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Leviticus 7

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1 και-C ουτος- D--NSM ο- A--NSM νομος-N2--NSM ο- A--GSM κριος-N2--GSM ο- A--GSM περι-P ο- A--GSF πλημμελεια-N1A-GSF αγιος-A1A-NPN αγιος-A1A-GPN ειμι-V9--PAI3S

2 εν-P τοπος-N2--DSM ου-D σφαζω-V1--PAI3P ο- A--ASN ολοκαυτωμα-N3M-ASN σφαζω-VF--FAI3P ο- A--ASM κριος-N2--ASM ο- A--GSF πλημμελεια-N1A-GSF εναντι-P κυριος-N2--GSM και-C ο- A--ASN αιμα-N3M-ASN προςχεω-VF2-FAI3S επι-P ο- A--ASF βασις-N3I-ASF ο- A--GSN θυσιαστηριον-N2N-GSN κυκλος-N2--DSM

3 και-C πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN αυτος- D--GSM προςφερω-VF--FAI3S απο-P αυτος- D--GSM και-C ο- A--ASF οσφυς-N3U-ASF και-C πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN ο- A--ASN κατακαλυπτω-V1--PAPASN ο- A--APN ενδοσθια-N2N-APN και-C πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P ο- A--GPN ενδοσθια-N2N-GPN

4 και-C ο- A--APM δυο-M νεφρος-N2--APM και-C ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P αυτος- D--GPM ο- A--ASN επι-P ο- A--GPN μηριον-N2N-GPN και-C ο- A--ASM λοβος-N2--ASM ο- A--ASM επι-P ο- A--GSN ηπαρ-N3T-GSN συν-P ο- A--DPM νεφρος-N2--DPM περιαιρεω-VF2-FAI3S αυτος- D--APN

5 και-C αναφερω-VF--FAI3S αυτος- D--APN ο- A--NSM ιερευς-N3V-NSM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN καρπωμα-N3M-ASN ο- A--DSM κυριος-N2--DSM περι-P πλημμελεια-N1A-GSF ειμι-V9--PAI3S

6 πας-A3--NSM αρσην-A3--NSM εκ-P ο- A--GPM ιερευς-N3V-GPM εσθιω-VF--FMI3S αυτος- D--APN εν-P τοπος-N2--DSM αγιος-A1A-DSM εσθιω-VF--FMI3P αυτος- D--APN αγιος-A1A-NPN αγιος-A1A-GPN ειμι-V9--PAI3S

7 ωσπερ-D ο- A--NSN περι-P ο- A--GSF αμαρτια-N1A-GSF ουτως-D και-C ο- A--NSN ο- A--GSF πλημμελεια-N1A-GSF νομος-N2--NSM εις-A3--NSM αυτος- D--GPN ο- A--NSM ιερευς-N3V-NSM οστις- X--NSM εκιλασκομαι-VF--FMI3S εν-P αυτος- D--DSN αυτος- D--DSM ειμι-VF--FMI3S

8 και-C ο- A--NSM ιερευς-N3V-NSM ο- A--NSM προςαγω-V1--PAPNSM ολοκαυτωμα-N3M-ASN ανθρωπος-N2--GSM ο- A--NSN δερμα-N3M-NSN ο- A--GSF ολοκαυτωσις-N3I-GSF ος- --GSF αυτος- D--NSM προςφερω-V1--PAI3S αυτος- D--DSM ειμι-VF--FMI3S

9 και-C πας-A1S-NSF θυσια-N1A-NSF οστις- X--NSF ποιεω-VC--FPI3S εν-P ο- A--DSM κλιβανος-N2--DSM και-C πας-A1S-NSF οστις- X--NSF ποιεω-VC--FPI3S επι-P εσχαρα-N1--GSF η-C επι-P τηγανον-N2N-GSN ο- A--GSM ιερευς-N3V-GSM ο- A--GSM προςφερω-V1--PAPGSM αυτος- D--ASF αυτος- D--DSM ειμι-VF--FMI3S

10 και-C πας-A1S-NSF θυσια-N1A-NSF αναποιεω-VM--XPPNSF εν-P ελαιον-N2N-DSN και-C μη-D αναποιεω-VM--XPPNSF πας-A3--DPM ο- A--DPM υιος-N2--DPM *ααρων-N---GSM ειμι-VF--FMI3S εκαστος-A1--DSM ο- A--NSN ισος-A1--NSN

