English Standard Version
And the priest who cleanses him shall set the man who is to be cleansed and these things before the LORD, at the entrance of the tent of meeting.
King James Bible
And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation:
American Standard Version
And the priest that cleanseth him shall set the man that is to be cleansed, and those things, before Jehovah, at the door of the tent of meeting.
And when the priest that purifieth the man, hath presented him, and all these things before the Lord, at the door of the tabernacle of the testimony,
English Revised Version
And the priest that cleanseth him shall set the man that is to be cleansed, and those things, before the LORD, at the door of the tent of meeting:
Webster's Bible Translation
And the priest that maketh him clean, shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation.
Leviticus 14:11 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The priest was to have one of the birds killed into an earthen vessel upon fresh water (water drawn from a fountain or brook, Leviticus 15:13; Genesis 26:19), that is to say, slain in such a manner that its blood should flow into the fresh water which was in a vessel, and should mix with it. He was then to take the (other) live bird, together with the cedar-wood, scarlet, and hyssop, and dip them (these accompaniments) along with the bird into the blood of the one which had been killed over the water. With this the person cured of leprosy was to be sprinkled seven times (see Leviticus 4:6) and purified; after which the living bird was to be "let loose upon the face of the field," i.e., to be allowed to fly away into the open country. The two birds were symbols of the person to be cleansed. The one let loose into the open country is regarded by all the commentators as a symbolical representation of the fact, that the former leper was now imbued with new vital energy, and released from the fetters of his disease, and could now return in liberty again into the fellowship of his countrymen. But if this is established, the other must also be a symbol of the leper; and just as in the second the essential point in the symbol was its escape to the open country, in the first the main point must have been its death. Not, however, in this sense, that it was a figurative representation of the previous condition of the leper; but that, although it was no true sacrifice, since there was no sprinkling of blood in connection with it, its bloody death was intended to show that the leper would necessarily have suffered death on account of his uncleanness, which reached to the very foundation of his life, if the mercy of God had not delivered him from this punishment of sin, and restored to him the full power and vigour of life again. The restitution of this full and vigorous life was secured to him symbolically, by his being sprinkled with the blood of the bird which was killed in is stead. But because his liability to death had assumed a bodily form in the uncleanness of leprosy, he was sprinkled not only with blood, but with the flowing water of purification into which the blood had flowed, and was thus purified from his mortal uncleanness. Whereas one of the birds, however, had to lay down its life, and shed its blood for the person to be cleansed, the other was made into a symbol of the person to be cleansed by being bathed in the mixture of blood and water; and its release, to return to its fellows and into its nest, represented his deliverance from the ban of death which rested upon leprosy, and his return to the fellowship of his own nation. This signification of the rite serves to explain not only the appointment of birds for the purpose, since free unfettered movement in all directions could not be more fittingly represented by anything than by birds, which are distinguished from all other animals by their freedom and rapidity of motion, but also the necessity for their being alive and clean, viz., to set forth the renewal of life and purification; also the addition of cedar-wood, scarlet wool, and hyssop, by which the life-giving power of the blood mixed with living (spring) water was to be still further strengthened. The cedar-wood, on account of its antiseptic qualities (ἔχει ἄσηπτον ἡ κέδρος, Theodor. on Ezekiel 17:22), was a symbol of the continuance of life; the coccus colour, a symbol of freshness of life, or fulness of vital energy; and the hyssop (βοτάνη ῥυπτική, herba humilis, medicinalis, purgandis pulmonibus apta: August. on Psalm 51), a symbol of purification from the corruption of death. The sprinkling was performed seven times, because it referred to a readmission into the covenant, the stamp of which was seven; and it was made with a mixture of blood and fresh water, the blood signifying life, the water purification.
Treasury of Scripture Knowledge
"And on the eighth day he shall take two male lambs without blemish, and one ewe lamb a year old without blemish, and a grain offering of three tenths of an ephah of fine flour mixed with oil, and one log of oil.
And the priest shall take one of the male lambs and offer it for a guilt offering, along with the log of oil, and wave them for a wave offering before the LORD.
And on the eighth day he shall bring them for his cleansing to the priest, to the entrance of the tent of meeting, before the LORD.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.