Leviticus 14
Summary for Lev 14:1-32: 14:1-32 a These verses, dealing with the purification of infected individuals, are best understood when read in conjunction with 13:1-46 b.14:4 c The items listed here were part of the cleansing ritual involving the ashes of the red heifer (Num 19:6 d), but their exact significance is unknown. See also Heb 9:18-22 e. Hyssop was a small plant used for sprinkling blood (Exod 12:22 f) and in purification rites (Num 19:18 g).
Summary for Lev 14:5-7: 14:5-7 h Killing the bird and sprinkling its blood (14:7 i) reflects Exod 24:6-8 j, where all of Israel was sprinkled with blood to establish the people as God’s covenant community. Here the individual was cleansed by being sprinkled with blood and allowed to return to community membership. Fresh water was also used in cleansing ceremonies (Num 8:7 k) and in sacrifice preparation (Lev 1:9 l, 13 m).
14:7 n Just as the goat released to Azazel symbolized the removal of sin from the community on the Day of Atonement (16:10 o, 20-22 p), the release of the live bird symbolized the removal of the individual’s uncleanness.
14:12 q This guilt offering (sometimes called the “penalty offering” or “reparation offering”) was offered because the unclean person living outside the camp could not bring sacrifices, tithes, and offerings during the period of uncleanness (see 5:14-16 r).
14:14 s The lobe, thumb, and big toe represent what the whole person hears and does, and where he or she goes (also 14:17 t, 28 u; see study note on 8:23).
Summary for Lev 14:15-17: 14:15-17 v In the ancient world, olive oil was commonly used to aid healing (see Isa 1:6 w; Luke 10:34 x). Its use here might symbolize the healing and cleansing of the infection, which allowed the person to return to the community. Perhaps it also represented restored union between God, the priest, and the worshiper.
14:19 y This sin offering was the offering of purification mentioned in 12:6 z (see 4:2-3 aa).
• The burnt offering provided atonement for sins committed during the period of uncleanness when the person was unable to bring offerings (see 1:4 ab).
14:20 ac grain offering: See study note on 2:1-16.
Summary for Lev 14:21-32: 14:21-32 ad The ritual for the poor was very similar to the conventional purification offering, but it allowed for the use of less expensive birds in place of a lamb (see 5:7-13 ae).
Summary for Lev 14:33-53: 14:33-53 af The contamination of buildings by rot or mildew made them unhealthy or even unsafe. These buildings were considered diseased and therefore not whole or clean (see study note on 11:1–15:33). The inspection and treatment process was similar to the one for mildew in clothing (13:47-59 ag).
14:34 ah I may contaminate: In the absolute monotheism of biblical language, God causes or allows everything. For example, Exod 21:13 ai describes an accidental death as something that God allowed to happen (see also Deut 19:4-5 aj).
14:36 ak Having the house emptied indicated that it was not actually unclean until the priest pronounced it so. The owner would remove furnishings so that they would not be included in the quarantine.
14:37 al If the mildew extended deeper than the wall’s surface it was more serious than if it were just on the surface. The same idea was expressed by “more than skin-deep” in the examination of infected individuals (see study note on 13:3).
Summary for Lev 14:54-57: 14:54-57 am A summary statement about infections of all sorts (cp. 11:46-47 an).
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