Leviticus 14 Laws about Clean and Unclean Food

1 Cleansing From Infectious Skin Diseases
The Lord said to Moses,

2 “These are the regulations for the diseased person at the time of his ceremonial cleansing, when he is brought to the priest:

3 The priest is to go outside the camp and examine him. If the person has been healed of his infectious skin disease,

4 the priest shall order that two live clean birds and some cedar wood, scarlet yarn and hyssop be brought for the one to be cleansed.

5 Then the priest shall order that one of the birds be killed over fresh water in a clay pot.

6 He is then to take the live bird and dip it, together with the cedar wood, the scarlet yarn and the hyssop, into the blood of the bird that was killed over the fresh water.

7 Seven times he shall sprinkle the one to be cleansed of the infectious disease and pronounce him clean. Then he is to release the live bird in the open fields.

8 “The person to be cleansed must wash his clothes, shave off all his hair and bathe with water; then he will be ceremonially clean. After this he may come into the camp, but he must stay outside his tent for seven days.

9 On the seventh day he must shave off all his hair; he must shave his head, his beard, his eyebrows and the rest of his hair. He must wash his clothes and bathe himself with water, and he will be clean.

10 “On the eighth day he must bring two male lambs and one ewe lamb a year old, each without defect, along with three-tenths of an ephah of fine flour mixed with oil for a grain offering, and one log of oil.

11 The priest who pronounces him clean shall present both the one to be cleansed and his offerings before the Lord at the entrance to the Tent of Meeting.

12 “Then the priest is to take one of the male lambs and offer it as a guilt offering, along with the log of oil; he shall wave them before the Lord as a wave offering.

13 He is to slaughter the lamb in the holy place where the sin offering and the burnt offering are slaughtered. Like the sin offering, the guilt offering belongs to the priest; it is most holy.

14 The priest is to take some of the blood of the guilt offering and put it on the lobe of the right ear of the one to be cleansed, on the thumb of his right hand and on the big toe of his right foot.

15 The priest shall then take some of the log of oil, pour it in the palm of his own left hand,

16 dip his right forefinger into the oil in his palm, and with his finger sprinkle some of it before the Lord seven times.

17 The priest is to put some of the oil remaining in his palm on the lobe of the right ear of the one to be cleansed, on the thumb of his right hand and on the big toe of his right foot, on top of the blood of the guilt offering.

18 The rest of the oil in his palm the priest shall put on the head of the one to be cleansed and make atonement for him before the Lord.

19 “Then the priest is to sacrifice the sin offering and make atonement for the one to be cleansed from his uncleanness. After that, the priest shall slaughter the burnt offering

20 and offer it on the altar, together with the grain offering, and make atonement for him, and he will be clean.

21 “If, however, he is poor and cannot afford these, he must take one male lamb as a guilt offering to be waved to make atonement for him, together with a tenth of an ephah of fine flour mixed with oil for a grain offering, a log of oil,

22 and two doves or two young pigeons, which he can afford, one for a sin offering and the other for a burnt offering.

23 “On the eighth day he must bring them for his cleansing to the priest at the entrance to the Tent of Meeting, before the Lord.

24 The priest is to take the lamb for the guilt offering, together with the log of oil, and wave them before the Lord as a wave offering.

25 He shall slaughter the lamb for the guilt offering and take some of its blood and put it on the lobe of the right ear of the one to be cleansed, on the thumb of his right hand and on the big toe of his right foot.

26 The priest is to pour some of the oil into the palm of his own left hand,

27 and with his right forefinger sprinkle some of the oil from his palm seven times before the Lord.

28 Some of the oil in his palm he is to put on the same places he put the blood of the guilt offering—on the lobe of the right ear of the one to be cleansed, on the thumb of his right hand and on the big toe of his right foot.

29 The rest of the oil in his palm the priest shall put on the head of the one to be cleansed, to make atonement for him before the Lord.

30 Then he shall sacrifice the doves or the young pigeons, which the person can afford,

31 one as a sin offering and the other as a burnt offering, together with the grain offering. In this way the priest will make atonement before the Lord on behalf of the one to be cleansed.”

