Leviticus 14

Leviticus 14 continues the laws of ritual purification, focusing on how someone cleansed from leprosy (or a skin disease) is restored to the community. It includes detailed instructions for the ceremonial cleansing of both the person and their home if they were affected by a defiling disease. The chapter highlights the meticulous and symbolic process required for reintegration into society and worship, showing the importance of holiness and purity in Israel’s covenant relationship with God.

Leviticus 14:1-3 (NKJV)
1 Then the Lord spoke to Moses, saying,
2 “This shall be the law of the leper for the day of his cleansing: He shall be brought to the priest.
3 And the priest shall go out of the camp, and the priest shall examine him; and indeed, if the leprosy is healed in the leper,

The Lord instructs Moses on how someone healed of leprosy should be purified. The person who was unclean due to leprosy is brought to the priest for examination outside the camp, symbolizing how leprosy separated them from the community. If the priest confirms the healing, this is the first step in restoring the individual’s place among the people and within the worship community.

Leviticus 14:4-7 (NKJV)
4 then the priest shall command to take for him who is to be cleansed two living and clean birds, cedarwood, scarlet, and hyssop.
5 And the priest shall command that one of the birds be killed in an earthen vessel over running water.
6 As for the living bird, he shall take it, the cedarwood and the scarlet and the hyssop, and dip them and the living bird in the blood of the bird that was killed over the running water.
7 And he shall sprinkle it seven times on him who is to be cleansed from the leprosy, and shall pronounce him clean, and shall let the living bird loose in the open field.

The cleansing ritual involves two live birds, symbolizing purity and freedom. One bird is killed, and its blood is used along with water, cedarwood, scarlet yarn, and hyssop to purify the individual. These elements were often associated with cleansing and atonement. The living bird, after being dipped in the blood, is set free, symbolizing the release from impurity and the person’s restored life. This act also illustrates that purification from sin or defilement requires both death (sacrifice) and a new beginning (freedom).

Leviticus 14:8-9 (NKJV)
8 He who is to be cleansed shall wash his clothes, shave off all his hair, and wash himself in water, that he may be clean. After that, he shall come into the camp, and shall stay outside his tent seven days.
9 But on the seventh day he shall shave all the hair off his head and his beard and his eyebrows—all his hair he shall shave off. He shall wash his clothes and wash his body in water, and he shall be clean.

After the ritual with the birds, the person must thoroughly cleanse themselves by washing their clothes, shaving all hair, and bathing. This shows the complete removal of the defilement. Though they are allowed back into the camp, they must remain outside their tent for seven more days. The seventh day marks the final stage of purification, when the person repeats the shaving and washing process, symbolizing thorough cleansing and reintegration.

Leviticus 14:10-13 (NKJV)
10 “And on the eighth day he shall take two male lambs without blemish, one ewe lamb of the first year without blemish, three-tenths of an ephah of fine flour mixed with oil as a grain offering, and one log of oil.
11 Then the priest who makes him clean shall present the man who is to be made clean, and those things, before the Lord, at the door of the tabernacle of meeting.
12 And the priest shall take one male lamb and offer it as a trespass offering, and the log of oil, and wave them as a wave offering before the Lord.
13 Then he shall kill the lamb in the place where he kills the sin offering and the burnt offering, in a holy place; for as the sin offering is the priest’s, so is the trespass offering. It is most holy.

On the eighth day, sacrifices are made, indicating that atonement is necessary for purification. Two male lambs and a ewe lamb are offered, representing a trespass offering and a sin offering, to cover any defilement the individual may have brought into the community. The priest performs the wave offering, symbolizing the presentation of the person before the Lord, ensuring that the individual is fully restored spiritually and ceremonially.

Leviticus 14:14-18 (NKJV)
14 The priest shall take some of the blood of the trespass offering, and the priest shall put it on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot.
15 And the priest shall take some of the log of oil, and pour it into the palm of his own left hand.
16 Then the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle some of the oil with his finger seven times before the Lord.
17 And of the rest of the oil in his hand, the priest shall put some on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the trespass offering.
18 The rest of the oil that is in the priest’s hand he shall put on the head of him who is to be cleansed. So the priest shall make atonement for him before the Lord.

