Leviticus 14:42

Translation
King James Version
And they shall take other stones, and put them in the place of those stones; and he shall take other morter, and shall plaister the house.
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KJV (with Strong's)
And they shall take H3947 other H312 stones H68, and put H935 them in the place H8478 of those stones H68; and he shall take H3947 other H312 morter H6083, and shall plaister H2902 the house H1004.
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Complete Jewish Bible
Finally, other stones must be set in the place of the first stones and other plaster used to replaster the house.
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Berean Standard Bible
So different stones must be obtained to replace the contaminated ones, as well as additional mortar to replaster the house.
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American Standard Version
and they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house.
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World English Bible Messianic
They shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house.
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Geneva Bible (1599)
And they shall take other stones, and put them in the places of those stones, and shall take other mortar, to plaister the house with.
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Young's Literal Translation
and they have taken other stones, and brought them in unto the place of the stones, and other clay he taketh and hath daubed the house.
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See also
Genesis 18:191 Timothy 5:211 Timothy 5:221 Timothy 5:91 Timothy 5:102 Chronicles 19:52 Chronicles 19:7
In the KJVVerse 3,154 of 31,102

Study This Verse

SUMMARY

Leviticus 14:42 describes a critical phase in the purification ritual for a house afflicted with tzara'at, a severe, spreading defilement akin to malignant mildew or fungal growth. Following the removal of contaminated stones and the scraping of the inner walls, this verse mandates the meticulous replacement of the defiled materials with new, untainted stones and fresh mortar. This act underscores God's demand for comprehensive cleansing and thorough restoration, signifying the re-establishment of a holy, habitable, and ritually pure space within the Israelite community, reflecting the pervasive nature of holiness in all aspects of life.

CONTEXT

  • Literary Context: Leviticus 14:42 is intricately woven into the broader fabric of the Mosaic Law, specifically within the detailed regulations concerning tzara'at in Leviticus 13-14. This extensive section addresses various manifestations of this defilement on individuals, garments, and particularly, houses. Verses 33-53 of chapter 14 provide a precise protocol for the diagnosis, quarantine, and purification of an afflicted dwelling. The preceding verses (Leviticus 14:38-41) detail the priest's initial inspection, the seven-day quarantine, and, if the defilement persists, the command to remove the infected stones and scrape the inner walls. Verse 42 marks the pivotal transition from demolition to active reconstruction and restoration. This meticulous sequence highlights the pervasive nature of impurity and the radical, thorough measures required for its eradication, ensuring the re-establishment of ritual purity within the Israelite community's daily life.
  • Historical & Cultural Context: In ancient Israel, tzara'at (צָרַעַת), when applied to houses, did not refer to modern leprosy but rather to a destructive, spreading mildew, mold, or fungal growth. Such infestations were common in dwellings constructed from porous stone, mudbrick, and plaster, materials prevalent in the ancient Near East. A house afflicted with this condition was deemed ritually unclean, rendering it uninhabitable and potentially posing health risks. The detailed regulations in Leviticus reflect God's profound concern for both the physical and spiritual well-being of His people, emphasizing that holiness was not confined to the Tabernacle or personal conduct but permeated their domestic spaces. The act of replacing stones and replastering was a significant undertaking, demanding considerable labor and resources, thereby underscoring the gravity of the defilement and the unwavering commitment required for complete restoration. These laws served as tangible object lessons, teaching the Israelites about the insidious nature of sin and the necessity of radical measures for its removal, a theme echoed throughout the book of Leviticus.
  • Key Themes: Leviticus 14:42 powerfully contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Primarily, it underscores the theme of Holiness and Purity, demonstrating God's absolute standard that extends beyond personal conduct to the very environment of His people. The meticulous process of removal and replacement emphasizes the theme of Thorough Cleansing and Restoration, illustrating that superficial remedies are insufficient for deep-seated defilement. This passage also highlights God's Meticulous Care and Covenantal Requirements, revealing His concern for every detail of Israelite life and His expectation that their physical surroundings reflect their spiritual commitment to Him. The radical nature of the required actions also foreshadows the complete transformation necessary for true spiritual renewal, a concept developed more fully in later biblical texts, such as the call to put off the old self and put on the new in Ephesians 4:22-24.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Other (Hebrew, ʼachêr', H312): Meaning "hinder; generally, next, other, etc." The repeated use of "other" (אֲחֵרִים for stones, אַחֵר for mortar) is crucial. It signifies that the original, defiled materials were not merely to be cleaned or repaired, but utterly discarded as irredeemable. This emphasizes a complete break from the contaminated past and the absolute necessity of new, untainted elements for genuine restoration and ritual purity.
  • Stone (Hebrew, ʼeben', H68): Meaning "a stone; [phrase] carbuncle, [phrase] mason, [phrase] plummet, (chalk-, hail-, head-, sling-) stone(-ny), (divers) weight(-s)." As the fundamental building block of the house, the command to replace the "stones" highlights the deep penetration of the tzara'at. It indicates that the defilement had corrupted the very foundation and structure of the dwelling, necessitating a radical replacement of its core components.
  • Plaister (Hebrew, ṭûwach', H2902): Meaning "a primitive root; to smear, especially with lime; daub, overlay, plaister, smut." This verb describes the final act of applying the new mortar to cover and finish the walls. Its use underscores the completion and thoroughness of the restoration. The house is not merely structurally sound with new materials, but also visually and ritually clean, with a fresh, unblemished surface, signifying its renewed status as a pure dwelling.

