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xvi. 16. 1 Kings i. 2-4. 2 Kings viii. 29. ix. 15. Isa. i. 6. | the characteristic symptom of which is patches of smootn Jer. viii. 22. Ezek. xxx. 21. The probable reason of king laminated scales, of different sizes and of a circular form. Asa's not seeking help from God, but from the physicians, as This disease was not peculiar to the Israelites, but anciently mentioned in 2 Chron. xvi. 12., was, that they had not at was endemic in Palestine, as it still is in Egypt and other that period recourse to the simple medicines which nature countries. In the admirable description of the cutaneous offered, but to certain superstitious rites and incantations; and affections to which the Israelites were subject after their de this, no doubt, was the ground of the reflection which was parture from Egypt, given by Moses in the thirteenth chapcast upon him. About the time of Christ, the Hebrew phy-ter of the book of Leviticus, there are three which distinctly sicians both made advancements in science, and increased in belong to the leprosy. All of them are distinguished by the numbers. It appears from the Talmud, that the Hebrew name of л (BеHRT), or "bright spot;" viz. physicians were accustomed to salute the sick by saying, i. The pn (BOHаK), which imports brightness but in a Arise from your disease." This salutation had a miraculous subordinate degree, being a dull white spot: it is not contaeffect in the mouth of Jesus. (Mark v. 41.) According to gious, and does not render a person unclean, or make it the Jerusalem Talmud, a sick man was judged to be in a necessary that he should be confined. Michaelis describes way of recovery, who began to take his usual food. (Com- a case of bohak from the traveller Niebuhr, in which the pare Mark v. 43.) The ancients were accustomed to attri- spots were not perceptibly elevated above the skin, and did bute the origin of diseases, particularly of those whose natural not change the colour of the hair: the spots in this species causes they did not understand, to the immediate interference of leprosy do not appear on the hands or abdomen, but on the of the Deity. Hence they were denominated, by the ancient neck and face they gradually spread, and continue sometimes Greeks, Mary, or the scourges of God, a word which is only about two months, though in some cases as long as two employed in the New Testament by the physician Luke him-years, when they gradually disappear of themselves. This self (vii. 21.), and also in Mark v. 29. 34.3 disorder is neither infectious nor hereditary, nor does it occasion any inconvenience.9

II. Concerning the remedies actually employed by the Jews few particulars are certainly known. Wounds were bound up, after applying oil to them (Ezek. xxx. 21. Isa. i. 6.), or pouring in a liniment composed of oil and wine (Luke x. 34.), oil being mollifying and healing, while wine would be cleansing and somewhat astringent. Herod was let down into a bath of oil.4 Great use was made of the celebrated balm of Gilead. (Jer. viii. 22. xlvi. 11. li. 8.) The comparison in Prov. iii. 8. is taken from the plasters, oils, and frictions, which, in the East, are still employed on the abdomen and stomach in most maladies: the people in the villages being ignorant of the art of making decoctions and potions, and of the doses proper to be administered, generally make use of external medicines. When Jesus Christ authorized his apostles to heal the sick (Matt. x. 8.), the evangelist Mark relates that they anointed with oil many that were sick, and healed them. (ví. 13.) From the expressions in Prov. iii. 18. xi. 30. xiii. 12. and xv. 4. Calmet thinks it probable that the Jews had salutary herbs and plants which they called the tree of life, and which we should now call medicinal herbs and plants, in opposition to such as are poisonous and dangerous, which they call the tree of death. Some modern neologian expositors have imagined, that the Pool of Bethesda at Jerusalem was a bath, the waters of which derived their sanative power from the entrails of the victims offered in sacrifice being washed therein (John v. 2-7.), and that by the angel was simply intended a man, who was sent to stir up from the bottom the corrupt ediment; which being distributed through the water, the pores of the person who bathed in it were penetrated by this matter, and his disorder repelled. "But this is a miserable evasion, to get rid of the power and goodness of God, built on the merest conjecture, [and] self-contradictions, and every way as unlikely as it is insupportable. It has never yet been proved, that the sacrifices were ever washed; and, could even this be proved, who can show that they were washed in the Pool of Bethesda? These waters healed a man in a moment of whatsoever disease he had. Now, there is no one cause under heaven can do this. Had only one kind of disorder been cured here, there might have been some countenance for this deistical conjecture-but this is not the case; and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God, or take the desperate flight of an infidel, and thus get rid of the passage altogether."6