The blood of the offering is applied to the ear, hand, and foot, symbolizing the cleansing of the person’s hearing, actions, and walk before God. The use of oil represents the Holy Spirit and anoints the cleansed individual, signifying sanctification and renewal. Sprinkling the oil before the Lord highlights divine approval of the purification, while anointing the person’s head symbolizes the person being fully restored and blessed in God's sight.

Leviticus 14:19-20 (NKJV)
19 Then the priest shall offer the sin offering, and make atonement for him who is to be cleansed from his uncleanness. Afterward, he shall kill the burnt offering.
20 And the priest shall offer the burnt offering and the grain offering on the altar. So the priest shall make atonement for him, and he shall be clean.

Following the rituals of anointing and purification, a sin offering is made to atone for any remaining uncleanness. The burnt offering represents complete dedication and worship to God, signifying the person's restoration and full acceptance into the covenant community. This offering also reflects the person’s gratitude and renewed relationship with God.

Leviticus 14:21-23 (NKJV)
21 “But if he is poor and cannot afford it, then he shall take one male lamb as a trespass offering to be waved, to make atonement for him, one-tenth of an ephah of fine flour mixed with oil as a grain offering, a log of oil,
22 and two turtledoves or two young pigeons, such as he is able to afford. One shall be a sin offering and the other a burnt offering.
23 He shall bring them to the priest on the eighth day for his cleansing, to the door of the tabernacle of meeting, before the Lord.

If the individual is poor and cannot afford the standard sacrifices, provision is made to offer fewer or less costly animals. This shows God's concern for equity and that cleansing and restoration are available to all, regardless of financial status. Even in reduced form, the ritual still symbolizes atonement, worship, and a renewed covenant with God.

Leviticus 14:24-25 (NKJV)
24 And the priest shall take the lamb of the trespass offering and the log of oil, and the priest shall wave them as a wave offering before the Lord.
25 Then he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering and put it on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot.

The same ritual is performed for the poor, with the priest offering the lamb for the trespass offering. This involves the waving of the sacrifice before the Lord, which signifies offering the person’s life back to God. Blood is again applied to the right ear, thumb, and toe, symbolizing that the individual’s hearing, actions, and walk are now cleansed and dedicated to God.

Leviticus 14:26-29 (NKJV)
26 And the priest shall pour some of the oil into the palm of his own left hand.
27 Then the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the Lord.
28 And the priest shall put some of the oil that is in his hand on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the trespass offering.
29 The rest of the oil that is in the priest’s hand he shall put on the head of him who is to be cleansed, to make atonement for him before the Lord.

The oil, representing the presence of God, is sprinkled and applied just as it was in the earlier ritual. The application of oil on the same spots as the blood—ear, thumb, and toe—highlights that the person is not only cleansed from defilement but also anointed for a new life of holiness. The oil on the head signifies blessing and anointing by God, completing the process of atonement.

Leviticus 14:30-32 (NKJV)
30 And he shall offer one of the turtledoves or young pigeons, such as he can afford,
31 such as he is able to afford, the one as a sin offering and the other as a burnt offering, with the grain offering. So the priest shall make atonement for him who is to be cleansed before the Lord.
32 This is the law for one who had a leprous sore, who cannot afford the usual cleansing.”

For the poor person, after the oil ritual, they bring two birds: one for the sin offering and one for the burnt offering, accompanied by a grain offering. This provision ensures that even those who cannot afford the usual offerings are still fully cleansed and restored. The priest’s role is essential in making atonement for them before the Lord, demonstrating that purification is available to everyone, regardless of financial status.

Leviticus 14:33-36 (NKJV)
33 And the Lord spoke to Moses and Aaron, saying:
34 “When you have come into the land of Canaan, which I give you as a possession, and I put the leprous plague in a house in the land of your possession,
35 and he who owns the house comes and tells the priest, saying, ‘It seems to me that there is some plague in the house,’
36 then the priest shall command that they empty the house, before the priest goes in to examine the plague, that all that is in the house may not be made unclean; and afterward the priest shall go in to examine the house.

