Levítico 14
Bob Utley · You Can Understand the Bible
Levítico 14
NJB (MT versing) Law of Cleansing a Leper The Ritual for Cleansing Healed Lepers The Cleansing of Leprosy Purification After Having Skin diseases Purification from Contagious Skin-diseases 14:1-9 14:1-9 14:1-2a 14:1-9 14:1-9 14:2b-9 14:10-20 14:10-20 14:10-20 14:10-20 14:10-18 14:19-20 14:21-32 14:21-32 14:21-32 14:21-32 14:21-31 14:32 Cleansing a Leprous House The Law Concerning Leprous Houses Mildew in Houses Similar Infections of Houses 14:33 14:33-42 14:33 14:33-42 14:33 14:34-42 14:34-42 14:34-42 14:43-47 14:43-47 14:43-47 14:43-47 14:43-45 14:46-48 14:48-53 14:48-53 14:48-53 14:48-53 14:49-53 14:54-57 14:54-57 14:54-57 14:54-57 14:54-57 Etc.
Levítico 14:1-9
14:1 "This shall be the law of the leper in the day of his cleansing" Leviticus 14 describes an elaborate ritual to thank God for the cleansing of the leper. It has much in common with the ordination of Aaron (Leviticus 8-9) the ashes of the Red Heifer (Numbers 19) the sacrifices on the Day of Atonement (Leviticus 16) It is almost like a life coming back from the dead. It also held out hope for those who had leprosy that healing was possible. The rabbis asserted (because of Uzziah's leprosy) that it was a God-given disease. ▣ "the law" This term, "Torah" (BDB 435), means "instruction" or "direction." It is used often in Leviticus to describe YHWH's guidelines (cf. Lev. 6:9,14,25; 7:1,7,11,37; 11:46; 12:7; 13:59; 14:2,32, 54,57; 15:32; 26:46). See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION. ▣ "in the day of his cleansing" Notice the time sequence. day one ‒ priest goes outside the camp, Lev. 14:2-8 day seven ‒ still outside the camp, Lev. 14:9 day eight ‒ in the Tabernacle, Lev. 14:10-32 Notice "day" is used symbolically not literally. See SPECIAL TOPIC: DAY (yom). ▣ "Now he shall be brought to the priest" This action is referred to in Matt. 8:4; Mark 1:44; Luke 5:14; 17:14. However, the priest must be outside the camp in this context. Maybe there was a designated place (but note Lev. 13:46). 14:3 The leper had to live away from the camp of Israel (cf. Lev. 13:45-46), therefore, the priest must go to him. ▣ "infection of leprosy" See note at Lev. 13:2. This root (BDB 619) is used 60 times in Leviticus 13-14, but no where else in Leviticus. 14:4-7 This records the priest's part in the cleansing procedures. items take two clean birds (wild birds, cf. Lev. 14:7) take cedar wood take scarlet string take hyssop ritual kill one bird in earthen vessel over running water mix b, c, d from above with the live bird in the earthenware vessel sprinkle the blood on the cured person make an official pronouncement of their cleansing let the live bird go free (see note at Lev. 1:7) 14:4 NASB, REB "scarlet string" "scarlet" "crimson yarn" "red cord" NJB, Peshitta "scarlet material" "scarlet stuff" "crimson fabric" "scarlet spun thread" This is from two NOUNS (BDB 1040 CONSTRUCT BDB 1009). Literally it means "red worm." It is used in Lev. 14:4,6,49,51,52 Num. 19:6 (ashes of red heifer) It may refer to the red dye itself. Notice the ritual earthen bowl has blood of the bird water cedar wood (reddish) this All are reddish in color, which may relate to the theological concept of blood atonement; leprosy takes life—this gives it back. ▣ "hyssop" It was a desert shrub with hairy, straight branches. It was used in blood sprinkling rituals (cf. Exod. 12:22; Lev. 14:4,6,49,51,52; Num. 19:6,18; 1 Kgs. 4:37; Ps. 51:7). See UBS Fauna and Flora of the Bible, pp. 129-130, and NIDOTTE, vol. 1, pp. 334-335. Some commentators think that the blood of the slain bird was sprinkled with both hyssop and the piece of cedar with a red-dyed cloth or string attached 14:5 NASB, NKJV, NJB, Peshitta "running water" NRSV, JPSOA, REB, NET "fresh water" "living water" The ADJECTIVE (BDB 311) means "alive" or "living." It is used of water that has not been "stored" (cf. Gen. 26:19; Lev. 14:5,6,50,51,52; 15:13; Num. 19:17; Song of Songs 4:15; Jer. 2:13; 17:13; Zech. 14:8. The last three refer to YHWH and His new day of forgiveness. This is the theological thrust. 