ter of vociferation, the female ostrich, probably so called from the noise they make. "In the lonesome part of the night," says Dr. Shaw, "the ostriches frequently make a very doleful and hideous noise, sometimes resembling the roar of the lion; and at other times the hoarser voice of the bull or ox." He adds, “I have heard them groan as if in the deepest agonies." Travels, 4to edition, p. 455. The ostrich is a very unclean animal, and eats its own ordure as soon as it voids it, and of this, Dr. Shaw observes, (see above) it is remarkably fond! This is a sufficient reason, were others wanting, why such a fowl should be reputed to be unclean, and its use as an article of diet pro Verse 6. The HARE] DN arnebeth, as Bochart and others suppose; from 8 arah, to crop, and nib, the produce of the ground; these animals being remarkable for destroying the fruits of the earth. That they are notorious for destroying the tender blade of the young corn is well known. It is very likely that different species of these animals are included under the general terms D shaphan,hibited. and n arnebeth, for some travellers have observed that there are four or five sorts of these animals, which are used for food in the present day, in those countries. See Harmer, vol iii. p. 331. edit. 1803. Some think the mountain rat, marmot, squirrel, and hedgehog, may be intended under the word shaphan. Verse 7. And the SWINE] chazir, one of the most gluttonous, libidinous, and filthy quadrupeds in the universe; and because of these qualities sacred to the Venus of the Greeks and Romans; and the Friga of our Saxon ancestors and perhaps on these accounts forbidden; as well as on account of its flesh being strong and difficult to digest, affording a very gross kind of aliment, apt to produce cutaneous, scorbutic, and scrofulous disorders, especially in hot climates. Verse 9. Whatsoever hath fins and scales] Because these, of all the fish tribe, are the most nourishing; the others, which are without scales, being in general very difficult of digestion. Verse 13. And these-among the fouls-the eagle] nesher, from nashar, to lacerate, cut, or tear to pieces; hence the eagle, a most rapacious bird of prey, from its tearing the flesh of the animals it feeds on; and for this purpose, birds of prey have, in general, strong, crooked talons, and a hooked beak. The eagle is a cruel bird, exceedingly ravenous, and almost insatiable. The ossifrage] Or, bone-breaker, from os, a bone, and frango, I break, because it not only strips off the flesh, but "breaks the bone, in order to extract the marrow. In Hebrew, it is called on peres, from paras, to break, or divide in two, and probably signifies that species of cagle anciently known by the name of ossifraga, and which we render ossifrage. Öspray] yazaniah, from py azan, to be strong, vigorous, generally supposed to mean the black cagle; such as that described by Homer, Iliad xxi. ver 252. Αι του οιμαι, έχων μέλανος, του θηρητήρος, "Having the rapidity of the black eagle, that bird of prey, at once the swiftest and strongest of the feathered race.' Among the Greeks and Romans, the Eagle was held sacred, and is represented as carrying the thunderbolts of Jupiter. This occurs so frequently, and is so well known, that references are almost needless. See Scheuchzer. Verse 14. The VULTURE] daah, from the root to fly, and, therefore, more probably the kite or glede, from its remarkable property of gliding, or sailing with expanded wings through the air. The N daah, is a different bird from the daiyah, which signifies the vulture. See Bochart, vol. iii. col. 195. The KITE] N aiyah, thought by some to be the vulture, by others the merlin. Parkhurst thinks it has its name from the root N avah, to covet, because of its rapaciousness; some contend that the kite is meant. That it is a species of the hawk, most learned men allow. See Bochart, vol. iii. col. 192. Verse 15. Every RAVEN] y ôreb, a general term comprehending the raven, crow, rook, jackdaw, and magpie. Verse 16. The owy na bath haiyaânah, the daugh338 The NIGHT-HAWK] Donn tachmas, from oon chamas, to force away, act violently, and unjustly; supposed by Bochart and Scheuchzer to signify the male ostrich from its cruelty towards its young, see Job xxxix. 17-19. but others, with more reason, suppose it to be the bird described by Hasselquist, which he calls the strix Orientalis, or Oriental owl. "It is of the size of the common owl, living in the ruins and old deserted houses of Egypt and Syria, and sometimes in inhabited houses. The Arabs in Egypt, call it Massasa, the Syrians, Bana. It is very ravenous in Syria, and in the evenings, if the windows be left open, it flies into houses, and kills infants, unless they are carefully watched; wherefore the women are much afraid of it." Travels, p. 196. If this be the fowl intended, this is a sufficient reason why it should be considered an abomination. The CUCKOо] shachaph, supposed rather to mean the sea mew; called shachaph, from now shachepheth, a wasting distemper, or atrophy, (mentioned Levit. xxvi. 16. Deut. xxviii. 