TRV
Translation
King James Version
But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.
KJV (with Strong's)
But it shall be on the seventh H7637 day H3117, that he shall shave H1548 all his hair H8181 off his head H7218 and his beard H2206 and his eyebrows H1354 H5869, even all his hair H8181 he shall shave H1548 off: and he shall wash H3526 his clothes H899, also he shall wash H7364 his flesh H1320 in water H4325, and he shall be clean H2891.
Complete Jewish Bible
On the seventh day he is to shave all the hair off his head, also his beard and eyebrows - he must shave off all his hair; and he is to wash his clothes and bathe his body in water; and he will be clean.
Berean Standard Bible
On the seventh day he must shave off all his hair—his head, his beard, his eyebrows, and the rest of his hair. He must wash his clothes and bathe himself with water, and he will be clean.
American Standard Version
And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, and he shall bathe his flesh in water, and he shall be clean.
World English Bible Messianic
It shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off. He shall wash his clothes, and he shall bathe his body in water, then he shall be clean.
Geneva Bible (1599)
So in the seuenth day hee shall shaue off all his heare, both his head, and his beard, and his eye browes: euen all his heare shall he shaue, and shall wash his clothes and shall wash his flesh in water: so he shalbe cleane.
Young's Literal Translation
`And it hath been, on the seventh day--he shaveth all his hair, his head, and his beard, and his eyebrows, even all his hair he doth shave, and he hath washed his garments, and hath bathed his flesh with water, and hath been clean.
Study This Verse
Commentary on Leviticus 14 verses 1–9
1 ¶ And the LORD spake unto Moses, saying,
2 This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:
3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;
4 Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:
5 And the priest shall command that one of the birds be killed in an earthen vessel over running water:
6 As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:
7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.
8 And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.
9 But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.
Here, I. It is supposed that the plague of the leprosy was not an incurable disease. Uzziah's indeed continued to the day of his death, and Gehazi's was entailed upon his seed; but Miriam's lasted only seven days: we may suppose that it often wore off in process of time. Though God contend long, he will not contend for ever.
II. The judgment of the cure, as well as that of the disease, was referred to the priest. He must go out of the camp to the leper, to see whether his leprosy was healed, Lev 14:3. And we may suppose the priest did not contract any ceremonial uncleanness by coming near the leper, as another person would. It was in mercy to the poor lepers that the priests particularly had orders to attend them, for the priests' lips should keep knowledge; and those in affliction have need to be instructed both how to bear their afflictions and how to reap benefit by them, have need of the word, in concurrence with the rod, to bring them to repentance; therefore it is well for those that are sick if they have these messengers of the Lord of hosts with them, these interpreters, to show unto them God's uprightness, Job 33:23. When the leper was shut out, and could not go to the priests, it was well that the priests might come to him. Is any sick? Let him send for the elders, the ministers, Jam 5:14. If we apply it to the spiritual leprosy of sin, it intimates that when we withdraw from those who walk disorderly, that they may be ashamed, we must not count them as enemies, but admonish them as brethren, Th2 3:15. And also that when God by his grace has brought those to repentance who were shut out of communion for scandal, they ought with tenderness, and joy, and sincere affection, to be received in again. Thus Paul orders concerning the excommunicated Corinthian that when he had given evidences of his repentance they should forgive him, and comfort him, and confirm their love towards him, Co2 2:7, Co2 2:8. And ministers are entrusted by our Master with the declarative power of loosing as well as binding: both must be done with great caution and deliberation, impartially and without respect of persons, with earnest prayer to God for directions, and a sincere regard to the edification of the body of Christ, due care being always taken that sinners may not be encouraged by an excess of lenity, nor penitents discouraged by an excess of severity. Wisdom and sincerity are profitable to direct in this case.
