Commentary on Leviticus, Book · Chapter 13
CHAP. XIII.
Ver. 1. Verſe 1 AND the LORD ſpake unto Moſes and Aaron, ſaying.] Here God ſpeaks to Aaron again, as well as unto Moſes, (See XI. 1.) becauſe he and his Poſterity were peculiarly concerned in the following Laws about the Leproſie; both in judging and cleanſing of it.
Ver. 2. Verſe 2 When a man ſhall have in the skin of his fleſh.] For there this Diſeaſe lay, and ſhewed it ſelf.
A riſing, a ſcab, or a bright ſpot.] The Leproſie appeared in one of theſe three forms; either as a tumor or ſwelling; or a ſcab; or a bright ſpot in the skin.
And it ſhall be in the skin of his fleſh, like the plague of Leproſie.] There were ſome Swellings, and Scabs, and Spots, which were not the Leproſie, but only like it. And therefore Moſes here teaches the Prieſts how to diſcern between a true Leproſie, and the reſemblance of it; that accordingly they might either pronounce a Perſon clean, or unclean; ſhut him up, or let him have his liberty; ſhave him, or let his Hair grow.
Plague of Leproſie.] If we may believe Pliny, Lib. XXVI. cap. 1. this Diſeaſe was peculiar to Egypt, which he calls genetrix talium vitiorum: And if Artapanus in Euſebius ſaith true (Lib. IX. Praepar. Evang. cap. 27.) Pharaoh, who ſought to kill Moſes, was the firſt who was ſtruck with this Diſeaſe, and died of it. So falſe is the ſtory of Manetho, who, to hide the true cauſe of the Iſraelites departure out of Egypt, ſaith that they caſt out a company of leprous People, of whom Moſes was the Captain. Out of Egypt, it is likely, this Diſeaſe ſpread into Syria, which is noted likewiſe to have been much infeſted with ſuch foul irruptions in the Skin: which have as many various names, as there are Riſings, or Breakings out, or Spots there; and are commonly all comprehended under the name of Leproſie, as P. Cunaeus obſerves, L. II. de Republ. Judaeorum, cap. ult. But Moſes here diſtinguiſhes them, and ſeems to inſtruct the Iſraelites, that the Leproſie which he ſpeaks of, was no common Diſeaſe, but inflicted by the Hand of Heaven. So the Hebrew Doctors underſtand it; particularly R. Levi Barcelonita (Praecept. CLXVIII.) a leprous Man ought not to look upon his diſeaſe as a caſual thing; but ſeriouſly conſider and acknowledge that ſome grievous ſin is the cauſe of it. Which made the knowledge of their Prieſts ſo admirable (as the Author of the Book Coſri ſpeaks, P. II. ſect. 58.) that they were able to underſtand what was divine in the Leproſie, and what was from natural temper. For that there was ſomething Divine in it, is confirmed by the ſtory of Naaman, 2 Kings V. 7. where the King of Iſrael plainly declares none but God could cure a Leper: whom therefore they lookt upon as ſmitten by God; and thence called the Diſeaſe the Plague, or ſtroke, of Leproſie, and ſometimes ſimply the Plague or Stroke, v. 3, 5, 17, 22. of this Chapter. For they could not underſtand how ſuch a Peſtilent Diſeaſe, as infected not meerly Mens bodies, but the very Walls of their Houſes and Garments, ſhould proceed meerly from ordinary Cauſes, and therefore they thought there was an extraordinary hand of God in it.
Then he ſhall be brought to Aaron the Prieſt, or unto one of his ſons the Prieſts.] Not to the Phyſicians, but to the Prieſts; who were the only Judges, whether it was a true Leproſie or no: And if it were, could beſt direct him to his cure (by Repentance and Prayer to God) and cleanſe him when he was cured. But they might reſort to any Prieſt whatſoever, as Mr. Selden obſerves out of the Talmud (where there is a large Treatiſe of this matter) though he was maimed in any part of his Body, and ſo unfit to miniſter at the Altar, provided his eyes ſtill continued good, Lib. II. de Synedr. cap. 14. num. 5.
Ver. 3. Verſe 3 And the Priest ſhall look on the plague in the skin of his fleſh.] When there is a ſuſpicion that it is the Leproſie. The ſame great Man obſerves, that this inſpection might be made upon any day of the Week, but the Sabbath or Feſtivals. Yet not in the night, nor in any hour of the day, but the IVth, Vth, VIIIth, and IXth: For they accounted the morning, evening, and noon, not ſuch proper times to make this inſpection. Which they ſay alſo might be made by any Iſraelite; though none but the Prieſt could pronounce one clean, or unclean. For though perhaps the Prieſt was ignorant, and ſtood in need to be informed by wiſer Perſons than himſelf; yet that Man who was not a Prieſt, could only direct him what to judge, but not give the Judgment. According to that Law, XXI Deut. 5. Out of their mouth, or by their word, ſhall every ſtroke be tried: which particularly relates to the Leproſie, XXIV. 8.
