Leviticus 14:32

Translation
King James Version
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.
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KJV (with Strong's)
This is the law H8451 of him in whom is the plague H5061 of leprosy H6883, whose hand H3027 is not able to get H5381 that which pertaineth to his cleansing H2893.
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Complete Jewish Bible
Such is the law for the person who has tzara'at sores if he cannot afford the usual elements used for his purification."
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Berean Standard Bible
This is the law for someone who has a skin disease and cannot afford the cost of his cleansing.”
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American Standard Version
This is the law of him in whom is the plague of leprosy, who is not able to get that which pertaineth to his cleansing.
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World English Bible Messianic
This is the law for him in whom is the plague of leprosy, who is not able to afford the sacrifice for his cleansing.
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Geneva Bible (1599)
This is the lawe of him which hath the plague of leprosie, who is not able in his clensing to offer the whole.
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Young's Literal Translation
This is a law of him in whom is a plague of leprosy, whose hand reacheth not to his cleansing.'
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See also
Leviticus 14:21Leviticus 14:10Psalms 136:23Leviticus 14:54Leviticus 14:57Psalms 72:12Psalms 72:14
In the KJVVerse 3,144 of 31,102

Study This Verse

SUMMARY

Leviticus 14:32 concludes a specific set of regulations within the Mosaic Law, detailing a modified purification ritual for an individual afflicted with tzara'at (a severe skin condition) who is financially unable to afford the standard, more costly offerings. This verse profoundly underscores God's compassionate character and gracious provision for the economically disadvantaged within ancient Israel, ensuring that ceremonial cleansing, restoration to communal life, and access to worship were universally available, transcending socio-economic status.

CONTEXT

  • Literary Context: Leviticus chapter 14 provides an exhaustive and meticulous protocol for the purification of a person healed from tzara'at. The chapter begins by outlining the initial rites performed by the priest outside the camp, involving birds, cedar wood, scarlet yarn, and hyssop, symbolizing the removal of impurity and the return to life. The main purification ceremony, detailed in Leviticus 14:10-20, required specific, valuable offerings: two male lambs, one ewe lamb, fine flour, and oil. However, recognizing the economic disparities among His people, God graciously instituted an alternative, less expensive offering for those who were genuinely impoverished. This compassionate concession is introduced in Leviticus 14:21 and detailed through Leviticus 14:31, allowing for the substitution of two turtledoves or two young pigeons for the lambs, significantly reducing the financial burden while maintaining the integrity and efficacy of the ritual. Verse 32 serves as a concluding summary statement for this specific provision for the poor leper, emphasizing its legal standing.
  • Historical & Cultural Context: In ancient Israel, tzara'at was not merely a physical ailment but carried immense social, ritual, and spiritual implications. It was often perceived as a divine judgment or a profound state of impurity, leading to immediate isolation from the community and the camp, as detailed in Leviticus 13:45-46. This separation meant exclusion from worship, social interaction, and even family life, rendering the afflicted person an outcast. The purification ritual was therefore not just about physical healing but about reintegration into the covenant community and restoration to a state of ritual purity, allowing access to God's presence at the tabernacle. The economy of ancient Israel was largely agrarian, and many families lived at subsistence levels, making the cost of the standard offerings prohibitive for a significant portion of the population. God's provision in Leviticus 14:32 and the preceding verses reflects a consistent theme throughout the Mosaic Law of caring for the poor and vulnerable, ensuring that divine justice and mercy extended to all, regardless of their financial standing. This commitment to accessibility is also evident in laws concerning gleaning fields for the poor (Leviticus 19:9-10) and modified sin offerings for those who could not afford a lamb (Leviticus 5:7-11).
  • Key Themes: This verse, situated within the broader context of Leviticus 14, contributes to several key theological and narrative themes. Foremost is the theme of Holiness and Purity, emphasizing God's demand for a clean and undefiled people who can dwell in His presence. The elaborate rituals underscore the gravity of impurity and the necessity of divine provision for its removal. Secondly, the passage highlights God's Compassion and Justice, particularly His concern for the poor and marginalized. It demonstrates that God's covenant requirements are not an oppressive burden but are designed with mercy and equity, ensuring that no one is excluded from the path to restoration due to economic hardship. This reflects the broader biblical theme of God as a defender of the vulnerable, a principle also seen in laws concerning the treatment of strangers, widows, and orphans. Finally, the meticulous details of the purification process point to the theme of Atonement and Reconciliation, foreshadowing the ultimate means by which humanity would be cleansed from the pervasive impurity of sin and reconciled to a holy God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Plague (Hebrew, negaʻ', H5061): From the root meaning "to touch" or "to strike," this word signifies a "blow" or an "infliction." In the context of tzara'at, it refers to the physical manifestation of the skin condition itself, viewed as an affliction or a "stroke" upon the individual. It also carries the implication of a "spot" or "sore," concretely describing the visible signs of the disease that rendered a person ritually impure.
  • Leprosy (Hebrew, tsâraʻath', H6883): This term refers specifically to the severe skin condition that was the subject of the elaborate purification laws in Leviticus. While often translated as "leprosy," it encompassed a broader range of afflictions than modern Hansen's disease, including various skin eruptions and even mildew on garments and houses. Biblically, it was understood as a profound state of ritual impurity, requiring priestly declaration and specific rites for cleansing and reintegration into the community.
  • Cleansing (Hebrew, ṭohŏrâh', H2893): This feminine noun, derived from the root meaning "to be clean" or "pure," denotes ceremonial purification or moral purity. In Leviticus 14, it refers to the elaborate ritual process by which an individual afflicted with tzara'at was declared ritually pure by the priest. This "cleansing" was not merely a medical cure but a restoration from a state of defilement to a state of holiness, enabling the individual's full reintegration into the community and participation in the worship life of Israel.