22.) because its body is the leanest, in proportion to its bones and feathers, of most other birds; always appearing as if under the influence of a wasting distemper. A fowl which, from its natural constitution, or manner of life, is incapable of becoming plump or fleshy, must always be unwholesome: and this is reason sufficient why such should be prohibited. And the HAWK] 7 ncts, from the root ny natsah, to shoot forth, or spring forward, because of the rapidity and length of its flight, the hawk being remarkable for both. As this is a bird of prey, it is forbidden, and all others of its kind. Verse 17. The LITTLE OWL] D cos, the bittern, nightraven, or night-owl, according to most interpreters. Some think the onocrotalus or pelican may be intended; for as the word D cos, signifies a cup, in Hebrew, and the pelican is remarkable for a pouch or bag under the lower jaw, it might have had its Hebrew name from this circumstance; but the kaath, in the following verse, is rather supposed to mean this fowl, and that the cos means some species of the bubo or owl. See Bochart, vol. iii. col. 272. The CORMORANT] shalac, from the root which signifies to cast down; hence the Septuagint argERAT NED the cataract, or bird which falls precipitately down upon its prey. It probably signifies the plungeon or diver, a sea-fowl, which I have seen, at sea, dart down as swift as an arrow into the water, and seize the fish which it had discovered while even flying, or rather soaring, at a very great height. The GREAT OWL] > yansuph, according to the Septuagint and the Vulgate, signifies the ibis, a bird well known, and held sacred in Egypt. Some critics, with our translation, think it means a species of owl or night bird, because the word may be derived from nesheph, which signifies the twilight, the time in which owls chiefly fly about. See Bochart, vol. iii. col. 281. Verse 18. The SWAN] nown tinshemeth. The Septuagint translate the word by cueva, the porphyrion, purple, or scarlet bird: could we depend on this translation, we might suppose the flamingo, or some such bird to 20 All fowls that creep, going upon all four, shall be an abomination unto you. 21 Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth; 22 Even these of them ye may eat: the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind. 23 But all other flying creeping things, which have four feet, shall be an abomination unto you. 24 And for these ye shall be unclean: whosoever toucheth the carcass of them shall be unclean until the even. h Matt. 3. 4. Mark 1. 6. be intended. Some suppose the goose to be meant, but this is by no means likely, as it cannot be classed either among ravenous or unclean fowls. Bochart thinks the owl is meant. See on ver. 30. The PELICAN] Пp kaath. As ND kaah signifies to vomit up, the name is supposed to be very descriptive of the pelican, who receives its food into the pouch under its jaw, and by pressing it on its breast with its bill, throws it up for the nourishment of its young. Hence the fable which represents the pelican wounding her breast with her bill, that she might feed her young with her own blood: a fiction which has no foundation but in the above circumstance. Bochart thinks the bittern is meant, vol. iii. col. 292. The GIER EAGLE] On racham. As the root of this word signifies tenderness and affection, it is supposed to refer to some bird remarkable for its attachment to its young; hence some have thought that the pelican is to be understood. Bochart endeavours to prove that it means the vulture: probably that species called the golden vulture. Bochart, vol. iii. col. 303. Verse 19. The STORK] Ton chasidah, from chasad, which signifies to be abundant in kindness, or exuberant in acts of beneficence; hence applied to the stork, because of its affection to its young, and its kindness in tending and feeding its parents when old; facts attested by the best informed and most judicious of the Greek and Latin natural historians. See Bochart, Scheuchzer, and Parkhurst, under the word on chasad. It is remarkable for destroying and eating of serpents; and on this account might be reckoned by Moses among unclean birds. The HERON] DN anaphah. This word has been variously understood; some have rendered it the kite, others the woodcock, others the curlew, some the peacock, others the parrot, and others the crane. The root anaph, signifies to breathe short through the nostrils, to snuff, as in anger; hence to be angry: and it is supposed that the word is sufficiently descriptive of the heron, from its very irritable disposition. It will attack even a man in defence of its nest: and I have known a case where a man was in danger of losing his life, by a stroke of a heron's bill, near the eye, who had climbed up into a high tree to take its nest. Bochart supposes a species of the eagle to be meant, vol. iii. col. 335. The LAPWING] dukiphath, the upupa, hoopoe, or hoop, a crested bird, with beautiful plumage, but very unclean. See Bochart and Scheuchzer. Concerning the genuine meaning of the original, there is little agreement among interpreters. The BAT] y