And when the hair in the plague is turned white, &c.] He begins with the laſt of the three Indications of a Leproſie, viz. the bright Spot. In which, if the very Hair was turned white, and it was not only a ſuperficial whiteneſs, but the Spot ſeemed to have eaten deeper into the very Fleſh, then it was to be judged a true Leproſie. R. Levi Barcelon. expreſſes it thus; when there was one or more places ſo white, that their whiteneſs was like that of an Egg-ſhell, or more gloſſy, then it is the Leproſie.
And the Prieſt ſhall look upon him.] Having made this inſpection, and found it to be the Leproſie.
And pronounce him unclean.] Command him to be ſeparated from the Congregation, and ſhut up by himſelf, v. 46.
But though all the Iſraelites, Children and Servants, as well as others, were under this Law, yet no Gentile nor the Proſelites of the Gate were; as Maimonides and the reſt of the Hebrew Doctors tell us.
Ver. 4. Verſe 4 If the bright ſpot be white in the skin of his fleſh.] i.e. If there be barely a white Spot in the skin, which hath not altered the Hair.
And in ſight be not deeper than the skin, and the hair thereof be not turned white.] The fore-named R. Levi explains this paſſage thus; If it were not a perfect white, but ſomething duskiſh, below the whiteneſs of an Egg-ſhell, he was to look upon it as that which might prove a leſſer ſort of foulneſs in the Blood and Skin, ſhort of the Leproſie; which infected the very Hair in that place.
Then the Priest ſhall ſhut up him that hath the plague ſeven days.] He had ſomething like the Plague, which might prove to be it; and therefore he was to be ſeparated from others ſo long, that ſome judgment might be made, whether it was, or would be ſo or no: for ſeven days commonly make conſiderable Alterations in the ſtate of all Diſeaſes.
Ver. 5. Verſe 5 And the Priest ſhall look on him the ſeventh day.] Until which it was not likely any certain Judgment could be made.
And behold.] Obſerve this.
If the plague in his ſight be at a ſtay.] In the Hebrew the words are, If the plague ſtandeth in his ſight; i. e. ſeemeth to him not to have ſpread it ſelf at all in the Skin, as it follows in the next words. Or, as it may be tranſlated, If it continue in the ſame colour, which it had before, and were not altered: For the Hebrew word ſignifies colour, as well as ſight. And if this Tranſlation be right, then here are two Marks which the Prieſt was to obſerve (viz. whether the Spot had not altered its complexion, and whether it had not ſpread further in the Skin) but according to our preſent Tranſlation there is but one; the next Clauſe being but the Explication of this.
Then the Prieſt ſhall ſhut him up ſeven days more.] The caſe remaining dubious, he was to make a further Trial.
Ver. 6. Verſe 6 And the Priest ſhall look on him again the ſeventh day, and behold, if the plague be ſomewhat dark.] The Prieſt was to mark diligently, whether there were any alteration in the colour, and that which was bright before, now lookt dark; which juſtifies the ſecond Interpretation of the firſt Clauſe in the foregoing Verſe.
And the plague ſpread not in the skin.] This was another token, by which the Prieſt was to be governed in his Judgment.
The Prieſt ſhall pronounce him clean.] He was to be ſhut up no longer, but left at liberty, to go abroad and freely converſe with his Brethren.
It is but a Scab.] An ordinary Scab, or Scurf, ſhort of the Leproſie: Such as is now in Guam and Mindanao, which Dampier (in his late New Voyage round the World, chap. 12.) deſcribes to be a dry Scurf, all over the Body, that cauſeth great itching, and raiſeth the outer Skin in ſmall white flakes, like the Scales of little Fiſh, when they are raiſed on end with a Knife. But he did not perceive, that they made any great matter of it; for they did not refrain any Company for it.
And he ſhall waſh his Clothes, and be clean.] Having been ſuſpected to have a Leproſie, and ſomething like it appearing, which had kept him ſeparate from his Brethren ſeveral days, he was to uſe this ſmall Purification; becauſe there was ſome kind of Impurity in his Blood, which broke out into the Skin, though not infectious.
