GEBible — Godless Engineer's Bible App
he is a leprous man. He is unclean. The priest shall surely pronounce him unclean. His plague is on his head.
“The leper in whom the plague is shall wear torn clothes, and the hair of his head shall hang loose. He shall cover his upper lip, and shall cry, ‘Unclean! Unclean!’ All the days in which the plague is in him he shall be unclean. He is unclean. He shall dwell alone. His dwelling shall be outside of the camp.
Leviticus 13:44-46 sits inside this longer paragraph.
“If a man’s hair has fallen from his head, he is bald. He is clean. If his hair has fallen off from the front part of his head, he is forehead bald. He is clean. But if a reddish-white plague is in the bald head or the bald forehead, it is leprosy breaking out in his bald head or his bald forehead. Then the priest shall examine him. Behold, if the swelling of the plague is reddish-white in his bald head, or in his bald forehead, like the appearance of leprosy in the skin of the body, he is a leprous man. He is unclean. The priest shall surely pronounce him unclean. His plague is on his head.
“The leper in whom the plague is shall wear torn clothes, and the hair of his head shall hang loose. He shall cover his upper lip, and shall cry, ‘Unclean! Unclean!’ All the days in which the plague is in him he shall be unclean. He is unclean. He shall dwell alone. His dwelling shall be outside of the camp.
he is a leprous man. He is unclean. The priest shall surely pronounce him unclean. His plague is on his head.
“The leper in whom the plague is shall wear torn clothes, and the hair of his head shall hang loose. He shall cover his upper lip, and shall cry, ‘Unclean! Unclean!’
All the days in which the plague is in him he shall be unclean. He is unclean. He shall dwell alone. His dwelling shall be outside of the camp.
He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.
And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.
All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.
he is a leprous man, he is unclean; the priest shall surely pronounce him unclean: his plague is in his head.
And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry: 'Unclean, unclean.'
All the days wherein the plague is in him he shall be unclean; he is unclean; he shall dwell alone; without the camp shall his dwelling be.
The laws of the Torah, each cited and shown as a primary source.
42 distinct cross-references across this passage (43 total citations).
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Geneva Bible translators 1599 · Public Domain On v45 Either in token of mourning, or for fear of…
Either in token of mourning, or for fear of infecting others.
In sign of sorrow and lamentation.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv44–46 Lev 13:44 He is a leprous man, he [is]…
Lev 13:44 He is a leprous man, he [is] unclean: the priest shall pronounce him utterly unclean; his plague [is] in his head.
Ver. 44. His plague is in his head.] Such a leper is every ignorant man; how much more the man that is a heretic! whom therefore after the first and second admonition we must reject, {Tit 3:10} yea from such stand off. {1Ti 6:5} Keep aloof as from lepers, their very breath is infectious; and like the dogs of Congo, they bite, though they bark not. {a}
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{a} Purchas’s Pilg.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv45–46 His clothes shall be rent, to wit, in the…
His clothes shall be rent, to wit, in the upper and former parts, which were most visible. This was done, partly, as a token of sorrow, Ezr 9:3,5; Job 2:12, because though this was not a sin, yet it was an effect of sin, and a sore punishment, whereby he was cut off both from converse with men, and from the enjoyment of God in his ordinances; partly, as a warning to others to keep at a due distance from him wheresoever he came; and partly, as some add, that it might conduce to his cure, by giving the freer vent to the ill humours. But the exposing of the affected part to the cold would rather hinder than further evaporation.
His head bare; another sign of mourning, as appears from Lev 10:6. God would have men, though not overwhelmed with, yet deeply sensible of, his judgments.
