Tyndale Open Study NotesLeviticus 14

Regarding regulations for infections, the idea of "normal" and "abnormal" is important (see “Clean, Unclean, and Holy” Theme Note). Infections in people, clothing, or buildings are not normal. They indicate disease and death. This is the opposite of wholeness. So, infections make a person ceremonially unclean.

To fully understand these verses about purifying infected people, read them with Leviticus 13:1–46.

The items listed here were part of the cleansing ceremony with the ashes of the red heifer (Numbers 19:6). Their exact significance is unclear (see also Hebrews 9:18–22). Hyssop was a small plant used for sprinkling blood and in purification rites (Exodus 12:22; Numbers 19:18).

Killing the bird and sprinkling its blood (Leviticus 14:7) is similar to Exodus 24:6–8. This is where Moses sprinkled all of Israel with blood to establish them as God's covenant community. In these verses, they cleansed the individual by sprinkling them with blood and allowed them to return to the community. They also used fresh water in cleansing ceremonies and in preparing sacrifices (Numbers 8:7; Leviticus 1:9, 13).

The goat released to Azazel symbolized removing sin from the community on the Day of Atonement (Leviticus 16:10, 20–22). In a similar way, releasing the live bird symbolized removing an individual's ceremonial uncleanness.

The guilt offering was also sometimes called the "penalty" or "reparation" offering. It was for those who were ceremonially unclean and lived outside the camp. They could not bring sacrifices, tithes, and offerings while unclean (see Leviticus 5:14–16).

the right earlobe … thumb … big toe: These symbolized what a person hears, does, and where they go (also Leviticus 14:17, 28; see study note on 8:23).

In the ancient world, people often used olive oil to help with healing (see Isaiah 1:6; Luke 10:34). Its use here might symbolize healing and cleansing of the infection. This allowed the person to rejoin the community. It may also have represented a restored connection between God, the priest, and the worshiper.

• This sin offering was the purification offering mentioned in Leviticus 12:6 (see 4:2–3).

• burnt offering: This atoned for sins committed during the time of ceremonial uncleanness when the person could not bring offerings (see 1:4).

grain offering: See study note on Leviticus 2:1–16.

The ceremony for the poor was similar to the usual purification offering. But, it allowed them to use cheaper birds instead of a lamb (see Leviticus 5:7–13).

Rot or mildew contamination made buildings unhealthy or unsafe. People considered these buildings diseased, so they were not whole or ceremonially clean (see study note on Leviticus 11:1–15:33). The inspection and treatment process was similar to the process for mildew in clothing (Leviticus 13:47–59).

I put a contamination: Biblical language reflects belief in one God who rules over everything. This means God is described as causing or allowing all events. For example, Exodus 21:13 describes an accidental death as something God allowed (see also Deuteronomy 19:4–5).

When a house was emptied, it showed that the house was not considered unclean until the priest said it was. The owner removed the furniture so that it would not be included in the quarantine period.

If mildew spread deeper than the wall’s surface, it was more serious than mildew only on the surface. A similar idea was used in examining people with skin disease. The priest looked to see if the disease went deeper than the skin (see study note on Leviticus 13:3).

This is a summary statement about many kinds of infections (compare Leviticus 11:46–47).