Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
The rite of lustration is described, by which the leper is to be legally purified, when leprosy has already been cured in a person, verse 2, and in garments and houses, verse 34.
The rite was as follows: first, the priest sprinkled the one to be purified with the blood of a sparrow, by means of another sparrow tied to a cedar stick, with scarlet yarn and hyssop; then he let the living sparrow fly away, verse 5; second, the one to be purified washed his garments, shaved the hair of his body, and washed himself, verse 8; third, on the eighth day he offered a lamb for a trespass offering, and a lamb for a sin offering, and a yearling ewe as a holocaust with three tenths of fine flour and a sextarius of oil, verse 10. If the one to be purified was poor, in place of those already mentioned he offered a lamb for a trespass offering, and two turtledoves, or two young pigeons, one for a sin offering, the other as a holocaust with three tenths of fine flour, and a sextarius of oil, verse 21; fourth, with the blood of the lamb the priest touched the right ear of the one being purified, and the thumbs of his right hand and foot; fifth, from the oil he sprinkled seven times before the tabernacle, and poured the remaining oil upon the tip of the right ear, and upon the thumbs of the right hand and foot, and upon the head of the one being purified.
Vulgate Text: Leviticus 14:1-57
1. And the Lord spoke to Moses, saying: 2. This is the rite for the leper, when he is to be purified: He shall be brought to the priest; 3. who, having gone out of the camp, when he finds that the leprosy has been cleansed, 4. shall command the one who is being purified to offer two living sparrows for himself, which it is lawful to eat, and cedar wood, and scarlet yarn, and hyssop. 5. And he shall command one of the sparrows to be slain in an earthen vessel over living waters; 6. but the other, alive, with the cedar wood, and scarlet, and hyssop, he shall dip in the blood of the slain sparrow, 7. with which he shall sprinkle the one who is to be cleansed, seven times, that he may be duly purified, and he shall release the living sparrow, so that it may fly away into the field. 8. And when the man has washed his garments, he shall shave all the hair of his body, and shall be washed with water, and being purified he shall enter the camp, provided only that he remain outside his tent for seven days, 9. and on the seventh day he shall shave the hair of his head, and his beard and eyebrows, and all the hair of his body. And having washed his garments and body again, 10. on the eighth day he shall take two unblemished male lambs, and a yearling ewe without blemish, and three tenths of fine flour for a sacrifice, which shall be sprinkled with oil, and separately a sextarius of oil. 11. And when the priest who is purifying the man has set him, and all these things, before the Lord at the entrance of the tabernacle of the testimony, 12. he shall take a lamb, and offer it for a trespass offering; and the sextarius of oil, and having offered all before the Lord, 13. he shall slay the lamb, where the victim for sin and the holocaust is usually slain, that is, in the holy place. For as the victim for sin, so also the victim for a trespass offering belongs to the priest: It is most holy. 14. And the priest, taking some of the blood of the victim that was slain for a trespass offering, shall put it upon the tip of the right ear of the one who is being purified, and upon the thumbs of the right hand and foot; 15. and from the sextarius of oil he shall pour into his own left hand, 16. and shall dip his right finger in it, and sprinkle before the Lord seven times. 17. And what remains of the oil in his left hand, he shall pour upon the tip of the right ear of the one who is being purified, and upon the thumbs of the right hand and foot, and upon the blood that was shed for the trespass offering; 18. and upon his head. 19. And he shall pray for him before the Lord, and shall make the sacrifice for sin; then he shall slay the holocaust, 20. and shall place it on the altar with its libations, and the man shall be duly purified. 21. But if he is poor, and his hand cannot find the things that have been mentioned, he shall take a lamb for a trespass offering as an oblation, that the priest may pray for him; and the tenth part of fine flour sprinkled with oil for a sacrifice, and a sextarius of oil, 22. and two turtledoves or two young pigeons, of which one shall be for a sin offering, and the other for a holocaust; 23. and he shall offer them on the eighth day of his purification to the priest, at the entrance of the tabernacle of the testimony before the Lord; 24. who, receiving the lamb for a trespass offering and the sextarius of oil, shall lift them up together. 