Leviticus 14:43

Translation
King James Version
And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plaistered;
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KJV (with Strong's)
And if the plague H5061 come again H7725, and break H6524 out in the house H1004, after H310 that he hath taken H2502 away the stones H68, and after H310 he hath scraped H7096 the house H1004, and after H310 it is plaistered H2902;
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Complete Jewish Bible
If the infection returns and breaks out in the house after the stones have been removed and the house scraped and plastered;
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Berean Standard Bible
If the mildew reappears in the house after the stones have been torn out and the house has been scraped and replastered,
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American Standard Version
And if the plague come again, and break out in the house, after that he hath taken out the stones, and after he hath scraped the house, and after it is plastered;
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World English Bible Messianic
“If the plague comes again, and breaks out in the house, after he has taken out the stones, and after he has scraped the house, and after it was plastered;
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Geneva Bible (1599)
But if the plague come againe and breake out in the house, after that he hath taken away ye stones, and after that hee hath scraped and playstered the house,
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Young's Literal Translation
`And if the plague return, and hath broken out in the house, after he hath drawn out the stones, and after the scraping of the house, and after the daubing;
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See also
Jeremiah 6:28Jeremiah 6:30Hebrews 6:4Hebrews 6:8Jude 1:122 Peter 2:222 Peter 2:20
In the KJVVerse 3,155 of 31,102

Study This Verse

SUMMARY

Leviticus 14:43 describes a critical and ominous development in the ancient Israelite law concerning a "plague" within a house, likely a severe, spreading mold or mildew. This verse highlights the stubborn and pervasive recurrence of the contamination, even after the initial, meticulous, and seemingly thorough remediation efforts—which included the removal of infected stones, the scraping of the house's interior, and its subsequent replastering—have been diligently carried out. The reappearance and active spread of the "plague" signals that the infestation is deeply embedded and resistant to superficial measures, thereby necessitating a more severe and definitive intervention than previously attempted.

CONTEXT

  • Literary Context: Leviticus 14:43 is situated within a detailed legal code (specifically Leviticus 14:33-53) that outlines the priestly procedures for diagnosing and addressing a "plague" in a dwelling. The verses immediately preceding, Leviticus 14:40-42, detail the first phase of remediation: the priest's initial inspection, the removal of visibly infected stones, the thorough scraping of the house's interior, and its subsequent replastering. This verse, Leviticus 14:43, then addresses the dire scenario where, despite these comprehensive initial efforts, the "plague" reappears and spreads. This recurrence is presented as a pivotal moment, demanding an escalation of action, which culminates in the house's complete demolition as prescribed in Leviticus 14:45, thereby emphasizing the uncompromising nature of God's demand for purity.
  • Historical & Cultural Context: In ancient Israel, the concept of ritual purity was paramount, deeply interwoven with their covenant relationship with Yahweh. A "plague" (Hebrew: nega') in a house, whether a severe mold, mildew, or fungal growth, was not merely a public health concern but a profound matter of ritual defilement. It was often perceived as a divine affliction or a sign of impurity that could compromise the holiness of the community and their ability to dwell in God's presence. The elaborate, escalating rituals for cleansing a house, as meticulously detailed in Leviticus 14, underscored the critical importance of maintaining ritual purity in all aspects of life, from personal bodies to living spaces and even clothing (Leviticus 13). The priest's role was crucial, acting as both a diagnostician and a mediator, ensuring the community adhered to God's standards of holiness and order, thereby preventing the spread of defilement and upholding the sanctity of the covenant.
  • Key Themes: This verse contributes significantly to several major theological and narrative themes within Leviticus and the broader Pentateuch. Firstly, it highlights the theme of Holiness and Purity, emphasizing God's absolute demand for a separation from anything that defiles, even inanimate objects like houses. The persistent nature of the "plague" underscores the pervasive nature of impurity and the radical measures required to address it. Secondly, it reinforces the theme of Divine Judgment and Consequence, as the recurrence of the plague leads to a more severe outcome, reflecting that God does not tolerate persistent defilement. Thirdly, it illustrates the Role of the Priesthood as guardians of God's holy standards, responsible for discerning and addressing matters of purity and impurity within the community, acting as God's representatives in maintaining order and preventing the spread of defilement. The entire process, from initial inspection to potential demolition, serves as a tangible lesson in the seriousness of sin and defilement in God's eyes, foreshadowing the need for a complete and radical cleansing.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Plague (Hebrew, nega', H5061): This term (H5061, נֶגַע) denotes a "blow," "infliction," or "spot." In the context of a house, it refers to a severe, spreading discoloration or infestation, most likely a virulent mold or mildew. Its presence rendered the house ritually unclean, requiring specific priestly intervention to restore purity. The persistence of this nega' underscores its deep-seated nature, resisting superficial remedies.
  • Break out (Hebrew, pârach', H6524): The verb (H6524, פָּרַח) means "to break forth as a bud," "bloom," or "to spread." While often associated with flourishing or flying, in this context, it emphasizes the aggressive, visible reappearance and spread of the contamination. It signifies that the "plague" has actively burst forth, demonstrating its deep roots and the insufficiency of the previous attempts to contain it.
  • Scraped (Hebrew, qâtsâh', H7096): This verb (H7096, קָצָה) means "to cut off," "to destroy," or "to scrape off." It highlights the thoroughness of the initial attempt at remediation, implying that the affected plaster and even some of the underlying material were vigorously removed. The fact that the plague returns even after such drastic scraping underscores its stubborn persistence and deep-seated nature.

