the Greek saith, and they shall take, speaking indefinitely, of the leper or [unspec 4] any of his friends, that might procure these things for his cleansing. birds] whether doves or turtles, commonly used in sacrifices (which are called birds in Gen. 15. 9. 10.) or any other clean fowls; for the scripture determineth them not otherwise, then that they must be clean; such as all are, save those excepted, in Lev. 11. 13. &c. and all that are clean for meat, are called birds, in Deut. 14. 11. The Hebrew canons say of these, they must be free birds, that is, such as are not tame, or any man's own, but at liberty to fly from place to place: and as God saith, he shall take them for him; so they expound it, they must be taken in the name of cleansing of leprosy, that is, designed for that purpose only. Maimonides, in treat. of Lepr. chap. 11. sect. 1. These two birds, of which one was killed, the other let go alive; were to figure out Christ, who should be killed for our offenses, and rise again for our justification, Rom. 4. 25. The like was figured by the two goats, on expiation day, Levite. 16. Cedar wood] or, a Cedar stick; which the Hebrews say was to be a cubit (that is, a foot and an half) long, and so thick as the square foot of a bed. Maimonides, ibidem: and Talmud. Bab. in Negagnim, chap. 14. sect. 6. Cedar wood rotteth not; the pitch that runneth out of it, is said to keep dead bodies from corrupting, but corrupteth living bodies; and it us good against the Leprosy, and other foul ulcers: Pliny hist. lib. 24. cap. 5. and Dioscorides, l. 1. 〈◊〉 . 89. scarlet] this the Jews say was wool died in scarlet or crimson color: (and so the Apostle in another like case, calleth it scarlet wool, Heb. 9. 19) and there was to be of it a shekel weight: (which weighed 320. grains of barley:) Maimonides ibidem. This scarlet color resembled Christ's blood; and the essicacie thereof in the soul, restoring the natural lively color and vigor; which the pale white leprosy of sin had done away. hyssop] or, hyssop: whereof see the notes on Exod. 12. 22. This was for length, not to be less then an hand-breadth, and (they say) it might not be Greek hyssop, nor Roman hyssop, nor wild hyssop, nor any other sort that was surnamed by the place, but the common hyssop that grew in gardens. Talmud in Negagnim, chap. 14. sect. 6. These two plants, were the greatest and the smallest that grew: and so the Cedar is opposed to the bysope, 1 King. 4. 33. The Cedar that will not rot, figured incorruption and immortality; and the Cedar is used to signify Christ him-self, in Ezek. 17. 22. 23. The hyssop, of sweet savor, was used to sprinkle with and cleanse from sin: see Psal. 51. 9. And the Cedar wood, or the hyssop, that had the bark pilled off, was unlawful: faith Maimonides, treat. of Lepr. chap. 11. sect. 1.
Verse 5. and he shall kill] in Greek, and they shall [unspec 5] kill; meaning some man. Chazkuni saith, The commandment was by the Priest, and the killing, by any man. earthen vessel] the Hebrew doctors say, by tradition, it was to be a new earthen cup. It figured the baseness and infirmity of the Ministers of the Gospel, 2 Cor. 4. 7. See further in Num. 5. 17. living water] that is, spring water, as the Chaldee translateth it; called living, because of the continual motion. See the notes on Gen. 26. 19. And thus Christ expoundeth living water, to be a well of water springing up unto eternal life, John. 4. 10. 14. The Rabbin's here say, it might not be water that had been used about any business, nor salt water, nor water that had been melted (or warmed) nor of waters that lie [or fail, as in Jeremiah 15. 18. that is, whose course or spring doth cease at any time;] nor rain water, but living water, which always springeth and ceaseth not: R. Sampson, comment, in Talmud, in Negagnim. c. 14. And that of this water, there was a quarter of a Log, put into a new earthen vessel. That quarter was as much as an egg and a half: see the notes on Exod. 30. 24. They killed the fairest of the two birds, (though they were as much as might be, of equal bigness and price) over the water in the earthen vessel, and wrung it so that the blood might be discerned in the water; and then they digged and buried the bird there before the • . Maimonides treat. of Lepr. chap. 11. sect. 1. And Chazkuni noteth, that the living water was mixed with the blood, because the blood of it self was un enough to dip the cedar, scarlet and hyssop in.