11 ουτος- D--NSM ο- A--NSM νομος-N2--NSM θυσια-N1A-GSF σωτηριον-N2N-GSN ος- --ASF προςφερω-VF--FAI3P κυριος-N2--DSM

12 εαν-C μεν-X περι-P αινεσις-N3I-GSF προςφερω-V1--PAS3S αυτος- D--ASF και-C προςφερω-VF--FAI3S επι-P ο- A--GSF θυσια-N1A-GSF ο- A--GSF αινεσις-N3I-GSF αρτος-N2--APM εκ-P σεμιδαλις-N3I-GSF αναποιεω-VM--XPPAPM εν-P ελαιον-N2N-DSN λαγανον-N2N-APN αζυμος-A1B-APN διαχριω-VM--XPPAPN εν-P ελαιον-N2N-DSN και-C σεμιδαλις-N3I-ASF φυραω-VM--XPPASF εν-P ελαιον-N2N-DSN

13 επι-P αρτος-N2--DPM ζυμιτης-N1M-DPM προςφερω-VF--FAI3S ο- A--APN δωρον-N2N-APN αυτος- D--GSM επι-P θυσια-N1A-DSF αινεσις-N3I-GSF σωτηριον-N2N-GSN

14 και-C προςαγω-VF--FAI3S εις-A3--ASN απο-P πας-A3--GPN ο- A--GPN δωρον-N2N-GPN αυτος- D--GSM αφαιρεμα-N3M-ASN κυριος-N2--DSM ο- A--DSM ιερευς-N3V-DSM ο- A--DSM προςχεω-V2--PAPDSM ο- A--ASN αιμα-N3M-ASN ο- A--GSN σωτηριον-N2N-GSN αυτος- D--DSM ειμι-VF--FMI3S

15 και-C ο- A--NPN κρεας-N3--NPN θυσια-N1A-GSF αινεσις-N3I-GSF σωτηριον-N2N-GSN αυτος- D--DSM ειμι-VF--FMI3S και-C εν-P ος- --DSF ημερα-N1A-DSF δωρεομαι-V2--PMI3S βιβρωσκω-VC--FPI3S ου-D καταλειπω-VF--FAI3P απο-P αυτος- D--GSN εις-P ο- A--ASN πρωι-D

16 καιαν-C+X ευχη-N1--NSF η-C εκουσιος-A1A-ASM θυσιαζω-V1--PAS3S ο- A--ASN δωρον-N2N-ASN αυτος- D--GSM ος- --DSF αν-X ημερα-N1A-DSF προςαγω-VB--AAS3S ο- A--ASF θυσια-N1A-ASF αυτος- D--GSM βιβρωσκω-VC--FPI3S και-C ο- A--DSF αυριον-D

17 και-C ο- A--NSN καταλειπω-VV--APPNSN απο-P ο- A--GPN κρεας-N3--GPN ο- A--GSF θυσια-N1A-GSF εως-P ημερα-N1A-GSF τριτος-A1--GSF εν-P πυρ-N3--DSN κατακαιω-VC--FPI3S

18 εαν-C δε-X εσθιω-VB--AAPNSM εσθιω-VB--AMS3S απο-P ο- A--GPN κρεας-N3--GPN ο- A--DSF ημερα-N1A-DSF ο- A--DSF τριτος-A1--DSF ου-D δεχομαι-VQ--FPI3S αυτος- D--DSM ο- A--DSM προςφερω-V1--PAPDSM αυτος- D--ASN ου-D λογιζομαι-VS--FPI3S αυτος- D--DSM μιασμα-N3M-NSN ειμι-V9--PAI3S ο- A--NSF δε-X ψυχη-N1--NSF οστις- X--NSF εαν-C εσθιω-VB--AMS3S απο-P αυτος- D--GSN ο- A--ASF αμαρτια-N1A-ASF λαμβανω-VF--FMI3S

19 και-C κρεας-N3--NPN οσος-A1--NPN αν-X απτομαι-VA--AMS3S πας-A3--GSN ακαθαρτος-A1B-GSN ου-D βιβρωσκω-VC--FPI3S εν-P πυρ-N3--DSN κατακαιω-VC--FPI3S πας-A3--NSM καθαρος-A1A-NSM εσθιω-VF--FMI3S κρεας-N3--APN