Verse Breakdown

  • "And if the plague come again": This opening phrase immediately signals a critical escalation in the house's condition. The "plague" (nega') has not been eradicated by the initial measures; instead, it has returned, indicating its deep-seated nature and resistance to superficial treatment. The phrase "come again" (shûwb) emphasizes this recurrence, highlighting the failure of the previous intervention.
  • "and break out in the house": This emphasizes the active, visible manifestation of the contamination. It's not merely a hidden presence but has visibly "burst forth" or "spread" (pârach), making its return undeniable and requiring further, more drastic action. The phrase underscores the aggressive and unyielding nature of the defilement.
  • "after that he hath taken away the stones": This refers to the first significant step of the initial remediation (Leviticus 14:40), where visibly infected stones were removed and replaced. This clause highlights that even after such a substantial effort to contain the problem, the plague persisted.
  • "and after he hath scraped the house": This highlights the second, more invasive step (Leviticus 14:41), where the interior surfaces were thoroughly scraped (qâtsâh) to remove any lingering contamination. This signifies a deep cleansing attempt, yet the plague's return proves its inadequacy.
  • "and after it is plaistered": This concludes the description of the initial, failed remediation (Leviticus 14:42), emphasizing that even after the house was repaired and seemingly made new (plaistered, ṭûwach), the underlying problem persisted and resurfaced, necessitating a final, decisive judgment. The sequence of "after... after... after..." builds a sense of thoroughness in the initial efforts, making the recurrence even more significant.

Literary Devices

The primary literary device at play in Leviticus 14:43 is Repetition, specifically the anaphoric use of the conjunction "and after" (Hebrew: וְאַחַר, v'achar). This repetition of the phrase detailing the previous, failed attempts at remediation ("taken away the stones," "scraped the house," "plaistered") serves to emphasize the thoroughness of the initial efforts and, consequently, the stubborn, pervasive nature of the "plague." It underscores the futility of partial solutions against a deeply entrenched problem, building dramatic tension and setting the stage for the more severe judgment that follows. Furthermore, the entire scenario functions as Symbolism. The physical "plague" in the house symbolizes a deeper spiritual impurity or defilement, which cannot be merely covered over or superficially treated but demands a radical, often painful, removal to restore true holiness and maintain the sanctity of the community.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:43 powerfully illustrates the theological principle that some forms of defilement or impurity are so deeply ingrained that superficial remedies are insufficient. The recurrence of the "plague" after extensive efforts underscores God's absolute demand for holiness and purity, not just in outward appearance but at the very core of being. It teaches that true cleansing often requires radical, uncompromising action, reflecting the pervasive nature of sin and its resistance to partial solutions. This passage highlights the divine order and the seriousness with which God views anything that compromises the holiness of His people and their dwelling places, setting a precedent for the profound and transformative work required for genuine spiritual purification.