32 These are the regulations for anyone who has an infectious skin disease and who cannot afford the regular offerings for his cleansing.

33 Cleansing From Mildew
The Lord said to Moses and Aaron,

34 “When you enter the land of Canaan, which I am giving you as your possession, and I put a spreading mildew in a house in that land,

35 the owner of the house must go and tell the priest, ‘I have seen something that looks like mildew in my house.’

36 The priest is to order the house to be emptied before he goes in to examine the mildew, so that nothing in the house will be pronounced unclean. After this the priest is to go in and inspect the house.

37 He is to examine the mildew on the walls, and if it has greenish or reddish depressions that appear to be deeper than the surface of the wall,

38 the priest shall go out the doorway of the house and close it up for seven days.

39 On the seventh day the priest shall return to inspect the house. If the mildew has spread on the walls,

40 he is to order that the contaminated stones be torn out and thrown into an unclean place outside the town.

41 He must have all the inside walls of the house scraped and the material that is scraped off dumped into an unclean place outside the town.

42 Then they are to take other stones to replace these and take new clay and plaster the house.

43 “If the mildew reappears in the house after the stones have been torn out and the house scraped and plastered,

44 the priest is to go and examine it and, if the mildew has spread in the house, it is a destructive mildew; the house is unclean.

45 It must be torn down—its stones, timbers and all the plaster—and taken out of the town to an unclean place.

46 “Anyone who goes into the house while it is closed up will be unclean till evening.

47 Anyone who sleeps or eats in the house must wash his clothes.

48 “But if the priest comes to examine it and the mildew has not spread after the house has been plastered, he shall pronounce the house clean, because the mildew is gone.

49 To purify the house he is to take two birds and some cedar wood, scarlet yarn and hyssop.

50 He shall kill one of the birds over fresh water in a clay pot.

51 Then he is to take the cedar wood, the hyssop, the scarlet yarn and the live bird, dip them into the blood of the dead bird and the fresh water, and sprinkle the house seven times.

52 He shall purify the house with the bird’s blood, the fresh water, the live bird, the cedar wood, the hyssop and the scarlet yarn.

53 Then he is to release the live bird in the open fields outside the town. In this way he will make atonement for the house, and it will be clean.”

54 These are the regulations for any infectious skin disease, for an itch,

55 for mildew in clothing or in a house,

56 and for a swelling, a rash or a bright spot,

57 to determine when something is clean or unclean.
These are the regulations for infectious skin diseases and mildew.

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Analysis of Leviticus Chapter 14

Leviticus Chapter 14 is primarily concerned with the laws and rituals regarding the purification of individuals who have been afflicted with skin diseases and mildew (often interpreted as some form of leprosy). It further delves into the profound concept of purity and sanctity within the Israelite community. The chapter contains detailed instructions for rituals that symbolize purification and reintegration into the community religiously and socially. Here’s a deeply insightful analysis of the chapter, verse by verse.

Verses 1-9: The Ritual of Cleansing for a Leper

The opening verses outline a meticulous process for the cleansing of a person healed of a skin disease. A priest must go outside the camp to inspect the person, signifying that the restoration begins with an acknowledgment from the religious authority. It underscores the importance of community oversight in maintaining holiness.

Verses 4-7: Two live clean birds, cedarwood, scarlet yarn, and hyssop are specified. One bird is killed over fresh water in a clay pot, and its blood becomes the medium of purification. The living bird, after being dipped in the blood, is released into the open fields. The elements used have deep symbolic meanings:

Two birds: Represent life and death, where one bird’s sacrifice permits the other’s liberation, akin to the purification and atonement process.
Cedarwood: Symbolic of durability and longevity.
Scarlet yarn: May denote vitality and possibly signify the sinner’s sins.
Hyssop: Used in various purification rites, symbolizing cleansing due to its aromatic and disinfectant properties.

The released bird signifies the leper’s new, cleansed status, symbolizing freedom from the affliction. This ritual signifies transition from impurity to purity, vividly portraying the spiritual cleansing expected of the people of Israel.