ii. Two species called rys (TSORGT), that is, venom or malignity, viz. then (BEHRT lebena), or bright white behrat (Lev. xiii. 38, 39.), (BеHRT CеCHа), dark or dusky behrat, spreading in the skin. (Lev. xiii. 3.) Both these are contagious; in other words, render the person affected with it unclean, and exclude him from society. (1.) In the behrat cecha (the Leprosis Lepriasis nigricans of Dr. Good's nosological system) the natural colour of the hair, which in Egypt and Palestine is black, is not changed, as Moses repeatedly states, nor is there any depression of the dusky spot, while the patches, instead of keeping stationary to their first size, are perpetually enlarging their boundary. The patient labouring under this form of the disease was pronounced unclean by the Hebrew priest, and, consequently, was sentenced to a separation from his family and friends: whence there is no doubt of its having proved contagious. Though a much severer malady than the common leprosy, it is far less so than the species described in the ensuing paragraph; and on this account it is dismissed by Moses with a comparatively brief notice.

(2.) The behrat lebena, (Leprosis Lepriasis candida, or leuce of Dr. Good's Nosology,) or bright white leprosy, is by far the most serious and obstinate of all the forms which the disease assumes. The pathognomonic characters, dwelt upon by Moses in deciding it, are a glossy white and spreading scale upon an elevated base, the elevation depressed in the middle, but without a change of colour, the black hair on the patches, which is the natural colour of the hair in Palestine, participating in the whiteness, and the patches themselves perpetually widening their outline." Several of these characters taken separately belong to other lesions or blemishes of the skin, and, therefore, none of them were to be taken alone; and it was only when the whole of them concurred that the Jewish priest, in his capacity of physician, was to pronounce the disease a tsorat, or malignant leprosy.

Common as this form of leprosy was among the Hebrews, during and subsequent to their residence in Egypt, we have no reason to believe that it was a family complaint, or even known amongst them antecedently: whence there is little doubt, notwithstanding the confident assertions of Manetho to the contrary, that they received the infection from the Egyptians, instead of communicating it to them. Their subjugated and distressed state, however, and the peculiar III. Various diseases are mentioned in the Sacred Writ-nature of their employment, must have rendered them very ings, as cancers, consumption, dropsy, fevers, lunacy, &c. liable to this as well as to various other blemishes and Concerning a few disorders, the nature of which has exer- misaffections of the skin: in the productions of which there cised the critical acumen of physicians as well as divines, are no causes more active or powerful than a depressed state the following observations may be satisfactory to the reader. of body or mind, hard labour under a burning sun, the body 1. Of all the maladies mentioned in the Scriptures, the constantly covered with the excoriating dust of brick-fields most formidable is the disorder of the skin, termed LEPROSY, scales, so as to give it the appearance of snow. Hence the hand of Moses is said to have been leprous as snow (Exod. iv. 6.); and Miriam is said to have become leprous, white as snow (Num. xii. 10.); and Gehazi, when struck judicially with the disease of Naaman, is recorded to have gone out from the presence of Elisha, a leper, as white as snow. (2 Kings v. 27.) Dr. A. Clarke on Lev. xiii. 1.

1 Mark v. 26. Luke iv. 23. v. 31. viii. 43. Josephus, Antiq. Jud. lib. xvii. c. 6. § 5. 2 Schabbath, p. 110. See also Lightfoot's Horæ Hebraicæ on Mark Jahn, Archæol. Biblica, by Upham, §§ 105. 184. Pareau, Antiq. Hebr. pp. 164. 166. Josephus, Bell. Jud. lib. i. c. 33. § 5.

v. 41.

Bp. Lowth's Isaiah, vol. ii. p. 10.

Dr. A. Clarke's Commentary on John v. 3.

1 This dreadful disorder has its name from the Greek Asp, from Ass, a scale because in this disease the body was often covered with thin white

8 For this account of the leprosy, the author is almost wholly indebted to the late Dr. Good's Study of Medicine, vol. v. pp. 587-597. 2d edition. Michaelis's Commentaries on the Laws of Moses, vol. iii. pp. 233, 234. "That all this," he adds, "with equal force and truth, should still be found exactly to hold, at the distance of 3500 years from the time of Moses, ought certainly to gain some credit to his laws, even with those who will not allow them to be of divine authority." (p. 234

and an impoverished diet; to all of which the Israelites | and show himself to the priests, that he might be declared were exposed, whilst under the Egyptian bondage.

clean, and offer the sacrifice enjoined in that case; and, when purified, that he might be again admitted into civil society. (Matt. viii. 4. Lev. xiv. 11-32.).