Ver. 7. Verſe 7 And if the ſcab ſpread much abroad in the skin.] The ſecond ſort of Leproſie was a Scab, (v. 2.) which ſeems to have been of two kinds: One of which Moſes joyns to what he ſaith of the ſwelling; and the other to what he ſaith of the bright Spot.
After he hath been ſeen of the Priest for his cleanſing.] That is, after the Prieſt hath pronounced him clean, v. 6.
He ſhall be ſeen of the Priest again.] A new inſpection was to be made by the Prieſt. And if any Man (as Maimonides ſaith) was ſo prophane as careleſly to neglect it, by not going to the Prieſt, and ſhowing him his caſe, his puniſhment was to have his Leproſie cleave to him for ever.
Ver. 8. Verſe 8 And if the Prieſt ſee, that behold, the ſcab ſpreadeth in the skin.] Though it lurked for a time, yet this ſpreading of it in the Skin, was to be taken for an evident mark that it was the Leproſie.
Ver. 9. Verſe 9 When the plague of leproſie is in a man.] That is, when there is a ſuſpicion of the firſt ſort of Leproſie mentioned v. 2. and called a Riſing, or Swelling.
Then he ſhall be brought unto the Priest.] By thoſe who feared his Company might be infectious; but good Men went of themſelves to him.
Ver. 10. Verſe 10 And the Priest ſhall ſee him.] Diligently view and conſider the nature of the Scab.
And behold, if the riſing be white in the skin, and it have turned the hair white, and there be quick raw fleſh in the riſing.] If upon Examination the Prieſt found a third mark, beſides the two former, (whiteneſs in the Skin, and the hair turned white) viz. that it had eaten into the very Fleſh; he was to look upon it, as an undoubted Leproſie.
Quick raw fleſh in the riſing.] Quick or living Fleſh (as the Hebrew word is) ſignifies ſoun d Fleſh not corrupted. So the meaning ſeems to be, if it have broken through the Skin, and in the raw ſound Fleſh there appeared white Spots, there needed no further conſideration; for it would ſoon taint the whole maſs of Blood.
Ver. 11. Verſe 11 It is an old leproſie in the skin of his fleſh.] The two firſt ſigns were very bad, particularly the ſecond, the hair turning white (juſt as a Plant, ſaith Procopius Gazaeus, or a Flower dies, together with the Earth in which it grows) but this laſt was far worſe; being a mark of an inveterate Evil that had been long breeding, and got not only into the Skin and the Hair, but into the very living Fleſh, which, as the ſame Procopius ſpeaks, it began to corrode, and would devour.
And the Priest ſhall pronounce him unclean.] Without any further Examination.
And ſhall not ſhut him up.] Becauſe there was no need of any more proof, nor any doubt, whether it was the Leproſie, or no.
For he is unclean.] It was apparent from the Tokens, which were already very viſible.
Ver. 12. Verſe 12 And if a leproſie break out abroad in the skin.] He calls that a Leproſie, which was not truly ſo, but was by ſome thought to be ſo, becauſe it had a likeneſs to it.
And the leproſie cover all the skin of him that hath the plagne.] i. e. Seemeth to have it.
From his head even to his foot, whereſoever the Priest looketh.] An irruption in every part of his Body, which was ſpread all over with Scabs.
Ver. 13. Verſe 13 He ſhall pronounce him clean that hath the plague.] This ſort of breaking out, from top to toe, as we ſpeak, was not to be lookt upon as the Plague of Leproſie; being rather a relief to the Body, than a diſeaſe.
It is all turned white, he is clean.] There was no danger in this irruption; Nature having only diſcharged thoſe putrid ſalt Humours which were in the Blood. Juſt as thoſe among us, who have the Meaſels and Small Pox, are likely to do well, when they come out every where; but not when they ſtick in the Skin.
Ver. 14. Verſe 14 But when raw fleſh appeareth in him, he ſhall be unclean.] When the ſound Fleſh appeared ſpeckled with the fore-mentioned Spots, it was an evident token that it was a ſettled Leproſie: Nature being not able to throw out the ill Humor into the Skin; but working inward into the Fleſh.
Ver. 15. Verſe 15 And the Priest ſhall ſee the raw fleſh, and pronounce him to be unclean.] When he ſees the ſign before-named, he ſhall make no further Examination, but declare him to be unclean.
For the raw fleſh is unclean: it is a leproſie.] This was ſo undoubted a mark, that there needed no more. Which makes Moſes repeat it, that the Prieſt might obſerve it the more carefully, when he made his inſpection.
Ver. 16. Verſe 16 Or if the raw fleſh turn again.] If there was ſuch an alteration in it, that it was freed from theſe peſtilent Spots.