25. And when the lamb has been slain, he shall put some of its blood upon the tip of the right ear of the one who is being purified, and upon the thumbs of his right hand and foot; 26. and he shall pour part of the oil into his own left hand, 27. in which, dipping the finger of his right hand, he shall sprinkle seven times before the Lord; 28. and he shall touch the tip of the right ear of the one who is being purified, and the thumbs of the right hand and foot, in the place of the blood that was shed for the trespass offering; 29. and the remaining part of the oil, which is in his left hand, he shall put upon the head of the purified one, that he may appease the Lord on his behalf; 30. and he shall offer a turtledove or young pigeon, 31. one for a trespass offering, and the other as a holocaust with its libations. 32. This is the sacrifice of a leper, who cannot have all things for his cleansing. 33. And the Lord spoke to Moses and Aaron, saying: 34. When you shall have entered the land of Canaan, which I will give you as a possession, if there be a plague of leprosy in a building, 35. the owner of the house shall go and report to the priest, and shall say: Something like a plague of leprosy appears to me to be in my house. 36. And he shall command that they carry everything out of the house before he enters it and examines whether it be leprous, lest all things that are in the house be made unclean. And afterwards he shall enter to examine the leprosy of the house; 37. and when he sees on its walls something like little hollows disfigured by paleness or redness, and lower than the rest of the surface, 38. he shall go out the door of the house and immediately shut it up for seven days. 39. And returning on the seventh day, he shall examine it; if he finds that the leprosy has spread, 40. he shall command the stones in which the leprosy is to be torn out and cast outside the city into an unclean place; 41. and the house itself to be scraped on the inside all around, and the dust of the scraping to be scattered outside the city in an unclean place, 42. and other stones to be put in place of those that were removed, and the house to be plastered with fresh mortar. 43. But if after the stones have been torn out, and the dust scraped away, and fresh earth applied, 44. the priest entering sees that the leprosy has returned, and the walls are spotted with marks, the leprosy is persistent, and the house is unclean, 45. which they shall immediately destroy, and its stones and timber, and all its dust they shall cast outside the town into an unclean place. 46. Whoever enters the house when it is shut up shall be unclean until evening; 47. and whoever sleeps in it, or eats anything there, shall wash his garments. 48. But if the priest, entering, sees that the leprosy has not spread in the house after it has been freshly plastered, he shall purify it, its health being restored, 49. and for its purification he shall take two sparrows, and cedar wood, and scarlet yarn and hyssop; 50. and having slain one sparrow in an earthen vessel over living waters, 51. he shall take the cedar wood, and hyssop, and scarlet, and the living sparrow, and shall dip all in the blood of the slain sparrow and in the living waters, and shall sprinkle the house seven times, 52. and shall purify it both with the blood of the sparrow and with the living waters, and with the living sparrow, and with the cedar wood and hyssop and scarlet yarn. 53. And when he has released the sparrow to fly freely into the field, he shall pray for the house, and it shall be duly cleansed. 54. This is the law for every kind of leprosy and plague, 55. for the leprosy of garments and of houses, 56. for a scar and for erupting pustules, for a shining spot and for various kinds of discoloration, 57. that it may be known at what time something is clean or unclean.
Verse 2: The Rite for the Leper When He Is to Be Purified
2. THIS IS THE RITE FOR THE LEPER, WHEN HE IS TO BE PURIFIED, that is to say, I command this ceremony to be employed when a leper, that is, one who had previously been judged by the priest to be leprous, afterwards appears clean from leprosy, either because the priest judged wrongly, or because he was cured of leprosy naturally or miraculously, as many were cured by Christ. Note: "is to be purified" means he is to be legally cleansed and restored to the community of other people. Hence in Hebrew it reads, "on the day of his purification": for he is presupposed to have already been purged of leprosy, as is clear from verse 3. For the Aaronic priest could not cure leprosy, but only declared that it had been cured, and then legally purified the one who had been leprous, and restored him to the society of people and to the tabernacle. Greater is the power of the priests of Christ, who can cure and abolish spiritual leprosy, that is, sin, in the Sacrament of Penance. So says St. Chrysostom, book III, On the Priesthood.
Verse 4: Two Living Sparrows
4. THAT HE OFFER TWO LIVING SPARROWS FOR HIMSELF, WHICH IT IS LAWFUL TO EAT. In Hebrew tsippor tehorot, that is, clean ones; for sparrows are not numbered in chapter 11 among the unclean birds: they were therefore clean, which it was lawful to eat.