20 ο- A--NSF δε-X ψυχη-N1--NSF οστις- X--NSF εαν-C εσθιω-VB--AMS3S απο-P ο- A--GPN κρεας-N3--GPN ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN ος- --NSN ειμι-V9--PAI3S κυριος-N2--GSM και-C ο- A--NSF ακαθαρσια-N1A-NSF αυτος- D--GSM επι-P αυτος- D--GSM αποολλυω-VF2-FMI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF εκ-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

21 και-C ψυχη-N1--NSF ος- --NSF αν-X απτομαι-VA--AMS3S πας-A3--GSN πραγμα-N3M-GSN ακαθαρτος-A1B-GSN η-C απο-P ακαθαρσια-N1A-GSF ανθρωπος-N2--GSM η-C ο- A--GPM τετραποδος-A1B-GPM ο- A--GPN ακαθαρτος-A1B-GPN η-C πας-A3--GSN βδελυγμα-N3M-GSN ακαθαρτος-A1B-GSN και-C εσθιω-VB--AMS3S απο-P ο- A--GPN κρεας-N3--GPN ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN ος- --NSN ειμι-V9--PAI3S κυριος-N2--GSM αποολλυω-VF2-FMI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF εκ-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

22 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

23 λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM λεγω-V1--PAPNSM πας-N3--ASN στεαρ-N3T-ASN βους-N3--GPM και-C προβατον-N2N-GPN και-C αιξ-N3G-GPM ου-D εσθιω-VF--FMI2P

24 και-C στεαρ-N3T-NSN θνησιμαιος-A1A-GPN και-C θηριαλωτος-A1B-NSN ποιεω-VC--FPI3S εις-P πας-A3--ASN εργον-N2N-ASN και-C εις-P βρωσις-N3I-ASF ου-D βιβρωσκω-VC--FPI3S

25 πας-A3--NSM ο- A--NSM εσθιω-V1--PAPNSM στεαρ-N3T-ASN απο-P ο- A--GPN κτηνος-N3E-GPN ος- --GPN προςαγω-VF--FAI3S αυτος- D--GPN καρπωμα-N3M-ASN κυριος-N2--DSM αποολλυω-VF2-FMI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF απο-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

26 πας-A3--ASN αιμα-N3M-ASN ου-D εσθιω-VF--FMI2P εν-P πας-A1S-DSF ο- A--DSF κατοικια-N1A-DSF συ- P--GP απο-P τε-X ο- A--GPN πετεινον-N2N-GPN και-C απο-P ο- A--GPN κτηνος-N3E-GPN

27 πας-A1S-NSF ψυχη-N1--NSF ος- --NSF αν-X εσθιω-VB--AMS3S αιμα-N3M-ASN αποολλυω-VF2-FMI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF απο-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

28 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

29 και-C ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM λαλεω-VF--FAI2S λεγω-V1--PAPNSM ο- A--NSM προςφερω-V1--PAPNSM θυσια-N1A-ASF σωτηριον-N2N-GSN κυριος-N2--DSM φερω-VF--FAI3S ο- A--ASN δωρον-N2N-ASN αυτος- D--GSM κυριος-N2--DSM απο-P ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN

30 ο- A--NPF χειρ-N3--NPF αυτος- D--GSM προςφερω-VF--FAI3P ο- A--APN καρπωμα-N3M-APN κυριος-N2--DSM ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P ο- A--GSN στηθυνιον-N2N-GSN και-C ο- A--ASM λοβος-N2--ASM ο- A--GSN ηπαρ-N3T-GSN προςφερω-VF--FAI3S αυτος- D--APN ωστε-C επιτιθημι-VE--AAN δομα-N3M-ASN εναντι-P κυριος-N2--GSM

31 και-C αναφερω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM ο- A--ASN στεαρ-N3T-ASN επι-P ο- A--GSN θυσιαστηριον-N2N-GSN και-C ειμι-VF--FMI3S ο- A--NSN στηθυνιον-N2N-NSN *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM

32 και-C ο- A--ASM βραχιων-N3N-ASM ο- A--ASM δεξιος-A1A-ASM διδωμι-VF--FAI2P αφαιρεμα-N3M-ASN ο- A--DSM ιερευς-N3V-DSM απο-P ο- A--GPF θυσια-N1A-GPF ο- A--GSN σωτηριον-N2N-GSN συ- P--GP

