Leviticus 14 35

Leviticus 14:35 kjv

And he that owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house:

Leviticus 14:35 nkjv

and he who owns the house comes and tells the priest, saying, 'It seems to me that there is some plague in the house,'

Leviticus 14:35 niv

the owner of the house must go and tell the priest, 'I have seen something that looks like a defiling mold in my house.'

Leviticus 14:35 esv

then he who owns the house shall come and tell the priest, 'There seems to me to be some case of disease in my house.'

Leviticus 14:35 nlt

The owner of such a house must then go to the priest and say, 'It appears that my house has some kind of mildew.'

Leviticus 14 verses

Leviticus 14 35 Meaning

Leviticus 14:35 outlines the initial step for dealing with suspected tzara'at (a type of divinely sent disfigurement or mildew, often translated as "leprosy") in a house. It states that the house owner, upon observing what appears to be a mark of the plague on their property, must promptly report this observation to the priest. This emphasizes personal responsibility, immediate disclosure, and the exclusive role of the priest in assessing and handling matters of ritual purity and defilement within the Israelite community, even extending to inanimate structures.

Leviticus 14 35 Context

Leviticus Chapter 14 continues the detailed instructions regarding tzara'at, a serious condition of defilement that renders a person or object ritually unclean. Following laws concerning the purification of a person with tzara'at (verses 1-32), the chapter shifts its focus to a distinct but related manifestation: tzara'at in a house (verses 33-53). This "house leprosy" is not a physical disease of the structure itself, but rather a mold or mildew outbreak (greenish or reddish depressions on walls) interpreted as a sign of divine judgment or defilement. The historical and cultural context is that of ancient Israel living under the Mosaic Covenant, where meticulous attention to ritual purity was paramount. This elaborate system distinguished Israel from surrounding pagan nations whose spiritual practices often lacked such a stringent understanding of holiness and uncleanness. The tzara'at laws were not primarily for hygiene or health (though they had practical implications) but for theological reasons, symbolizing the infectious nature of sin and the need for divine intervention and purification to maintain God's presence among His people. Leviticus 14:35 specifically deals with the very first step the house owner must take – to recognize a potential problem and initiate the prescribed legal and spiritual process by involving the priest, who acts as the God-appointed mediator in such matters.

Leviticus 14 35 Word analysis

• And he that oweth the house (וּבָא אֲשֶׁר לוֹ הַבַּיִת, u-va' asher lo ha-bayit):

  • וּבָא (u-va'): "And he shall come" - Implies a necessary action, a required reporting. This is not optional.
  • אֲשֶׁר לוֹ הַבַּיִת (asher lo ha-bayit): Literally "one to whom the house belongs." This phrase specifies the owner of the house, placing the responsibility directly on them. It highlights stewardship and accountability. The possessor is responsible for recognizing defilement within their domain and bringing it to light.

• shall come and tell (וְהִגִּיד, və-higīd):

  • וְהִגִּיד (və-higīd): Hiphil perfect of נָגַד (nagad), meaning "to declare, make known, report, inform." It emphasizes clear and unequivocal communication. The owner is not to hide or neglect the suspected problem. The verb signifies an active, verbal report.

• the priest (לַכֹּהֵן, lak-kohēn):

  • לַכֹּהֵן (lak-kohēn): Refers to the God-appointed Aaronic priest, the sole authority to inspect and declare tzara'at cases clean or unclean. This highlights the hierarchical and theocratic nature of Israelite society and the absolute necessity of divine mediation through the priesthood in matters of purity. The owner cannot self-diagnose or self-purify in this ritual context.

• saying (לֵאמֹר, le'mor):

  • לֵאמֹר (le'mor): A common Hebrew infinitive used to introduce direct speech. It simply sets up the quotation that follows, emphasizing that the following words are the direct report.

• It seemeth to me (נִרְאָה לִי, nir'a li):

  • נִרְאָה (nir'a): Niphal perfect of רָאָה (ra'ah), meaning "it has appeared," or "it is seen." In the Niphal passive sense, "it seems," or "it appears to me." It indicates an observation, a perception by the owner, not a conclusive diagnosis. The owner is stating a suspicion based on their sight.
  • לִי (li): "to me." This clarifies that the observation is the owner's subjective assessment. It's a statement of perception and humility, acknowledging the limitations of their own discernment in such spiritual matters and the need for a higher authority to confirm.

• there is as it were a plague (כְּנֶגַע, kə-negaʿ):

  • כְּנֶגַע (kə-negaʿ): Literally "as a nega'" or "like a stroke/plague/blemish."
    • כְּ (kə): "As," or "like," a particle indicating similarity, comparison, or "as if." Reinforces that this is the owner's suspicion, not a definitive pronouncement.
    • נֶגַע (negaʿ): The technical term for the tzara'at affliction. It's used for skin conditions, garment decay, and house mold. It's a "stroke" or "plague" inflicted by God. This word carries the weight of serious defilement and potential divine judgment.

• in the house (בַּבַּיִת, va-bayit):

  • בַּבַּיִת (va-bayit): "In the house." Clearly specifies the location of the suspected affliction. It underscores God's concern for holiness extending even to the dwelling places of His people.

Leviticus 14 35 Bonus Section

• The meticulous laws concerning tzara'at in Leviticus served a pedagogical purpose: they taught Israel the nature of sin (it spreads, it defiles, it separates) and the necessity of divine intervention for purification. The inability of man to cleanse tzara'at on his own highlighted dependency on God's appointed priest and process.
• The "plague in the house" (nega' ba-bayit) could be viewed as a symbolic manifestation of "defilement in the family" or "corruption in the community." It could even serve as a stark reminder of unconfessed sin within the household, prompting self-examination before the priest's inspection.
• This verse indirectly sets up a spiritual pattern for Christian living: When a believer or the church body observes signs of spiritual "corruption" (e.g., sin, doctrinal error), the first response should be open and humble acknowledgement, followed by seeking the guidance of spiritual leaders or community for confession and repentance, allowing for God's work of purification. Hiding spiritual "leprosy" (sin) only allows it to spread (cf. 1 John 1:9, Jas 5:16).

Leviticus 14 35 Commentary

Leviticus 14:35 initiates the priestly protocol for cleansing a defiled house, forming a vital part of the purity laws in ancient Israel. This verse underscores that the initial step rests on the house owner to report a suspected tzara'at affliction to the priest. This "plague" was a manifestation of mold or mildew, viewed not just as a health hazard, but as a ritual defilement with theological implications, perhaps indicating underlying spiritual issues or divine displeasure.

The prompt and honest disclosure by the owner ("It seemeth to me there is as it were a plague") is critical. It reflects a proper submission to God's ordained authority (the priest) and a recognition that only the priest could definitively diagnose the issue and mediate purification. The owner is a responsible observer, not the final judge. This principle teaches the importance of acknowledging problems (especially spiritual ones), avoiding concealment, and seeking authoritative, God-ordained counsel for their resolution. Just as a physical structure could be tainted, Scripture reveals how sin can metaphorically "defile" the human heart or a community, leading to corruption that needs to be brought to the light for spiritual cleansing (John 3:20-21). The New Testament applies such Old Testament principles spiritually: followers of Christ are called to confess sin and cleanse themselves from all impurity, understanding their bodies are temples of the Holy Spirit (1 Cor 6:19, 2 Cor 7:1), needing constant vigilance against defilement. This Old Covenant ceremonial law, though no longer literally applicable to physical homes, points to the broader biblical truth that God desires holiness in all aspects of His people's lives and that a right response to perceived defilement is to seek cleansing through proper channels.