Verse 8-9: After this ritual, the healed person must wash themselves, shave all their hair, and wash their clothes. This level of physical cleansing indicates shedding the past ‘impure’ self, undergoing total purification before re-entering the community.

Verses 10-20: The Sin and Burnt Offerings

Here, the text instructs the person to bring offerings on the eighth day: two male lambs without defect and one ewe lamb, along with a grain offering. The use of lambs as offerings emphasizes the need for atonement and reconciliation with God.

Verse 12-13: The priest is to offer one of the male lambs as a guilt offering, its blood applied to the patient’s earlobe, thumb, and big toe. These body parts symbolize the sanctification of one’s hearing, work, and walk, holistically indicating entire human sanctification.

Verses 18-20: By placing oil on the cleansed individual’s body parts, the ritual emphasizes the anointing and indwelling presence of the Spirit of God. After completing the sin and burnt offerings, the process is declared complete by the priest, signifying full restoration.

Verses 21-32: Provisions for the Poor

Understanding the economic disparity among the Israelites, the chapter provides alternative offerings for those who could not afford lambs. It demonstrates an inclusive approach, ensuring that purification and redemption were accessible to all, regardless of socio-economic status.

The provisions for the poor involve using one lamb and two turtledoves or young pigeons. The reduced offering does not diminish the ritual’s sanctity or its intent, which emphasizes God’s grace and inclusivity.

Verses 33-53: The Cleansing of Contaminated Houses

The second half of the chapter shifts focus from individuals to inanimate objects—specifically houses afflicted with mildew (interpreted as mold or some form of infection). The laws signify the holiness expected not just in people but also in one’s living environment.

Verses 35-36: Indicates that a homeowner must report to the priest if they notice signs of mildew. Symbolically, it underlines the importance of vigilance in maintaining purity and the necessity of religious mediation in addressing such issues.

Verses 37-42: Involve inspection and potential removal of contaminated stones followed by scraping and re-plastering. If mildew reappears, comprehensive measures involve tearing down the house. It serves a metaphorical lesson on sin and corruption: partial measures are sometimes insufficient for true purification.

The final purification rite for a cleansed house, involving birds, cedarwood, scarlet yarn, and hyssop, mirrors the earlier cleansing ritual for individuals, reinforcing the holistic nature of biblical purity laws.

Conclusion: Holistic Purity and Symbolism

Leviticus 14 delves deep into the concepts of sin, impurity, and divine restoration, marrying spiritual and physical realms seamlessly. The detailed rituals elevate everyday elements into profound symbols of God’s deliverance and mercy.

The chapter teaches significant lessons:

Community and Holiness: The priests’ involvement underscores religious leadership’s role in guiding the faithful towards holiness. Community oversight in maintaining an individual’s purity is critical.
Symbolic Elements: Each element used in rituals underscores deeper spiritual meanings and conveys significant theological truths about atonement, cleansing, and sanctification.
Inclusivity: Provision for the poor in purification rites highlights divine grace and inclusivity, ensuring no barriers in access to spiritual restoration.
Comprehensive Purity: Extending cleansing laws to houses, the text envisions a community wholly committed to purity in all life aspects—personal, household, and communal.

In essence, Leviticus 14 is a robust reminder of the ancient, yet timeless principles of seeking and maintaining purity within a faith community, reflecting divine holiness, mercy, and the importance of physical and spiritual cleanliness.

Understanding the Key Messages in Leviticus 14: Insights and Explanation

Leviticus 14 outlines the laws regarding clean and unclean food. It provides instructions on which animals are considered clean and can be eaten and which ones are unclean and should be avoided. These laws were given to the Israelites to ensure their physical and spiritual cleanliness. The chapter emphasizes the importance of obeying these dietary laws as a sign of their covenant with God.

Notes

The dietary laws in the Old Testament were specific to the Israelites and were fulfilled in Christ. Christians are not bound by these laws, but are called to live according to the principles of love and self-control in all areas of life.