33 ο- A--NSM προςφερω-V1--PAPNSM ο- A--ASN αιμα-N3M-ASN ο- A--GSN σωτηριον-N2N-GSN και-C ο- A--ASN στεαρ-N3T-ASN απο-P ο- A--GPM υιος-N2--GPM *ααρων-N---GSM αυτος- D--DSM ειμι-VF--FMI3S ο- A--NSM βραχιων-N3N-NSM ο- A--NSM δεξιος-A1A-NSM εν-P μερις-N3D-DSF

34 ο- A--ASN γαρ-X στηθυνιον-N2N-ASN ο- A--GSN επιθεμα-N3M-GSN και-C ο- A--ASM βραχιων-N3N-ASM ο- A--GSN αφαιρεμα-N3M-GSN λαμβανω-VX--XAI1S παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM απο-P ο- A--GPF θυσια-N1A-GPF ο- A--GSN σωτηριον-N2N-GSN συ- P--GP και-C διδωμι-VAI-AAI1S αυτος- D--APN *ααρων-N---DSM ο- A--DSM ιερευς-N3V-DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM νομιμος-A1--NSN αιωνιος-A1B-NSN παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

35 ουτος- D--NSF ο- A--NSF χρισις-N3I-NSF *ααρων-N---GSM και-C ο- A--NSF χρισις-N3I-NSF ο- A--GPM υιος-N2--GPM αυτος- D--GSM απο-P ο- A--GPN καρπωμα-N3M-GPN κυριος-N2--GSM εν-P ος- --DSF ημερα-N1A-DSF προςαγω-VBI-AMI3S αυτος- D--APM ο- A--GSN ιερατευω-V1--PAN ο- A--DSM κυριος-N2--DSM

36 καθα-D εντελλομαι-VAI-AMI3S κυριος-N2--NSM διδωμι-VO--AAN αυτος- D--DPM ος- --DSF ημερα-N1A-DSF χριω-VAI-AAI3S αυτος- D--APM παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM νομιμος-A1--NSN αιωνιος-A1B-NSN εις-P ο- A--APF γενεα-N1A-APF αυτος- D--GPM

37 ουτος- D--NSM ο- A--NSM νομος-N2--NSM ο- A--GPN ολοκαυτωμα-N3M-GPN και-C θυσια-N1A-GSF και-C περι-P αμαρτια-N1A-GSF και-C ο- A--GSF πλημμελεια-N1A-GSF και-C ο- A--GSF τελειωσις-N3I-GSF και-C ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN

38 ος- --ASM τροπος-N2--ASM εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM εν-P ο- A--DSN ορος-N3E-DSN *σινα-N----S ος- --DSF ημερα-N1A-DSF εντελλομαι-VAI-AMI3S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM προςφερω-V1--PAN ο- A--APN δωρον-N2N-APN αυτος- D--GPM εναντι-P κυριος-N2--GSM εν-P ο- A--DSF ερημος-N2--DSF *σινα-N----S

   

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Apocalypse Explained # 1153

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1153. And fine flour and wheat.- That these signify worship from truths and goods that are from a spiritual origin, profaned, is evident from the signification of fine flour, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of wheat, which denotes good from a spiritual origin (concerning which see above, n. 374, 375). The reason why these things also signify worship is, that the meat offering, which, together with the sacrifices, was offered up upon the altar, was composed of them, similarly the wine and oil; for the meat offerings were prepared with oil, and the drink offerings with wine. On account of the gathering in of these things, festivals also were instituted in which they rejoiced on account of their produce. Fine flour signifies truth from spiritual good, because it is prepared from wheat, which signifies spiritual good, as truth is derived from good.

[2] Since this truth of the church was signified by fine flour, therefore the quantity to be used in the cakes that were called the meat offerings and were offered with the sacrifices upon the altar, was prescribed (concerning which see Exodus 29:5-7, 13; Numbers 18, 28, 29). Similarly the quantity of fine flour in the cakes of proposition, or shew-bread, was prescribed (Leviticus 23:17; chap. 24:5), for it was commanded, that "the meat offering which was to be offered upon the altar should be prepared from fine flour, and oil and frankincense poured thereon" (Leviticus 2:1). On account of this signification of fine flour, when Abraham spoke with the three angels, he said to Sarah his wife, "Hasten and knead three measures of fine flour, and make cakes" (Genesis 18:6).

