2. Command the children of Israel. This passage clearly shews that God, in desiring the lepers to be put out of the camp, was not acting as a physician by any means, and merely consulting the health of the people: but that by this external rite and ceremony He exercised them in the pursuit of purity; for, by joining with the lepers those who had an issue, ▼

▼

 Seminifiuos — Lat.

and who were defiled by the dead, He instructs the people simply to keep away from all uncleanness. The reason, which follows, confirms this, — “that they defile not their camps, in the midst whereof He dwells.” It is just as if He had said, that all the habitations of His elect people were parts of His sanctuary, which it was a shame to defile with any pollution. For we know what license men give themselves in corrupting ▼

▼

 Brouiller et abastardlir — Fr.

the service of God, by mixing, as the proverb says, sacred things with profane. Thus we see that the very worst of men boast themselves to be anything but the least zealous of His worshipers, and spare not to lift up polluted hands, although God so sternly repudiates them. It was, then, profitable that the ancient people should be reminded by this visible proof, that all those who are defiled cannot duly serve God, but that they rather pollute. with their filthiness what is otherwise holy, and thus grossly abuse religious exercises; and again, that they ought not tobe tolerated in the holy congregation, lest their infection should spread to others. Let us now briefly examine Leviticus 13

Leviticus 13

Leviticus 13:1-59
1. And the Lord spake untoMoses and Aaron, saying,	1. Et loquutus est Jehova ad Mosen et Aharon, dicendo:
2. When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests.	2. Homo quum fuerit in cute carnis ejus tumor, vel scabies, vel alba macula, et in cute carnis ejus fuerit plaga leprae, ducetur ad Aharon sacerdotem, vel ad unum e filiis ejus sacerdotibus.
3. And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean.	3. Tune videbit sacerdos plagam in cute carnis: quod si pilus in plaga versus fuerit in albedinem, et superficies plagae profundior fuerit cute carnis ejus, plaga leprae est, et postquam viderit eum sacerdos judicabit illum contaminatum, (vel, contaminabit illum.)
4. If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days:	4. Quod si macula alba fuerit in cute carnis ejus, et profundior non fuerit aspectus ejus cute, nec pilus ejus versus fuerit in albedinem, includet sacerdos plagam septem diebus.
5. And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more:	5. Posted videbit eum sacerdos die septimo et si plaga fuerit aequalis coram oculis ejus, nee creverit plaga in cute, includet eum sacerdos septem diebus secundo.
6. And the priest shall look on him again the seventh day: and, behold,if the plague be somewhat dark, and the prague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean.	6. Tune inspiciet sacerdos ipsum die septimo itcrum, et si subnigra futerit plaga, (vel, obscurius contracta,) nec creverit plaga in cute, tune mundum declarabit (vel, mundabit) eum sacerdos: scabies est: et lavabit vir vestimenta sua, et mundus erit.
7. But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again:	7. Quod si crescendo creverit scabies in cute postquam ostensus fuerit sacerdoti in purgatione ejus, inspi-cietur secundo a sacerdote.
8. And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy.	8. Ubi autem viderit sacerdos; crescere scabiem in cute, immundum judicabit cum sacerdos, lepra est judicabit cum sacerdos, lepra est.
9. When the plague of leprosy is in a man, then he shall be brought unto the priest;	9. Quoties plaga lepre fuerit in homine adducetur ad sacerdotem;
10. And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;	10. Et aspiciet sacerdos, et si tumor albus fuerit in cute, et mutaverit pilum in albedinem, et ailmentum carnis vivae in tumore,
11. It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean.	11. Lepra inveterate, est in cute carnis ejus: ideoque contaminabit eum sacerdos, quia immundus est.
12. And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh;	12. Sin germinando germinaverit lepra in cute, et operuerit lepra totam cutem plagae, a capite ejus, et totum aspectuum oculorum sacerdotis:
13. Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean.	13. Tunc inspiciet sacerdos, et si operuerit lepra totam carnem ejus, tunc mundam judicabit plagam: ubi tota versa est in albedinem, munda est, (vel, mundus.)
14. But when raw flesh appeareth in him, he shall be unclean.	14. Quo autem die visa fuerit in co cato viva, immundus erit.