Verse Breakdown

  • "This [is] the law [of him]": This opening phrase serves as a legal pronouncement, indicating that what follows is a specific ordinance or statute within the Mosaic Law. It signals the divine authority and binding nature of the prescribed ritual, emphasizing that this provision for the poor is as much a part of God's revealed will as any other.
  • "in whom [is] the plague of leprosy": This clause precisely identifies the subject of this particular law: an individual afflicted with tzara'at. It reiterates the context of the purification ritual, underscoring the specific condition that necessitates this divine provision. The term "plague" (negaʻ) highlights the severity and the divinely-ordained nature of the affliction.
  • "whose hand is not able to get [that which pertaineth] to his cleansing": This crucial phrase specifies the qualifying condition for the modified law. The idiomatic expression "whose hand is not able to get" (Hebrew: ein yado masséget') literally means "his hand does not reach" or "he does not have the means." It vividly conveys a state of genuine financial inability or poverty, highlighting that the individual cannot afford the standard, more costly offerings required for their purification. This underscores God's compassionate understanding of human economic limitations and His gracious provision to ensure that ritual purity and access to the community were not contingent on wealth.

Literary Devices

Leviticus 14:32 employs several literary devices to convey its profound message. The phrase "whose hand is not able to get" is a clear example of Metonymy, where "hand" stands in for one's financial capacity, resources, or ability to acquire something. This vivid idiom powerfully communicates the individual's poverty and inability to afford the standard offerings. The entire context of tzara'at and its purification ritual is rich in Symbolism, where the physical affliction symbolizes spiritual impurity or sin, and the cleansing process symbolizes restoration, forgiveness, and reintegration into the covenant community. The precise and prescriptive language used throughout Leviticus, including this verse, exemplifies Legal Language, characteristic of a covenant document. This meticulous detail underscores the divine authority and the binding nature of these laws, designed to maintain holiness and order within Israel, and to reveal God's character.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:32 profoundly reveals God's character as compassionate, just, and merciful, particularly towards the marginalized and economically disadvantaged. It demonstrates that God's covenant demands are not burdensome or exclusive, but are designed to be accessible to all His people, ensuring that ritual purity and the blessings of covenant life are not luxuries reserved for the wealthy. This principle highlights God's desire for all to participate in worship and community, reflecting a divine economy of grace that transcends human economic status. The provision for the poor leper underscores that God's grace makes a way for those who are unable to help themselves, a theme that resonates throughout Scripture, emphasizing God's unwavering commitment to equity and the well-being of all His children.

REFLECTION AND APPLICATION

Leviticus 14:32 offers a timeless reminder of God's profound compassion and His commitment to ensuring that His grace and the path to restoration are accessible to all, regardless of their worldly means. It challenges us to consider how we, as individuals and as the corporate body of Christ, reflect this divine character. Just as God made a way for the impoverished leper to be cleansed and reintegrated, so too are we called to remove barriers—whether financial, social, educational, or spiritual—that might prevent others from experiencing the transforming power of the Gospel and full participation in the community of faith. This verse encourages us to cultivate a heart of generosity and empathy, recognizing that true spiritual wealth is found not in what we possess, but in the boundless grace of God, freely offered to all who believe. It calls us to embody God's inclusive love, ensuring that the church is a place where all are welcomed, valued, and can find the resources for spiritual growth and belonging, irrespective of their socio-economic standing.