III. If it was found that the leprosy was healed, the priest must declare it with a particular solemnity. The leper or his friends were to get ready two birds caught for this purpose (any sort of wild birds that were clean), and cedar-wood, and scarlet, and hyssop; for all these were to be used in the ceremony. 1. A preparation was to be made of blood and water, with which the leper must be sprinkled. One of the birds (and the Jews say, if there was any difference, it must be the larger and better of the two) was to be killed over an earthen cup of spring water, so that the blood of the bird might discolour the water. This (as some other types) had its accomplishment in the death of Christ, when out of his pierced side there came water and blood, Joh 19:34. Thus Christ comes into the soul for its cure and cleansing, not by water only, but by water and blood, Jo1 5:6. 2. The living bird, with a little scarlet wool, and a bunch of hyssop, must be fastened to a cedar stick, dipped in the water and blood, which must be so sprinkled upon him that was to be cleansed, Lev 14:6, Lev 14:7. The cedar-wood signified the restoring of the leper to his strength and soundness, for that is a sort of wood not apt to putrefy. The scarlet wool signified his recovering a florid colour again, for the leprosy made him white as snow. And the hyssop intimated the removing of the disagreeable scent which commonly attended the leprosy. The cedar the stateliest plant, and hyssop the meanest, are here used together in this service (see Kg1 4:33); for those of the lowest rank in the church may be of use in their place, as well as those that are most eminent, Co1 12:2. Some make the slain bird to typify Christ dying for our sins, and the living bird Christ rising again for our justification. The dipping of the living bird in the blood of the slain bird intimated that the merit of Christ's death was that which made his resurrection effectual for our justification. He took his blood with him into the holy place, and there appeared a lamb as it had been slain. The cedar, scarlet wool, and hyssop, must all be dipped in the blood; for the word and ordinances, and all the operations of the Spirit, receive their efficacy for our cleansing from the blood of Christ. The leper must be sprinkled seven times, to signify a complete purification, in allusion to which David prays, Wash me thoroughly, Psa 51:2. Naaman was directed to wash seven times, Kg2 5:10. 3. The living bird was then to be let loose in the open field, to signify that the leper, being cleansed, was now no longer under restraint and confinement, but might take his liberty to go where he pleased. But this being signified by the flight of a bird towards heaven was an intimation to him henceforward to seek the things that are above, and not to spend this new life to which God had restored him merely in the pursuit of earthly things. This typified that glorious liberty of the children of God to which those are advanced who through grace are sprinkled from an evil conscience. Those whose souls before bowed down to the dust (Psa 44:25), in grief and fear, now fly in the open firmament of heaven, and soar upwards upon the wings of faith and hope, and holy love and joy. 4. The priest must, upon this, pronounce him clean. It was requisite that this should be done with solemnity, that the leper might himself be the more affected with the mercy of God to him in his recovery, and that others might be satisfied to converse with him. Christ is our priest, to whom the Father has committed all judgment, and particularly the judgment of the leprosy. By his definitive sentence impenitent sinners will have their everlasting portion assigned them with the unclean (Job 36:14), out of the holy city; and all that by his grace are cured and cleansed shall be received into the camp of the saints, into which no unclean thing shall enter. Those are clean indeed whom Christ pronounces so, and they need not regard what men say of them. But, though Christ was the end of this law for righteousness, yet being in the days of his flesh made under the law, which as yet stood unrepealed, he ordered those lepers whom he had cured miraculously to go and show themselves to the priest, and offer for their cleansing according to the law, Mat 8:4; Luk 17:14. The type must be kept up till it was answered by its antitype. 5. When the leper was pronounced clean, he must wash his body and his clothes, and shave off all his hair (Lev 14:8), must still tarry seven days out of the camp, and on the seventh day must do it again, Lev 14:9. The priest having pronounced him clean from the disease, he must make himself as clean as ever he could from all the remains of it, and from all other defilements, and he must take time to do this. Thus those who have the comfort of the remission of their sins, by the sprinkling of the blood of Christ upon their consciences, must with the utmost care and caution cleanse themselves from all filthiness both of flesh and spirit, and thoroughly purge themselves from their old sins; for every one that hath this hope in him will be concerned to purify himself.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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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SUMMARY
Leviticus 14:9 describes a pivotal and intensive stage in the purification ritual for an individual healed of tzara'at, a severe skin condition that rendered one ceremonially unclean in ancient Israel. On the seventh day of a prescribed waiting period, the formerly afflicted person was commanded to undergo a complete shaving of all body hair—head, beard, and eyebrows—followed by a thorough washing of clothes and a full body bath. These rigorous acts were essential for the comprehensive removal of all perceived traces of defilement, signifying a radical transformation and preparing the individual for full ritual purity and subsequent reintegration into the holy community and participation in tabernacle worship.