Verse Breakdown

  • "And they shall take other stones": This phrase initiates the active phase of reconstruction. It signifies that the prior removal of infected stones (Leviticus 14:40) was not the end of the process, but a necessary precursor to a complete replacement. The emphasis on "other" (אֲחֵרִים) underscores the absolute necessity of new, untainted materials, implying that the original, defiled stones were beyond purification and had to be entirely discarded.
  • "and put [them] in the place of those stones;": This clause highlights the precise and systematic nature of the restoration. The new stones are not merely added haphazardly but are specifically placed where the defiled ones once stood. This indicates a direct, one-for-one replacement, ensuring the structural integrity and completeness of the dwelling, symbolizing a thorough and systematic cleansing and renewal.
  • "and he shall take other morter,": Similar to the stones, the mortar (or plaster) which binds the structure and covers the surfaces, must also be new. This demonstrates the meticulousness of God's instructions, ensuring that every element that could have harbored the tzara'at was removed and replaced, leaving no room for residual defilement and emphasizing the comprehensive nature of the purification.
  • "and shall plaister the house.": This final action signifies the completion of the physical restoration. The application of new plaster covers the new stones and mortar, creating a clean, finished surface. It represents the culmination of the purification process, making the house ritually pure and habitable once more, reflecting the re-establishment of order and holiness in the dwelling.

Literary Devices

The primary literary device at play in Leviticus 14:42 is Symbolism. The physical house, its stones, and its mortar serve as potent symbols for the spiritual state of the Israelite community and, by extension, the individual. The tzara'at in the house symbolizes the insidious and pervasive nature of sin and impurity, which, if left unchecked, can corrupt and render unfit a dwelling—whether a physical structure or a human life. The meticulous process of removal and replacement of materials symbolizes the radical and thorough cleansing required to address sin. It is not enough to merely scrape away the surface; the very foundations and fabric must be renewed. The act of "taking other stones" and "other morter" and "plastering the house" symbolizes a complete, internal transformation, a putting off of the old and a putting on of the new, reflecting God's demand for true holiness and comprehensive restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:42 profoundly illustrates God's demand for absolute holiness and the thoroughness required in dealing with impurity. The physical cleansing of the house serves as a potent object lesson for spiritual purification: superficial remedies are insufficient; true cleansing necessitates radical removal of defilement and complete replacement with what is pure. This passage underscores that God desires not merely the absence of sin, but the presence of holiness, transforming what was defiled into a dwelling fit for His people. It highlights His meticulous care for every aspect of their lives, linking their physical environment to their spiritual well-being and emphasizing the pervasive nature of His covenantal requirements. This divine expectation of comprehensive renewal anticipates the New Testament call for spiritual transformation.