And be changed into white.] Look like other Fleſh, which hath a white Skin upon it.
He ſhall come unto the Priest.] Deſire him to make a new Examination of the ſtate of his Body.
Ver. 17. Verſe 17 And the Priest ſhall ſee him.] Take a view of his Body; eſpecially in thoſe parts where the Leproſie was ſuſpected to be.
And behold, if the plague be turned into white, &c.] If upon due conſideration, his Body appear alike white every where, and no Spots to be ſeen in the Fleſh, the Prieſt was to delare him to have no Leproſie remaining.
Ver. 18. Verſe 18 The fleſh alſo, in which, even in the skin thereof, was a bile, and is healed.] In this and the following Verſes, he treats of ſuch a Leproſie, as aroſe out of Ulcers, which had been healed: and afterward there was a new eruption which might prove a Leproſie.
Ver. 19. Verſe 19 And in the place of the bile.] Where the Bile formerly broke out; but ſeemed to be healed.
There be a white riſing, or a bright ſpot white.] Theſe two are the firſt and the laſt Indications of a Leproſie mentioned v. 2.
And ſomewhat reddiſh.] This is a mark not hitherto mentioned: which ſome render exceeding ſhineing; or an inflamation which looks very red. For ſo the Hebrew word adamdameth ſeems to import; it being certain, that the doubling of the Radicals of any word increaſes the ſenſe. This is apparent from abundance of inſtances in other words; which are heaped up together by Bochartus in his Hierozoicon, P. II. L. V. cap. 6. where he obſerves with reſpect to this word, that it being impoſſible, that the ſame thing ſhould be both very white, and very red, it hath made moſt Interpreters expound this word adamdameth, as we do, ſomewhat reddiſh; quite contrary to the true ſenſe of the word, which imports an high degree of ſome colour, and therefore ought to be tranſlated exceeding gliſtering. For Adam ſignifies not only red, but alſo to gliſter: and accordingly, Perſons very leprous are ſaid in Scripture to be as white as Snow, IV Exod. 6. XII Numb. 10. 2 Kings V. 27. See v. 49. of this Chapter.
And it be ſhewed to the Prieſt.] That he might paſs his Judgment upon it, whether it were the Leproſie, or no.
Ver. 20. Verſe 20 And if when the Prieſt ſeeth it, behold, it being in ſight lower than the skin, and the hair thereof be turned white, &c.] If upon a ſerious ſearch, it appear to have the two marks here mentioned (which are thoſe before ſet down v. 3.) the Prieſt was to declare him unclean.
It is a plague of leproſie broken out of the bile.] In the place where the Bile formerly was, v. 19.
Ver. 21. Verſe 21 But if the Priest look on it, and behold, there is no white hair therein, and it be not lower than the skin.] If he find upon ſearch, neither of the two marks before-named.
But be ſomewhat dark, &c.] Though it had not eaten into the Fleſh, (which was a certain ſign of a Leproſie) yet if it changed colour, there was ſome ground of ſuſpicion: and therefore he was to be ſhut up ſeven days. See v. 4.
Ver. 22. Verſe 22 And if it ſpread much abroad in the skin, then the Priest ſhall pronounce him unclean.] The ſpreading of the Spot was a token the Blood was much vitiated, and that this foul Diſeaſe was begun in the Body.
It is a plague.] Of Leproſie.
Ver. 23. Verſe 23 But if the bright ſpot ſtay in its place, and ſpread not, &c.] If it continued in the ſame condition, and made no progreſs, it was an indication the Bile was breaking out again; which did not make him unclean.
Ver. 24. Verſe 24 Or if there be any fleſh in the skin, whereof there is a hot burning.] In the Hebrew the words run thus, Or the fleſh, when it ſhall be in the skin a burning fire. That is, when there is an inflamation made in the Skin and the Fleſh, by an hot burning Coal, or ſome ſuch thing, falling upon it. For in the foregoing Paragraph (v. 16, &c.) he ſpeaks of Ulcers which aroſe of themſelves from bad Humors in the Body; and here of ſuch as were made by fire.
And the quick fleſh that burneth.] The part of the Body that is burnt.
Have a white bright ſpot, ſomewhat reddiſh, or white.] Very ſhining. See v. 19. For this was a ſign of the Leproſie broken out in that burnt place, which otherwiſe would have lookt black.
Ver. 25. Verſe 25 If the hair in the bright ſpot be turned white, &c.] See v. 20.
Ver. 26. Verſe 26 But if the Priest look upon it, and behold, there be no white hair, &c.] The ſame direction is given here, as in the foregoing caſe v. 21.