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A covering upon his upper lip; partly as another badge of his sorrow and shame, as Eze 24:17,22; Mic 3:7; and partly for the preservation of others from his infectious breath or touch. Unclean, unclean; as begging the pity and prayers of others, and confessing his own infirmity, and cautioning those who came near him to keep at a distance from him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv44–46 All the days wherein the plague shall be in…
All the days wherein the plague shall be in him he shall be defiled,.... Reckoned an unclean person, and avoided as such:
he is unclean; in a ceremonial sense, and pronounced as such by the priest, and was to be looked upon as such by others during the time of his exclusion and separation, until he was shown to the priest and cleansed, and his offering offered:
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he shall dwell alone; in a separate house or apartment, as Uzziah did, Ch2 26:21; none were allowed to come near him, nor he to come near to any; yea, according to Jarchi, other unclean persons might not dwell with him:
without the camp shall his habitation be; without the three camps, as the same Jewish writer interprets it, the camp of God, the camp of the Levites, and the camp of Israel: so Miriam, when she was stricken with leprosy, was shut out of the camp seven days, Num 12:14. This was observed while in the wilderness, but when the Israelites came to inhabit towns and cities, then lepers were excluded from thence; for they defiled, in a ceremonial sense, every person and thing in a house they came into, whether touched by them or not. So Bartenora (b) observes, that if a leprous person goes into any house, all that is in the house is defiled, even what he does not touch; and that if he sits under a tree, and a clean person passes by, the clean person is defiled; and if he comes into a synagogue, they make a separate place for him ten hands high, and four cubits broad, and the leper goes in first, and comes out last. The Persians, according to Herodotus (c), had a custom much like this; he says, that if any of the citizens had a leprosy or a morphew, he might not come into the city, nor be mixed with other Persians (or have any conversation with them), for they say he has them because he has sinned against the sun: and there was with us an ancient writ, called "leproso amovendo" (d), that lay to remove a leper who thrust himself into the company of his neighbours in any parish, either in the church, or at other public meetings, to their annoyance. This law concerning lepers shows that impure and profane sinners are not to be admitted into the church of God; and that such who are in it, who appear to be so, are to be excluded from it, communion is not to be had with them; and that such, unless they are cleansed by the grace of God, and the blood of Christ, shall not inherit the kingdom of heaven; for into that shall nothing enter that defiles, or makes an abomination, or a lie; see Co1 5:7 Rev 21:27.
(b) In Misn. Celim, c. 1. sect. 4. so in Misn. Negaim, c. 13. sect. 7, 11, 12. (c) Clio, sive, l. 1. c. 138. (d) See the Supplement to Chambers's Dictionary, in the word "Leprosy".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv45–46 His clothes shall be rent - In the upper…
His clothes shall be rent - In the upper and fore parts, which were most visible. This was done partly as a token of sorrow, because though this was not a sin, yet it was an effect of sin, and a sore punishment, whereby he was cut off both from converse with men, and from the enjoyment of God in his ordinances; partly as a warning to others to keep at a due distance from him wheresoever he came. And his head bare - Another sign of mourning. God would have men though not overwhelmed with, yet deeply sensible of his judgments. A covering on his upper lip - Partly as another badge of his sorrow and shame, and partly for the preservation of others from his breath or touch. Unclean, unclean - As begging the pity and prayers of others, and confessing his own infirmity, and cautioning those who came near him, to keep at a distance from him.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v45 Verse 45. His clothes shall be rent, c.] The…
Verse 45. His clothes shall be rent, c.] The leprous person is required to be as one that mourned for the dead, or for some great and public calamity. He was to have his clothes rent in token of extreme sorrow his head was to be made bare, the ordinary bonnet or turban being omitted; and he was to have a covering upon his upper lip, his jaws being tied up With a linen cloth, after the same manner in which the Jews bind up the dead, which custom is still observed among the Jews in Barbary on funeral occasions: a custom which, from Eze 24:17, we learn had prevailed very anciently among the Jews in Palestine. He was also to cry, Unclean, unclean, in order to prevent any person from coming near him, lest the contagion might be thus communicated and diffused through society; and hence the Targumist render it, Be not ye made unclean! Be not ye made unclean! A caution to others not to come near him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv45–46 Lev 13:45. His clothes shall be rent — Whatever…
Lev 13:45. His clothes shall be rent — Whatever Israelite was found and declared by the priest to be a leper, was to be in the condition of a mourner, and in all respects to behave as such, that he might sensibly declare his afflicted state. 1st, His clothes were to be rent in the upper and fore parts, which were most visible, and this partly as a token of his sorrow, because, though his disorder was not a sin, yet it was an effect of sin, and a sore punishment whereby he was cut off, both from converse with men, and from the enjoyment of God in his ordinances; and partly as a warning to others to keep at a due distance from him wheresoever he came. 2d, His head was to be bare, which was another sign of mourning. God would have men, although not overwhelmed with, yet deeply sensible of his judgments. 3d, He was to cover his upper lip, either, perhaps, with his hand, or with the skirt of his garment, partly as a badge of his sorrow, and shame, (see Eze 24:17-22; Mic 3:7,) and partly for the preservation of others from his breath or touch. According to the Hebrew doctors, by covering the lip was implied, that the leper was not to salute any man all the days of his uncleanness. 4th, He was to cry, unclean, unclean. As begging the pity and prayers of others, and confessing his own infirmity, and cautioning those that came near him to keep at a distance from him. To this Jeremiah alludes, (Lam 4:15,) They cried unto them, Depart ye: it is unclean: depart, depart, touch not.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv45–46 The leper was to carry about with him the…
The leper was to carry about with him the usual signs of mourning for the dead. Compare Lev 10:6 and margin reference.