Vers. 6. dip them, and the living bird] He bound together [unspec 6] the hyssop and the cedar, with the scarlet (wool) wound up lengthwise, and about them he put the tops of the wings and tip of the tail of the living bird, and dipped them four, in the water and blood that was in the vessel, and sprinkled seven times upon the hand of the Leper, [and some say, on his forehead] and so let the b •• loose. Maimonides ibidem. This manner, of cleansing the leper, figured the cleansing of us sinners by Christ; who (as the killed bird) was put to death in the flesh, but (as the living bird,) quickened by the spirit, 1 Pet. 3. 18. For though he was crucified through weakness, yet he liveth by the power of God, 2 Cor. 13. 4. who came, not by water only, but by water and blood, 1 John. 5. 6. whose blood (sprinkled) purgeth our conscience from dead works to serve the living God, Heb. 9. 14. and 12. 24. But we have this treasure 〈◊〉 earthen vessels: that the excellency of the power, may be of God, and not of us, 2 Cor. 4. 7. By the Hebrew doctors opinion the mixing of the blood of the bird and of living water, signified judgment and me • y joined together. R. Menachem on Levite. 14.
Vers. 7. seven times] signifying hereby a f 〈…〉 cleansing; for seven is a perfect number, see the notes on Lev. 4. 6. So Naaman the Leper, washed himself seven times in Jordan, 2 King. 5. 10. 14. And David praying to be cleansed of his spiritual leprosy, saith, wash me thoroughly from mine iniquity, Psal. 51. make him clean] that is, pronounce him clean; or by these rites cleanse him: the Greek translateth, and he shall be clean. let go] or, 〈…〉 se, and send away. The like was done with the two goats on atonement day; the one was killed, the other let go into the wilderness; Levite. 16. 7.—10. These figured the deliverance of Christ from death, and of all such as are cleansed from their sins by his blood: for he bare our griefs, and cari • d our sorrows (or sicknesses:) Esa. 53. 4. Matth. 8. 17. And Solomon likeneth the escaping of the curse, to the flying away of a bird, Prov. 26. 2. Chazkuni maketh this comparison, that the Leper had sitten as a bird solitary on the house top, and was 〈◊〉 and restrained from conversing with other men; but now was permitted to come among his fellows; even as the bird had been bound in the hands of men; but now was let go, and set free to go among her fellows. the face of the field] that is, the open field: like that phrase in Genes. 1. 20. on the face of the firmanent. The Greek translateth it, into the field. Hence the Hebrew doctors say, he that letteth the bird loose, may not turn his face towards the sea, nor to the city, nor to the wilderness: for it is said (in Levite. 1453.) out of the city, into the face of the field. If when be lets it go, it comes again: he shall let it go again, though it be an hundred times. Moreover they say; the Cedar wood, and hyssop, and scarlet, with which one lep • r was cleansed; he may with them cleanse other lepers: and so the bird that is let go, he may cleanse other lepers with it, after it hath been sent away; and it is lawful to be eaten. But the bird that was killed, is unlawful to be used for anything; and who so eateth ought thereof transgresseth. Maimonides, treat. of Lepr. chap. 11. sect. 1. 7. These legal ordinances, led the people unto Christ; for, if the blood of birds, and water, with cedar, hyssop and scarlet, sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot unto God, purge the conscience from dead works, to serve the living God? Heb. 9. 13. 14.
Vers. 8. all his hair] on every part of his body: [unspec 8] so the Hebrews say, he must cause the rasour to pass ever all his flesh that is seen, even his secret parts, and the hair all over his body: Maimonides ibidem. The hair naturally springeth of hot & gross matter or fume, and argueth strength of nature: so in the Leprous and unclean, the hair signified the strength of uncleanness, which was to be cut off: for it is needful to beat down the power of uncleanness, which aboundeth in him; saith R. Menachem, on Levite. 14. So at the consecration of the Levites, they were to cause a rasour to pass over all their flesh, Numb. 8. 7. and Sampson when he lost his hair, lost his strength, Judge. 16. 17. And God threatening to weaken the state of his people, useth this similitude of shaving them with a rasour; Esa. 7. 20. Contrariwise, the Nazirite, whiles he was to be holy unto the Lord, by his vow, no rasour might come upon his head: Num. 6. 5. that he may be clean] or, and he shall be clean, to weet, in part, or in the end, after the performing of these and the rites following; for he was not clean all at once, but by degrees; and was to be shaven again seven days after, verse 9. Therefore the Jews explain it thus, he shall be clean from polluting by coming in, and from polluting his bed and seat. Maimonides, treat. of Lepr. chap. 11. sect. 1. This figured the endeavor which God's people should have to cleanse themselves, that they may be again received of the Lord, when they have perfected holiness in his fear; 2 Cor. 7. 1. And every man that hath this hope in him, purifieth himself, even as he is pure: 1 John. 3. 3. out of his tent] and so as the Greek translateth, out of his house; for Tents are often used for houses, or dwelling places, Ios. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King. 8. 66. and from these words the Hebrews gather, that it was unlawful for him to company with his wife in bed, these 7. days. Maim. ibidem, and Talmud in Negagnim. chap. 14. sect. 2.