Ver. 27. Verſe 27 And the Prieſt ſhall look upon him the ſeventh day, and if it be ſpread abroad much in the skin, &c.] This Verſe and the next contain the ſame marks with thoſe v. 23, 24.
Ver. 28. Verſe 28 It is a riſing of the burning.] A tumor made by fire, or a hot iron, &c. which burnt the part. A meer inflamation (as he calls it in the end of this Verſe) ariſing from that burning.
Ver. 29. Verſe 29 If a man or woman hath a plague upon the head, or the beard.] Such a kind of Diſeaſe, Pliny ſaith, came into Italy in the middle of the Reign of Tiberius Caeſar, which they called Mentagra, becauſe it commonly began in the Chin; and was ſo filthy, ut quaecunque Mors praeferenda eſſet, that any death was preferrable to it, Lib. XXVI. Nat. Hist. cap. 1.
Ver. 30. Verſe 30 Then the Priest ſhall ſee the plague, and behold, if it be in the ſight deeper than the skin, &c.] There are the ſame marks of this ſort, with thoſe of the former: only, inſtead of a white Hair, which there was in other kinds of Leproſies, there was a yellow Hair in this; and not ſo thick as the white.
Ver. 31. Verſe 31 If it be not in ſight deeper than the skin, &c.] This was ſome indication that it was not a Leproſie; yet if there were no black Hair in it (as it here follows) which was a ſign of Soundneſs and Health, v. 37. the caſe was not certain, but doubtful; and therefore he was to be ſhut up ſeven days, to ſee what it would prove.
Ver. 32. Verſe 32 And in the ſeventh day the Priest ſhall look on the plague.] So he calls it, becauſe it had a reſemblance of the Leproſie.
And behold, if the ſcall ſpread not.] For this was the nature of the Diſeaſe, which Pliny deſcribes in the place above-mentioned, that it ſpread it ſelf in many Perſons, from the Chin all over the Face, except the Eyes; and went down to the Neck, the Breaſt, and the Hands, foeda cutis furfure, with a filthy Scurf of the Skin, which is here called a Scall.
And there be no yellow hair in it.] This, with the foregoing and the following ſign (that it was, not in ſight deeper than the Skin) made it probable it was not the Leproſie. Yet he was not upon this immediately diſcharged; but a further trial, as the next Verſe tells us, was to be made before he was ſet at liberty.
Ver. 33. Verſe 33 He ſhall be ſhaven, but the ſcall ſhall he not ſhave, &c.] For ſureneſs ſake, the Head and Beard were to be ſhaven (which might be performed by any Body) that the Prieſt might the better diſcern, whether the Scall ſpread or no. Only the place where the Scall appeared was not ſhaven; becauſe the Prieſt was to obſerve, of what colour the Hair in it was. So R. Levi Barcelonita, Praecept. CLXXII. They ſhave round about the Scall, leaving only the two next hairs; that they may know the decreaſe or increaſe of the Diſeaſe.
And the Priest ſhall ſhut him up that hath the ſcall, ſeven days more.] In which time ſome conſiderable alteration would be made one way or other.
Ver. 34. Verſe 34 And in the ſeventh day.] Before it was compleated.
The Prieſt ſhall look on the ſcall, and behold, if it be not ſpread, &c.] Here are the ſame marks which were mentioned before; that if the Scall did not ſpread in the Skin, nor eat into the Fleſh, he was not to be ſhut up any longer, but pronounced clean; and, after he had waſhed his Clothes, be admitted into the Society of God's People again. See v. 6.
Ver. 35. Verſe 35 But if the ſcall ſpread much in the skin after his cleanſing.] It fell out ſometime, that the Scall, which had ſtood at a ſtay for a Fortnight, and ſeemed neither to ſpread, nor corrode at all, began to go on to the neighbouring parts.
Ver. 36. Verſe 36 Then the Prieſt ſhall look on him, and behold, if the ſcall be ſpread in the skin, &c.] If he found this ſingle mark, that after the Scall had been at a ſtand a good while, it began to ſpread much, he was not to trouble himſelf for any further token, by ſeeking for the yellow hair (v. 30.) but immediately declare him to be a Leper.
Ver. 37. Verſe 37 But if the ſcall be in his ſight at a ſtay, &c.] If after this, the Scall ſtopt again, and made no further progreſs; and withal there was a black hair appeared in it, (which the Prieſt could not find before, but now was grown up in it) he was to take it for an evident ſign that the Man was cured of his Leproſie. For the Hair being reſtored to its natural colour, was a certain indication that the Blood was cleanſed from its impurity.