REFLECTION AND APPLICATION

The persistent "plague" in the house serves as a profound metaphor for the stubborn, deep-seated issues we face in our own lives, particularly in the realm of sin, unhealthy patterns, and spiritual strongholds. Just as the house's defilement could not be eradicated by mere scraping and replastering, so too are many of our spiritual struggles rooted in deeper issues that superficial fixes or cosmetic changes cannot address. This verse challenges us to move beyond outward appearances and to courageously confront the underlying causes of our spiritual "plagues." If a destructive habit, a persistent sinful pattern, or a negative thought process continues to "break out" despite our best efforts at self-improvement or partial repentance, it may indicate a need for more radical intervention—a "tearing down" of old strongholds, a complete reorientation of our priorities, or a willingness to allow God to expose and remove deeply entrenched roots of sin. True spiritual health and lasting transformation often demand a willingness to let go of what is comfortable but contaminated, trusting God for a complete and thorough cleansing that reaches the very foundations of our being.

Questions for Reflection

  • What "plagues" or persistent issues in my life have I tried to address with superficial solutions, only to see them recur?
  • Am I willing to allow God to perform a more radical "tearing down" or "scraping" in my life to achieve true spiritual purity and lasting freedom?
  • How does the persistence of the house plague inform my understanding of the pervasive nature of sin and the absolute necessity of God's complete and transformative work of sanctification in my life?

FAQ

What kind of "plague" was this in the house?

Answer: While older translations often use "leprosy," the Hebrew word nega' (נֶגַע) in the context of a house refers to a severe, spreading discoloration or infestation, most likely a virulent mold, mildew, or fungal growth. It was not human leprosy (Hansen's disease) but a ritually defiling condition that rendered the dwelling unclean. The detailed instructions in Leviticus 14:33-53 describe its appearance as greenish or reddish spots, deeply embedded in the walls, indicating a pervasive and destructive presence.

Why was this "plague" in a house considered so serious in ancient Israel?

Answer: The "plague" was considered profoundly serious for several interconnected reasons. Firstly, it was a matter of ritual purity, which was foundational to Israel's covenant relationship with God. Anything considered unclean could defile individuals and the community, hindering their ability to worship God, who is perfectly holy (Leviticus 11:44-45). Secondly, it was often seen as a divine affliction or a sign of divine displeasure, indicating that something was amiss in the community's relationship with God. Thirdly, there was an implicit public health dimension; while not fully understood in ancient times, the spread of virulent mold could indeed pose health risks. The meticulous laws ensured that such defilement was either contained or completely removed to maintain the holiness, well-being, and spiritual integrity of the covenant people.

What happened if the plague persisted even after these initial measures, as described in Leviticus 14:43?

Answer: If the plague reappeared after the initial steps of removing stones, scraping, and replastering, the situation escalated dramatically. According to Leviticus 14:44-45, the priest would declare the house "unclean" and order its complete demolition. All its stones, timber, and mortar were to be carried outside the city to an unclean place. This radical and uncompromising measure underscored the severity of the persistent defilement and the absolute nature of God's demand for purity within His covenant community, demonstrating that some forms of impurity require total removal.

CHRIST-CENTERED FULFILLMENT

The persistent "plague" in the house, defying superficial remedies and ultimately demanding complete demolition, powerfully foreshadows the radical nature of humanity's sin problem and the definitive, once-for-all solution found in Jesus Christ. Humanity's spiritual defilement is not a surface-level issue that can be "scraped away" by good works, religious rituals, or human effort; it is a deep-seated, pervasive "plague" that infects the very core of our being, rendering us utterly unable to achieve true righteousness on our own (Romans 3:23 and Romans 7:18-20). Just as the house had to be utterly destroyed to remove the defilement, so too our old, sin-laden nature, the "house" of our fallen humanity, must be "torn down" and replaced. Christ's atoning sacrifice on the cross is the ultimate "demolition" of the power of sin and death (Colossians 2:13-14), for He became sin for us that we might become the righteousness of God in Him (2 Corinthians 5:21). He did not merely "scrape" our sin away or offer a temporary patch; He bore its full penalty, offering a complete and radical cleansing that transforms us from the inside out. Through His death and resurrection, believers are given a "new creation" (2 Corinthians 5:17), a spiritual "house" built on the unshakeable foundation of His righteousness, where the "plague" of sin no longer holds dominion. He is the Lamb of God who takes away the sin of the world, not partially, but completely and definitively (John 1:29), making us truly clean and holy before God.

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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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