The leper was a living parable in the world of the sin of which death was the wages; not the less so because his suffering might have been in no degree due to his own personal deserts: he bore about with him at once the deadly fruit and the symbol of the sin of his race. Exo 20:5. As his body slowly perished, first the skin, then the flesh, then the bone, fell to pieces while yet the animal life survived; he was a terrible picture of the gradual corruption of the spirit worked by sin.
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His head bare - Rather, “his head neglected.” See Lev 10:6 note.
Unclean, unclean - Compare the margin reference.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv45–46 Loose, both for the benefit of the leper, and…
Loose, both for the benefit of the leper, and that others may beware of him. (Menochius) --- Bare, letting the hair grow, (chap. xxi. 5, 10,) in testimony of mourning. The leper behaved like one in mourning, tearing his garments, neglecting his hair and beard, or cutting them, and, through shame, covering his face, Ezechiel xxiv. 22. The Persians would not allow any lepers to enter their cities. (Herod., ii. 138.) (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv45–46 the leper in whom the plague is, his clothes…
the leper in whom the plague is, his clothes shall be rent, &c.--The person who was declared affected with the leprosy forthwith exhibited all the tokens of suffering from a heavy calamity. Rending garments and uncovering the head were common signs of mourning. As to "the putting a covering upon the upper lip," that means either wearing a moustache, as the Hebrews used to shave the upper lip [CALMET], or simply keeping a hand over it. All these external marks of grief were intended to proclaim, in addition to his own exclamation "Unclean!" that the person was a leper, whose company every one must shun.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv44–46 44. Utterly unclean — “The Bible is everywhere careful…
44. Utterly unclean — “The Bible is everywhere careful not to allow the idea of partial goodness or partial uncleanness. There is a great moral suggestion in all this. Once let a man consider that he is not so bad as some other man, and instantly false standards of purity are set up. The Pharisee adopted this method of self-measurement, and separated himself from the publican by certain degrees of supposed righteousness.” — Joseph Parker.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v45 45. his clothes shall be rent] not the usual…
45. his clothes shall be rent] not the usual Heb. word, but one used only here and in Lev_10:6, Lev_21:10; Jewish tradition exempted women from rending their clothes. The actions of the leper here prescribed are those of a mourner; rending the garments, and letting the hair go loose (cp. Lev_10:6, Lev_21:10; Eze_24:17), covering the upper lip (cp. Eze_24:17; Eze_24:22; Mic_3:7), crying, Unclean (Lam_4:15). The leper was regarded as one dead; Miriam is so described (Num_12:12) and Josephus refers to lepers as ‘in no way differing from the dead’ (Ant. iii. 11. 3). Cp. mediaeval rites relating to lepers in HDB. iii. 98 b.
The office from the Sarum Manual used at the seclusion of a leper may be found in R. M. Clay’s Mediaeval Hospitals, pp. 273 ff.
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Rules for treatment of leprous persons (45, 46)
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv45–46 (45) His clothes shall be rent.—As leprosy was regarded…
(45) His clothes shall be rent.—As leprosy was regarded as a visitation from God for sin committed by the person thus afflicted, the patient is to rend his garments like one mourning for the dead. (See Lev_21:10.) During the second Temple the administrators of the law exempted leprous women from rending their clothes, which was evidently owing to a feeling of decorum.
And his head bare.—Better, and his hair be dishevelled. This was another sign of mourning. (See Lev_10:6.) The legislators during the second Temple also exempted leprous women from letting their hair fall in the disorderly and wild manner over their heads and faces which was the custom for mourners to do.
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And he shall put a covering upon his upper lip.—To veil the beard, which was the pride of the Oriental, was also a sign of mourning. (Comp. Eze_24:17; Eze_24:22; Mic_3:7.) This was generally done by throwing the skirt of the garment over the lower part of the chin.