Symbolically, the expiatory sparrow represents Christ, and every just person, and this firstly, on account of prudence with respect to the rational part. For the sparrow nests on the rooftops of houses, and not on the ground, lest its young be seized by serpents: so the just dwell in mind not on earth, but in heaven. Secondly, the just person is called a sparrow on account of temperance with respect to the concupiscible faculty. For the sparrow is not easily caught in snares, nor deceived through gluttony of the belly by the allure of food: so the just do not indulge in delicacies, but mortify the flesh by fasting. Thirdly, on account of patience with respect to the irascible faculty: for as the Philosopher says, the sparrow does not turn white except in illness; so the just turn white in adversity: for "strength is made perfect in weakness." Fourthly, Christ and the just person says with David: "I have watched, and am become as a sparrow solitary on the housetop." For He withdraws Himself from the life of the world to the secret of conscience, prayer, and compunction. Fifthly, the same says with the same: "Our soul, like a sparrow, has been snatched from the snare of hunters," namely of demons and persecutors. So the soul of a Martyr is snatched from the snares of the devil through martyrdom, says St. Augustine on Psalm 123:7.
Verse 5: One of the Sparrows to Be Slain
5. AND HE SHALL COMMAND ONE OF THE SPARROWS TO BE SLAIN. In Hebrew it is "to be slaughtered": for this was not properly a sacrifice to be offered to God, since it took place outside the camp, far from the altar; but this killing of the sparrow was done only to collect its blood, so that the leper to be purified might be sprinkled with it. Hence this killing was performed not by the priest, but at the priest's command, as is clear from the word "he shall command."
Over Living Waters
OVER LIVING WATERS, that is, spring or river waters, which move and flow: for since in living things motion is a sign of life, hence by catachresis waters that move and flow are called "living"; on the contrary, those that do not flow but stand still are called "dead," like marshes and pools. Therefore, the expiatory sparrow for the leper is commanded here to be slain over living waters, which are in an earthen vessel, because these are purer, and therefore more suitable for purification.
Verses 6-7: The Sprinkling Instrument
6 AND 7. BUT THE OTHER (SPARROW), ALIVE, WITH THE CEDAR WOOD AND SCARLET, AND HYSSOP, HE SHALL DIP IN THE BLOOD OF THE SLAIN SPARROW, WITH WHICH HE SHALL SPRINKLE THE ONE WHO IS TO BE PURIFIED, SEVEN TIMES. The sprinkling instrument by which the leper was purified was as follows: to a cedar rod was tied at the top a living sparrow, so that its tail protruded at the end, while its head was turned away, facing toward the handle; to this rod together with the sparrow were tied scarlet yarn and hyssop; thus the tip of the rod, that is, the sparrow's tail and wings together with the scarlet and hyssop were immersed in living water tinged with the blood of the slain sparrow; then this tip of the rod was drawn out, and the one to be purified was sprinkled with it.
Literal and Symbolic Meaning of the Cedar, Scarlet, Hyssop, and Sparrow
One may ask, what do all these things signify literally and symbolically?
I reply: first, cedar wood is employed here because it is incorruptible: hence it aptly signified that the leper had been cleansed from the corruption of leprosy. So secondly, the little worm, or scarlet yarn twice-dyed (and, as the Septuagint adds, twisted), which is of the most vivid red color, signified that blood and health had been restored to his flesh. The same thing, thirdly, was signified by the living sparrow, which was allowed to fly away, namely that life had been restored to the flesh, and that the man, freed from leprosy, was now admitted to the society of the living and the clean. Fourthly, hyssop was employed because it is most suitable for the sprinkling of blood, which had to be done here.
Allegorical Meaning of the Sprinkling Instrument
One may ask secondly, what does this sprinkling instrument signify allegorically?