atalaph, so called, according to Parkhurst, from by ât, to fly; and by alaph, darkness or obscurity, because it flies about in the dusk of the evening and in the night; so the Septuagint res from vo, the night, and the Vulgate, vespertilio, from vesper, the evening. This being a sort of monster, partaking of the nature of both a bird and beast, it might well be classed among unclean animals, or animals, the use of which, in food, should be avoided.'" Verse 20. All fowls that creep] Such as the bat, already mentioned, which has claws attached to its leathern wings, and which serve in place of feet, to crawl by; the feet and legs not being distinct: but this may also include all the different kinds of insects, with the exceptions in the following verse. Going on all four] May signify no more than walking regularly or progressively, foot after foot, as quadrupeds do; for it cannot be applied to insects, literally, as they have in general six feet, many of them more, some reputed to have a hundred, hence called centipedes; and some a thousand, hence called millipedes; words which often signify no more than that such insects have a great number of feet. 25 And whosoever beareth ought of the carcass of them, shall wash his clothes, and be unclean until the even. 26 The carcasses of every beast which divideth the hoof, and is not cloven-footed, nor cheweth the cud, are unclean unto you: every one that toucheth them shall be unclean. 27 And whatsoever goeth upon his paws, among all manner of beasts that go on all four, those are unclean unto you: whoso toucheth their carcass shall be unclean until the even. 28 And he that beareth the carcass of them shall wash his clothes and be unclean until the even: they are unclean unto you. 29 These also shall be unclean unto you i Ch. 14. 8. & 15. 5. Numb. 19. 10, 22. & 31. 24. Verse 21. That have legs above their feet] This appears to refer to the different kinds of locusts and grasshoppers, which have very remarkable hind legs, long and with high joints, projecting above their backs, by which they are enabled to spring up from the ground, and leap high and far. Verse 22. The LOCUST] arabeh, either from arab, to lie in wait, or in ambush, because often immense flights of them suddenly alight upon the fields, vineyards, &c. and destroy all the produce of the earth: or from rabah, he multiplied, because of their prodigious swarms. See a particular account of these insects in the notes on Exod. x. 4. The BALD LOCUST] Dyo saleâm, compounded, says Mr. Parkhurst, from yo salâ, to cut, break, and by âm, contiguity, a kind of locust, probably so called from the rugged, craggy form. See the first of Scheuchzer's plates, vol. iii. p. 100. The BEETLE] Sn chargol. "The Hebrew name seems a derivative from an charag, to shake, and regel, the foot; and so to denote the nimbleness of its motions. Thus in English, we call an animal of the locust kind, a grasshopper; the French name of which is sauterelle, from the verb sauter, to leap."-Parkurst. This word occurs only in this place. The beetle never can be intended here, as that insect never was eaten by man, perhaps in any country of the universe. The GRASSHOPPER] chagab. Bochart supposes that this species of locust has its name from the Arabic verb hajaba, to veil; because, when they fly, as they often do, in great swarms, they eclipse even the light of the sun. See the notes on Exod. x. 4. and the description of ten kinds of locusts in Bochart, vol. iii. col. 441. And see the figures in Scheuchzer, in whose plates 20 different species are represented, vol. iii. p. 100. And see Dr. Shaw on the animals mentioned in this chapter, Travels, p. 419, &c. 4to edition; and when all these are consulted, the reader will see how little dependence can be placed on the most learned conjectures relative to these and the other animals mentioned in Scripture. One thing, however, is fully evident, viz. that the locust was eaten, not only in those ancient times, in the time of John Baptist, Matt. iii. 4. but also in the present day. Dr. Shaw ate of them in Barbary, "fried and salted," and tells us that "they tasted very like crayfish." They have been eaten in Africa, Greece, Syria, Persia, and throughout Asia; and whole tribes seem to have lived on them, and were hence called acridophagoi, or locust-eaters, by the Greeks. See Strabo, lib. xvi. and Pliny, Hist. Nat. 1. xvii. c. 30. Verse 27. Whatsoever goeth upon his paws] D cαphair, his palms, or hands, probably referring to those animals whose feet resemble the hands and feet of the human being, such as apes, monkeys, and all creatures of that genus; together with bears, frogs, &c. Verse 29. The WEASEL] choled, from chalad, Syr. to creep in. Bochart conjectures, with great propriety, that the mole, not the weasel, is intended by the Hebrew word; its property of digging into the earth, and creeping or burrowing under the surface, is well known. The MOUSE] by acbor. Probably the large field rat, or what is called by the Germans, the hamster, though every species of the mus genus may be here prohibited. The TORTOISE] a