[3] Fine flour also signifies the truth of good from a spiritual origin in Ezekiel:

"Fine flour, honey, and oil hast thou eaten, whence thou art become exceeding beautiful, and hast prospered unto a kingdom. My bread which I gave thee, fine flour, honey, and oil, wherewith I fed thee, thou hast set before" idols "for an odour of rest" (16:13, 19).

This treats of Jerusalem, by which the church as to doctrine is signified; and in that chapter its quality at its beginning is described, and what it became afterwards. Fine flour and oil signify truth and good from a spiritual origin, while honey signifies good from a natural origin. By becoming exceedingly beautiful is signified to become intelligent and wise; by prospering unto a kingdom is signified even to become a church, a kingdom signifying a church. By setting those things before idols for an odour of rest, is signified the idolatrous worship into which the true worship of the church was afterwards converted.

[4] By the meal of barley, however, truth from a natural origin is signified, for barley signifies natural good just as wheat signifies spiritual good.

Thus in Isaiah,

"Take thee a mill-stone and grind flour, make thyself bare" (47:2).

This refers to Babel. By taking a millstone and grinding flour is signified to falsify the truths of the Word, and by making herself bare or naked is signified to adulterate the goods of the Word.

In Hosea,

"They sow the wind, and they reap the whirlwind; he hath no standing corn, the blade shall yield no meal, and if it do yield, strangers shall devour it" (8:7).

Here also meal (farina) signifies truth from a natural origin.

[5] Continuation concerning the Athanasian Creed.- The fifth law of the Divine Providence is, That man should not know from feeling and perception in himself how good and truth from the Lord enter by influx, and how evil and falsity enter by influx from hell; nor see how the Divine Providence operates in favour of good against evil; for in such case man would not act as of himself from freedom according to reason. It is sufficient for him to know and acknowledge these things from the Word, and from the doctrine of the church. This is meant by the Lord's words in John:

"The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, or whither it goeth; so is every one that is born of the Spirit" (3:8);

and also by these words in Mark:

"The kingdom of God is as if a man should cast seed upon the earth, and should sleep and rise night and day; but the seed springeth up and groweth he knoweth not how; for the earth bringeth forth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is brought forth, he putteth in the sickle, because the harvest is come" (4:26-29).

The reason why man does not perceive the operation of the Divine Providence in himself is, that such perception would take away his freedom, and consequently the power of thinking as if from himself, and with it also all the enjoyment of life, so that a man would be like, an automaton, in which there is no power of reciprocation as means by which conjunction is effected; and he would also be a slave, and not a free man.

[6] The reason why Divine Providence moves so secretly, that scarcely any vestige of it appears, although it operates in the most minute things of man's thought and will that regard his eternal state, is, that the Lord continually desires to impress His love on him, and His wisdom by means of it, and thus to create him into His image. The Lord, therefore, acts upon man's love, and from it upon his understanding, and not from his understanding upon his love. Love together with its affections, which are manifold and innumerable, is not perceived by man except by a most general feeling, and consequently in so small a degree as scarcely to amount to anything; and yet man is to be led from one affection of his loves into another, according to the connection in which they are from order, so that he may be reformed and saved, which is incomprehensible, not only to men, but also to the angels.

[7] If man knew any thing of these secret operations (arcana) he could not be withdrawn from leading himself, even though it were continually from heaven into hell, notwithstanding that he is constantly led by the Lord from hell towards heaven; for from himself he constantly acts in opposition to order, but the Lord constantly acts according to it. For, in consequence of the nature derived from his parents, man is in the love of himself, and in the love of the world, and consequently from a feeling of delight he perceives the whole of these loves as good; and still those loves as ends must be removed. This is effected by the Lord by an infinity of ways which appear like labyrinths, even before the angels of the third heaven.

[8] From these considerations it is evident, that it would be of no advantage to a man to know any thing of this from feeling and perception, but that on the contrary it would be hurtful to him, and would destroy him for ever. It is sufficient for him to be acquainted with truths, and by means of them with the nature of good and evil, and to acknowledge the Lord and His Divine government in every thing; then so far as he knows truths, and by means of them sees what good and evil are, and does truths as if from himself, so far the Lord, by love, introduces him into wisdom and the love of wisdom, conjoining wisdom with love, and making them one because they are one in Himself. The ways by which the Lord leads man may be compared with the vessels through which his blood flows and circulates; and also with the fibres and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit (spiritus animalis) flows and imparts life.