I reply: Leprosy is sin; this is expiated first, by cedar wood, which is the strongest and most imperishable, that is, by the Cross of Christ, which has conquered and overcome all things; secondly, by the scarlet, that is, by the blood of Christ's Passion; thirdly, by hyssop, which is of a pleasant fragrance, that is, by the grace of the Holy Spirit, which is the cooperator in our cleansing; fourthly, by the living sparrow, that is, by the divinity of Christ; fifthly, by the dying sparrow, that is, by the humanity of Christ that was sacrificed: for by His death the sinner is given life; sixthly, by the living waters of baptism. So say Hesychius, Radulphus, and Theodoret, Question 19. Hence Jansenius on Psalm 50:9, encompassing all these things and applying them to Christ crucified: "Christ," he says, "bound to the wood of the cross by the bond of charity, is the true hyssop, tied to cedar wood by a scarlet thread; for Christ by His humility heals the swelling of our heart, just as hyssop, a humble herb, is useful for purging and healing the heart: this hyssop, dipped on the cross in His own blood, sprinkles through faith those who believe in Him, according to that saying of Isaiah 52:15: He shall sprinkle many nations; hence David also prays: Sprinkle me with hyssop, and I shall be cleansed; desiring, that is, to be perfectly cleansed: for in the old law the unclean were purified either by sprinkling or by washing." So far Jansenius.
Tropological Meaning of the Sprinkling Instrument
One may ask thirdly, what does this sprinkling instrument signify tropologically?
I reply: Hyssop is faith, cedar is hope, the scarlet is charity, the living sparrow is humility, the dying sparrow is mortification, the living waters are the tears of the penitent; for by these we are cleansed from the leprosy of sin. So says St. Augustine, Question 33 on Numbers, Radulphus and Rupert. For hyssop, a lowly herb, clings by its roots to the rock: hence it aptly signifies faith, which rests upon God and upon God's infallible truth. Cedar raises itself to the greatest height: hence it is the symbol of hope. Scarlet glows red like fire: such is charity. Furthermore, all these things are dipped in blood, because through the power, efficacy, and memory of Christ's Passion all these virtues are aroused. So says Radulphus. Truly did Abbot Pastor say in the Lives of the Fathers: "Humility is the earth on which the Lord commanded sacrifice to be made"; and Abbot Hyperichius: "The tree of life is on high, and humility ascends to it"; and Abbot Sisoes: "It is not great if your mind be with God; but it is great if you see yourself below every creature."
Seven Times: The Sevenfold Sprinkling
WITH WHICH HE SHALL SPRINKLE THE ONE WHO IS TO BE PURIFIED (who is to be legally cleansed, as I said at verse 2), SEVEN TIMES.
Everywhere in these lustrations, the sprinkling was done seven times, as is clear from chapter 4, verse 13, and this chapter verses 7, 13, 16, and chapter 16, verses 16 and 19, so that by this a full purgation, expiation, and remission of sins might be signified. Hence also the number seven of weeks marks and produces Pentecost, in which the Holy Spirit accomplished a full cleansing of sins and vices in the Apostles. So says Hesychius.
That He May Be Duly Purified
THAT HE MAY BE DULY PURIFIED, that is, that he may be ritually and legally purified, namely according to the law and the rite established here.
He Shall Release the Living Sparrow
AND HE SHALL RELEASE THE LIVING SPARROW, SO THAT IT MAY FLY AWAY INTO THE FIELD, so that by this liberty of the bird the man freed from leprosy might be signified, as I said at verse 6. So allegorically the divinity was free in Christ's Passion. On the contrary, St. Anthony compares the demon to a sparrow that has been caught and ensnared: "The demon," he says, "like an ensnared sparrow, is held and bound by Christ. Christians, therefore, relying on Christ, should not fear the demon, but laugh at him."
Verse 8: Washing Garments and Shaving
8. AND WHEN THE MAN HAS WASHED HIS GARMENTS, HE SHALL SHAVE ALL THE HAIR OF HIS BODY, AND SHALL BE WASHED WITH WATER. I gave the physical and medical reason for this washing at chapter 13, verse 47.
Tropologically, the sinner washes his garments when he sanctifies his outward behavior; he shaves the hair when he cuts away the lusts of the flesh; he washes the body when he does not give consent in his conscience to unlawful works. So say Radulphus and Rupert; and likewise Hesychius: "To shave the hair," he says, "is to exclude all old thoughts; to wash the garments is to purify one's actions."