tsab. Most critics allow that the tortoise is not intended here, but rather the crocodile, the frog, or the toad. The frog is most probably the animal meant, and all other creatures of its kind. Verse 30. The FERRET] PN anakah, from p anak, to groan, to cry out: a species of lizard which derives its name from its piercing doleful cry. See Bochart, v. ii. col. 1066. The CHAMELEON] no coach. Bochart contends that this is the waril, or guaril, another species of lizard, which derives its name from its remarkable strength and among the creeping things that creep upon the earth; the weasel and the mouse, and the tortoise after his kind, 30 And the ferret, and the chameleon, and the lizard, and the 1 snail, and the mole. 31 These are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even. 32 And upon whatsoever any of them, when they are dead doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, mit must be put into water, and it shall be unclean until the even; so it shall be cleansed. 33 And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean: and ye shall break it. 84 Of all meat which may be eaten, that on which such water cometh, shall be unclean: and all drink that may be drunk in every such vessel shall be unclean. 35 And every thing, whereupon any part of their carcass falleth shall be unclean; whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you. 36 Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcass shall be unclean. k Isai. 66. 17.-1 P. 53. 8.-m Ch. 15. 12-n Ch. 6. 28. & 15. 12-0 Heb. a gathering together of waters.-p Ch. 17. 15. & 22. 8. Deut. 14. 21. Ezek. 4. 14. & 44. 31. vigour in destroying serpents; the Hebrew no cach, signifying to be strong, firm, vigorous; it is probably the same with the mongoose, a creature still well known in India, where it is often domesticated, in order to keep the houses free from snakes, rats, mice, &c. The LIZARD ND letaah. Bochart contends, that this also is a species of lizard, called by the Arabs wahara, which creeps close to the ground, and is poisonous. The SNAIL] On chomet, another species of lizard, according to Bochart, called huluka, by the Arabians, which lives chiefly in the sand. Vol. ii. col. 1075. The MOLE] лown tinshameth, from nasham, to breathe. Bochart seems to have proved, that this is the chameleon, which has its Hebrew name from its wide gaping mouth, very large lungs, and its deriving its nourishment from small animals which float in the air, so that it has been conjectured by some, to feed on the air itself. Vol. ii. col. 1078. A bird of the same name is mentioned, ver. 13. which Bochart supposes to be the night-owl. Vol. iii. col. 286. Verse 32. Any vessel of wood] Such as the wooden bowls still in use among the Arabs or raiment, or skinany trunks or baskets covered with skins, another part of the furniture of an Arab tent-and the goat-skins, in which they churn their milk, may be also intended. Or sack-any hair-cloth used for the purpose of transporting goods from place to place, Verse 33. And every earthen vessel] Such pitchers as are commonly used for drinking out of, and for holding liquids. M. De la Roque observes, that hair-sacks, trunks and baskets, covered with skin, are used among ths travelling Arabs to carry their household utensils in, which are kettles or pots, great wooden bowls, handmills, and pitchers. It is very likely that these are nearly the same with those used by the Israelites in their journeyings in the wilderness; for the customs of these people do not change. Verse 35. Ranges for pots] To understand this we must observe, that the Arabs dig a hole in their tent, about a foot and a half deep: three-fourths of this, says Rauwolff, they lay about with stones, and the fourth part is left open, for the purpose of throwing in their fuel. This little temporary building, is probably what is here designed by ranges for pots: and this was to be broken down, when any unclean thing had fallen upon it.-See Harmer, Vol. I. p. 464. Verse 36. A fountain or pit, &c.] This must either refer to running water, the stream of which soon carries off all impurities; or to large reservoirs, where the water Boon purifies itself: the water in either, which touched the unclean thing, being considered as impure, the rest of the water being clean. Verse 37. Any sowing seed] If any part of an impure carcass fall accidentally on seed about to be sown, it shall not on that account, be deemed unclean: but if the water 37 And if any part of their carcass fall upon any sowing seed, which is to be sown, it shall be clean. 38 But if any water be put upon the seed, and any part of their carcass fall thereon, it shall be unclean unto you. 39 And if any beast, of which ye may eat, die; he that toucheth the carcass thereof shall be unclean until the even. 40 And Phe that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even. 41 And every creeping thing that creepeth upon the earth, shall be an abomination; it shall not be eaten. 42 Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever a hath more feet among all creeping things that creep upon the earth, them ye shall not eat; for they are an abomination. 