[9] Man is not aware how all these things enter by influx and flow through him; and yet he lives, provided he knows and does what is conducive to his well being. But the ways by which the Lord leads him are much more complicated and intricate, both those by which He leads man through the societies of hell, and away from them, and those by which He leads man through the societies of heaven, and interiorly into them. This, therefore, is what is meant by the words: "The wind bloweth where it listeth, and thou knowest not whence it cometh and whither it goeth" (John 3), also, by the seed springing up and growing, a man knowing not how (Mark 4:27). Of what importance is it for a man to know how the seed grows, provided he knows how to plough the earth, to harrow it, to sow the seed, and when he reaps the harvest, to bless God?

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Leviticus 13

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1 Yahweh spoke to Moses and to Aaron, saying,

2 "When a man shall have a rising in his body's skin, or a scab, or a bright spot, and it becomes in the skin of his body the plague of leprosy, then he shall be brought to Aaron the priest, or to one of his sons, the priests:

3 and the priest shall examine the plague in the skin of the body: and if the hair in the plague has turned white, and the appearance of the plague is deeper than the body's skin, it is the plague of leprosy; and the priest shall examine him, and pronounce him unclean.

4 If the bright spot is white in the skin of his body, and its appearance isn't deeper than the skin, and its hair hasn't turned white, then the priest shall isolate the infected person for seven days.

5 The priest shall examine him on the seventh day, and, behold, if in his eyes the plague is arrested, and the plague hasn't spread in the skin, then the priest shall isolate him for seven more days.

6 The priest shall examine him again on the seventh day; and behold, if the plague has faded, and the plague hasn't spread in the skin, then the priest shall pronounce him clean. It is a scab. He shall wash his clothes, and be clean.

7 But if the scab spreads on the skin, after he has shown himself to the priest for his cleansing, he shall show himself to the priest again.

8 The priest shall examine him; and behold, if the scab has spread on the skin, then the priest shall pronounce him unclean. It is leprosy.

9 "When the plague of leprosy is in a man, then he shall be brought to the priest;

10 and the priest shall examine him. Behold, if there is a white rising in the skin, and it has turned the hair white, and there is raw flesh in the rising,

11 it is a chronic leprosy in the skin of his body, and the priest shall pronounce him unclean. He shall not isolate him, for he is unclean.

12 "If the leprosy breaks out all over the skin, and the leprosy covers all the skin of the infected person from his head even to his feet, as far as it appears to the priest;

13 then the priest shall examine him; and, behold, if the leprosy has covered all his flesh, he shall pronounce him clean of the plague. It has all turned white: he is clean.

14 But whenever raw flesh appears in him, he shall be unclean.

15 The priest shall examine the raw flesh, and pronounce him unclean: the raw flesh is unclean. It is leprosy.

16 Or if the raw flesh turns again, and is changed to white, then he shall come to the priest;

17 and the priest shall examine him; and, behold, if the plague has turned white, then the priest shall pronounce him clean of the plague. He is clean.

18 "When the body has a boil on its skin, and it has healed,

19 and in the place of the boil there is a white rising, or a bright spot, reddish-white, then it shall be shown to the priest;

20 and the priest shall examine it; and behold, if its appearance is lower than the skin, and its hair has turned white, then the priest shall pronounce him unclean. It is the plague of leprosy. It has broken out in the boil.

21 But if the priest examines it, and behold, there are no white hairs in it, and it isn't deeper than the skin, but is dim, then the priest shall isolate him seven days.

22 If it spreads in the skin, then the priest shall pronounce him unclean. It is a plague.

23 But if the bright spot stays in its place, and hasn't spread, it is the scar from the boil; and the priest shall pronounce him clean.

24 "Or when the body has a burn from fire on its skin, and the raw flesh of the burn becomes a bright spot, reddish-white, or white,

25 then the priest shall examine it; and behold, if the hair in the bright spot has turned white, and its appearance is deeper than the skin; it is leprosy. It has broken out in the burning, and the priest shall pronounce him unclean. It is the plague of leprosy.

26 But if the priest examines it, and behold, there is no white hair in the bright spot, and it isn't lower than the skin, but is faded; then the priest shall isolate him seven days.

27 The priest shall examine him on the seventh day. If it has spread in the skin, then the priest shall pronounce him unclean. It is the plague of leprosy.