15. And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy.	15. Et ubi viderit sacerdos carnem vivam, immundum judicabit ipsum, caro viva immunda est, lepra est.
16. Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest;	16. Vel si reversa fuerit caro viva, et conversa in albedinem, tunc veniet ad sacerdotem:
17. And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean.	17. Et inspiciet sacerdos: et si versa fuerit plaga in albedinem, mundam judicabit sacerdos plagam illam: munda est.
18. The flesh also, in which, even in the skin thereof, was a boil, and is healed,	18. Et si fuerit in cute carnis alicujus ulcus, (vel, pustula ardens,) et illud sanatum fuerit.
19. And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest;	19. Et extiterit in loeo ulceris tumor albus, aut macula alba subrufa, ostendetur sacerdoti:
20. And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white, the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil.	20. Et quum inspexerit sacerdos, si pilus profundior fuerit cute, et pilus conversus fuerit in albedinem, contaminabit eum sacerdos: quia plaga leprae est ex ulcere germinans.
21. But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days:	21. Et si viderit cam sacerdos, et non fuerit in ea pilus albus, nec fuerit profundior cute, sed fuerit subobscura, tunc includet eum sacerdos septem diebus.
22. And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.	22. Si vero crescendo creverit per cutem, immundum judicabit eum sacerdos: plaga est.
23. But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.	23. Si vero suo loco constiterit macula alba, nec ereverit, adustio ulceris est: mundum (vel, mundam) judicabit eum sacerdos.
24. Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white;	24. Quum fuerit caro in cujus cute erit adustio ignis, et in viva carne adustionis macula alba subrufa, vel alba.
25. Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin, it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy.	25. Inspiciet eum sacerdos: et, si versus fuerit pilus in albedinem in macula illa, et superficies ejus fuerit profundior cute, lepra est in adustione germinans: ideo immundam judicabit eam sacerdos, plaga leprae est.
26. But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days:	26. Quod si inspexerit eam sacerdos, et non fuerit in macula pilus albus, nec profundior cute, sed fuerit subnigra, includet eum sacerdos septem diebus.
27. And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.	27. Postea inspiciet eum sacerdos die septimo: et si crescendo creverit in cute, immundam judicabit eam sacerdos, plaga leprae est.
28. And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.	28. Quod si in loco suo steterit macula, nec creverit per cutem, et eadem fuerit contracta, (vel, subnigra,) tumor adustionis est: ideoque mundum judicabit eum sacerdos: quia ardor exustionis est.
29. If a man or woman have a plague upon the head or the beard;	29. Si viro aut mulieri exorta fuerit plga in capite, aut in barba.
30. Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard.	30. Tune inspiciet sacerdos plugam: et si superficies ejus profundior erit cute, et fuerit in ea pilus flavus et tenuis, immundum judicabit sa-cerdos: macula nigra est, lepra capitis aut barbae est.
31. And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days:	31. Si autem inspexerit sacerdos plagam maculae nigrae, et superficies ejus non fuerit profundior cute, nee pilus niger in ea, includet sacerdos plagam maculae nigrae septem diebus.
32. And in the seventh day the priest shall look on the plague: and, behold, if the scull spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin;	32. Et quum inspexerit sacerdos die septima, si non creverit macula illa nigra, nec in ea fuerit pilus, et aspectus maculae nigrae non fuerit profundior cute:
33. He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more:	33. Tune radetur, sed maculam nigram non radet, includetque sacerdos maeulam nigram septem diebus secundo.
34. And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.	34. Postea, inspiciet sacerdos maculam nigram die septima: et, si non creverit macula nigra in cute, nee superfides cjus profundior fuerit cute, mundum judicabit eum sacerdos: lavabitque vestimenta sua, et mundus erit.
35. But if the scall spread much in the skin after his cleansing;	35. Si autem crescendo creverit macula per cutera post purificationem suam,
36. Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.	36. Tune inspiciet cam sacerdos: et, si creverit macula illa in cute, non requiret ad examen sacerdos pilum flavum: immundus est.