And shall cry, Unclean.—As leprosy was most defiling, and as the very entrance of a leper into a house rendered everything in it unclean, the person thus afflicted had to warn off the passers by, lest they should approach him, and by contact with him become defiled. In some instances this was done by a herald, who preceded the leper. Hence the rendering of the ancient Chaldee paraphrase of Jonathan by “a herald shall proclaim, and say, Depart, depart from the unclean !”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv45–46 Vers. 45, 46. The cases for examination having been…
Vers. 45, 46. The cases for examination having been discussed, the law for the treatment of the man in whom leprosy has been proved to exist is pronounced. The leper in whom the plague is to be ex-eluded from the camp, lest others should contract defilement from him. tie is for the same reason to cry, Unclean, unclean, lest any wayfarer should unwittingly come in contact with him; and his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, these being the signs of mourning for the dead. The bared or disheveled head (see Lev_10:6) and the covered lip are incidentally mentioned as signs of mourning in Eze_24:17, and the covered upper lip as a mark of shame in Mic_3:7. By the expression, He shall dwell alone, is meant he shall dwell apart from those who were clean. Of course, lepers would naturally associate with each other, and so we find that they actually did. (Luk_17:12) As their presence was supposed to defile any place that they entered, they were punished in later times with forty stripes if they did not observe the restraints laid down for them. "They were, however, admitted to the synagogue, where a place was railed off for them, ten handbreadths high and four cubits wide, on condition of their entering the house of worship before the rest of the congregation and leaving it after them" (Edersheim, "Temple Service"). The exclusion of the leper was not for the purpose of avoiding contagion, nor to serve as a penalty for having contracted so loathsome a disease, but primarily to prevent the spread of ceremonial uncleanness communicated by his touch, and typically and mystically to teach that the fate brought upon a man by unremoved sin is separation from the people of God here and hereafter.
Vers. 45, 46. The extrusion of the leper from the camp is a type of excommunication from the Christian Church.
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The right of separating from the community such as will not submit to discipline belongs to all bodies secular and ecclesiastical. Civil societies exercise this right by inflicting the penalties of death, imprisonment, or exile; the Church"s penalty is suspension of communion, or excommunication. (For an account of Jewish and Christian excommunication, as founded on scriptural authority, see article in Smith"s "Dictionary of the Bible," volume 3, appendix.)
The purpose of the exclusion of the leper was to prevent legal uncleanness being spread by his means: the purpose of the excommunication of the sinner is twofold partly for his own benefit, partly for that of the community. The power of admitting into the Church and excluding from it by the use of the proper means was promised to St. Peter, (Mat_16:19) and given to all the apostles. (Mat_18:15-18 Joh_20:23) The power of admission was exercised every time that baptism was administered, that of exclusion was exercised by St. Paul in the case of the incestuous Corinthian, (1Co_5:3-5) and in the case of Hymenaeus and Alexander. (1Ti_1:20) St. Paul incidentally states that the purpose of their excommunication was
(1) "to deliver such a one unto Satan, for the destruction of the flesh, that the spirit may he saved in the day of the Lord Jesus;" and
(2) "to purge out the old leaven, that ye may be a new lump". (1Co_5:5, 1Co_5:6) So far as the effect on others is concerned, the severance of the leper has an analogous object with that of the severance of the sinner; but the effect of the Church"s discipline on the soul of the sinner ought to have a result which the penalty inflicted on the leper could not bring about. What this result should be is shown in the case of the incestuous Corinthian. The reproof was stern and the punishment sharp, but it produced repentance, and then the continuance of the infliction of the penalty ceased. "Sufficient to such a man is this punishment, which was inflicted of many. So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him". (2Co_2:6-8) Church discipline is a condition of the well-being of the Church, and it must be put in practice in the case of both immorality (1Co 5) and heresy, (1Ti_1:20) but no Church discipline can have good results which has not for its first object the good of the sinner, and which is not exercised in the spirit of love. There have been periods in the history of the Church when a sincere desire to prevent contamination by supposed heterodox teaching has wrought far more harm than could have been produced by any amount of liberty or license, whether of thought, or speech, or act.
HOMILIES BY S.R. ALDRIDGE Vers. 45, 46. A picture of sin.
The stringent rules for the treatment of the leper are not sufficiently explained by sanitary considerations. The Jews saw in the leper a symbol of the sinner visited with the displeasure of God. His was a stroke of smiting ("plague of leprosy") from the hand of Jehovah, which made him "utterly unclean" (verse 44). The instructions of this chapter may convey to us important truth respecting the sinner"s condition. To behold it thus forcibly depicted may administer a wholesome warning.
I THE CORRUPTION EFFECTED BY SIN. Cannot but shudder at:
1. Its loathsomeness, destroying man"s appearance, making him offensive to the sight. How abominable is wickedness to the pure eyes of God, and if our moral sense were keener, what constant shocks should we receive from the wicked conduct of men! What want of taste to indulge in sin! what disharmony of relationship it introduces!
2. Note its tendency to spread until it becomes total. The commission of one crime often leads to another which still more impairs the soul; the inordinate gratification of appetite in one direction is provocative of intemperance in another; to lose modesty is often to lose natural affection. At last the whole constitution betrays the effects of sin, body, mind, and spirit are alike unpleasant to contemplate.