REFLECTION AND APPLICATION

The meticulous instructions for purifying a house in Leviticus 14:42 offer profound spiritual lessons for our lives today. Just as the ancient Israelite house required a thorough removal of infected materials and their replacement with new, sound elements, so too does our spiritual "dwelling"—our heart, mind, and soul—require radical cleansing from the pervasive effects of sin. This verse challenges us to move beyond mere confession of sin to a genuine, transformative repentance that involves not just turning from evil, but actively turning to righteousness. It calls us to identify areas where spiritual "mildew" or "decay" has taken root, whether through habitual sin, ungodly thought patterns, or destructive attitudes. True spiritual restoration means replacing the old, defiled ways with new, godly habits, thoughts, and actions, allowing the Holy Spirit to rebuild and replaster our inner lives according to God's holy design. This process is not a superficial fix but a deep, intentional commitment to complete transformation, reflecting the holiness expected of those who are called to be God's dwelling place.

Questions for Reflection

  • What "infected stones" or "mildew" might be present in my own spiritual "house" (my life, habits, thoughts) that require radical removal?
  • Am I truly committed to replacing old, sinful patterns with new, righteous ones, or am I content with superficial fixes?
  • How does the thoroughness of God's command for physical cleansing challenge my approach to spiritual purity and sanctification?
  • In what practical ways can I allow God to "replaster" areas of my life that have been defiled or broken, leading to complete restoration?

FAQ

What exactly was the "leprosy" in a house, and why was it so serious?

Answer: In Leviticus 14, the "leprosy" (Hebrew: tzara'at) affecting a house was not the human disease known today as Hansen's disease. Instead, it referred to a severe and spreading fungal growth, mildew, or mold that could penetrate the very fabric of the stone or mudbrick walls and plaster. This condition was considered serious for several reasons: it rendered the house ritually unclean, making it unfit for habitation by God's holy people; it could pose health risks; and it served as a tangible sign of defilement that needed to be dealt with thoroughly to maintain the overall purity of the community. The meticulous instructions, including quarantine and demolition if necessary (as described in Leviticus 14:38-45), underscore its gravity.

Why did God give such detailed laws about houses and cleanliness?

Answer: God's detailed laws about houses and cleanliness, as seen in Leviticus 14, extended the principle of holiness beyond personal conduct and the Tabernacle to every aspect of Israelite life. These laws taught the Israelites that God's holiness permeated their entire existence, including their physical environment. A clean and pure dwelling symbolized the purity expected of God's people, who were called to be a holy nation (as stated in Leviticus 11:44-45). Furthermore, these physical laws served as powerful object lessons for spiritual truths, demonstrating the insidious nature of sin and the radical measures required for its removal and the restoration of fellowship with a holy God. They reinforced the idea that defilement, whether physical or spiritual, had to be dealt with comprehensively.

CHRIST-CENTERED FULFILLMENT

Leviticus 14:42, with its command to replace defiled stones and mortar with new materials, finds its ultimate fulfillment in the redemptive work of Jesus Christ. The physical cleansing and restoration of a house from tzara'at prefigures the spiritual cleansing and new creation accomplished by Christ for humanity. Just as the old, infected materials were deemed irredeemable and had to be completely removed, so too our old, sinful nature is beyond repair and must be put off. Christ, through His sacrificial death, cleanses us from all sin, not with the blood of animals but with His own precious blood, which purifies our consciences from dead works to serve the living God (Hebrews 9:14). Moreover, He doesn't merely scrape away the surface of our defilement; He replaces the very foundation of our being. In Christ, we become "new creations" (2 Corinthians 5:17), receiving a new heart and a new spirit (Ezekiel 36:26). He is the one who "takes away the sin of the world" (John 1:29), not just covering it, but removing it entirely and rebuilding us into a holy dwelling place for God's Spirit (Ephesians 2:21-22). The thoroughness of the Levitical law points to the absolute completeness of Christ's work, where He makes all things new, transforming defiled structures into temples of the Holy Spirit, fit for God's presence.

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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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