off of all the hair which has been associated with the disease (see Lev. 13:), and

II Cor. 7: 1 is a commentary upon the type:--

To this same Corinthian church the apostle had already written:--

The same sequence is the same as in Lev. 14::--

Another precious parallel is found in John 13: 10 where a due consideration of the

two words translated "wash" is most helpful:--

The washing and shaving is repeated on the seventh day after the admission back into

camp, and the word then goes forth, and he shall be clean. With the eighth day, however,

we seem to start all over again. We read now of "the priest that maketh him clean", and

"the man that is to be cleansed". The man is now "presented" at the door of the

tabernacle, and full acceptance, conscious access, real service is in view, and for that a

further preparation is necessary.  In other articles we have shown that redemption

(exodus) and atonement (eisodus) are complementary. The former is set forth by the two

birds, with never a word about trespass, sin or acceptance, and the latter is set forth by the

full fourfold offering--trespass, sin, meal and burnt offering--fully set out in Lev. 1:-7:,

and analysed with some care in other articles of this magazine. In this cleansing, the

whole man is not sprinkled, but three representative members are touched, first with the

blood and then with the oil. The right ear, the thumb of the right hand, and the great toe

of the right foot. This is a symbol full of service. The servant must hearken in order to

obey, and then hand and foot are engaged in loving obedience. All this takes place on

"the eighth day", the day of circumcision, which finds its exposition in Phil. 3: and

Col. 2::--