Leviticus 14:40

Translation
King James Version
Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city:
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KJV (with Strong's)
Then the priest H3548 shall command H6680 that they take H2502 away the stones H68 in which H2004 the plague H5061 is, and they shall cast H7993 H853 them into an unclean H2931 place H4725 without H2351 the city H5892:
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Complete Jewish Bible
he is to order them to remove the infected stones and throw them into some unclean place outside the city.
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Berean Standard Bible
he must order that the contaminated stones be pulled out and thrown into an unclean place outside the city.
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American Standard Version
then the priest shall command that they take out the stones in which the plague is, and cast them into an unclean place without the city:
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World English Bible Messianic
then the priest shall command that they take out the stones in which is the plague, and cast them into an unclean place outside of the city:
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Geneva Bible (1599)
Then the Priest shall commande them to take away the stones wherein the plague is, and they shall cast them into a foule place without the citie.
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Young's Literal Translation
and the priest hath commanded, and they have drawn out the stones in which the plague is , and have cast them unto the outside of the city, unto an unclean place;
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See also
Psalms 101:5Proverbs 22:10Psalms 101:7Psalms 101:81 Corinthians 5:51 Corinthians 5:6Titus 3:10
In the KJVVerse 3,152 of 31,102

Study This Verse

SUMMARY

Leviticus 14:40 details a critical phase in the purification ritual for a house afflicted by tzara'at, a severe, spreading contamination often understood as mold or mildew. This verse mandates the priest's authoritative command for the removal of the infected stones, which are then to be cast into an unclean place outside the city. This action underscores the meticulous demands of ritual purity within the Israelite community and the absolute necessity of separating defilement from the consecrated space where God's presence resided.

CONTEXT

  • Literary Context: Leviticus 14:40 is embedded within the extensive legal framework of Leviticus 13-14, which meticulously addresses tzara'at—a term encompassing various skin afflictions, as well as contaminations of garments and houses. Chapter 13 primarily focuses on the diagnosis and management of human tzara'at, while Chapter 14 outlines the elaborate purification rites for individuals and dwellings. Specifically, verses 33-53 of Chapter 14 deal with tzara'at in a house. The preceding verses describe the initial priestly inspection, a seven-day quarantine period for the house, and a subsequent re-inspection. If the "plague" persisted and spread after these initial measures, verse 40 marks a more drastic and decisive intervention: the complete removal of the affected building materials. This progression—from observation and isolation to the radical act of demolition—emphatically highlights the severity of the defilement and God's uncompromising demand for purity within the Israelite camp, particularly in light of His holy presence dwelling in the Tabernacle.
  • Historical & Cultural Context: In ancient Israel, the concepts of ritual purity and impurity were foundational to their covenant relationship with God and their communal identity. Tzara'at was not merely a physical malady but a state of ritual impurity that rendered an individual or a dwelling unfit for participation in the community and worship. The priest served as God's designated authority, functioning as both diagnostician and enforcer of these divine statutes. The command to remove infected stones and cast them "without the city" (mikhutz la'ir) was a standard practice for disposing of anything considered unclean or defiling, such as carcasses or refuse, thereby preserving the sanctity of the camp where the Lord dwelt. While these laws undoubtedly had practical public health implications, preventing the spread of disease or unhealthy living conditions, their primary purpose was profoundly theological: to instruct Israel about God's absolute holiness and the imperative of separation from anything that defiled, reflecting His own character and the purity required for His people to live in His presence. This meticulousness underscored the gravity of defilement in a society where God's presence was a tangible reality.
  • Key Themes: Leviticus 14:40 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. The most prominent theme is Holiness and Purity, emphasizing God's demand for a consecrated people and environment. The radical measures taken against the "plague" in the house underscore the principle that defilement, whether ritual or moral, cannot coexist with God's holy presence. This verse also highlights the theme of Divine Authority and Mediation, as the priest acts as God's appointed agent, issuing commands that reflect divine judgment and the means of restoration. The separation of the defiled from the clean reinforces the theme of Distinction and Separation, a core concept for Israel as a people set apart by God. The meticulous details of the law, as seen in the broader context of Leviticus 14, teach Israel about the comprehensive nature of God's holiness, which permeates every aspect of their lives, from their bodies to their homes, and the necessity of maintaining a pure community in which God could dwell (Leviticus 11:44-45).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Plague (Hebrew, negaʻ', H5061): The Hebrew word נֶגַע (negaʻ, H5061) literally means "a blow," "stroke," or "infliction." In the context of Leviticus 13-14, while it can refer to skin afflictions, when applied to a house, it signifies a spreading, destructive outbreak, commonly understood as a severe form of mold, mildew, or fungus. It implies something that has "struck" or "afflicted" the house, causing defilement. This term carries significant theological weight, suggesting that the affliction, even if natural, was understood within the divine economy of purity and impurity, requiring priestly intervention.
  • Unclean (Hebrew, ṭâmêʼ', H2931): The Hebrew word טָמֵא (ṭâmêʼ, H2931) denotes a state of ritual impurity, the antithesis of ṭahor (pure). In this verse, the stones are not merely physically dirty but are ritually defiled by the negaʻ. Disposing of them in an "unclean place" (mâqôwm ṭâmêʼ) outside the city reinforces the idea that these materials carry a spiritual contagion that must be utterly removed from the holy community. This impurity was a ceremonial state that prevented access to God and participation in the community's worship, not necessarily a moral sin.
  • Without (Hebrew, chûwts', H2351): The Hebrew word חֻץ (chûwts, H2351) primarily means "outside" or "outdoors," derived from a root meaning "to sever" or "separate by a wall." In the phrase "without the city" (mikhutz la'ir), it emphasizes physical and ritual separation from the inhabited, consecrated space of the Israelite camp or city. This spatial segregation was a powerful visual and practical demonstration of the necessity of expelling defilement. Anything that was ṭâmêʼ and could not be purified had to be removed from the community's midst to preserve its ritual purity and God's presence within it.