God now extends the laws of cleansing to houses in the land of Canaan, showing that purity is not just about individuals but extends to households. If a house is suspected of having a defiling disease, the priest must inspect it. Before the inspection, the house must be emptied to prevent anything from being contaminated. This careful process shows that defilement, even in a physical space, needs to be dealt with through priestly intervention.

Leviticus 14:37-42 (NKJV)
37 And he shall examine the plague; and indeed, if the plague is on the walls of the house with ingrained streaks, greenish or reddish, which appear to be deep in the wall,
38 then the priest shall go out of the house, to the door of the house, and shut up the house seven days.
39 And the priest shall come again on the seventh day and look; and indeed if the plague has spread on the walls of the house,
40 then the priest shall command that they take away the stones in which is the plague, and they shall cast them into an unclean place outside the city.
41 And he shall cause the house to be scraped inside, all around, and the dust that they scrape off they shall pour out in an unclean place outside the city.
42 Then they shall take other stones and put them in the place of those stones, and he shall plaster the house.

If the priest finds green or red streaks that appear deeply embedded in the walls, he must quarantine the house for seven days. If the plague spreads after that time, the affected stones must be removed and discarded in an unclean area outside the city. The house is then scraped and replastered with new stones. This process represents the thorough removal of defilement, symbolizing that uncleanliness, whether physical or spiritual, must be fully eradicated before restoration.

Leviticus 14:43-47 (NKJV)
43 “Now if the plague comes back and breaks out in the house, after he has taken away the stones, after he has scraped the house, and after it is plastered,
44 then the priest shall come and look; and indeed if the plague has spread in the house, it is an active leprosy in the house. It is unclean.
45 And he shall break down the house, its stones, its timber, and all the plaster of the house, and he shall carry them outside the city to an unclean place.
46 Moreover he who goes into the house at all while it is shut up shall be unclean until evening.
47 And he who lies down in the house shall wash his clothes, and he who eats in the house shall wash his clothes.

If the infection persists after the house has been cleaned and repaired, the house must be entirely dismantled, with all materials removed to an unclean place outside the city. Anyone entering the house while it is under quarantine will be considered unclean and must wash themselves. This reflects the seriousness of defilement, indicating that there are times when something becomes so corrupt that it must be completely removed to prevent further contamination.

Leviticus 14:48-53 (NKJV)
48 “But if the priest comes in and examines it, and indeed the plague has not spread in the house after the house was plastered, then the priest shall pronounce the house clean, because the plague is healed.
49 And he shall take, to cleanse the house, two birds, cedarwood, scarlet, and hyssop.
50 Then he shall kill one of the birds in an earthen vessel over running water;
51 and he shall take the cedarwood, the hyssop, the scarlet, and the living bird, and dip them in the blood of the slain bird and in the running water, and sprinkle the house seven times.
52 And he shall cleanse the house with the blood of the bird and the running water and the living bird, with the cedarwood, the hyssop, and the scarlet.
53 Then he shall let the living bird loose outside the city in the open field, and make atonement for the house, and it shall be clean.

If the house is found clean after the inspection, the priest performs a cleansing ritual similar to the one used for an individual healed of leprosy. The elements of two birds, cedarwood, hyssop, and scarlet are used to cleanse the house, with one bird being killed and the other set free. This ritual illustrates that God desires all things, even homes, to be free from defilement. The freedom of the bird symbolizes the release from impurity, and the house is declared clean.

Leviticus 14:54-57 (NKJV)
54 “This is the law for any leprous sore and scale,
55 for the leprosy of a garment and of a house,
56 for a swelling and a scab and a bright spot,
57 to teach when it is unclean and when it is clean. This is the law of leprosy.”

These final verses summarize the laws of leprosy for individuals, garments, and houses. The laws emphasize that distinctions between clean and unclean are important in maintaining holiness in the community. The priest is responsible for diagnosing and ensuring proper purification in each case, reflecting God's desire for His people to be free from defilement, both physically and spiritually. These regulations highlight the seriousness with which God approaches purity and holiness.