Questions for Reflection

  • How does Leviticus 14:32 challenge our assumptions about wealth, status, and access to spiritual blessings or community within contemporary society?
  • In what practical ways can we, as individuals or as a church, ensure that the Gospel, spiritual resources, and community support are genuinely accessible to those who are financially or otherwise marginalized in our society?
  • How does the Old Covenant principle of God making a way for the poor to be cleansed foreshadow the universal accessibility of salvation through Christ in the New Covenant, and what implications does this have for our evangelism and discipleship?

FAQ

What exactly was tzara'at in the biblical context?

Answer: Tzara'at (צָרַעַת) was a broad term in the Old Testament, commonly translated as "leprosy," but it encompassed a range of severe skin conditions, including scaling, rashes, and even mildew on clothing and houses. It was not limited to what is medically known as Hansen's disease today. Biblically, tzara'at was considered a state of profound ritual impurity, often associated with sin or divine judgment, leading to isolation from the community and the sanctuary. The elaborate purification rituals, like those described in Leviticus 14, were essential for the afflicted person's restoration to purity and reintegration into society and worship.

Why was a special provision needed for the poor leper in Leviticus 14:32?

Answer: The standard purification ritual for tzara'at involved costly animal sacrifices and materials, which would have been financially prohibitive for many in ancient Israel, a society where many lived at subsistence levels. God, in His mercy and justice, provided an alternative, less expensive offering (e.g., birds instead of lambs) to ensure that economic status did not prevent anyone from undergoing the necessary ritual cleansing. This provision underscores God's deep compassion for the poor and His desire for all His people to be able to fulfill the requirements of the law and be restored to full participation in the covenant community and worship, regardless of their wealth. It highlights the accessibility of God's grace and purity, demonstrating that His covenant is for all, not just the affluent.

How does this Old Testament law relate to New Testament grace and salvation?

Answer: Leviticus 14:32, with its provision for the poor, beautifully foreshadows the universal accessibility of salvation and spiritual cleansing in the New Testament. Just as God made a way for the financially disadvantaged to achieve ritual purity, so too has He made a way for all humanity, regardless of their "spiritual poverty" or inability to earn salvation, to be reconciled to Him. Salvation in Christ is not earned through costly sacrifices or human merit but is a free gift of grace, received through faith (Ephesians 2:8-9). The ultimate "cleansing" from sin is provided by the perfect and complete sacrifice of Jesus Christ, making redemption available to everyone who believes (Romans 3:23-24). This Old Testament law reveals a foundational principle of God's character: His grace always makes a way for the humble and the needy.

CHRIST-CENTERED FULFILLMENT

Leviticus 14:32, with its compassionate provision for the poor leper, finds its ultimate and glorious fulfillment in Jesus Christ. The physical cleansing from tzara'at, made accessible to all regardless of their financial state, powerfully prefigures the spiritual cleansing from sin, which Christ, our Great High Priest, makes universally accessible through His once-for-all sacrifice. Just as the impoverished leper could not afford the standard offering, humanity, spiritually bankrupt and utterly unable to pay the infinite price for its own sin, is completely dependent on God's gracious provision. Christ, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). He is the ultimate Lamb of God who takes away the sin of the world, whose perfect life and atoning death on the cross provide the complete and final sacrifice for our cleansing (Hebrews 10:10). Through Him, spiritual purity and reconciliation with God are not earned by human effort or financial means, but are freely offered to all who believe, fulfilling the divine principle of grace and accessibility for every soul, regardless of their "hand" being able to "get" anything. He is the way, the truth, and the life, making full restoration to God's presence possible for the spiritually "unclean" and "impoverished" (John 14:6), inviting all to come and receive without cost (Revelation 22:17).

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Commentary on Leviticus 14 verses 21–32

We have here the gracious provision which the law made for the cleansing of poor lepers. If they were not able to bring three lambs, and three tenth-deals of flour, they must bring one lamb, and one tenth-deal of flour, and, instead of the other two lambs, two turtle-doves or two young pigeons, Lev 14:21, Lev 14:22. Here see, 1. That the poverty of the person concerned would not excuse him if he brought no offering at all. Let none think that because they are poor God requires no service from them, since he has considered them, and demands that which it is in the power of the poorest to give. "My son, give me thy heart, and with that the calves of thy lips shall be accepted instead of the calves of the stall." 2. That God expected from those who were poor only according to their ability; his commandments are not grievous, nor does he make us to serve with an offering. The poor are as welcome to God's altar as the rich; and, if there be first a willing mind and an honest heart, two pigeons, when they are the utmost a man is able to get, are as acceptable to God as two lambs; for he requires according to what a man has and not according to what he has not. But it is observable that though a meaner sacrifice was accepted from the poor, yet the very same ceremony was used for them as was for the rich; for their souls are as precious and Christ and his gospel are the same to both. Let not us therefore have the faith of our Lord Jesus Christ with respect of persons, Jam 2:1.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–32. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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