Verse Breakdown

  • "Then the priest shall command": This opening phrase underscores the priest's indispensable role as the divine intermediary and authoritative enforcer of God's laws. He is not merely offering advice but issuing a binding, non-negotiable command, reflecting God's own absolute authority in matters of purity and defilement. The priest's judgment is final and demands immediate obedience from the community.
  • "that they take away the stones in which the plague [is]": This specifies the precise action required: the physical removal of the infected building materials. The phrase "take away" (from châlats, H2502) implies a pulling off or stripping away, indicating a targeted and decisive intervention, not a superficial cleaning. The "plague" is specifically "in" the stones, implying a deep-seated contamination that cannot be merely washed away but requires radical excision.
  • "and they shall cast them into an unclean place without the city": This details both the method and the prescribed location of disposal. The act of "casting" (from shâlak, H7993) implies a complete, forceful, and irreversible expulsion. The destination, an "unclean place without the city" (combining ṭâmêʼ, H2931, and chûwts, H2351, with ʻîyr, H5892), signifies that the defilement must be utterly removed from the consecrated space of the Israelite community, preventing any further contamination and reinforcing the sacred boundary between purity and impurity.

Literary Devices

The passage employs several potent literary devices to convey its profound theological message. Symbolism is prominent, with the "plague" in the house serving as a powerful symbol for the insidious nature of defilement and sin that can permeate and corrupt a dwelling or, by extension, a community. The infected stones represent the entrenched elements of impurity that necessitate radical removal. The "unclean place without the city" symbolizes complete separation from God's holy presence and the community of faith. Metonymy is also at play, where the physical "plague" stands for the ritual impurity it causes, shifting the focus from a mere biological issue to a profound theological state. Furthermore, the detailed, prescriptive language itself functions as a device, emphasizing God's meticulousness and His absolute demand for holiness, leaving no room for ambiguity in the pursuit of purity and the expulsion of defilement.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:40 powerfully illustrates God's unwavering demand for holiness and purity within His covenant community. The radical removal of infected stones from the house, and their disposal outside the camp, serves as a vivid object lesson that defilement, whether physical or spiritual, cannot be tolerated in God's presence. This principle extends beyond mere ritual purity to encompass moral and spiritual separation from anything that corrupts or defiles, emphasizing that God desires a people and a dwelling place set apart for Him. This meticulousness reflects His own holy character and His desire for His people to reflect that holiness in every aspect of their lives and environment, ensuring the sanctity of the community where He dwells.