14:7 "sprinkle" It does not specify where. The rabbis guessed: the back the forehead For the VERB see note at Lev. 1:15. ▣ "seven times" See SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4. ▣ "the one who is to be cleansed" Notice the person is already cured but the ritual is for ceremonial purification. After the ritual the priest must still "pronounce him clean" (BDB 372, KB 369, Piel PERFECT with waw). They were "pronounced" (i.e., "judged") unclean, now they must be pronounced "clean" so that they can resume community worship family ▣ "shall let the live bird go free over the open field" This ritual, like the live goat of Leviticus 16, is a symbol of bearing away the impurity/uncleanness of the "leprosy." The bird, like the goat of Leviticus 16, is not to return to the camp, therefore, it is probably a wild bird. Some say that this symbolized the person going free, while others say it refers to the sin being borne away like the scapegoat on the Day of Atonement (Leviticus 16). This is a unique aspect of this sacrifice, as one bird dies, the other is set free. 14:8-9 These are the remaining ritual procedures for the person pronounced clean. wash clothes shave off all hair bathe ones body stay outside of his/her tent for seven days 14:8 "shave off all his hair" This ritual had several connotations. removal of uncleanness here, in Leviticus (cf. Lev. 13:33; 14:8,9; 21:5) end of temporary Nazirite vow (cf. Num. 6:9,18-19; Acts 21:24) procedure for wife captured in battle (cf. Deut. 21:12) sign of mourning ‒ see SPECIAL TOPIC: GRIEVING RITES symbol of humiliation and defeat in battle ‒ 2 Sam. 10:4; 1 Chr. 19:4; Isa. 7:20; Jer. 41:5
Levítico 14:10-20
14:10-20 These verses describe the sacrifices to be made on the altar in regard to the pronouncement of the person cured. on the eighth day have available (Lev. 14:10) two male lambs a yearling ewe lamb 3/10 of a bushel of fine flour with oil one log of oil the procedure present the person at the doorway of the Tabernacle present one male lamb and the log of oil as a guilt offering (i.e., wave) put the lamb's blood on the cleansed person's (1) the right ear lobe (2) the right big toe (3) pour some of the oil on the priest's left palm (Lev. 14:15) of the oil in the left palm the priest shall (1) sprinkle it seven times before the Lord (Lev. 14:16) (2) put it on (Lev. 14:17) (a) right thumb (b) right big toe (3) remainder of the oil on the head of the person cured (Lev. 14:18) killing of sin offering (Lev. 14:19) burning of burnt offering (Lev. 14:19-20) offer the grain offering (Lev. 14:20) 14:10 "without defect" See note at Lev. 3:9 and SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH. ▣ "an ephah" NKJV, NRSV, REB, NET "of an ephah" "half a pint" "of a measure" ------ "deals" The MT does not specify which measurement. Ephah is assumed by most translations. The Talmud has 1/10 of a "hin." See SPECIAL TOPIC: ANCIENT NEAR EASTERN WEIGHTS AND VOLUMES. ▣ "fine flour" See note on BDB 701 at Lev. 2:2. ▣ "log" This term (BDB 528) refers to some amount of liquid (cf. Lev. 14:10,12,15,21,24). UBS Handbook, p. 211, suggests "half a pint." The term is found only in this chapter. 14:12 "and present them as a wave offering" This phrase is a combination of the NOUN "wave" (BDB 632) and the VERB (BDB 631, KB 682) "wave them as a wave offering." See note at Lev. 7:30. 14:13 "in the place where they slaughter. . ." This refers to the area around the altar of sacrifice in the Tabernacle. See SPECIAL TOPIC: ALTAR OF SACRIFICE and SPECIAL TOPIC: TABERNACLE (chart). ▣ "it is most holy" The distinction between "holy" and "most holy" was where the blood was placed. If it was taken into the shrine (i.e., holy place and most holy place), it was "most holy." 14:14 "some of the blood of the guilt offering, and the priest shall put it on the lobe of the right ear" This is similar to the ordination of Aaron (cf. Lev. 8:24). It may denote the whole person.