37. But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.	37. Quod si in oculis ejus constiterit macula, et pilus niger fuerit in ea, sanata est macula illa, mundus est, et mundum judicabit eum sacer-dos.
38. If a man also or a woman have in the skin of their flesh bright spots, even white bright spots;	38. Quum in cute carnis viri aut mulieris fuerint maculae, maculm inquam albae.
39. Then the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean.	39. Inspiciet sacerdos, et, si in cute carnis corum fuerint maculae albae, subnigrae (vel, contractae,) macula alba est quod floret in cute, mundus est.
40. And the man whose hair is fallen off his head, he is bald; yet is he clean.	40. Vir quum depilatum fuerit caput ejus, calvus est, mundus est.
41. And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.	41. Quod si ex parte faciei suae caput habuerit depilatum, recalvaster est, mundus est.
42. And if there be in the bald head, or bald forehead, a white reddish sore, it is a leprosy sprung up in his bald head, or his bald forehead.	42. Quod si in calvitio ejus aut parte depilata fuerit plaga alba, subrufa, lepra germinans est in calvitie, vel parte ejus depilata.
43. Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh;	43. Aspiciet ergo eum sacerdos: et, si tumor plagae albus, rufus in calvitio ejus aut parte depilata, sicut species leprae in cute carnis,
44. He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.	44. Vir leprosus est, immundus est: contaminando contaminabit illum sacerdos: in capite ejus est plaga ejus.
45. And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.	45. Leprosi autem in quo fuerit plaga illa, vestimenta erunt scissa, et caput ejus nudum, et pilum labri operiet, et Immundus, immundus sum clamabit.
46. All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.	46. Cunctis diebus quibus fuerit plaga in eo, contaminabitur, immudus est: seorsum habitabit: extra castra mansio ejus erit.
47. The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;	47. Si in veste fnerit plaga leprae, in veste lanea, aut in veste linea,
48. Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin;	48. Aut in stamine, aut in subtegmine ex lino, aut ex lana, aut in pelle, aut in quovis opere pelliceo:
49. And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be shewed unto the priest:	49. Et fuerit plaga illa viridis aut rufa in veste, aut in stamine, vel in subtegmine, vel in quovis opere pelliceo, plaga leprae est, ostendetur sacerdoti.
50. And the priest shall look upon the plague, and shut up it that hath the plague seven days:	50. Et inspiciet saccMos plagam, includetque plagam illam septera diebus.
51. And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean.	51. Postea inspiciet plagam illam die septimo: si creverlt plaga illa per vestera, vel per subtegmen, vel pellem in omni opere pelliceo, lepra corodentis plagae est, immunda est.
52. He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire.	52. Comburetque vestem, vel stamen, vel subtegmen ex lana, vel ex lino, vel quodvis opus pelliceum in quo fuerit plaga illa: quia lepra corrodens est, igni comburetur.
53. And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin;	53. Quod si, ubi inspexerit sacerdos, ecce non creverit plaga illa in veste, vel in stamine, vel in subtegmine, vel in quovis opere pelliceo.
54. Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:	54. Tune praecipiet sacerdos, et lavabunt id in quo est plaga: et recludet illud septem diebus secundo.
55. And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without.	55. Inspiciet vero sacerdos, postquam lotum fuerit, plagam illam: et, si non mutaverit plaga illa colorem suum, nee plaga creverit, immunda est, igni combures illud: corrosio est in calvitio ejus vel in parte ejus depilata.
56. And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:	56. Quod si dum inspexerit sacerdos, ecce, subobscura fuerit plaga postquam lota fuit, abscindet eam e veste, vel epelle, vel e stamine, vel e subtegmine
57. And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.	57. Quod si comspecta fureit ultra in veste, vel in stamine, vel in subtegmine, vel in quovis opere pelliceo lepra germinans est, igni combures illud in quo fuerit, lavabitur secundo, et mundum erit.
58. And the garment, either warp or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.	58. Vestis autem, sive stamen, sive, sbtegment, aut quodivis opus pelliceum quod laveris, si recesserit ab eis plagra, lavabitur secundo, et mundum erit.
59. This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.	59. Haec est lex leprae vestimenti lanei, vel linei, vel staminis, vel subtegminis, vel cujusvis operis pellicei ad judicandum illud mundum vel immundum.

