Wealth of evidence of ancient civilization buried in the dust of millennia. Assyria, the media, Babylonia and Persia are the ancient houses of civilization and it is reasonable to assume that in the time of the patriarchs, caravan routes extended to India and China. Therefore, because of the influence of these ancient lands on the Promised Land, it would be of great interest to know if there was any evidence of the existence of leprosy in India and China from the time of Moses to the time of our Lord. Translated leprosy in the Chicago Assyrian Dictionary, also means scaly; as well as the word Saharsubbu; and even the claim that leprosy was described in the papyri of Ebers (by yours, 1958) is somewhat dubious. Professor D. J. Wiseman told me that the word translated as leprosy is only named and not described, and that it was a complaint of an external character, for which an ointment was prescribed. The date of the Ebers papyri was in the eighteenth dynasty or around 1300-1000 BC. Rogers (1924) notes in the Croonian Lectures that “Munro in articles in the Edinburgh Medical Journal, 1877-79, refers to an Egyptian recording of leprosy among the black slaves of Sudan and Dafur in 1350 BC,” but if his source is the Ebers papyri, one can rightly doubt the validity of this reference.
Because leprosy was so visible and brought with it the decomposition or corruption of the body, it served as an excellent symbol of sin. Sin corrupts someone spiritually, just as leprosy physically corrupts someone. Leviticus 14 describes what a man must do to be ceremoniously or religiously pure after being healed of leprosy. We can see parallels between the process of cleansing leprosy and how we overcome the effects of sin. I must remind my readers at this point that the derivation of the word “holy” is the same as that of the words “health” and “fullness,” and therefore anything that was unhealthy (ungodly) was a disgrace in the camp of Israel. I have received confirmation from a chief rabbi that the translation of the word Tsara`ath as “stained” or “struck” is correct for Hebrew. Then, instead of adopting the conventional translation of the word Tsara`ath as “leprosy,” we give it its proper meaning – filth – we are immediately reminded that there were two types of stains in the writings of the Old Testament. Altar. This could be a form of true leprosy, as especially in Africa, the forehead is a favorite site for an initial leprosy lesion. However, it could be a leukoderma spot, because in the Old Testament, leprosy is always mentioned as white, and under emotional stress, the surrounding erythema could make a leukoderma spot more obvious to the skin.
And when the king of Israel read the letter, he tore his clothes and said, “Am I God to kill and make alive that this man sends me a word to heal a man of his leprosy? Think about it and see how he seeks an argument with me. It must therefore be concluded that historically, medically, exegetically and almost certainly etymologically, there is no justification for applying the Old Testament conception of leprosy to the disease we know by that name today. of leprosy, but it is interesting to note an article by Yeoli (1955) that tells of the discovery of a clay jug in a section of the Amenhotep III temple. On this glass is depicted a face very similar to that of a leper, and for comparison, two images were placed next to the photo of the glass, showing the advanced nodular leprosy as seen today. The caption that Yeoli gave to this illustration reads as follows: “Facies Leontina” of leprosy”. The glass dates from 1411 to 1314 BC. J.-C., which brings it to the time of the Exodus, and if it is a true representation of leprosy, it would support the claim that leprosy was introduced into the camp after the Israelites arrived in Canaan. However, doubts have been expressed about the claim that this form really represents lepromatous leprosy, because first and foremost it is known that in ancient times such grotesque figures formed on glasses, and in addition, because words such as leprosy and blindness were used as curses, it would be unlikely that a drinking container, or one to store the grain, would receive such a representation. Again, some believe that this type of glass was comparable to the Toby jug commonly seen in the villages of this country, and that the resemblance to lepromatous leprosy is just a coincidence. Regardless of the explanation, however, the similarity between this form of clay and lepromatous leprosy is very striking. On the way to Jerusalem, Jesus traveled along the border between Samaria and Galilee. When he went to a village, he was greeted by ten men suffering from leprosy.[b] They stood at a distance and shouted out loud, “Jesus, Master, have compassion for us!” When he saw them, he said, “Come on, show yourself to the priests.” And when they left, they were cleaned.
One of them, when he saw that he was healed, came back and praised God in a loud voice. He threw himself at Jesus` feet and thanked him – and he was a Samaritan. Jesus asked, “Haven`t the ten been purified? Where are the other nine? Has no one returned to praise God except this stranger? Then he said to her, “Get up and go; Your faith has made you healthy (Luke 17:11, 14) Tradition says that Luke belonged to the school of Hippocrates, and nowhere in the Hippocratic Scriptures that I have been able to trace is there an accurate description of leprosy. Leprosy is confused with many other diseases in these writings. Nevertheless, it may be that this was the case with true leprosy, for leprosy was known in Israel when our Lord was on earth. That this is the case is irrelevant to my argument, because the Lord was Jewish and would apply Jewish law to all these cases, for they would be among the many who had permanent flaws. She said to her mistress, “Be my Lord with the prophet who is in Samaria! He would cure him of his leprosy. Stanley Browne (1962) emphasizes the importance of the ceremonial aspect in relation to leprosy, as he says: “The ancient Jewish attitude, based on the Mosaic Code, was Josephus, who was both a priest and lived in the Temple era, in his description of the Mosaic Laws, that it was forbidden for the leper to come to the city [or] to live with others, He makes a stark contrast between this law and the fact that in many nations there are lepers who are still in honor and not only free from reproach and avoidance, but who were great captains of armies and who were entrusted with high offices in the Commonwealth and had the privilege of the Commonwealth and had the privilege of the army of Syria (II Kings 5, especially vs.