It appears, also, from the Mosaic account, that in consequence of these hardships there was, even after the Israelites had quitted Egypt, a general predisposition to the contagious (7.) Lastly, As this disease was so offensive to the Israelform of leprosy, so that it often occurred as a consequence ites, God commanded them to use frequent ablutions, and of various other cutaneous affections. Eight different ble- prohibited them from eating swine's flesh and other articles mishes in the skin, which had a tendency to terminate in of animal food that had a tendency to produce this disease. this terrible disease, are enumerated by Moses, and describ- The peculiar lustrations which a person who had been ed by Dr. Good, to whose elaborate treatise the reader is healed of a leprosy was to undergo are detailed in Lev. xiv. referred. The effects of leprosy, as described by travellers-See an abstract of them in p. 134. of this volume. who have witnessed the disorder in its most virulent forms, are truly deplorable. The Mosaic statutes respecting leprosy are recorded in Lev. xiii. and xiv. Num. v. 1-4. and Deut. xxiv. 8, 9. They are in substance as follows:

(1.) On the appearance of any one of the cutaneous affections above noticed on any person, the party was to be inspected by a priest, both as acting in a judicial capacity, and also as being skilled in medicine. The signs of the disease, which are circumstantially pointed out in the statute itself, accord with those which have been noticed by modern physicians. "If, on the first inspection, there remained any doubt as to the spot being really a symptom of leprosy, the suspected person was shut up for seven days, in order that it might be ascertained, whether it spread, disappeared, or remained as it was; and this confinement might be repeated. During this time, it is probable that means were used to remove the spot. If in the mean time it spread, or continued as it was, without becoming paler, it excited a strong suspicion of real leprosy, and the person inspected was declared unclean. If it disappeared, and after his liberation became again manifest, a fresh inspection took place.

(2.) "The unclean were separated from the rest of the people. So early as the second year of the Exodus, lepers were obliged to reside without the camp (Num. v. 1-4.); and so strictly was this law enforced, that the sister of Moses herself, becoming leprous, was expelled from it. (Num. xii. 14-16.) When the Israelites came into their own land, and lived in cities, the spirit of the law thus far operated, that lepers were obliged to reside in a separate place, which was called (no) BETH CHOPHSCHITH, or the house of uncleanness; and from this seclusion not even kings, when they became leprous, were exempted. (2 Kings xv. 5.) As, however, a leper cannot always be within doors, and may, consequently, sometimes meet clean persons, he was obliged, in the first place, to make himself known by his dress, and to go about with torn clothes, a bare head, and his chin covered; and in the next place, when any one came too near him, to cry out that he was Unclean. (Num. xiii. 45, 46.)"

(3.) Although a leper, merely meeting and touching a person, could not have immediately infected him, yet, as such a rencontre and touch would have rendered him Levitieally unclean, in order to prevent leprosy from spreading, in consequence of close communication, "it was an established rule to consider a leprous person as likewise unclean in a Levitical or civil sense; and, consequently, whoever touched him, became also unclean; not indeed medically or physically so, that is, infected by one single touch, but still unclean in a civil sense.

(4.) "On the other hand, however, for the benefit of those found clean, the law itself specified those who were to be pronounced free from the disorder; and such persons were then clear of all reproach, until they again fell under accusation from manifest symptoms of infection. The man who, on the first inspection, was found clean, or in whom the supposed symptoms of leprosy disappeared during confinement, was declared clean: only, in the latter case, he was obliged to have his clothes washed. If, again, he had actually had the disorder, and got rid of it, the law required him to make certain offerings, in the course of which he was pronounced clean." 2

(5.) The leprous person was to use every effort in his power to be healed; and, therefore, was strictly to follow the directions of the priests. This, Michaelis is of opinion, may fairly be inferred from Deut. xxiv. 8.

(6.) When healed of his leprosy, the person was to go

4 Mr. Barker, the agent of the British and Foreign Bible Society, when at Damascus in the year 1825, describing the hospital of Christian lepers, says, "How afflicting was their situation and appearance! Some were without noses and fingers, being eaten up by the disease, and others were differently disfigured." Twenty-sixth Report of the Bible Society, App. .111. 2 Michaelis's Commentaries, vol. iii. pp. 278-287.