 

5. And the Lord spoke unto Moses. Although at the outset He seems to include all trespasses, yet we gather from the context that the precept only refers to things stolen or fraudulently withheld, that he, who is conscious of his guilt, should make reparation. It must be observed, however, that the law relates to more secret thefts, which are not usually brought to justice: and on this account it is said, “If they have committed any sin after the manner of men, they must not seek for subterfuge from ordinary use and custom.” Although, therefore, they may have many companions, God declares that this will not avail for their excuse; and consequently commands them voluntarily to restore what they have fraudulently or wrongfully appropriated. He will treat hereafter of the punishment of theft; He now only prescribes that, although no one shall bring the guilty parties to justice, and their crime may not be discovered, still they should diligently examine their consciences, and themselves ingenuously declare the secret transgression; and also make compensation for the loss conferred, since, without restitution, their confession would be but illusory. I now pass over what Moses adds, that, if no heir exists to whom the stolen goods may be restored, they should offer it to the priest, because I have already expounded it: except that we gather frost thence, that a contamination is contracted by fraud and rapine, which is never purged unless the house is well cleared of the ill-gotten gain. But this offering was treated of amongst the laws of the priests: ▼

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See vol. 2, p. 273, on Numbers 5:8.

now, with respect to the restitution, we must consider that the fifth part was superadded, not so much in order that he, who had suffered the loss, should be enriched, as that all should diligently beware of every offense, which they hear not only to be useless to themselves, but also to be productive of loss. Besides, when a man has been robbed, it is often of more consequence than this additional fifth part, that he should have been deprived of the use of his property.

Exodus 23

Exodus 23:8
8. And thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous.	8. Ne accipias munus: quia munus excaecat videntes, et pervertit verba justorum.

Leviticus 19

Leviticus 19:15
15. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor honor the person of the mighty: but in righteousness shalt thou judge thy neighbor.	15. Non facies iniquitatem in judicio, non suscipies faciem pauperis, neque honorabis causam magni: in justitia judicabis proximum tuum.

 

8 But if the man have no kinsman. This passage, which I have inserted from chapter 5 is connected ▼

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“ Depend bien de la matiere qui est traitee plus au long des larrecins:” depends indeed on the subject of theft which is treated more at length. — Fr.

indeed with another subject, and yet, because it directly refers to the right of the priests, it was necessary to remove it to this place, especially since it expresses that kind of sacrifice which Moses has lately adverted to, i.e., when they expiated the crime of theft. God did not indeed desire that the priests should be enriched by others’ losses, nor that thieves should go free, if they offered what they had stolen to the priests; but, if there were no one to whom they could restore it, He would have their houses delivered from (the proceeds of) their sin; and with very good reason, since otherwise the very gross offender would have never hesitated to plunder the goods of a dead man, if he were without heirs. First, therefore, He commanded their property to be restored to the lawful owners; and, if they were dead, He substituted their kinsmen, who are called  גאלים, goelim, on account of the right of redemption, which God granted in the Law to relatives, as we shall see elsewhere; and because he who was next of kin was commanded to marry the widow of one who had left no seed. It was therefore a very uncommon thing that a person who had defrauded another had to recompense the loss to the priest; for in most cases some successor to the dead man would be found.