Entering the Camp but Remaining Outside His Tent
AND BEING PURIFIED HE SHALL ENTER THE CAMP, PROVIDED ONLY THAT HE REMAIN OUTSIDE HIS TENT (his own house) FOR SEVEN DAYS. And this was for the purpose that, if perhaps some leprosy still lay hidden, he might not transmit it to others, and especially to his wife through the use of marriage, or through other contact.
Verse 9: The Second Shaving on the Seventh Day
9. AND ON THE SEVENTH DAY HE SHALL SHAVE HIS HAIR. This is the second shaving, as also the second washing; for the first was done at verse 8.
Verse 10: The Offerings for Purification
10. HE SHALL TAKE TWO UNBLEMISHED MALE LAMBS, AND A YEARLING EWE WITHOUT BLEMISH, AND THREE TENTHS OF FINE FLOUR, ETC., AND A SEXTARIUS OF OIL. Note: The leper is here commanded in his purification to offer three small sheep, the first for a trespass offering, the second for a sin offering, the third as a holocaust. Hence also he is commanded to offer three tenths, or three gomors of fine flour; for with each animal one tenth, or one gomor of fine flour, was to be offered as a minchah, that is, as a grain offering.
Note: The sextarius, in Hebrew לוג log, was a liquid measure, and was the twelfth part of a hin, holding the capacity of six eggs, the twenty-fourth part of a seah.
The Sextarius: Hebrew Liquid Measure
For the sextarius of the Hebrews was equal to the Attic sextarius, and therefore contained a pound and a half, that is, 18 ounces, as Robertus Cenalis holds, or rather a pound and a quarter, as Vilalpando holds in On the Apparatus of the Temple, part 2, book 3, chapter 7. Hence a gomor, containing 7 and a fifth sextarii, contained about 8 pounds, as I said at Exodus chapter 16, verse 16. Therefore a sextarius of grain in Judea weighed 20 ounces. Of grain, I say; for a sextarius of flour did not weigh as many ounces, because the bulk of flour is greater than the bulk of grain from which it was made; and a sextarius of wine weighed 20 ounces, but of oil 16, says Vilalpando, book 3, chapter 21. But it is more accurate that the Hebrew sextarius was smaller than the Roman and Attic, and contained only 43 and a half ounces of water or wine, as I shall show at the end of this book.
Verse 12: The Tenuphah Offering
12. HE SHALL OFFER IT FOR A TRESPASS OFFERING, AND THE SEXTARIUS OF OIL. Note: The word "offer" here does not mean the same as "sacrifice"; for the sextarius of oil was not sacrificed to God. "He shall offer" therefore means the same as "he shall lift them up" according to the rite of tenuphah, as I shall say shortly, before the Lord; and then, as is said in the following verse, he shall slaughter and sacrifice the lamb to Him.
AND HAVING OFFERED ALL BEFORE THE LORD. In Hebrew it reads, "and he shall wave them," תנופה tenuphah, before the Lord. The tenuphah was a ceremony, or a fixed rite of offering the victim, and the minchah before the immolation, such as now occurs in the Offertory of the Mass before the consecration, about which I spoke at Exodus chapter 29, verses 24, 26, 27.
Verse 13: In the Holy Place
13. IN THE HOLY PLACE, in the court of the tabernacle near the altar of holocausts, before the Sanctuary.
Most Holy: The Hysterologia Explained
FOR AS THE VICTIM FOR SIN, SO ALSO THE VICTIM FOR A TRESPASS OFFERING BELONGS TO THE PRIEST; IT IS MOST HOLY. This is a hysterologia, or inverted order; for the word "for" gives the reason for what precedes, namely why the victim for a trespass offering must be slaughtered and sacrificed in the holy place. The reason is this: because the victim for a trespass offering is most holy. These words, therefore, are to be arranged and connected as follows, meaning: I will the victim for a trespass offering to be sacrificed in the holy place, because it is most holy, that is, most sacred: hence I also will it, like the victim for a sin offering, to be eaten by the priest, not by laypeople, as was done with the peace offering. That this is so is clear from chapter 6, verse 25, where exactly the same thing, in the order just stated, is said about the victim for a sin offering: "This," He says, "is the law of the victim for sin: in the place where the holocaust is offered, it shall be slain before the Lord; it is most holy: the priest who offers it shall eat it in the holy place."