Vers. 9. all his hair] In the seventh day, the Priest [unspec 9] shall shave him the second time, as at the first. Both times when he shaveth him, it must not be but with a rasour; if he shave him not with a rasour, and if he leave but two hairs, he hath not done anything. And none may shave him, but a Priest. And if there be left but two hairs, at the first shaving, and he shave them off the second time; it serveth him but for one shaving only, and that is, for the first. The killing of the bird, and the shaving, and the sprinkling; are to be done by day: and all his other works, either by day or by night. These are to be done by men; and all the other works; either by men or by women. These, by Priests, and all other works, either by Priests or (other) Israelites. Maimonides, treat. of Lepr. chap. 11. sect. 2. 3. 5. wash his clothes] as being yet unclean: whereupon the Hebrews gather, All these seven days (to weet, from his first shaving,) he is yet one of the chief unclean persons, defiling men, and vessels by touching, not by bearing; for it is said, in the seventh day he shall wash his clothes, &c. to teach that he had made his clothes unclean, &c. and whatsoever defileth clothes, defileth men. Maim. ibid. The washing of the Lepers garments was to signify that the spirit of uncleanness should be put away from him: saith R. Menachem, on Levite. 14. shall be clean] from defiling other men: and loe he is as other unclean in the day they are washed, and may eat of the tithes; and when his sun is set, he may eat of the heave-offering; and when he brings his atonement, he may eat of the holy things. Maim. ibidem. And Talmud in Negagnim. chap. 14. sect. 3. where this is added, there are found three cleansings of the Leper, and three of the women in childbed.
Vers. 10. two he lambs] one for a Trespass-offering, [unspec 10] verse 13. 14. & the other for a Burnt-offering: v. 19. 20. For both these sacrifices must be males: see the notes on Levite. 1. 3. and 5. 18. perfect] that is, as the Greek translateth unblemished. See the notes on Exod. 12. 5. and Lev. 1. 3. of the first year] Hebr. daughter of her year: which the Greek translateth a yeereling: but it must not be more then a year old: see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lamb was for a Sin-offering, verse 19. Levite. 4. 32. three tenth deals] to weet, of an Ephah or Bushel; (as is expressed in Numb. 28. 5.) that is, three Omers or Pottles: an Omer for every of the three sacrifices forementioned. log] or half pinte: the log, is an Hebrew measure, containing so much as six hennes eggs; as is noted on Exod. 30. 24. The Greek calleth it ••• yle, which was a measure of about nine ounces. This Log of oil figured the measure of grace, and joy of the Spirit, bestowed upon us in our sanctification. Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was, to sprinkle 7. times before the Lord, to sanctify the ear, hand, foot and head of the Leper, and for the Priests to eat the remainder.
Vers. 11. of the congregation] the Greek translateth it, the Tent of the testimony. Herein the work [unspec 11] of Christ our Priest, was figured: who hath sanctified and cleansed us leprous sinners, with the washing of water, by the word; that he might present us to himself. glorious. Eph. 5. 26. 27.
Vers. 12. Trespass- offering] or, guilt-offering: whereof see the notes on Levite. 5. 6. &c. It was to teach, [unspec 12] that their atonement was to be made by the sacrifice of Christ; whose soul was made a Trespass-offering, Esa. 53. 10. wave] that is, move to and fro: see the notes on Exod. 29. 24. This ram was to be waved alive, as Sol. Rashi here noteth.
Vers. 13. where he shall kill] that is, where he useth to kill: which was on the north side of the Altar: [unspec 13] see Levite. 1. 11. place of holiness] in Greek, the holy place, meaning the courtyard of the Sanctuary.