CONTEXT
Literary Context: Leviticus 14:9 is embedded within the detailed Mosaic law concerning tzara'at, forming a distinct two-chapter unit (Leviticus 13-14). Chapter 13 meticulously outlines the diagnosis and isolation procedures for those afflicted, while chapter 14 prescribes the elaborate two-stage purification process for their restoration. The verses immediately preceding verse 9 detail the initial rites performed by the priest outside the camp, involving two birds, cedar wood, scarlet yarn, and hyssop, culminating in the sprinkling of blood and living water seven times upon the one to be cleansed (Leviticus 14:1-7). Following this, the cleansed person was permitted to wash their clothes, shave all their hair, and bathe, but was still required to remain outside their tent for seven days (Leviticus 14:8). Therefore, verse 9 describes the climactic and most intensive physical cleansing on the culmination of this seven-day waiting period, serving as the immediate precursor to the sacrificial offerings and full re-entry into the camp on the eighth day (Leviticus 14:10-20).
Historical & Cultural Context: In ancient Israel, tzara'at (often translated as "leproy," but encompassing a broader range of severe skin conditions, and even mold in houses and garments, as seen in Leviticus 14:33-53) was far more than a physical ailment; it carried profound ceremonial, social, and spiritual implications. It was widely viewed as a visible manifestation of impurity, often associated with sin or divine judgment, leading to immediate exclusion from the community and the sacred space of the camp. This exclusion underscored the absolute holiness of God and the necessity of purity for His people. The radical shaving of all hair (head, beard, eyebrows) was an act of profound self-abasement and a symbolic stripping away of the old, defiled identity, akin to a ritualistic rebirth or a complete reset. Similar acts of shaving were performed by Nazirites at the completion of their vow (Numbers 6:18) or by Levites during their consecration (Numbers 8:7), always signifying a profound transition, dedication, or purification. The rigorous washing rituals were common for purification in the ancient Near East, but in Israel, they were imbued with unique theological significance, emphasizing God's demand for thorough purity before one could approach Him or participate fully in the covenant community.
Key Themes: This verse powerfully contributes to several overarching themes within Leviticus and the Pentateuch. Firstly, it underscores the holiness of God and His absolute demand for purity within His covenant people. The meticulous and extreme nature of the cleansing ritual highlights that defilement cannot be tolerated in the presence of a holy God. Secondly, it emphasizes the theme of restoration and reintegration. Despite the severe social and spiritual consequences of tzara'at, God mercifully provides a pathway for the afflicted to be restored to fellowship with Him and their community. Thirdly, the concept of atonement and purification is central, as the physical rituals foreshadow the spiritual cleansing necessary for true reconciliation. The repeated emphasis on "clean" (Hebrew: ṭâhêr) throughout Leviticus 14 highlights the ultimate goal of these elaborate rites: to transform a state of ritual impurity into one of acceptable purity before the Lord.
EXPOSITION AND ANALYSIS
Key Word Analysis
Seventh Day (Hebrew, yôwm_ _shᵉbîyʻîy', H3117): This phrase, combining H3117 (yôwm, "day," often denoting a defined space of time) and H7637 (shᵉbîyʻîy, "seventh," signifying completion), emphasizes the culmination and divinely ordained timing of this crucial purification step. The number seven in biblical numerology frequently signifies completeness, perfection, and divine order, echoing the seven days of creation and the Sabbath rest. Here, it marks the end of a prescribed period of separation and the readiness for a new state of being, indicating that the cleansing ritual has run its full course, leading to a state of ritual readiness for full reintegration.
Shave (Hebrew, gâlach', H1548): The Hebrew verb H1548 (gâlach) denotes a thorough, complete shaving, often to the point of baldness, implying a radical removal rather than a mere trim. This extreme act symbolizes the stripping away of the old, defiled identity associated with tzara'at and the preparation for a new, pure existence. It signifies a comprehensive break from the past state of impurity, leaving no remnant of the former condition, and visually demonstrating a profound transformation.
Clean (Hebrew, ṭâhêr', H2891): This Hebrew adjective H2891 (ṭâhêr) signifies ritual purity, making one fit for sacred space, worship, and full participation in the community. It stands in stark contrast to tameh (unclean). The declaration "and he shall be clean" is the divine pronouncement of the successful completion of the ritual, signifying that the individual has met God's requirements for ceremonial purity and is now permitted to re-enter the holy camp and approach the tabernacle. It implies a state of being physically sound, clear, and Levitically uncontaminated.