2. The DISEASE with which the patriarch Joв was afflicted (ii. 7.) has greatly exercised the ingenuity of commentators, who have supposed it to be the contagious leprosy, the small pox, and the ELEPHANTIASIS, or Leprosy of the Arabians. The last opinion is adopted by Drs. Mead and Good, and by Michaelis, and appears to be best supported. This dreadful malady, which the ancient medical writer Paul of Ægineta has accurately characterized as an universal ulcer, was named elephantiasis by the Greeks, from its rendering the skin of the patient like that of an elephant, scabrous and dark coloured, and furrowed all over with tubercles, loathsome alike to the individual and to the spectators. When it attains a certain height, as it appears to have done in this instance, it is incurable, and, consequently, affords the unhappy patient no prospect but that of long-continued misery.3

3. The DISEASE OF THE PHILISTINES, mentioned in 1 Sam. v. 6. 12. and vi. 17., has been supposed to be the dysentery; but it was most probably the hæmorrhoids or bleeding piles, in a very aggravated degree. Jahn, however, considers it as the effect of the bite of venomous solpugas.4

4. The DISEASE OF SAUL (1 Sam. xvi. 14.) appears to have been a true madness, of the melancholic or attrabilarious kind, as the ancient physicians termed it; the fits of which returned on the unhappy monarch at uncertain periods, as is frequently the case in this sort of malady. The remedy applied, in the judgment of experienced physicians, was an extremely proper one, viz. playing on the harp. The character of the modern oriental music is expression, rather than science: and it may be easily conceived how well adapted the unstudied and artless strains of David were to soothe the perturbed mind of Saul; which strains were bold and free from his courage, and sedate through his piety.5

5. The DISEASE OF JEHORAM KING OF ISRAEL.-This sovereign, who was clothed with the double infamy of being at once an idolater and the murderer of his brethren, was diseased internally for two years, as had been predicted by the prophet Elijah; and his bowels are said at last to have fallen out by reason of his sickness. (2 Chron. xxi. 12—15. 18, 19.) This disease, Dr. Mead says, beyond all doubt was the dysentery, and though its continuance so long a time was very uncommon, it is by no means a thing unheard of. The intestines in time become ulcerated by the operation of this disease. Not only blood is discharged from them, but a sort of mucous excrements likewise is thrown off, and sometimes small pieces of the flesh itself; so that apparently the intestines are emitted or fall out, which is sufficient to account for the expressions that are used in the statement of king Jehoram's disease.

6. The DISEASE WITH WHICH HEZEKIAH WAS AFFLICTED (2 Kings xx. 7. Isa. xxxviii. 21.) has been variously supposed to be a pleurisy, the plague, the elephantiasis, and the quinsey. But Dr. Mead is of opinion that the malady was a fever which terminated in an abscess; and for promoting its suppuration a cataplasm of figs was admirably adapted. The case of Hezekiah, however, indicates not only the limited knowledge of the Jewish physicians at that time, but also that though God can cure by a miracle, yet he also gives sagacity to discover and apply the most natural remedies.7

7. Concerning the nature of NEBUCHADNEZZAR'S MALADY (Dan. iv. 25, 26. 31-33.) learned men are greatly divided, but the most probable account of it is that given by Dr. Mead; who remarks that all the circumstances of it, as related by Daniel, so perfectly agree with hypochondriacal madness, that to him it appears evident that Nebuchadnezzar was seized with this distemper, and under its influence ran wild into the fields; and that fancying himself transformed into an ox, he fed on grass in the manner of cattle. For

Mead's Medica Sacra, pp. 1-11. (London, 1755.) Good's translation of Job, p. 22. Archæol. Bibl. § 185. Mead's Medica Sacra, p. 20-33. • Mead's Medica Sacra, p. 35. Jahn's Archæol. Bibl. § 187. Medica Sacra, p. 37.

every sort of madness is a disease of a disturbed imagination; under which this unhappy man laboured full seven years. And through neglect of taking proper care of himself, his hair and nails grew to an excessive length; by which the latter, growing thicker and crooked, resembled the

known to require any explanation. Physicians confess it to be a disorder which is very difficult of cure. (Mark v. 26.)6 How does this circumstance magnify the benevolent miracle, wrought by Jesus Christ on a woman who had laboured under it for twelve years! 川