Leviticus 7

Leviticus 7:6-10, 14, 31-36
6. Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.	6. Omnis masculus in sacerdotibus comedet cam, in loco sancto comedetur, sanctificatio sanctifica tionum est.
7. As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it.	7. Sicut hostia pro peccato, sic hostia pro delicto, lex eadem illis: sacerdotis erit qui expiabit eum.
8. And the priest that offereth any man’s burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.	8. At sacerdos offerens hostiam holocausti alicujus, pellis holocausti quod obtulerit, sacerdotis ipsius erit.
9. And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest’s that offereth it.	9. Omnis praeterea minha quae coquebatur in clibano, et omne praeparatum in sartagine et in craticula, erit sacerdotis offerentis illud.
10. And every meat offering mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.	10. Omnis item minha mista oleo et arida, omnibus filiis Aharon erit erit unicuique sicut fratri suo.
14. ... it shall be the priest’s that sprinkleth the blood of the peace-offerings.	14. Panis sacerdotis spargentis sanguinem prosperitatum erit.
31. And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons’.	31. Et erit pectusculum illud Aharoni et filiis ejus.
32. And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings.	32. Armum autem dextrum dabitis ad elevationem sacerdoti de sacrificiis prosperitatum vestrarum.
33. He among the sons of Aaron that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part.	33. Qui offeret sanguinem prosperitatum, et adipem e filiis Aharonis, ipsius erit armus dexter in portionem.
34. For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest, and unto his sons by a statute for ever from among the children of Israel.	34. Quia pectusculum agitationis, et armum elevationis tull a filiis Israel de sacrificiis prosperitatum suarum, et dedi illa Aharoni sacerdoti, et filiis ejus in statutum perpetuum a filiis Israel.
35. This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest’s office;	35. Haec est unctio Aharon, et unctio filiorum ejus ex oblationibus ignitis Jehovae, a die qua accedere fecit cos ut sacerdotio fungerentur Jehovae:
36. Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations.	36. Quas praecepit Jehova ut darent eis a die qua unxit cos a filiis Israel statuto perpetuo in generationibus suis.

 

9. And every offering. Thus far I have brought together the passages, in which Moses treats of the office of the priests, and have briefly expounded them, I will now begin to treat of their rights, i.e., of the honor which God invested them with, that He might have them ready and cheerful in their obedience. Here, however, Moses lightly touches upon what he more fully sets forth in other passages, as we shall presently see, viz., He assigns to the priests all the holy oblations, the various kinds of which He afterwards enumerates. Now, there were three principal grounds for this law; — First, Lest what had been already dedicated to God should be profaned by its promiscuous use; for, that the sacrifices might retain their proper dignity, it was necessary to distinguish the sacred from ordinary meats. Secondly, A vainglorious excess in respect to the ceremonies was restrained; for if after the victims were killed all the flesh had been returned to the owners, a desire of ostentation ▼

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“ C’estoit pour inciter les gens a une fole convoitise de se monstrer, et faire leurs parades:” it would have incited men to a foolish ambition for ostentation and parade. — Fr.

would have grown up amongst foolish men, the rich would have come emulously to gain applause, and when they had feasted magnificently, they would have exposed the rest for sale. Thus would they have abused their false pretense of worshipping God to the acquirement of favor towards themselves. The third ground is that which Paul touches upon, viz., that it is just that the ministers of the altar should live by the altar, (1 Corinthians 9:13;) for though it is an unworthy thing that the servants of God should be attracted by their hire, yet was God unwilling that the priests, when they had freely bestowed their labor on the worship of the sanctuary, should suffer from hunger, lest their alacrity might thus be repressed. For if they desired to execute their office properly, it was necessary that they should attend altogether to spiritual things, and abandon the care of their domestic affairs. If any should object that these were incentives to avarice, and that an excellent and profitable calling was set before the priests, the reply is easy: whatever came to their share, since it was restricted to their own eating, could not have been excessive in quantity; for they were not allowed to sell any, nor even to give it away to others, as we have already seen, and as will hereafter be repeated. Thus then the foul dishonesty of those, who taunt Moses as if he had enriched the priests by the spoils of the people, is abundantly reftired; for if there were any whose interests he would have desired to consult, surely his own sons would have been preferred to all; yet to them there is no reference here. Nay, whatever he grants to the priests, he takes away from his own sons and their posterity; as if he purposely deprived them of advantages which were not otherwise unlawful. In a word, the dignity of holy things was alone consulted, without any endeavor being made to enrich the priests.