Verse 14: Blood on the Ear, Thumb, and Toe
14. HE SHALL PUT SOME OF THE BLOOD OF THE VICTIM UPON THE TIP OF THE RIGHT EAR OF THE ONE WHO IS BEING PURIFIED, to mystically signify that his ear must be purified, and thus prepared for obedience to the law of God. In like manner the hands and feet are anointed, for the ready and easy execution of that same law of God.
Verses 16-17: Oil Upon the Blood
16 AND 17. HE SHALL SPRINKLE BEFORE THE LORD (before the tabernacle): AND WHAT REMAINS OF THE OIL, HE SHALL POUR UPON THE TIP OF THE EAR, AND UPON THE BLOOD, which namely clings, or with which the ears and thumbs of the one being purified have been anointed. This is clear from the Hebrew, Chaldean, and Septuagint; hence verse 28 expresses it more clearly when it says: "In the place of the blood that was shed for the trespass offering," meaning: Not in another place, or on another side of the ear, but directly upon that part which has been stained with blood, shall he pour the oil also.
Mystically, by this anointing with oil the priest was, as it were, praying that God would have mercy on the blood, that is, on the life and blood of the leper now cleansed and being purified according to the law.
Others translate אל here as "besides," that is, those parts were to be stained not only with blood, but also with oil.
Verse 18: Oil Upon His Head
18. AND UPON HIS HEAD, so that by this rite, namely by this pouring of oil, he might tacitly invoke the mercy of God upon his head; for oil is a symbol of mercy.
Note: Just as the victims for sin and for trespass were assigned to the priest, as is said at verse 13, so also the sextarius of oil was assigned to him, except for what was sprinkled before the altar, and what was used to anoint the ear and thumbs of the one being purified: likewise the minchah was assigned to the priest, except for the handful from each tenth, which was burned to the Lord. It was different with the peace offering; for this was assigned for the most part to the offerers, as is clear from what was said at chapter 2, verse 3.
Verse 19: The Sacrifice for Sin and the Holocaust
19. HE SHALL MAKE THE SACRIFICE FOR SIN, that is to say, he shall sacrifice the second lamb for sin, just as he sacrificed the first for a trespass, as I said at verse 10. How trespass and sin are distinguished, I discussed at chapter 7, verse 1.
THEN HE SHALL SLAY THE HOLOCAUST, namely the yearling ewe, about which he spoke at verse 10; for first the soul had to be purified through the sacrifice for sin and trespass, so that it might then offer to God a pure and pleasing holocaust.
Verse 20: Allegorical Meaning of the Three Offerings
20. HE SHALL PLACE IT ON THE ALTAR WITH ITS LIBATIONS, namely with the offering of fine flour, oil, and wine; for these are the libations: understand similar libations for the sin offering and the trespass offering. See Numbers 15:20.
Allegorically, the two lambs and the yearling ewe signified the perfection of Christ's sacrifice (for yearling animals are fully mature and fit for breeding); but because the one being purified must profess faith in the entire Holy Trinity, therefore with the three small sheep three tenths are offered, and these sprinkled with oil, because this sacrifice of the Son of God was performed out of compassion for us. The sextarius, being one and an equal measure, signifies the integrity and sincerity of faith; the ear is anointed with the blood of Christ and the oil of His grace, to fortify the hearing; and the hands, to direct the actions; and the feet, to direct and strengthen the movements and steps; finally, the remainder is poured upon the head, to provide sanctification for the whole body, and to make the anointed of the Lord clean. So says Hesychius.
Verse 21: Provision for the Poor
21. BUT IF HE IS POOR. For the poor person who is being purified from leprosy, God here commands that in place of three small sheep he offer a lamb for a trespass offering, and two turtledoves or two young pigeons, one for a sin offering, the other as a holocaust, according to the rite which He prescribed for the small sheep at verse 13.
Verses 30-31: The Turtledove Offering
30 AND 31. AND HE SHALL OFFER A TURTLEDOVE, OR A YOUNG PIGEON, ONE FOR A TRESPASS OFFERING. Our translator here confuses "trespass" and uses it for "sin"; for properly the lamb was offered for a trespass, but the turtledove was offered not for a trespass, but for sin, as is clear from verse 22, and from the Hebrew, Chaldean, and Septuagint here.