REFLECTION AND APPLICATION

While the specific ritual laws of Leviticus no longer apply in the New Covenant, the profound spiritual principles they embody remain eternally relevant for believers today. Leviticus 14:40 challenges us to confront and decisively deal with spiritual "plagues" in our lives and communities. Just as the priest commanded the removal of deeply infected stones, we are called to identify and excise sin, harmful habits, and ungodly influences that defile our "temple" (our bodies, as the dwelling place of the Holy Spirit) and the corporate body of Christ. This requires honest self-examination, genuine repentance, and a willingness to make radical changes, casting out anything that separates us from God's holiness and hinders our walk with Him. The pursuit of holiness is an ongoing, active process of cleansing ourselves from all defilement, ensuring that our lives reflect the purity of the God who dwells within us and that our communities are spaces where His presence can truly abide.

Questions for Reflection

  • What "plagues" or areas of spiritual defilement do I need to identify and decisively remove from my life?
  • In what ways might I be tolerating or accommodating spiritual impurity, rather than casting it "without the city" of my heart and life?
  • How does the meticulousness of God's command in Leviticus 14:40 inform my own pursuit of holiness and purity, both personally and communally?
  • What is my role, as part of the body of Christ, in ensuring the spiritual purity and health of my community, and how can I contribute to its cleansing?

FAQ

Was tzara'at in houses truly "leprosy"?

Answer: No, the King James Version translation of tzara'at as "leprosy" is misleading when applied to houses. While tzara'at could refer to various human skin conditions, including what we now call Hansen's disease, when applied to garments or houses, it clearly refers to a spreading, destructive growth like mold, mildew, or fungus. The symptoms described (greenish or reddish depressions, spreading) and the prescribed remedies (removal of affected material, scraping, replastering) are consistent with severe fungal infestations that could render a dwelling uninhabitable and unhealthy. The primary concern was not just public health, but the ritual impurity it caused, making the house ṭâmêʼ (unclean) and unfit for the holy people of Israel to inhabit.

Why were these laws concerning tzara'at in houses so detailed and seemingly harsh?

Answer: These laws underscore the profound importance of holiness and purity in ancient Israel. God had chosen to dwell among His people in the Tabernacle, and His presence demanded a consecrated and pure environment. The detailed nature of the laws, including the drastic command to remove infected stones and cast them "without the city," emphasized that defilement, whether physical or spiritual, could not be tolerated in a community where a holy God resided. It taught Israel that God is absolutely pure and separated from all impurity, and His people were called to reflect that character. These laws served as a constant reminder of the spiritual boundaries between the holy and the common, preparing the people for the ultimate spiritual cleansing that would come through Christ. They highlighted that God's presence requires a radical separation from anything that defiles, a theme found throughout the Pentateuch.

CHRIST-CENTERED FULFILLMENT

The meticulous process of identifying and expelling defilement from the house in Leviticus 14:40 finds its ultimate fulfillment in the person and redemptive work of Jesus Christ. The "plague" in the house, representing a deep-seated and spreading impurity, powerfully foreshadows the pervasive nature of sin that afflicts all humanity. Just as the priest commanded the radical removal of infected stones, Jesus, our great High Priest, came to deal decisively with the root cause of all defilement: sin itself. He did not merely clean the surface but took away the very "stones" of our transgression. His sacrifice on the cross is the ultimate act of purification, where the Lamb of God, who takes away the sin of the world, bore our impurities and made us truly clean. The command to cast the defiled stones "without the city" profoundly points to Christ being led outside the city gate to suffer and sanctify His people with His own blood. Through His atoning work, believers are no longer subject to external ritual purifications but are made internally clean, their consciences cleansed from dead works to serve the living God. We, as the new temple of the Holy Spirit (1 Corinthians 6:19-20), are called to live in the reality of this profound cleansing, continually putting off the old self and cleansing ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, enabled by the indwelling Spirit who empowers us to live lives separated from the defilement of the world.