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xvi. 16. 1 Kings i. 2-4. 2 Kings viii. 29. ix. 15. Isa. i. 6. | the characteristic symptom of which is patches of smootn Jer. viii. 22. Ezek. xxx. 21. The probable reason of king laminated scales, of different sizes and of a circular form. Asa's not seeking help from God, but from the physicians, as This disease was not peculiar to the Israelites, but anciently mentioned in 2 Chron. xvi. 12., was, that they had not at was endemic in Palestine, as it still is in Egypt and other that period recourse to the simple medicines which nature countries. In the admirable description of the cutaneous offered, but to certain superstitious rites and incantations; and affections to which the Israelites were subject after their dethis, no doubt, was the ground of the reflection which was parture from Egypt, given by Moses in the thirteenth chapcast upon him. About the time of Christ, the Hebrew phy-ter of the book of Leviticus, there are three which distinctly sicians both made advancements in science, and increased in belong to the leprosy. All of them are distinguished by the numbers. It appears from the Talmud, that the Hebrew name of л (BEHRT), or "bright spot;" viz. physicians were accustomed to salute the sick by saying, Arise from your disease." This salutation had a miraculous effect in the mouth of Jesus. (Mark v. 41.) According to the Jerusalem Talmud, a sick man was judged to be in a way of recovery, who began to take his usual food. (Compare Mark v. 43.) The ancients were accustomed to attribute the origin of diseases, particularly of those whose natural causes they did not understand, to the immediate interference of the Deity. Hence they were denominated, by the ancient Greeks, Marry, or the scourges of God, a word which is employed in the New Testament by the physician Luke himself (vii. 21.), and also in Mark v. 29. 34.3

II. Concerning the remedies actually employed by the Jews few particulars are certainly known. Wounds were bound up, after applying oil to them (Ezek. xxx. 21. Isa. i. 6.), or pouring in a liniment composed of oil and wine (Luke x. 34.), oil being mollifying and healing, while wine would be cleansing and somewhat astringent. Herod was let down into a bath of oil.4 Great use was made of the celebrated balm of Gilead. (Jer. viii. 22. xlvi. 11. li. 8.) The comparison in Prov. iii. 8. is taken from the plasters, oils, and frictions, which, in the East, are still employed on the abdomen and stomach in most maladies: the people in the villages being ignorant of the art of making decoctions and potions, and of the doses proper to be administered, generally make use of external medicines. When Jesus Christ authorized his apostles to heal the sick (Matt. x. 8.), the evangelist Mark relates that they anointed with oil many that were sick, and healed them. (ví. 13.) From the expressions in Prov. iii. 18. xi. 30. xiii. 12. and xv. 4. Calmet thinks it probable that the Jews had salutary herbs and plants which they called the tree of life, and which we should now call medicinal herbs and plants, in opposition to such as are poisonous and dangerous, which they call the tree of death. Some modern neologian expositors have imagined, that the Pool of Bethesda at Jerusalem was a bath, the waters of which derived their sanative power from the entrails of the victims offered in sacrifice being washed therein (John v. 2-7.), and that by the angel was simply intended a man, who was sent to stir up from the bottom the corrupt ediment; which being distributed through the water, the pores of the person who bathed in it were penetrated by this matter, and his disorder repelled. "But this is a miserable evasion, to get rid of the power and goodness of God, built on the merest conjecture, [and] self-contradictions, and every way as unlikely as it is insupportable. It has never yet been proved, that the sacrifices were ever washed; and, could even this be proved, who can show that they were washed in the Pool of Bethesda? These waters healed a man in a moment of whatsoever disease he had. Now, there is no one cause under heaven can do this. Had only one kind of disorder been cured here, there might have been some countenance for this deistical conjecture-but this is not the case; and we are obliged to believe the relation just as it stands, and thus acknowledge the sovereign power and mercy of God, or take the desperate flight of an infidel, and thus get rid of the passage altogether."6

i. The pn (BOHаK), which imports brightness but in a subordinate degree, being a dull white spot: it is not contagious, and does not render a person unclean, or make it necessary that he should be confined. Michaelis describes a case of bohak from the traveller Niebuhr, in which the spots were not perceptibly elevated above the skin, and did not change the colour of the hair: the spots in this species of leprosy do not appear on the hands or abdomen, but on the neck and face they gradually spread, and continue sometimes only about two months, though in some cases as long as two years, when they gradually disappear of themselves. This disorder is neither infectious nor hereditary, nor does it occasion any inconvenience.9

ii. Two species called nys (TSORGT), that is, venom or malignity, viz. the nanna (BEHRаT lebena), or bright white behrat (Lev. xiii. 38, 39.), (BеHRT сecнa), dark or dusky behrat, spreading in the skin. (Lev. xiii. 3.) Both these are contagious; in other words, render the person affected with it unclean, and exclude him from society.