Numbers 18

Numbers 18:8-19
8. And the LORD spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever.	8. Loquutus est Jehova ad Aharon, Ecce, ego dedi tibi custodiam oblationum incarum, omnes sanctificationes filiorum Israel dedi tibi propter unctionem, et filiis tuis in statutum perpetuum.
9. This shall be thine of the most holy things, reserved from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, shall be most holy for thee and for thy sons.	9. Hoc erit tuum ex sanctitate sanctitatum, residua ab igni: onmis oblatio eorum, sire minha eorum sit, sire oblatio pro peccato eorum, sive oblatio pro delieto eorum quam reddent mihi, sanctitas sanetitatum tibi erit et filiis tuis.
10. In the most holy place shalt thou eat it; every male shall eat it: it shall be holy unto thee.	10. In sanctitate sanctitatum comedes eam, omnis masculus comedet eam: sanetitas erit tibi.
11. And this is thine; the heave offering of their gift, with all the wave offerings of the children of Israel: I have given them unto thee, and to thy sons and to thy daughters with thee, by a statute for ever: every one that is clean in thy house shall eat of it.	11. Hoc etiam tuum erit, levationem muneris eorum, omnes oblationes filiorum tibi dedi, et fillis tuis, et filiabus tuis tecum in statutum perpetuum: omnis mundus in domo tua comedet eam.
12. All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee.	12. Omnem pinguedinem olei, et omnem pinguedinem vini et frumenti, primitias eorum quas dabunt Jehovae, tibi dem.
13. And whatsoever is first ripe in the land, which they shall bring unto the LORD, shall be thine; every one that is clean in thine house shall eat of it.	13. Primitiae omnium qum in terra eorum, quas afferent Jehovae, tute erunt: omnis mundus in domo tua comedet eas.
14. Every thing devoted in Israel shall be thine.	14. Omne anathema in Israel tuum erit.
15. Every thing that openeth the matrix in all flesh, which they bring unto the LORD, whether it be of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.	15. Quicquid aperit vulvam in omni carne quod afferent Jehovae, tam de hominibus quam de animalibus, tuum erit: sed redimendum dabis primogenitum hominis, primogenitum quoque animalis immundi redimendum dabis.
16. And those that are to be redeemed from a month old shalt thou redeem, according to thine estimation, for the money of five shekels, after the shekel of the sanctuary, which is twenty gerahs.	16. Redemptiones autem ejus a filio mensis redimendas dabis secundum aestimationem tuam, pecunia quinque siclorum, secundum siclum sanctuarii, qui viginti obolorum est.
17. But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they are holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat for an offering made by fire, for a sweet savour unto the LORD.	17. Veruntamen primogenitum bovis, et primogenitum ovis, aut primogenitum caprae non dabis redimendum: sunt enim sanctificata: sanguinem eorum sparges ad altare, et adipem eorum adolebis: oblatio ignita in odorem quietis Jehovae.
18. And the flesh of them shall be thine, as the wave breast and as the right shoulder are thine.	18. Et caro eorum tua erit, ut pectus elevationis, et armus dexter, tua erit.
19. All the heave offerings of the holy things, which the children of Israel offer unto the LORD, have I given thee, and thy sons and thy daughters with thee, by a statute for ever: it is a covenant of salt for ever before the LORD unto thee and to thy seed with thee.	19. Omnes oblationes sanctificationum quas obtulerint filii Israel Jehovae, dedi tibi, et filiis tuis et filiabus tuis tecum in statutum perpetuum: pactum salis perpetuum est coram Jehova tibi et semini tuo tecum.

 

15. Then shall the man bring his wife to the priest. This offering is different from the rest, which have been heretofore mentioned, because it is a kind of adjuration, whereby the woman exposes herself to be accursed. Pure meal without frankincense or oil is therefore offered, since the rite ▼

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“Litandi ritus.” — Lat. “La facon d’obtenir grace devant Dieu, et se reconcilier.” — Fr.

