Leviticus 14:40

KJV

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:

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}:

Complete Jewish Bible

he is to order them to remove the infected stones and throw them into some unclean place outside the city.

Berean Standard Bible

he must order that the contaminated stones be pulled out and thrown into an unclean place outside the city.

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:

Commentary

### 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](/leviticus/14 "Leviticus 14 - Laws for Cleansing from Tzara'at"), 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 (cf. [Leviticus 11:44-45](/leviticus/11-44-45 "Leviticus 11:44-45 - Be Holy, For I Am Holy")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Plague (Hebrew, _negaʻ'_):** 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'_):** 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'_):** 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.

* [Leviticus 11:44](/leviticus/11-44 "Leviticus 11:44 - Be Holy, For I Am Holy")
* [Deuteronomy 23:14](/deuteronomy/23-14 "Deuteronomy 23:14 - God's Presence in the Camp")
* [Isaiah 52:11](/isaiah/52-11 "Isaiah 52:11 - Depart, Depart, Go Out From There")

### 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](/genesis/1 "The Pentateuch - The First Five Books of Moses").

### 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), 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](/hebrews/13-12 "Hebrews 13:12 - Jesus Suffered Outside the 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](/hebrews/9-14 "Hebrews 9:14 - Christ's Blood Cleanses Conscience"). We, as the new temple of the Holy Spirit (cf. [1 Corinthians 6:19-20](/1_corinthians/6-19-20 "1 Corinthians 6:19-20 - Our Bodies, Temples of the Holy Spirit")), 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](/2_corinthians/7-1 "2 Corinthians 7:1 - Cleanse from All Defilement"), 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 101:5

Whoso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.

Proverbs 22:10

¶ Cast out the scorner, and contention shall go out; yea, strife and reproach shall cease.

Psalms 101:7

He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.

Psalms 101:8

I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.

1 Corinthians 5:5

To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

1 Corinthians 5:6

Your glorying [is] not good. Know ye not that a little leaven leaveneth the whole lump?

Titus 3:10

A man that is an heretick after the first and second admonition reject;