28 If the bright spot stays in its place, and hasn't spread in the skin, but is faded, it is the swelling from the burn, and the priest shall pronounce him clean; for it is the scar from the burn.

29 "When a man or woman has a plague on the head or on the beard,

30 then the priest shall examine the plague; and behold, if its appearance is deeper than the skin, and the hair in it is yellow and thin, then the priest shall pronounce him unclean: it is an itch, it is leprosy of the head or of the beard.

31 If the priest examines the plague of itching, and behold, its appearance isn't deeper than the skin, and there is no black hair in it, then the priest shall isolate him the person infected with itching seven days.

32 On the seventh day the priest shall examine the plague; and behold, if the itch hasn't spread, and there is no yellow hair in it, and the appearance of the itch isn't deeper than the skin,

33 then he shall be shaved, but he shall not shave the itch; and the priest shall shut him up who has the itch seven more days.

34 On the seventh day, the priest shall examine the itch; and behold, if the itch hasn't spread in the skin, and its appearance isn't deeper than the skin, then the priest shall pronounce him clean. He shall wash his clothes, and be clean.

35 But if the itch spreads in the skin after his cleansing,

36 then the priest shall examine him; and behold, if the itch has spread in the skin, the priest shall not look for the yellow hair; he is unclean.

37 But if in his eyes the itch is arrested, and black hair has grown in it; the itch is healed, he is clean. The priest shall pronounce him clean.

38 "When a man or a woman has bright spots in the skin of the body, even white bright spots;

39 then the priest shall examine them; and behold, if the bright spots on the skin of their body are a dull white, it is a harmless rash, it has broken out in the skin; he is clean.

40 "If a man's hair has fallen from his head, he is bald. He is clean.

41 If his hair has fallen off from the front part of his head, he is forehead bald. He is clean.

42 But if there is in the bald head, or the bald forehead, a reddish-white plague; it is leprosy breaking out in his bald head, or his bald forehead.

43 Then the priest shall examine him; and, behold, if the rising of the plague is reddish-white in his bald head, or in his bald forehead, like the appearance of leprosy in the skin of the flesh,

44 he is a leprous man. He is unclean. The priest shall surely pronounce him unclean. His plague is on his head.

45 "The leper in whom the plague is shall wear torn clothes, and the hair of his head shall hang loose. He shall cover his upper lip, and shall cry, 'Unclean! Unclean!'

46 All the days in which the plague is in him he shall be unclean. He is unclean. He shall dwell alone. Outside of the camp shall be his dwelling.

47 "The garment also that the plague of leprosy is in, whether it is a woolen garment, or a linen garment;

48 whether it is in warp, or woof; of linen, or of wool; whether in a skin, or in anything made of skin;

49 if the plague is greenish or reddish in the garment, or in the skin, or in the warp, or in the woof, or in anything made of skin; it is the plague of leprosy, and shall be shown to the priest.

50 The priest shall examine the plague, and isolate the plague seven days.

51 He shall examine the plague on the seventh day. If the plague has spread in the garment, either in the warp, or in the woof, or in the skin, whatever use the skin is used for, the plague is a destructive mildew. It is unclean.

52 He shall burn the garment, whether the warp or the woof, in wool or in linen, or anything of skin, in which the plague is: for it is a destructive mildew. It shall be burned in the fire.

53 "If the priest examines it, and behold, the plague hasn't spread in the garment, either in the warp, or in the woof, or in anything of skin;

54 then the priest shall command that they wash the thing in which the plague is, and he shall isolate it seven more days.

55 Then the priest shall examine it, after the plague is washed; and behold, if the plague hasn't changed its color, and the plague hasn't spread, it is unclean; you shall burn it in the fire. It is a mildewed spot, whether the bareness is inside or outside.

56 If the priest looks, and behold, the plague has faded after it is washed, then he shall tear it out of the garment, or out of the skin, or out of the warp, or out of the woof:

57 and if it appears again in the garment, either in the warp, or in the woof, or in anything of skin, it is spreading. You shall burn with fire that in which the plague is.

58 The garment, either the warp, or the woof, or whatever thing of skin it is, which you shall wash, if the plague has departed from them, then it shall be washed the second time, and it will be clean."

59 This is the law of the plague of mildew in a garment of wool or linen, either in the warp, or the woof, or in anything of skin, to pronounce it clean, or to pronounce it unclean.

   

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