3. Its destruction of vital power. It was termed by the Jews a "living death." Of its worst form, where the limbs mortify and drop off, no special mention is made in the Law; indeed, the supposition is that, after the expiration of a certain time, the disease will have so spread as to become harmless, and the man may be termed "clean" (verse 17). The disease appears to have become more malignant in subsequent ages, and thus to typify even more accurately the waste of strength produced by evil habits.
The mental and moral faculties are enervated by sin, the sinner is led captive by the devil at his will. To understand a principle we must push its application to extreme consequences, and if we would entertain fitting conceptions of sin we must regard it not when most refined, not when in its commencement, but in its gross final results. To dread fire, think of the conflagration that visits a town with disorder and ruin!
II THE EXCLUSION IT ENTAILS FROM HOLY PRIVILEGES, The leper was separate from the people and the sanctuary.
1. Contact with the sinner defiles, except in appointed cases, where the servant of God in fulfillment of duty (as the priest in examination) seeks out the moral person. If men mingle with sinners, having Christ"s end in view, to do them good, the association is pardoned. Otherwise "one sinner destroyeth much good," "evil communications corrupt good manners." Men should naturally shun the company of the debased as they would the presence of those afflicted with an infectious disease.
2. The semblance of sin must be guarded against. All that appears like it (verses 5, 6) needs suspicious treatment. Better to err on the safe side, not pronouncing at first decidedly, but watching the operation of a plan, or society, or principle, and ere long its true character wilt be manifested by development.
3. Continuance in sin means separation from the Church and the fellowship of right-minded people. The leper must "dwell alone, without the comp." Our Lord and his apostles insisted on the maintenance of discipline in Christian bodies. The persistent sinner will find himself eventually cut off from intercourse with his former friends, for ungodliness is an effectual barrier, creating uncongeniality of sentiment and behaviour.
4. Dismission from the presence of God is the worst penalty of sin. The Psalmist might lament his enforced absence from the tabernacle where he had seen the power and glory of God; but how much more the man who was so near the hill of Zion, and yet so far off by reason of symbolical impurity! Sin kept God and man asunder, and to remove it came the Lord Jesus Christ. The awful sentence finally pronounced upon the unrighteous is "Depart from me!" What absence of joy and peace and love is contained in the words, "the outer darkness"!
III THE EXPRESSIONS OF FEELING THAT BEFIT THE SINNER"S STATE.
1. Grief. The leper wore the garb of mourning. There needs the godly sorrow that worketh repentance. Reflect not simply upon the sad consequences of sin, estrangement from God, deprivation of his favour, but upon their source, and learn to hate sin as an abomination.
2. Humiliation. The uncovered head attested the leper"s shame. "I abhor myself" is fitting language for polluted lips.
3. Acknowledgment of guilt. Listen to the cry, "Unclean!" The upper lip was shrouded in a covering that enjoined general silence, except on the approach of a stranger, who might be thereby defiled. "We are all as an unclean thing." When sin lies heavily upon the conscience, it is felt to be no time for ordinary conversation, much less for frivolous gossip, though under such a veil anxiety is often hid.
CONCLUSION. By the Law was the knowledge of sin, but by the gospel is proclaimed its remedy, forgiveness and. sanctification through Christ. The priest was not dependent upon his own judgment, but was guided by fixed rules in deciding upon leprous cases. Yet he did not heal; the sufferer was left to nature"s care, and to indulge the vague hope of recovery. The gospel bids all sinners lay aside their fears and rejoice in a panacea that never fails. The interposition of God by prophets which resulted in miraculous cures of leprosy prepared the way for the marvelous works of the Redeemer, who evinced by his restoring the body to health his power also to heal the soul. Thus what was faintly foreshadowed under the old dispensation has been brightly revealed in the new. The enumeration of the feelings appropriate to the sinner is incomplete, therefore, without adding to them hope, in the sense not of wishful longing, but of certain anticipation of salvation. S.R.A.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v45 General Information:
General Information:
Yahweh continues telling Moses and Aaron what the people must do when someone has a skin disease.
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outside the camp
The camp is the area where the majority of Israelites lived. The unclean person was not permitted to live among them because his disease may spread to others.
Unclean, unclean
The person whom other people must not touch is spoken of as if he were physically unclean. (See: Metaphor)
translationWords
clean
life
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv45–46 13:45 Tearing one’s clothing, letting one’s hair go uncombed,…
13:45 Tearing one’s clothing, letting one’s hair go uncombed, and covering the mouth were common ways of expressing mourning (10:6). • The cry of Unclean! Unclean! denoted social unacceptability as much as a health threat. It warned others that the individual’s skin disorder could be contagious and that holy things should not touch the unclean person.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.