of expiation would not be in accordance with the curse. That the woman may be more afraid of perjuring herself, she is presented before God, with her head uncovered too, as if the priest would drag her from her lurking-place; for it seems incongruous that, as some suppose, the veil was removed from her head in token of her infamy, since thus she would have been condemned before her case was heard. She is, then, brought before God’s face with her head bare, that she may be seriously alarmed; and then follows the mode of absolution or condemnation. The priest is commanded to take holy water in an earthen vessel, to throw in some dust from the floor, and then a book or scroll, on which were written the words of the curse, so that the blots should remain in the water, and so to give the cup to the woman. Some interpret the holy water to be that which was kept ill the brazen laver, to be always ready for the ablution of those engaged in duly offering sacrifices. Let my readers, however, consider whether he does not rather mean the water in which the ashes of the red heifer were sprinkled, and whereby solemn purifications were made, (Numbers 19:1,) as we have already seen. For thus the woman was admonished that, if she perjured herself, no further means of expiation remained. The dust collected from the floor was also a sign of detestation: in short, the whole proceedings were calculated to humble her, so that she might not double her offense by perjury. Besides, the priest is commanded to repeat the words of the curse, lest she should seek to escape by some subterfuge or other. The question, however, arises, why she should be compelled to imprecate evil upon herself rather than others were who were suspected of murder or other atrocious crimes? and I think it was for this reason, because no other offense can be so easily concealed. Lest, therefore, women should grow hardened from their cunning and evil arts, a remedy is provided against their various deceptions; and thus God shows that the marriage-bed is under His protection and safeguard. We must remember, too, that this was not a mere empty bugbear, inasmuch as God undoubtedly appeared as the open avenger of unfaithfulness, according to His declaration. Nor is the threat added in vain, that if the woman be a deceiver, she should be a curse among the people, because her belly should swell and her thigh dissolve; whilst, on the other hand, He does not promise in vain, that if she be innocent, she should not only be free, but prolific also; so that God’s blessing would be the seal of her absolution. For this is the meaning of the expression, “she shall be sown with seed;” ▼

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A. V., “and shall conceive seed.” “Heb., shall be sown with seed; which the Chaldee expoundeth, shall prove with child.” — Ainsworth.

as, on the contrary, it was said that her thigh ▼

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“Thy thigh to fall. Heb., thy thigh falling; in Greek, thy thigh fallen; in Chaldee, thy thigh dissolved. — Ibid. “Something similar to the disease called prolapsus uteri.” — Adam Clarke.

should dissolve when she wasted away with barrenness. We infer, from the opposite effects of the same water, that by the outward symbol God wrought with His secret power as the occasion demanded.

Deuteronomy 22

Deuteronomy 22:13-21
13. If any man take a wife, and go in unto her, and hate her,	13. Quum acceperit quis uxorem, et ingressus fuerit ad eam, et odio habuerit eam,
14. And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her I found her not a maid:	14. Et imposuerit ei occasiones verborum, et traduxerit eam, dicendo: Uxorem hanc accepi, et accessi ad eam, et non inveni in ea virginitatem:
15. Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel’s virginity unto the elders of the city in the gate:	15. Tunc accipiet pater puellae et mater ejus, et proferent signa virginitatis puellae eorum senioribus urbis ad portam.
16. And the damsel’s father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her:	16. Dicetque pater puellae senioribus, Filiam meam dedi viro huic in uxorem, et odio habet eam.
17. And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter’s virginity. And they shall spread the cloth before the elders of the city.	17. Et ecce, imposuit occasiones verborum, dicendo: Non inveni in filia tua virginitatem: Ecce autem signa virginitatis filiae meae. Et expandent vestimentum coram senioribus urbis:
18. And the elders of that city shall take that man and chastise him:	18. Tunc apprehendent seniores urbis virum, et castigabunt eum.
19. And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel; and she shall be his wife: he may not put her away all his days.	19. Et mulctabunt eum centum argenteis, quos dabunt patri puellae, quoniam traduxit virginem Israelis: habebitque eam uxorem, nec poterit dimittere omnibus diebus suis.
20. But if this thing be true, and the tokens of virginity be not found for the damsel:	20. Quod si vera fuit accusatio ista, et non inventa fuerit virginitas in puella:
21. Then they shall bring out the damsel to the door of her father’s house, and the men of her city shall stone her with stones that she die; because she hath wrought folly in Israel, to play the whore in her father’s house: so shalt thou put evil away from among you.	21. Tunc educent puellam ad ostium domus patris sui, et lapidabunt eam homines urbis ejus lapidibus, donec moriatur: quia perpetravit nequitiam in Israele, fornicando in domo patris sui: et auferes malum e medio tui.