Vers. 14. tip of the right ear] These rites were to signify how by the blood of Christ, the ear should [unspec 14] be sanctified to obey, the hand to work, the foot to walk in the commandments of God; and so the whole man to be renewed: 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests, whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumb on his right hand, or toe on his right foot, or no right ear: he was never cleansed; saith Maimonides, in Mechosrei capporah, chap. 5. sect. 1.
Vers. 15. the Priests palm] meaning either into his own, or another's Priests; for by the Hebrew [unspec 15] canons, both were allowable: they describe the order of this cleansing thus. When a Leper is healed of his leprosy, after they have cleansed him with cedar wood, and isope, and scarlet, and the two birds, and sheved all his flesh, and baptized him; after all this, he cometh into Jerusalem, and reckoneth seven days. And in the 7. day he is shaved the second time, as at the first, and baptized, &c. And on the morrow, in the 8. day, he is baptized the second time, and afterwards they offer his offerings. And he is baptized in the women's court, in the •• p •• s chamber that is there. If he be not sheven in the 7. day. but in the 8. or some days after; in the day that he is sheven, he is to be baptized; and when his Sunis set, on the morrow he brings his offerings, after he is baptized the second time, as is before said. Then unto the leper, they do thus. He standeth without the court of Israel, (that is, the men's court) over against the • stern door, in the porch of the gate of Nicanor, with his face to the west. And there stand all they that 〈◊〉 their atonement, in the time of their cleansing, and there they give the suspected women, the bitter waters to drink. (Numb. 5.) And the Priest takes the Lepers Trespass-offering, whiles it is alive, and waveth it, with the Log of oil, towards the east, as all wave-offerings, &c. After this, he brings the Lepers Trespass-offering unto the door, and he brings in both his hands into the court, and layeth them upon the (offering) and they kill it out of hand. And two Priests take the blood of it: the one takes it in a vessel, and sprinkleth it upon the top of the altar; and the other in his right hand, and poureth it into his left hand, and sprinkleth with the finger of his right hand: and if he do otherwise, and take it with his left hand, it is unlawful. The Priest that takes some of the blood in a vessel, carrieth and sprinkleth it upon the altar first. Afterwards the Priest that took the blood in the palm of his hand, cometh unto the leper, the Priest standing within, and the leper without. And the leper putteth in his head, and the Priest putteth of the blood that is in his hand, upon the tip of his right ear: afterward he putteth in his right hand, and he putteth of it upon the thumb of his hand; and after that, he setteth in his right foot, and he putteth of it upon his 〈◊〉 . And if he put it upon the left, it availeth not. And afterwards he offereth his sin-offering, and his burnt-offering. After that he hath put of the blood, upon his thu ••• and toe; the Priest taketh of the logge of oil, and poureth into the left hand of his fellow (Priest,) and if • ee pour it into his own hand, it will serve. And he dippeth the finger of his right hand into the oil that is in his hand, and sprinkleth seven times towards the most holy place; every time that he sprinkleth, he dippeth his finger in the oil. Then he cometh to the leper and purteth of the oil, upon the place of the blood of the trespass-offering, to weet, on the tip of his ear, and on his thumb and toe. And the residue of the oil in his hand, he putteth on the head of him that is to be cleansed, and if he put it not, atonement is not made: and the remnant of the log of oil, is divided among the Priests. And that remnant of the log of oil, is not eaten but in the court, by the males of the Priests, as other the most holy things: and it is unlawful to eat thereof, until he hath sprinkled of it 7. times, and put of it upon the thumb and toe, &c. Maimonides, in Mechosrei capporah, chap. 4. and Talmud Bab. in Negagnim, c. 14. s. 7. &c. The gate of Nicanor forementioned (whereof s •• the annotations on Num. 2. 27.) was the East gate between the women's court, and the court of Israel, (the men's court:) and into Israel's court, none might enter, that wanted his atonement, and the blood of the Trespass-offering, might not be carried out of the courtyard; therefore the leper stood without, in the gate, and put in his head, hand, and foot into the court of Israel, that the blood might be laid upon them.
Vers. 16. in the oil] or, of the oil; that is, taking some of it. But of, is here instead of in; as Chazkuni also noteth. before Jehovah] that is, towards the Sanctuary; as before is shown.
Vers. 17. upon the blood] that is, the same pl 〈…〉 where the blood was put; as is explained in verse 28. and so the Greek translateth here: wherefore the Hebrews say, whether he put the oil upon the blood it self, above; or put it by the bloods side; and 〈◊〉 though the blood be wiped off, it will serve the 〈◊〉 . Maimonides, in Mechosrei capp. chap. 5. sect. 1.