Levítico 14:21-32
14:21-32 There is a similar ritual procedure for the poor person who has been cleansed (i.e., Lev. 14:32). one male lamb 1/10 of a bushel of fine flour and oil one log of oil two clean birds For a good brief discussion, see Roland deVaux, Ancient Israel, pp. 462-464. 14:31 "make atonement" This is a summary of the purification rite (cf. Lev. 14:18,20) of the poorer person. See SPECIAL TOPIC: ATONEMENT.
Levítico 14:34-42
14:33-53 These verses deal with some type of "leprosy" in a house. This seems to refer to mildew (i.e., mildew, mold, fungus) or mineral deposits on the walls. It also reflects a future time because at this period the people were at Mt. Sinai living in tents and they would not enter the Promised Land (Lev. 14:34) and live in houses until forty years later. This is evidence that Leviticus is an editorial compilation. 14:34 This verse is meant to express that YHWH is the cause of all things (i.e., Eccl. 7:14; Isa. 14:24-27; 43:13; 45:7; 54:16; Jer. 18:11; Lam. 3:33-38; Amos 3:6). Verses like these magnify the question about causality. I think there are several sources. God evil fallen world This is not the world God intended it to be. Bad things happen. I am uncomfortable attributing evil (personal or natural) to God. This is not meant to diminish His power and knowledge (i.e., Rom. 8:28), but it does assert His goodness and mercy. See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) and SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (NT). 14:36 This is extremely interesting to me because it shows the practicality of these laws. Man was to remove all of the things he needed for daily life before the priest came to determine of the house was clean or unclean. If he did not remove them, then all of the possessions needed for daily life would be quarantined. 14:37 NASB, NJB, REB "depressions" NKJV, JPSOA "streaks" NRSV, TEV "spots" NET (Egyptian root) "eruptions" "hollow" Peshitta (Ibn Ezra) "scales" This term (BDB 891) occurs only here (PLURAL). There have been many suggestions. NASB assumes it comes from Arabic root "to be deep" (BDB 891) or the Hebrew root (BDB 891) "dish" (cf. Exod. 37:16). If "depression" is accurate, it seems to link up with the depressions of "leprosy" in Lev. 13:3 (i.e., "deeper than the skin"). It is the similarity between "leprosy" in humans and mold/mildew/fungus in houses and garments that unites chapters 13 and 14. 14:40 "the stones" This is surprising that both "the camp" and "stones" in houses appear in the same context. Israel lived in "tents" when this was originally given, but only later after the conquest did they have stone houses. ▣ "at an unclean place outside the camp" This location (cf. Lev. 14:40,41,45) is unknown but it is in contrast to the place where the remains of the sacrificial rituals were taken (i.e., "a clean place outside the camp," cf. Lev. 4:12; 6:4). Somehow these two locations were marked or well known. 14:41 This procedure on a house is theologically parallel to the cleansed leper shaving. 14:42 "plaster. . .replaster" A plaster made of mud/earth/clay (BDB 779, #1, g) and straw ash sand lime See James Freeman, Manners and Customs of the Bible, p. 90, #159.
Levítico 14:43-47
14:45 The reason the stones, timbers, and the plaster were put into an unclean place outside the town was because the people had a tendency to reuse building materials in other dwellings. To put them in an unclean place made the stones, timber, and plaster "unclean" and the Hebrews would not be tempted to reuse them.
Levítico 14:48-53
14:48-53 This describes the sacrifices for cleansing, which are similar to those for the cleansing of a leper.
Levítico 14:54-57
14:54-57 This is a summary of Leviticus 13 and 14. For a brief discussion on how to apply these rituals to Christians, see Sandy and Giese, Cracking OT Codes, pp. 123-125 and Fee and Stuart How To Read the Bible for All Its Worth, pp. 165-169. 14:56 See note at Lev. 12:2 on the meaning of these three key words.