43 Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. t 44 For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. q Heb. doth multiply feet.-r Ch. 20. 25.- Heb. souls.- Exod. 19. 6. Ch. 19. 2. & 20. 7, 26. 1 Thess. 4. 7. 1 Pet. 1. 15, 16. put to the seed to prepare it for being sown, shall be touched by such impure carcasses, the seed shall be considered as unclean, ver. 39. Probably this may be the meaning of these passages. Verse 42. Whatsover goeth upon the belly] In the word 1 gah On, the vau holem, in most Hebrew Bibles, is much larger than the other letters: and as a Masoretic note is added in the margin, which, states, that this is the middle letter of the law and consequently this verse is the middle verse of the Pentateuch. Whatsoever hath more feet] Than four; that is, all many-footed reptiles, as well as those which go upon the belly, having no feet, such as serpents: besides the fourfooted smaller animals, mentioned above. Verse 44. Ye shall sanctify yourselves] Ye shall keep yourselves separate from all the people of the earth, that ye may be holy; for I am holy. And this was the grand design of God in all these prohibitions and commands; for these external sanctifications were only the emblems of that internal purity which the holiness of God requires here, and without which none can dwell with him in glory hereafter.-See at the conclusion of this chapter. THE Contents of this chapter must furnish many profitable reflections to a pious mind. 1. From the great difficulty of ascertaining what animals are meant in this part of the law, we may at once see, that the law itself must be considered as abrogated: for there is not a Jew in the universe who knows what the animals are, a very few excepted, which are intended by these Hebrew words: and therefore he may be repeatedly breaking this law, by touching and being touched either by the animals themselves or their produce, such as hair, wool, fur, skin, intestines, differently manufactured, &c. &c. It therefore appears that this people have as little Law as they have Gospel. 2. While God keeps the eternal interests of man steadily in view, he does not forget his carthly comfort; he is at once solicitous both for the health of his body and his soul. He has not forbidden certain aliments, because he is a Sovereign, but because he knew they would be injurious to the health and morals of his people. The close connexion that subsists between the body and the soul, we cannot fully comprehend; and as little can we comprehend the influence they have on each other. Many moral alterations take place in the mind in consequence of the influence of the bodily organs; and these latter are greatly influenced by the kind of aliment which the body receives. God knows what is in man, and he knows what is in all creatures; he has therefore graciously forbidden what would injure both body and mind, and commanded what is best calculated to be useful to both. Solid-footed animals, such as the horse, and many-toed animals, such as the cat, &c. are here prohibited. Beasts which have bifid or cloven hoofs, such as 45 "For I am the LORD that bringeth you up | days; according to the days of the separation out of the land of Egypt, to be your God: ye for her infirmity, shall she be unclean. shall therefore be holy, for I am holy. 46 This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth; 47 To make a difference between the unclean and the clean, and between the beast that may be eaten, and the beast that may not be eaten. CHAPTER XII. Ordinances concerning the purification of women after childbirth, 1; after the birth of a son, 2. Who is to be circumcised the eighth day, 3. The mother to be considered unclean for forty days, 4. After the birth of a daughter, fourscore days, 5. When the days of her parifying were ended, she was to bring a lamb for a burnt offering, and a young pigeon or a turtledove for a sin-offering, 6, 7. If poor, and geons, 8. 3 And in the eighth day the flesh of his foreskin shall be circumcised. 4 And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled. 5 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying, threescore and six days. b 6 And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt-offer not able to bring a lamb, she was to bring either two turtle-doves, or two young pi-ing, and a young pigeon, or a turtle dove, for a An. Exod. Isr. 2. Abib or Nisan. ND the LORD spake unto Moses, A saying, 2 Speak unto the children of Israel, saying, If a woman have conceived seed, and borne a man child: then she shall be unclean seven u Exod. 6. 7.- Ver. 44-w Ch. 10. 10.-x Ch. 15. 19-y Luke 2 22-z Ch. 15. 19. a Gen. 17. 12. Luke 1, 59. & 2. 21. John 7. 