Leviticus 14 2

Leviticus 14:2 kjv

This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:

Leviticus 14:2 nkjv

"This shall be the law of the leper for the day of his cleansing: He shall be brought to the priest.

Leviticus 14:2 niv

"These are the regulations for any diseased person at the time of their ceremonial cleansing, when they are brought to the priest:

Leviticus 14:2 esv

"This shall be the law of the leprous person for the day of his cleansing. He shall be brought to the priest,

Leviticus 14:2 nlt

"The following instructions are for those seeking ceremonial purification from a skin disease. Those who have been healed must be brought to the priest,

Leviticus 14 verses

Leviticus 14 2 Meaning

This verse initiates the divine regulation concerning the ritual purification of an individual diagnosed with a skin disease, commonly translated as leprosy, who is declared clean. It establishes that upon the day of his ceremonial cleansing, a specific procedure must be followed: the afflicted person is not to come forward on his own, but must be presented to the priest, highlighting the ordained role of the priesthood in mediating God's established path to restoration and reintegration into the community.

Leviticus 14 2 Context

Leviticus 14 focuses on the elaborate rituals for the purification and reintegration of an individual healed from tzara'at, a severe skin affliction often translated as "leprosy." Chapter 13 detailed the priestly diagnosis of tzara'at and the resulting isolation of the afflicted. Verse 2 initiates the process for someone already declared healed and is transitioning from ceremonial uncleanness back into communal life. The regulations are prescriptive, emphasizing the priest's essential role and the structured nature of returning to purity and societal participation, all ordained by God as part of His covenantal law for the cleanliness of His holy people and camp. This particular verse underlines the divine directive that such a cleansing process is not left to individual discretion but must conform to specific sacred procedures mediated by God’s chosen representatives.

Leviticus 14 2 Word analysis

• This shall be the law (zot tihyeh torat - זוֹאת תִּהְיֶה תּוֹרַת):

  • Torah (תּוֹרָה) signifies divine instruction, teaching, or a specific ordinance, more than mere human legislation. It conveys God's revealed will.
  • It indicates that what follows is a non-negotiable, divinely ordained statute, setting the framework for the entire cleansing ritual.
  • Its use highlights God as the ultimate source of health and purity, challenging any perception of magic or human-devised cures prevalent in surrounding cultures.

• of the leper (ha-metzora - הַמְצֹרָע):

  • Refers to the person afflicted with tzara'at, a broad term for severe, defiling skin conditions, not necessarily Hansen's disease.
  • The article "the" indicates a specific, known type of person previously discussed in detail in chapter 13, signifying one declared unclean.
  • His status as a metzora means he was outside the camp, symbolizing separation from the community and, implicitly, from God's full presence (see Num 5:2).

• in the day (b'yom - בְּיוֹם):

  • Specifies a particular point in time when the cleansing ceremony commences, following the healing.
  • It's a designated day for action, not a continuous process, emphasizing the structured, precise nature of the ritual.

• of his cleansing (taharato - טָהֳרָתוֹ):

  • Derived from tahor (טָהוֹר), meaning "clean" or "pure." Tahara refers to the state or act of becoming ritually clean.
  • This is not referring to the healing of the disease, but to the ritual purification that follows after a healing has already taken place (diagnosed by the priest, as per Lev 13:38).
  • It underscores that the process is about religious purity, not just physical health; it's about re-entering the sacred space and community life.

• He shall be brought (ve-huqrav - וְהוּבָא):

  • This is a Hophal stem (passive causative) of the verb qarab (קָרַב), meaning "to draw near" or "to bring near."
  • The passive voice is crucial: the metzora does not initiate his return on his own accord or simply walk back in. He is brought by someone else (likely family or friends, or directed by the priest as per v. 3) to the priest.
  • This highlights the passivity of the formerly defiled person in his purification, emphasizing that God, through the priestly mediation, is the active agent in restoring purity. It symbolizes utter dependence on the divine process for restoration.

• to the priest (el ha-kohen - אֶל־הַכֹּהֵן):

  • The priest (kohen) is God's designated mediator for cultic matters, impurity, and atonement in Israel.
  • He alone has the authority to diagnose uncleanness, declare purity, and supervise the prescribed rituals.
  • This underscores the centralized nature of Israel's worship and ritual life, distinct from polytheistic practices where individuals might independently consult idols or spirits. The priest acts on God’s behalf, ensuring adherence to the divine law for order and purity within the camp.

Leviticus 14 2 Bonus section

The ritual for tzara'at serves as one of the most poignant Old Testament types of sin's isolating power and God's pathway to reconciliation. The very act of being "brought to the priest" encapsulates the truth that genuine restoration—whether physical-ceremonial or spiritual—is initiated and accomplished by divine provision and mediated through a designated agent, not through self-effort. This points ultimately to Jesus Christ, the Great High Priest, who not only heals the physically sick (demonstrating authority over defilement, as seen with lepers in the Gospels) but, more importantly, spiritually cleanses the defiled heart and brings sinners back into communion with God, something the Aaronic priesthood rituals only symbolized and foreshadowed. The process underscores God's meticulous care for His people's purity and health—both corporally and spiritually—reflecting His holy character and His desire for a consecrated community in His presence.

Leviticus 14 2 Commentary

Leviticus 14:2 marks the beginning of the journey from social and religious exclusion back to inclusion for one previously defiled by tzara'at. The phrase "This shall be the law" emphasizes that the entire process is a divine decree, not a human invention, underlining God's sovereignty even over illness and social standing. The "leper" in view is one whom God has already healed, as the priest's role here is to perform the ritual "cleansing," not to cure the physical malady. The purification rite serves to ceremonially purify the individual, removing the ritual uncleanness that kept them separate from the community and the tabernacle.

The most striking detail is that the person "shall be brought" to the priest. This passive phrasing reveals the metzora's dependency; he does not re-enter community life on his own initiative but must be presented, highlighting divine grace and the indispensable role of the priest as God's ordained representative. This ritual purification served as a vivid picture of sin's defilement and God's provision for restoration. Just as tzara'at isolated, sin isolates; just as the metzora could not purify himself but was brought to the priest, so humanity cannot cleanse itself from sin but must be brought to God through the mediator, Christ. The law, though outwardly dealing with skin conditions, consistently points to a deeper truth about humanity's need for spiritual cleansing and reintegration with God.