Verse Breakdown
Literary Devices
The passage employs several significant literary devices to convey its message with clarity and emphasis. Repetition is prominently used in the phrase "all his hair he shall shave off," which appears twice, emphatically underscoring the absolute and comprehensive nature of the required shaving. This repetition ensures no ambiguity regarding the thoroughness of the purification. Symbolism is pervasive throughout the verse; the shaving of all hair symbolizes the stripping away of the old, defiled identity and the preparation for a new, pure existence. The washing of clothes and flesh symbolizes a complete internal and external cleansing, leaving no part untouched by the purification. The "seventh day" itself is deeply symbolic, representing completion, perfection, and the culmination of the purification process, echoing divine order and rest. The entire passage functions as a Ritual, a meticulously prescribed set of actions designed to effect a profound change in status from unclean to clean, demonstrating God's meticulous requirements for holiness and providing a clear pathway to restoration within the covenant community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 14:9 profoundly illustrates God's unwavering demand for holiness and the meticulous provision for purification within the Old Covenant. The extreme measures required—total shaving and comprehensive washing—underscore that impurity is not to be taken lightly and that restoration to God's presence and community necessitates a radical, visible transformation. This physical cleansing ritual foreshadows the deeper spiritual cleansing that God desires for His people, emphasizing that fellowship with a holy God requires a thorough separation from defilement. It highlights the principle that God provides the means for restoration, even from conditions that lead to social and spiritual exclusion, demonstrating His desire for His people to be whole and integrated into His holy presence.
REFLECTION AND APPLICATION
While the specific ceremonial laws of Leviticus are no longer binding on New Covenant believers, the underlying spiritual principles remain profoundly relevant. The thoroughness of the cleansing in Leviticus 14:9 serves as a powerful metaphor for the radical transformation God desires in our lives through Christ. Just as the person with tzara'at had to shed all visible signs of their former defilement, we are called to "put off" the old self with its sinful practices and "put on" the new self, created in righteousness and holiness (Ephesians 4:22-24). This spiritual cleansing is not achieved through outward rituals but through genuine repentance and faith in the atoning work of Jesus Christ, whose blood cleanses us from all sin, offering a far more profound and lasting purity than any physical washing. This verse reminds us that true spiritual restoration involves a comprehensive break from our past sinful state and a commitment to living a life consecrated to God, reflecting His holiness in every aspect of our being.
Questions for Reflection
FAQ
What was tzara'at and why did it require such an extreme cleansing ritual?
Answer: Tzara'at was a severe skin condition (or even mold in houses/garments) that rendered an individual ceremonially unclean in ancient Israel, leading to their exclusion from the community and the tabernacle. It was not merely a physical illness but carried profound spiritual and social implications, often associated with sin or divine judgment. The extreme cleansing ritual, including the complete shaving of all hair and thorough washing, underscored the absolute holiness of God and the necessity of complete purity for anyone to approach Him or participate in the covenant community. It symbolized a radical separation from the defiled state and a comprehensive preparation for a new, pure identity, highlighting that God demands thoroughness in purification and provides a meticulous pathway for restoration. The process was designed to ensure that no trace of the impurity remained, making the individual fit to re-enter the holy camp and worship, as detailed throughout Leviticus 14.
CHRIST-CENTERED FULFILLMENT
Leviticus 14:9, with its emphasis on complete and radical purification, finds its ultimate and perfect fulfillment in Jesus Christ. The thorough shaving and washing of the tzara'at sufferer symbolized a stripping away of the old, defiled identity, preparing them for re-entry into a holy community. This foreshadows the infinitely more profound spiritual cleansing accomplished by Christ for all who believe. While the Old Covenant rituals could only provide ceremonial purity and temporary atonement, Christ's sacrifice offers complete and eternal purification from sin. His blood, shed on the cross, is the ultimate "washing" that cleanses us from all unrighteousness (1 John 1:7). Through faith in Him, we are not merely made ceremonially clean but are declared righteous, made new creations (2 Corinthians 5:17), and fully reconciled to a holy God. The physical re-entry into the camp for the cleansed Israelite points to our spiritual re-entry into fellowship with God and His people, made possible by the perfect and complete work of the Lamb of God who takes away the sin of the world. Our "cleanliness" is not achieved by outward rituals but by the transformative power of the Holy Spirit, applied through Christ's finished work, making us holy and blameless before Him (Ephesians 5:25-27).