22, 23. the or, are considered as proper for food, and therefore commanded. The former are unclean, i. e. unwholesome, affording a gross nutriment, often the parent of scorbutic and scrophulous disorders; the latter clean, i. e. affording a copious and wholesome nutriment, and not laying the foundation of any disease. Ruminating animals, i. e. those which chew the cud, concoct their food better than the others, which swallow it with little mastication, and therefore their flesh contains more of the nutritious juices, and is more easy of digestion, and consequently of assimilation to the solids and fluids of the human body; on this account they are termed clean, i. e. peculiarly wholesome and fit for food. The animals which do not ruminate, do not concoct their food so well, and hence they abound with gross animal juices, which yield a comparatively unwholesome nutriment to the human system. Even the animals which have bifid hoofs, but do not chew the cud, such as the swine; and those who chew the cud, but are not bifid, such as the hare and rabbit, are by Him who knows all things, forbidden, because he knew them to be comparatively innutritive. In all this God shows himself as the tender Father of a numerous family, pointing out to his inexperienced, froward and ignorant children, those kinds of aliments which he knows will be injurious to their health and domestic happiness; and prohibiting them on pain of his highest displeasure. On the same ground, he forbad all fish, that have not both fins and scales, such as the conger, eel, &c. which abound in gross juices and fat, which very few stomachs are able to digest. Who, for instance, that lives solely on swine's flesh, has pure blood and healthy juices? And is it not evident in many cases that the man partakes considerably of the nature of the brute on which he exclusively feeds?—I could pursue this inquiry much farther, and bring many proofs, founded on indisputable facts, but I forbear-for he who might stand most in need of caution, would be the first to take offence. 3. As the body exists only for the sake of the soul, and God feeds and nourishes it through the day of probation, that the soul may here be prepared for the kingdom of heaven; therefore, he shows in the conclusion of these ordinances, that the grand scope and design of all was, that they might be a holy people: and that they might resemble him who is a holy God.-GOD IS HOLY, and this is the eternal reason why all his people should be holy;— should be purified from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. No faith in any particular creed-no religious observance no acts of benevolence and charity no mortification, attrition, or contrition, can be a substitute for this. We must be made partakers of the Divine Nature.-We must be saved from our sins-from the corruption that is in the world, and be made holy within and righteous without, or never see God. For this very purpose Jesus Christ lived, died, and revived, that he might purify us unto himself: that, through faith in his blood, our sins might be blotted out, and our souls restored to the image of God. Reader, art thou hungering and thirsting after righteousness ?—Then blessed art thou, for thou shalt be filled. NOTES ON CHAPTER XII. Verse 2. If a woman have conceived] In the extent mentioned here, the ordinances of this chapter have little relation to us and to inquire into their physical reasons, sin-offering, unto the door of the tabernacle of the congregation, unto the priest: 7 Who shall offer it before the LORD, and make an atonement for her, and she shall be cleansed from the issue of her blood. This is the law for her that hath borne a male or a female. b Luke 2. 22- Heb. a son of his year. as far as they related to the Jews, could afford but little edification; and to make such a subject sufficiently plain, would require such minute examination and circumstantial detail, as could scarcely be proper for general readers. All that is necessary to be said, the reader will find on ver. 4. Verse 3. And in the eighth day] Before this time the child could scarcely be considered as having strength sufficient to bear the operation; after this time it was not necessary to delay it, as the child was not considered to be in covenant with God, and consequently not under the especial protection of the Divine Providence and grace, till this rite had been performed. On circumcision, see the note on Gen. xvii. 10. Circumcision was to every man a constant, evident sign of the covenant, into which he had entered with God; and of the moral obligations under which he was thereby laid. It was also a means of purity; and was especially necessary among a people naturally incontinent, and in a climate, not peculiarly favourable to chastity. This is a light in which this subject should ever be viewed; and in which we see the reasonableness, propriety, expediency, and moral tendency of the ceremony. Verse 4. The blood of her purifying] A few words will make this subject sufficiently plain. 1. God designs that the human female should bring forth children. 2. That children should derive, under his providence, their being, all their solids and all their fluids, in a word, the whole mass of their bodies, from the substance of the mother. 3. For this purpose he has given to the body of the female an extra quantity of blood and nutricious juices. 4. Before pregnancy, this superabundance is evacuated at periodical times. 