Leviticus 14 32

Leviticus 14:32 kjv

This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing.

Leviticus 14:32 nkjv

This is the law for one who had a leprous sore, who cannot afford the usual cleansing."

Leviticus 14:32 niv

These are the regulations for anyone who has a defiling skin disease and who cannot afford the regular offerings for their cleansing.

Leviticus 14:32 esv

This is the law for him in whom is a case of leprous disease, who cannot afford the offerings for his cleansing."

Leviticus 14:32 nlt

These are the instructions for purification for those who have recovered from a serious skin disease but who cannot afford to bring the offerings normally required for the ceremony of purification."

Leviticus 14 verses

Leviticus 14 32 Meaning

Leviticus 14:32 summarizes the law for an individual who has recovered from a serious skin disease (often translated "leprosy") but whose financial means are insufficient to offer the standard set of sacrifices prescribed for ritual purification. This verse clarifies that even in such cases, there is a divinely provided, less costly alternative ritual through which the person can achieve ritual purity and be fully restored to the community and to participation in sacred life. It highlights God's compassionate provision and equity, ensuring that financial limitations do not bar anyone from seeking cleansing and fellowship with Him.

Leviticus 14 32 Context

Leviticus Chapter 14 outlines the detailed procedures for the purification of a person who has been healed of tsara'at (צָרַעַת), a severe, defiling skin affliction often translated as "leprosy." Chapters 13 and 14 deal comprehensively with the diagnosis and ritual handling of this condition. The purification process was elaborate and multi-staged, requiring specific sacrifices to allow the individual to return to the camp, resume social interaction, and participate in worship, as the disease rendered them ritually impure and separated from the community. Leviticus 14:1-20 details the standard offering for someone of sufficient means, which included three male lambs, one ewe lamb, and fine flour mixed with oil. However, acknowledging the economic disparities among the Israelites, the Law mercifully provides an alternative for the poor. Leviticus 14:21 introduces this provision, specifying a reduced set of offerings (one male lamb, two turtledoves or pigeons, and less fine flour with oil). Verse 32 serves as a concluding summary statement for this specific law regarding the less affluent individual.

Leviticus 14 32 Word analysis

• This (זֹאת, zot): A demonstrative pronoun, referring directly to the law outlined in the preceding verses (Leviticus 14:21-31), which specifies the reduced offering for the poor person's purification. It anchors the specific details that just concluded.
• is the law (תּוֹרַת, torat): From torah, meaning "instruction," "teaching," or "law." More than mere rules, it conveys divine guidance and revelation for righteous living and proper worship. This highlights that even the modification for the poor is God's prescribed path.
• for him (לָאִישׁ, la'ish): For the man; applies to any male individual. It denotes the specific recipient of this particular regulation.
• in whom (אֲשֶׁר־בּוֹ, asher-bo): Literally "who in him." Refers to the individual embodying the condition.
• is the plague of leprosy (נֶגַע צָרַעַת, nega' tsara'at): Nega' (נֶגַע) means "plague," "stroke," or "affliction." Tsara'at (צָרַעַת) refers to a variety of serious, defiling skin diseases, often distinct from modern Hansen's disease, but carrying immense ritual impurity and social stigma. Its purification was complex due to its severe defiling nature and often symbolized the isolating effect of sin.
• whose hand (וְיָדוֹ, ve-yado): From yad (יָד), meaning "hand." In Hebrew idiom, the "hand" often signifies power, strength, capability, possession, or means.
• cannot get enough (לֹא־תַגִּיעַ, lo-taggia'): Literally "does not reach," or "does not attain." When combined with "hand," it forms an idiom for having insufficient means, lacking the financial capacity, or being unable to afford something. It expresses a state of poverty or limitation.
• for the purification (לְטָהֳרָתוֹ, le-tohorato): From tohorah (טָהֳרָה), meaning "cleanness" or "purification." This refers to the ritual process required to cleanse the individual from impurity, making him fit to re-enter the community and participate in sacred activities and worship.
• according to what is ordained (לְטָהָרָתוֹ כַּאֲשֶׁר, ka'asher le-tohorato): Or "according to what is required for his cleansing." This phrase reaffirms that the modified ritual (for the poor) is also a divinely ordained and acceptable way for the person to achieve the necessary state of purity, fully meeting the requirements of God's Law despite lesser material means.

Words-group analysis:

• "This is the law for him": Establishes the divine authority and specific applicability of the preceding instruction. It signals the conclusion and summation of a particular legal section.
• "in whom is the plague of leprosy": Identifies the specific, highly ritualistically impure individual for whom this law applies. This condition carried severe social and spiritual implications, necessitating precise cleansing rituals.
• "whose hand cannot get enough for the purification": This crucial phrase highlights God's compassionate accommodation for the poor. It identifies a person facing financial hardship, ensuring their economic status does not hinder their spiritual restoration. It reflects a core principle of equity within God's Law.
• "according to what is ordained": Emphasizes that the modified, simpler offerings for the poor are still fully legitimate and divinely acceptable, allowing them to fulfill the Law's requirements for cleansing. It reiterates that purity is accessible to all, not just the wealthy.

Leviticus 14 32 Bonus section

The tsara'at condition was considered a "plague" or "stroke" (nega') by God, often believed to be a direct divine judgment for sin (e.g., Miriam's tsara'at in Num 12 for challenging Moses; Gehazi's in 2 Kings 5 for greed and deceit). This deeper spiritual connection meant that the purification ritual was not merely for physical health but for spiritual restoration and communal reintegration, which Leviticus 14:32 ensures is available to everyone, including the economically disadvantaged. This law serves as an early example of God's social justice, challenging any human tendency to equate piety or access to God with material wealth, and reinforces the idea that true acceptance before God is not based on financial capability.

Leviticus 14 32 Commentary

Leviticus 14:32 concludes the specific instructions for the purification of one cured of a leprous disease who lacks the means for the standard sacrifice. This verse underscores God's profound mercy and equitable justice within His Law. The distinction between the offering for the rich (Lev 14:10-20) and the poor (Lev 14:21-31) reveals that while ritual purity before God is absolute and required for all, the means to attain it are flexible to accommodate socio-economic realities. God prioritizes the individual's desire for cleansing and their re-entry into fellowship over the specific material value of their offering. This prevents financial hardship from becoming a barrier to spiritual restoration and inclusion. It portrays a God who provides accessible pathways to holiness for all His covenant people, reflecting a concern for justice and compassion that transcends mere legalistic demands. This principle resonates with later biblical teachings about caring for the poor and the ultimate provision of Christ, which is sufficient for all, regardless of earthly status.