(1.) In the behrat cecha (the Leprosis Lepriasis nigricans of Dr. Good's nosological system) the natural colour of the hair, which in Egypt and Palestine is black, is not changed, as Moses repeatedly states, nor is there any depression of the dusky spot, while the patches, instead of keeping stationary to their first size, are perpetually enlarging their boundary. The patient labouring under this form of the disease was pronounced unclean by the Hebrew priest, and, consequently, was sentenced to a separation from his family and friends: whence there is no doubt of its having proved contagious. Though a much severer malady than the common leprosy, it is far less so than the species described in the ensuing paragraph; and on this account it is dismissed by Moses with a comparatively brief notice.

(2.) The behrat lebena, (Leprosis Lepriasis candida, or leuce of Dr. Good's Nosology,) or bright white leprosy, is by far the most serious and obstinate of all the forms which the disease assumes. The pathognomonic characters, dwelt upon by Moses in deciding it, are "a glossy white and spreading scale upon an elevated base, the elevation depressed in the middle, but without a change of colour, the black hair on the patches, which is the natural colour of the hair in Palestine, participating in the whiteness, and the patches themselves perpetually widening their outline." Several of these characters taken separately belong to other lesions or blemishes of the skin, and, therefore, none of them were to be taken alone; and it was only when the whole of them concurred that the Jewish priest, in his capacity of physician, was to pronounce the disease a tsorat, or malignant leprosy.

Common as this form of leprosy was among the Hebrews, during and subsequent to their residence in Egypt, we have no reason to believe that it was a family complaint, or even known amongst them antecedently: whence there is little doubt, notwithstanding the confident assertions of Manetho to the contrary, that they received the infection from the Egyptians, instead of communicating it to them. Their subjugated and distressed state, however, and the peculiar III. Various diseases are mentioned in the Sacred Writ-nature of their employment, must have rendered them very ings, as cancers, consumption, dropsy, fevers, lunacy, &c. liable to this as well as to various other blemishes and Concerning a few disorders, the nature of which has exer- misaffections of the skin: in the productions of which there cised the critical acumen of physicians as well as divines, are no causes more active or powerful than a depressed state the following observations may be satisfactory to the reader. of body or mind, hard labour under a burning sun, the body 1. Of all the maladies mentioned in the Scriptures, the constantly covered with the excoriating dust of brick-fields most formidable is the disorder of the skin, termed LEPROSY, scales, so as to give it the appearance of snow. Hence the hand of Moses is said to have been leprous as snow (Exod. iv. 6.); and Miriam is said to 1 Mark v. 26. Luke iv. 23. v. 31. viii. 43. Josephus, Antiq. Jud. lib. have become leprous, white as snow (Num. xii. 10.); and Gehazi, when xvii. c. 6. § 5. struck judicially with the disease of Naaman, is recorded to have gone out 2 Schabbath, p. 110. See also Lightfoot's Horæ Hebraicæ on Mark from the presence of Elisha, a leper, as white as snow. (2 Kings v. 27.) Dr. A. Clarke on Lev. xiii. 1. 3 Jahn, Archæol. Biblica, by Upham, §§ 105. 184. Pareau, Antiq. Hebr. pp. 164. 166. Josephus, Bell. Jud. lib. i. c. 33. § 5.

v. 41.

Bp. Lowth's Isaiah, vol. ii. p. 10.

Dr. A. Clarke's Commentary on John v. 3.

7 This dreadful disorder has its name from the Greek Asp, from Ass, a scule because in this disease the body was often covered with thin white

8 For this account of the leprosy, the author is almost wholly indebted to the late Dr. Good's Study of Medicine, vol. v. pp. 587-597. 2 edition. Michaelis's Commentaries on the Laws of Moses, vol. iii. pp. 233, 234. "That all this," he adds, "with equal force and truth, should still be found exactly to hold, at the distance of 3500 years from the time of Moses, ought certainly to gain some credit to his laws, even with those who will not allow them to be of divine authority." (p. 234

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