5. In pregnancy that which was formerly evacuated, is retained for the formation and growth of the foetus. 6. After the birth of the child, for seven or fourteen days, more or less according to certain circumstances, that superabundance, no longer necessary for the growth of the child, as before, continues to be evacuated; this was called the time of the female's purification, among the Jews. 7. When the lacerated vessels are rejoined, this superfluity of blood is returned into the general circulation, and by a wise law of the Creator, becomes principally determined to the breasts, where it is changed into milk, for the nourishment of the new-born infant. 8. And thus it continues, till the weaning of the child, or renewed pregnancy takes place. Here is a series of mercies and wise providential regulations, which cannot be known without being admired; and which should be known, that the great Creator and Preserver may have that praise from his creatures, which his wonderful working demands. The term purifying here, does not imply that there is any thing impure in the blood at this, or the other times referred to above; on the contrary, the blood is pure, perfectly so, as to its quality, but is excessive in quantity, for the reasons above assigned. The idle tales found in certain works relative to the infectious nature of this fluid, and of the female in such times, are as impious as they are irrational and absurd. Verse 6. When the days of her purifying] It is not easy to account for the difference in the times of purification, after the birth of a male and female child. After the birth of a boy, the mother was considered unclean for forty days; after the birth of a girl fourscore days. There is probably no physical reason for this difference, and it is 8d And if she be not able to bring a lamb, | in the skin of his flesh like the plague of leprothen she shall bring two turtles, or two young sy; then he shall be brought unto Aaron the pigeons; the one for the burnt-offering, and the priest, or unto one of his sons the priests: other for a sin-offering: and the priest shall make an atonement for her, and she shall be clean. CHAPTER XIII. Laws relative to the leprosy. It is to be known by a rising in the flesh, a scab, or a bright spot, 1, 2 When the priest sees these signs, he shall pronounce the man unclean, infected with the leprosy, and unfit for society, 3. Dubious or equivocal signs of this disorder, and how the person is to be treated in whom they appear, 4-8. In what state of this disorder the priest may pronounce a man clean or unclean, 9-13. Of the raw flesh, the sign of the unclean leproey, 14, 15. Of the white flesh, the sign of the leprosy called clean, 16, 17. Of the leprosy which succeeds a bile, 18-20 Equivocal marks relative to this kind of leprosy, 21, 22 Of the burning bile, 3. Of the leprosy arising out of the burning bile, 24, 25. Equivocal marks relative to this kind of leprosy, 26--28. Of the plague on the head, or in the beard, 29. Of the scall, and how it is to be treated, 30-37. Of the plague of the bright white spots, 38, 39. Of the bald head, 40, 41. Of the white reddish sore in the bald head, 42-44. The leper shall rend his clothes, put a patch on his upper lip, and ery unclean, 45 He shall be obliged to avoid society, and live by himself without the camp, 46. ed, by tasking, or by burning, 53-58. Conclusion relative to the foregoing An. Exod. Isr. 2. ND the LORD spake unto Moses Abib or Nisan. 2 When a man shall have in the skin of his flesh a rising, ha scab, or bright spot, and it be d Ch. 5. 7. Luke 2. 24.-e Heb. her hand find not sufficiency of-f Ch. 4. 26. difficult to assign a political one. Some of the ancient physicians assert, that a woman is, in the order of nature, much longer in completely recovering after the birth of a female, than after the birth of a male child. This assertion is not justified either by observation, or matter of fact. Others think that the difference of the time of purification after the birth of a male or female, is intended to mark the inferiority of the female sex. This is a miserable reason, and pitifully supported. She shall bring a burnt-offering and a sin-offering] It is likely that all these ordinances were intended to show man's natural impurity, or original defilement by sin, and the necessity of an atonement to cleanse the soul from unrighteousness. Verse 8. And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons] As the Virgin Mary brought only the latter, hence it is evident that she was not able, i. e. she was not rich enough to provide the former; for such a holy woman would not have brought the less offering, had she been capable of bringing the greater. How astonishing is this! the only heir to the throne of David was not able to bring a lamb to offer in sacrifice to God! How abominable must SIN be, when it required Him who was in the form of God, thus to empty and to humble himself, yea, even to the death of the cross, in order to make an atonement for it, and to purify the soul from all defilement. 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. 