Vers. 18. shall make-atonement] but with 〈…〉 this • i • e in special, no atonement was made, by the H 〈…〉 canons, as is before noted. This putting of •• le upon all these parts of the body, figured the g •• ces of the spirit of Christ, for the sanctifying of su •• as are redeemed from their sins by his blood, 1 John 2. 20. 2 Corinth. 1. 21. See the notes on Exodus 30. 26.
Ver. 19. make the Sin-offering] or, do, that is, offer the Sin-offering; a figure of Christ, made sin for us [unspec 19] sinners, 2 Cor. 5. 21. the Burnt-offering] which figured also Christ's oblation of himself, Heb. 10. 8, 9. 10. and the reasonable service of a sanctified person, acceptable to God, Rom. 12. 1. therefore before it, the Sin-offering was made (or offered,) because reconciliation for sin, must be before any service be accepted.
Vers. 20. the Meat-offering] that of three tenth-deals [unspec 20] of flour, verse. 10. which served both for expiation of sin, and to be a sign of sanctification, and a new creature: see the notes on Lev. 2. 1. The Hebr. doctors write (from the Law in Num. 15. 5.) that with every tenth deal of flour, there was also the fourth part of an Hin of wine; and that no sin or trespass offering save this of the Lepers, had the Meat offering and Drink offering added unto them. Maimonides in Magnaseh hakorbaneth, ch. 2. sect. 5. 6. See the annotations on Num. 15.
Ver. 21. attain it not] or, reach, get it not; the Gr. [unspec 21] expounds it, find it not: it meaneth, want of ability. So after ver. 22. 30. 31. & Lev. 27. 8. a waving] or, wave-offering, to be waved alive, as before, in ver. 12. and after, in v. 24. 25. tenth-deal] of an Ephah; as verse 10. In this and the rest which follow, there was the same order, and rites to be used, as in the former.
Ver. 29. to make atonement] the Greek explaineth [unspec 29] it, and the Priest shall make-atonement: so Moses wrote before, in verse. 18. See the like, noted on Gen. 2. 3. Exod. 17. 10. and otherwhere.
Vers. 30. shall make] or do; that is, shall offer. [unspec 30] hand can attain] in Greek, as his hand hath fo •• d.
V. 32. to his cleansing] that is, to the greater sacrifices, [unspec 32] foreordained for the cleansing of lepers; none of which might be omitted, or changed, but for mere poverty. Wherefore the Hebrews write, The poor man that brings the offering of the rich; it may posse: but the rich that brings the offering of the poor, it passeth not, Talmud in Negagn. ch. 14. sect. 12. Also they say; If a rich man vow and say, the oblation of this leper be upon me; & the leper be poor: yet must be bring the offerings of the rich; because the hand of him that 〈…〉 eth, can reach unto it. And if a poor man say, the oblation of this leper be upon me; and the leper be rich: 〈◊〉 also must bring the offerings of the rich; because he 〈◊〉 voweth is bound for the offerings of the rich. Mai • o •• in Mecho • rcicapporah, ch. 5. sect. 11. By all these • i • es about the cleansing of a Leper, after he was healed; God taught his people thankfulness unto himself in Christ, for whose sake, by whose dea •• , resurrection and mediation, their sin (which was 〈…〉 use of their plague,) was forgiven and purged; and by whose grace and spirit, the corrup 〈◊〉 of nature is done away, and the man made a new creature, to serve the Lord in holiness. Wherefore when Christ had healed ten lepers, and but one of them turned back, and with allowed voice glorified God, and fell down on his face at (Jesus) feet, giving him thanks: then Jesus answering said; were there not ten cleansed: but where are the nine? There are not found that returned to give glory to God, save this stranger, Luk. 17. 15.—18.
Vers. 34. and I put &c.] by mentioning before, [unspec 34] the land of Canaan, and now saying if I put (or give:) he teacheth this to be an extraordinary and supernatural plague, peculiar to that land and people; unknown in any other place: and so the Hebrew doctors do confess, that the Leprosy of garments, and of houses, is not wont to be in the world, but was a sign and miracle in Israel, to give them warning of an evil tongue, &c, Maimonides treat. of Leprie, chap. 16. sect. 10. From Mary's example in Numb. 12. they gather that leprosy is a punishment for an evil tongue. of your possession]