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Commentary on Leviticus 14 verses 33–53

This is the law concerning the leprosy in a house. Now that they were in the wilderness they dwelt in tents, and had no houses, and therefore the law is made only an appendix to the former laws concerning the leprosy, because it related, not to their present state, but to their future settlement. The leprosy in a house is as unaccountable as the leprosy in a garment; but, if we see not what natural causes of it can be assigned, we may resolve it into the power of the God of nature, who here says, I put the leprosy in a house (Lev 14:34), as his curse is said to enter into a house, and consume it with the timber and stones thereof, Zac 5:4. Now, 1. It is supposed that even in Canaan itself, the land of promise, their houses might be infected with a leprosy. Though it was a holy land, this would not secure them from this plague, while the inhabitants were many of them so unholy. Thus a place and a name in the visible church will not secure wicked people from God's judgments. 2. It is likewise taken for granted that the owner of the house will make the priest acquainted with it, as soon as he sees the least cause to suspect the leprosy in his house: It seemeth to me there is as it were a plague in the house, Lev 14:35. Sin, where that reigns in a house, is a plague there, as it is in a heart. And masters of families should be aware and afraid of the first appearance of gross sin in their families, and put away the iniquity, whatever it is, far from their tabernacles, Job 22:23. They should be jealous with a godly jealousy concerning those under their charge, lest they be drawn into sin, and take early advice, if it but seem that there is a plague in the house, lest the contagion spread, and many be by it defiled and destroyed. 3. If the priest, upon search, found that the leprosy had got into the house, he must try to cure it, by taking gout that part of the building that was infected, Lev 14:40, Lev 14:41. This was like cutting off a gangrened limb, for the preservation of the rest of the body. Corruption should be purged out in time, before it spread; for a little leaven leaveneth the whole lump. If thy right hand offend thee, cut it off. 4. If yet it remained in the house, the whole house must be pulled down, and all the materials carried to the dunghill, Lev 14:44, Lev 14:45. The owner had better be without a dwelling than live in one that was infected. Note, The leprosy of sin, if it be obstinate under the methods of cure, will at last be the ruin of families and churches. If Babylon will not be healed, she shall be forsaken and abandoned, and (according to the law respecting the leprous house), they shall not take of her a stone for a corner, nor a stone for foundations, Jer 51:9, Jer 51:26. The remainders of sin and corruption in our mortal bodies are like this leprosy in the house; after all our pains in scraping and plastering, we shall never be quite clear of it, till the earthly house of this tabernacle be dissolved and taken down; when we are dead we shall be free from sin, and not till then, Rom 6:7. 5. If the taking out the infected stones cured the house, and the leprosy did not spread any further, then the house must be cleansed; not only aired, that it might be healthful, but purified from the ceremonial pollution, that it might be fit to be the habitation of an Israelite. The ceremony of its cleansing was much the same with that of cleansing a leprous person, Lev 14:49, etc. This intimated that the house was smitten for the man's sake (as bishop Patrick expresses it), and he was to look upon himself as preserved by divine mercy. The houses of Israelites are said to be dedicated (Deu 20:5), for they were a holy nation, and therefore they ought to keep their houses pure from all ceremonial pollutions, that they might be fit for the service of that God to whom they were devoted. And the same care should we take to reform whatever is amiss in our families, that we and our houses may serve the Lord; see Gen 35:2. Some have thought the leprosy in the house was typical of the idolatry of the Jewish church, which did strangely cleave to it; for, though some of the reforming kings took away the infected stones, yet still it broke out again, till by the captivity of Babylon God took down the house, and carried it to an unclean land; and this proved an effectual cure of their inclination to idols and idolatrous worships.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–53. 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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