Ver. 38. Verſe 38 If a man or woman, have in the skin of their fleſh bright ſpots, even white bright ſpots.] i.e. No other ſign of the Leproſie, but only this.
Ver. 39. Verſe 39 Then the Priest ſhall look, and behold, if the bright ſpots in the skin of their fleſh is darkiſh white, &c.] In this caſe the Prieſt was to obſerve, whether the Spots had any thing of a cloudineſs in them; for if they had, it was not a Leproſie: if they were perfectly clear, and bright, then it was.
Ver. 40. Verſe 40 And the man whoſe hair is fallen off his head.] i. e. From the hinder part of it.
Ver. 41. Verſe 41 And he that hath his hair fallen off from the part of his head towards his face, &c.] The deſign of theſe two Verſes is, to inſtruct the Prieſt, that the meer falling off of the hair from his head, which made him bald, either behind or before, ſhould not be taken to be a ſign of the Leproſie.
Ver. 42, 43. Verſe 42, 43. And if there be in the bald head, or bald forehead, a white reddiſh ſore, &c.] If either in the hinder, or forepart of a bald head there appeared a white ſore, exceeding bright (as it ſhould be tranſlated) like that which appeared ſometimes in the Skin, v. 24. then, as it here follows, he was to be looked on as a leprous Man.
Ver. 44. Verſe 44 The Priest ſhall pronounce him utterly unclean.] As unclean, as any of the fore-named Perſons.
His plague is in his head.] The Leproſie appears in his head, as in other Perſons it appears in the skin of their Bodies.
Ver. 45. Verſe 45] And the leper in whom the plague is.] Any of the fore-named ſort, of Leproſies.
His clothes ſhall be rent.] After the manner of Mourners (as ſome take it) that he might ſenſibly declare his afflicted Condition. For upon any ſad occaſion, they were wont in thoſe Countries to rend their Clothes, IX Ezra 3, 5. II Job 12. Others indeed think this was intended only for a mark of his uncleanneſs: but I do not ſee why it might not ſerve to both ends.
And his head bare.] This was another token of mourning. But the Hebrew Writers unanimouſly tranſlate theſe words quite contrary: the Phraſe in the original being, his head ſhall be free; i. e. ſay they, from cutting or ſhaving: which was as much as to ſay, he ſhould let his hair grow long. This alſo was a ſign of ſadneſs and ſorrow. See X. 6.
And ſhall put a covering upon his upper lip.] Either he was to cover it with his hand, or with the skirt of his Garment, which they threw over their heads, when they were in a ſtate of mourning. Of which this was another ſign, XXIV Ezek. 17, 22. as it was alſo of ſhame, III Mich. 7. Some will have all theſe to be marks only for Men to avoid them: but that is ſufficiently taken care of, in the laſt words of this Verſe.
I ſhall only add, That the Hebrews well obſerve that none were bound to any of theſe things, who were ſhut up on ſuſpicion of Leproſie; but only ſuch as were abſolutely pronounced to be leprous.
And ſhall cry, unclean, unclean.] Give notice to Paſſengers not to come near him, by crying out aloud, ſo that they might hear him, I am in the most unclean condition wherein any man can be. Some fancy this was required, that Men might avoid infection: but the true reaſon was, that they might avoid legal Pollutions by converſation with them; as appears by the next Verſe. Jeremiah ſeems to allude to this, IV Lament. 15. And there ſeems alſo to have been the like care among the Heathen, to give notice of any place which was unclean, that none might be defiled by it. So Servius tells us upon IV Aeneid. that the Romans were wont to ſet a Cypreſs-tree (which being cut down, could not grow again) before the door of a dead Man's Houſe, Ne quis ſacram rem facturus, imprudens domum praeteriret, leſt any Man, who was going to perform Sacred Offices, ſhould unawares paſs by his door.
Ver. 46. Verſe 46 All the days wherein the plague ſhall be in him, he ſhall be defiled.] Remain in that deſolate ſtate.
He is unclean.] Separate from Company.
He ſhall dwell alone.] 2 Kings XV. 5.
Without the Camp ſhall his habitation be.] There were three Camps, (as the Hebrews commonly obſerve) that of the Divinity (or the Sanctuary) that of the Levites, and that of the Iſraelites: out of all which a leprous Man was to be removed, that no Man might have converſation with him, but only ſuch who were leprous like himſelf; who in after times were ſhut out of the Cities, as now out of the Camp, 2 Kings VII. 3.
