Księga Kapłańska 14:7

Nowe Przymierze Zaremba

Następnie pokropi siedem razy tego, który oczyszcza się z trądu, i uzna go za czystego. Ptaka żywego wypuści na pole.

Parallel Translations

Biblia Gdańska (1632)
I pokropi tego, który się oczyszcza od trądu, siedem kroć, i ogłosi go być czystym, a puści wróbla żywego w pole.

Biblia Brzeska (1563)
Tedy tem siedm kroć pokropi onego, który ma być oczyścion od trądu i oczyści go, potym wolno puści wróbla żywego w pole.

Nowa Biblia Gdańska (2012)
Nadto siedmiokroć pokropi tego, który się oczyszcza z trądu oraz ogłosi go czystym; a żywego ptaka wypuści na pole.

Biblia Tysiąclecia
I pokropi tego, który się oczyszcza od trądu, siedem kroć, i ogłosi go być czystym, a puści wróbla żywego w pole.

Uwspółcześniona Biblia Gdańska
I pokropi siedem razy oczyszczającego się od trądu, i uzna go za czystego, a żywego ptaka wypuści na otwarte pole.

Biblia Warszawska
I pokropi tym siedem razy tego, który się oczyszcza z trądu, i uzna go za czystego, ptaka zaś żywego wypuści na pole.

Bible Verse Review
  from Treasury of Scripure Knowledge

sprinkle: Numbers 19:18, Numbers 19:19, Isaiah 52:15, Ezekiel 36:25, John 19:34, Hebrews 9:13, Hebrews 9:19, Hebrews 9:21, Hebrews 10:22, Hebrews 12:24, 1 Peter 1:2, 1 John 5:6

seven times: Leviticus 14:51, Leviticus 4:6, Leviticus 4:17, Leviticus 8:11, Leviticus 16:14, Leviticus 16:19, 2 Kings 5:10, 2 Kings 5:14, Psalms 51:2, Psalms 51:7, Ephesians 5:26, Ephesians 5:27

pronounce: Leviticus 13:13, Leviticus 13:17

let: Leviticus 16:22, Daniel 9:24, Micah 7:19, Hebrews 9:26

into the open field: Heb. upon the face of the field

Reciprocal: Exodus 12:22 - a bunch Exodus 29:20 - sprinkle Leviticus 16:10 - let him Numbers 8:7 - Sprinkle

Gill's Notes on the Bible

And he shall sprinkle upon him that is to be cleansed from the leprosy seven times,.... With the hyssop fastened to the cedar stick, with the scarlet wool or thread bound about it, dipped into the blood and water in the earthen vessel; to which the psalmist alludes,

Psalms 51:7; the Egyptians had a great notion of "hyssop", as of a purifying nature, and therefore used to eat it with bread, to take off the strength of that d: upon what part of the leper this sprinkling was made is not said; the Targum of Jonathan says, upon the house of his face, that is, upon the vail that was over his face: but in the Misnah e it is said to be on the back of his hand; and so Gersom, though some say it was on his forehead; and sprinkling was typical of Christ's blood of sprinkling, and of the application of it, and of sharing in all the blessings of it; and this was done seven times, to denote the thorough and perfect cleansing of him, and of every part, every faculty of the soul, and every member of the body, and that from all sin, and the frequent application of it: the last mentioned writer says, at every sprinkling there was a dipping, and that the sense is, that he should sprinkle and dip seven times, as Naaman the Syrian leper did in Jordan; but of the washing of the leper mention is afterwards made:

and shall pronounce him clean; from his leprosy, and so fit for civil and religious conversation, to come into the camp or city, and into the tabernacle;

and shall let the living bird loose into the open field; as a token of the freedom of the leper, and that he was at liberty to go where he pleased: the Misnic doctors say f, when he came to let go the living bird, he did not turn its face neither to the sea, nor to the city, nor to the wilderness, as it is said, "but he shall let go the living bird out of the city into the open field", as in Leviticus 14:53; the Targum of Jonathan here adds, if the man should be prepared to be smitten with the leprosy again, the live bird may return to his house the same day, and be fit to be eaten, but the slain bird he shall bury in the sight of the leper: some say, if the bird returned ever so many times, it was to be let go again: this may be a figure of the resurrection of Christ from the dead, and of his justification upon it, as the head and representative of his people, and of their free and full discharge from guilt, condemnation, and death, through him, and of his and their being received up into heaven, and whither their hearts should be directed, in affection and thankfulness for their great deliverance and salvation; see 1 Timothy 3:16.

d Chaeremon apud Porphyr. de Abstinentia, l. 4. sect. 6. e Ut supra. (Misn. Negaim, c. 11. sect. 4.) f Ib. sect. 2.

Barnes' Notes on the Bible

Seven times - The seal of the covenant, expressed in the number seven (compare Leviticus 14:9), was renewed in sprinkling him who, during his leprosy, had lived as an outcast. The details of a restoration to health and freedom appear to be well expressed in the whole ceremony. Each of the birds represented the leper. They were to be of a clean kind, because they stood for one of the chosen race. The death-like state of the leper during his exclusion from the camp was expressed by killing one of the birds. The living bird was identified with the slain one by being dipped in his blood mixed with the spring water that figured the process of purification, while the cured leper was identified with the rite by having the same water and blood sprinkled over him. The bird then liberated was a sign that the leper left behind him all the symbols of the death disease and of the remedies associated with it, and was free to enjoy health and social freedom with his kind. Compare Colossians 2:12.

Clarke's Notes on the Bible

Verse Leviticus 14:7. Shall let the living bird loose — The Jews teach that wild birds were employed on this occasion, no tame or domestic animal was used. Mr. Ainsworth piously conjectures that the living and dead birds were intended to represent the death and resurrection of Christ, by which an atonement was made to purify the soul from its spiritual leprosy. The bird let loose bears a near analogy to the scapegoat. See Leviticus 16:5-10.