Verse 34: Leprosy of Houses
34. WHEN YOU SHALL HAVE ENTERED THE LAND OF CANAAN, WHICH I WILL GIVE YOU, IF THERE BE A PLAGUE OF LEPROSY IN BUILDINGS. For in the desert, where the Hebrews were sojourning at this time, they did not have buildings that could be infected; but they had hides, garments, and tents, which if they were infected with leprosy, these laws and ceremonies concerning leprosy prescribed here were to be observed even in the desert. Hence at Numbers 5:2, in the desert lepers are commanded to be separated from the camp.
IF THERE BE A PLAGUE. In Hebrew, "if I give a plague of leprosy." Hence it is clear that this leprosy was inflicted by God upon houses on account of sins committed in them; so says Theodoret, Question 17. This leprosy of houses was not properly, but analogically leprosy: for it was a noxious quality in houses, gnawing and consuming them, just as leprosy does in a person; hence God here commands it to be legally expiated in a similar manner and ceremony as He does for a person. See what was said at chapter 13, 47.
Tropological Meaning: Corruption in a Community
Tropologically, the leprosy of a house is the corruption of faith or morals in a community: hence the priest and parish priest casts out the vessels from it, because he separates from its society whomever he can, and therefore he is also said to shut up the house; the rest is the same as what was said about other forms of leprosy in chapter 13. See Radulphus.
Verse 37: Signs of Leprosy in Walls
37. WHEN HE SEES ON ITS WALLS SOMETHING LIKE LITTLE HOLLOWS, DISFIGURED BY PALENESS OR REDNESS, AND LOWER THAN THE REST OF THE SURFACE. These signs of leprosy in houses are the same as in a person, at chapter 13, verse 3. He calls "little hollows" the pits or cavities eroded by leprosy.
Note: For "paleness," the Hebrew and Septuagint have "greenish."
Verses 39-40: Removing Infected Stones
39 AND 40. AND RETURNING ON THE SEVENTH DAY, ETC., IF HE FINDS THAT THE LEPROSY HAS SPREAD, HE SHALL COMMAND THE STONES TO BE TORN OUT. It is commanded here that the leprous stones of a leprous house be torn out, and new ones substituted for them, and that the house be scraped and covered with fresh plaster: if after this is done the leprosy is seen to have returned, the whole house is commanded to be destroyed, and the stones and timber cast outside the town; but if the leprosy does not return, the house is commanded to be purified, at verse 48.
Tropologically, the vicious are to be cast out of a community, and the upright substituted; if these too become infected, the entire community must be cut off and overthrown.
There are those who think that the erosion or decay of buildings from efflorescent nitre is what Moses designates by the name of leprosy.
Verse 48: Purification of the House
48. BUT IF THE PRIEST, ENTERING, SEES THAT THE LEPROSY (lurking within) HAS NOT SPREAD (has not extended outwardly, and therefore neither appears, nor is truly leprosy), HE SHALL PURIFY IT. The same rite of purification is prescribed here for the leprosy of a house as was prescribed for the leprosy of a person, at verse 4 and following.
Verse 52: Purification with the Living Sparrow
52. HE SHALL PURIFY IT WITH THE LIVING SPARROW, that is, using the living sparrow and the sprinkling instrument for the expiation, as was said at verse 6.
Verses 53-54, 56: The Law for Every Kind of Leprosy
53, 54 AND 56. AND IT SHALL BE DULY (ritually, legally) CLEANSED. THIS IS THE LAW FOR EVERY KIND OF LEPROSY (concerning all leprosy) AND PLAGUE (in Hebrew נתק netec, that is, of breaking; the Septuagint reads θραύσεως, that is, of tearing or rupture, meaning: When leprosy has crept in upon a wound, or from a wound or tearing), AND OF A SCAR, namely when leprosy has arisen in the scar of an ulcer or wound, as was said at chapter 13, verse 18: for our translator repeats from there and supplies what the Hebrew here passes over in silence and implies.
Verse 57. Literally: to teach the priest on the day of the unclean and the day of the clean, that is, concerning those things which are to be done by him on the day when it must be declared whether something is impure or pure.