Ver. 47. Verſe 47 The garment alſo that the plague of leproſie is in.] This is a matter which we do not now underſtand; that a Leproſie ſhould not only cleave to a Garment, and infect it, but appear and be ſeen in it. As, in the next Chapter, Moſes ſpeaks alſo of Leproſie in an Houſe (XIV. 34.) which he doth not mention here, becauſe they had no Houſes in the Wilderneſs, but dwelt in Tents covered with Skins, and ſuch like things: in which, as well as in Garments, he ſuppoſes the Leproſie will be. See XIV. 34. But what kind of Diſeaſe this was, which appeared in inſenſible things, the Syrians and Egyptians perhaps might then underſtand, but we now are ignorant, as P. Cunaeus ſpeaks; Cujuſmodi id vitium in rebus inanimatis fuerit, Syri fortaſſe & Egyptij tunc intellexerunt; nos hercle ignoramus, L. II. de Republ. Hebraeor. cap. ult. And indeed it ſeems to have been a Divine ſtroke, as Moſes himſelf ſignifies, XIV. 34. and appears not only from the place abovementioned, 2 Kings V. 7, 27. but from XV. 5. of the ſame Book. And ſo the Jews have always underſtood it, particular Maimonides, who in his Treatiſe on this Subject, cap. 16. ſect. 9. ſaith, That this change in Garments and Houſes, did not proceed from natural cauſes, but was a ſign and a miracle in Iſrael. That is, an extraordinary puniſhment inflicted by God, as a token of his high diſpleaſure. And it is not at all incredible, that ſuch a ſtrange Plague ſhould then infeſt them, which is not now known in the World; when we conſider what unuſual Diſeaſes there have been in other Countries, unknown in former times; which afterwards have alſo vaniſhed, and are now to be found only in Books. Pliny mentions ſeveral new Diſeaſes, omni priori aevo incognitos, unknown to all Ages paſt; ſome of which were peculiar to ſome Provinces, and touched not others. Concerning which he did not know what to ſay, but only this: Quid hoc eſſe dicamus, aut quas Deorum iras? What ſhall we call this? or from what great anger of the Gods doth it proceed, that the Diſeaſes which already certainly infest mens bodies (which in number are above three hundred) ſhould not be ſufficient; but new ones are ſtill to be feared? Lib. XXVI. Nat. Hiſt. cap. 1. He looked, that is, upon theſe ſtrange Diſeaſes, as ſent by God, when Men had highly incurred his diſpleaſure. The laſt Century was famous for ſuch an extraordinary Plague (as Johannes Wierus, who then lived, often calls it) when the Scurvy, which was confined before to ſome Northern Regions, near the Sea, over-ran the Low-Countries, being at that time unknown in Germany, Italy, France, and Spain, which were intirely free from it. See his Obſervationum Medicarum, Lib. I. ſect. 1.
Whether it be a woollen garment or a linen.] There is a great diſpute among the Talmudiſts, whether Garments made of Camels hair (which they called the Wooll of Camels) were comprehended under theſe words, or no.
Ver. 48. Verſe 48 Whether it be in the warp, or woof of linen or of woollen.] In the inward or outward part of it.
Whether in a skin, or in any thing made of skin.] They were more likely to be infected, than woollen or linen Garments; becauſe they had been part of the body of living Creatures.
Ver. 49. Verſe 49 And if the plague be greeniſh, or reddiſh in the garment, &c.] There ſeems to be great reaſon in what Maimonides ſaith, in his Treatiſe of the Leproſie, that the Hebrew word Jerakrak (which is made by the doubling of the Radical Letters) ſhould be interpreted the most intenſe green; ſuch as is in the Wings of a Peacock (as he ſpeaks) or in the Leaves of a Palm-tree. As the word Adamdam, in like manner, ſignifies the higheſt degree of another colour, viz. redneſs; ſuch as the brighteſt Scarlet: See v. 19. And if a ſpot of theſe colours were found in a Garment or Skin, as broad as a Bean, it was a ſufficient ground to think it might be the Leproſie; if it were not ſo broad, it was accounted clean.
It is a plague of leproſie, &c.] It was juſtly to be ſuſpected; and therefore was to be brought to the Prieſt, for his judgment to be paſſed upon it. Who was to make a trial what it would prove, by ſhutting up that Garment or Skin wherein the Spot was, for the ſpace of ſeven days; as is directed in the next Verſe.
Ver. 50. Verſe 50 And the Priest ſhall look upon the plague, &c.] If upon his inſpection, he found the fore-named tokens, he was to do with it, as he did with Perſons who were under a ſuſpicion of a Leproſie.
Ver. 51. Verſe 51 If the plague be ſpread in the garment, &c.] There were three certain marks (as Maimonides notes) of the Leproſie in a Garment; the extream greeneſs or redneſs of the Spots in it; and the ſpreading of them after they were firſt diſcovered.