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: 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: 6 And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is g Or, swelling.-h Deut. 28. 27. Isai. 3. 17.-i Deut. 17. 8, 9. & 24. S. Luke 17. 14 y presence a leper, as white as snow. See the note on There were three signs by which the leprosy was known. 1. A bright spot. 2. A rising (enamelling) of the surface. 3. A scab; the enamelled place producing a variety of layers or stratum super-stratum of these scales. The account given by Mr. Maundrel of the appearance of several persons whom he saw infected with this disorder in Palestine, will serve to show, in the clearest light, its horrible nature and tendency. "When I was in the Holy Land," says he, in his letter to the Rev. Mr. Osborn, Fellow of Exeter College, “I saw several that laboured under Gehazi's distemper; particularly at Sichem, (now Naplosu,) there were no less than ten, that came begging to us at one time. Their manner is to come with small buckets in their hands, to receive the alms of the charitable; their touch being still held infectious, or at least unclean. The distemper, as I saw it on them, was quite different from what I have seen it in England; for it not only defiles the whole surface of the body with a foul scurf, but also deforms the joints of the body, particularly those of the wrists and ankles, making them swell with a gouty scrofulous substance, very loathsome to look on. I thought their legs like those of old battered horses, such as are often seen in drays in England. The whole distemper indeed, as it there appeared, was so noisome, that it might well pass for the utmost corruption of the human body on this side the grave. And certainly the inspired penmen could not have found out a fitter emblem, whereby to express the uncleanness and odiousness of vice." Maundrel's TravelsLetters at the end. The reader will do well to collate this account with that given from Dr. Mead, in the note on Exod. iv. 6. The priest shall make an atonement for her] Every act of man is sinful, but such as proceed from the influence of the grace and mercy of God. Her sorrow in conception, and her pain in bringing forth children, reminded the woman of her original offence: an offence which deserved death, an offence which she could not expiate, and for which a sacrifice must be offered: and, in reference to better things, the life of an animal must be offered as a ransom for her life. And being saved in childbed, though she deserved to die, she is required, as soon as the days of her separation were ended, to bring sacrifice, according to her ability, to the priest, that he might offer it to God as an atonement for her. Thus, wherever God keeps up the remembrance of sin, he keeps up also the memorial Verse 3. The priest-shall pronounce him unclean.] of sacrifice, to show that the state of a sinner, howsoever ANNDO ve-timme otho; literally shall pollute him, i. e. deplorable, is not hopeless; for that he himself has found in the Hebrew idiom, shall declare or pronounce him polout a ransom. Every where, in the Law and in the Gos-luted; and in ver. 23. it is said; the priest shall pronounce pel, in every ordinance, and in every ceremony, we may him clean, 1 ve-tiharo ha-cohen; the priest shail see both the justice and the mercy of God. Hence, while cleanse him, i. e. declare him clean. In this phrase we we have the knowledge of our sin, we have also the have the proper meaning of Matt. xvi. 19. whatsoever ye knowledge of our cure. bind on earth shall be bound in heaven; and whatsoever ye loose on earth shall be loosed in heaven. By which our Lord intimates, that the disciples from having the keys. i. e. the true knowledge of the doctrine of the kingdom of heaven, should, from particular evidences, be at all times able to distinguish between the clean and the unclean, the sincere and the hypocrite; and pronounce a judgment as infallible as the priest did in the case of the leprosy, from the tokens already specified. And as this binding and loosing, or pronouncing fit or unfit for fellowship with the members of Christ, must, in the case of the disciples, be always according to the doctrine of the kingdom of heaven, the sentence should be considered as proceeding immediately from thence, and consequently as divinely ratified. The priest polluted or cleansed, i. e. Reader, whilst thou art confessing thy own misery, do not forget the Lord's mercy: and remember, he saves to the uttermost all that come through Christ unto him. NOTES ON CHAPTER XIII. Verse 2. The plague of leprosy] This dreadful disorder has its name leprosy from the Greek Λεπρ», from λέπις, a scale, because in this disease the body was often covered with thin white scales, so as to give it the appearance of snow. Hence it is said of the hand of Moses, Exod. iv. 6. that it was leprous as snow; and of Miriam, Numb. xii. 10. that she became leprous, as white as snow; and of Gehazi, 2 Kings v. 27. that being judicially struck with the disease of Naaman, he went out from Elisha's |