The plague is a fretting leproſie.] The Hebrew word Mamereth, which we tranſlate ſretting, is very variouſly rendered by the ancient Interpreters; as Bochart hath obſerved in his Hierozoicon. P. I. L. II. cap. 45. where, from the Arabick Tongue, he thinks it may be beſt tranſlated an exaſperated, or irritated Leproſie: That is, very ſharp and pricking (which ſutes well with our Tranſlation) eating into the Garment or Skin, till it was conſumed. Abarbanel tranſlates it painful: becauſe this ſort of Leproſie in the body of a Man, was full of anguiſh. And ſo this word is uſed in XXVIII Ezek. 24. where a Thorn is called Mamir; and tranſlated by us a grieving Thorn.
Ver. 52. Verſe 52 He ſhall therefore burn that garment, &c.] It ſeems this Leproſie could never be got out of the Garment or Skin wherein it was; which therefore was ordered to be burnt, as never likely to be fit for uſe.
Ver. 53, 54. Verſe 53, 54. If it be not ſpread in the garment, &c.] If the Spot was at a ſtay, and did not proceed further, then the Garment, as the following Verſe directs, was to be waſhed, and ſhut up for ſeven days; in which time it appeared whether the impurity were quite gone, or ſtill remained.
Ver. 55. If the plague hath not changed its colour.] If waſhing had not altered that vitious colour, but it ſtill continued very red or green.
And the plague be not ſpread.] Or, though it be not ſpread; yet it was to be pronounced unclean, and adjudged to be burnt.
It is fret inward.] Though it did not ſpread in breadth, yet it fretted in depth.
Whether it be bare within or without.] In the Hebrew the words are, In the baldneſs of the hinder part, or in its forepart: which ſeems to be a manner of ſpeaking taken from v. 42, 43. where he treats of bald heads. And the meaning is, whether it eat into the right ſide of the Garment (which is compared to the forehead) or into the wrong ſide (which is compared to the hinder part of the head) making it as bare as a bald head is, when there is not a hair left. For this ſort of Leproſie was wont to eat off the nap of the Cloth, and make it thread-bare.
Ver. 56. Verſe 56 And if the Priest look, and behold, the plague be ſomewhat dark, after the waſhing of it, &c.] If it had changed its colour, from very green or red, and become duskiſh (or, as Abarbanel underſtands it, the Spot was contracted or ſhrunk up in the waſhing; ſo that it was gone in part, if not in whole) then the Prieſt was to cut out that part of the Garment where the Spot was; there being ſome indication that the whole Garment might not be tainted.
Ver. 57. Verſe 57 If it appear ſtill in the garment, &c.] If after that Spot was cut out, the neighbouring parts appeared to have a tincture of a very green or red colour, it was to be taken for a demonſtration that there was a ſpreading Leproſie (as it here follows) in the Garment or Skin, which would proceed till it was intirely infected with it.
Thou ſhalt burn that wherein the plague is, with fire.] Therefore, the Leproſie being incurable, there was no other remedy but to deſtroy the thing wherein it was.
Ver. 58. Verſe 58 And the garment, either warp or woof, or whatſoever thing of skin it be, which thou ſhalt waſh, if the plague be departed from them, &c.] Whatſoever, after waſhing, had no appearance of ſuch Spots as are before-mentioned (v. 49, &c.) remaining in it, there was no further trial to be made of it, but being waſhed a ſecond time, it was to be accounted clean; i. e. fit for common uſe.
Ver. 59. Verſe 59 This is the Law of the plague of leproſie in a garment of wollen or linen, &c.] By theſe Rules the Prieſts were to judge, whether Garments were lawful to be uſed or no; and accordingly to determine: as by the Rules in the foregoing part of the Chapter, they were to judge and pronounce whether Men and Women were fit to be allowed to keep company with others. And when we conſider how nice and diligent many Nations were, and ſtill are, in their waſhings, after any ſort of defilement, it is no wonder (as Conradus Pellicanus here gloſſes) that ſome Laws of Cleanlineſs, even about their Garments, were preſcribed to the Jews; which admoniſhed them of that inward purgation of their hearts from all impure affections; about which they were to be far more ſolicitous. I have forborn to apply what is here ſaid of the Leproſie, in this Chapter, to the various degrees of Pollutions that are in mens minds; becauſe that would have made this Book too large; and it is done already by a great number of Commentators, both Modern and Ancient; particularly, among the later, by Procopius Gazaeus, and Heſychius Presb. Hieroſolymorum, who, ſometimes, have done it very ingeniouſly.