Levitik 14
Bib La · Kreyòl Ayisyen
1 Seyè a pale ak Moyiz, li di l' konsa: 2 -Men regleman w'a bay pou yo swiv lè y'ap fè sèvis pou moun ki geri apre yo te gen move maladi po. Jou pou yo rekonèt moun lan geri a, y'a mennen l' bay prèt la. 3 Prèt la va pran l', l'a soti ansanm avè l' lòt bò limit kan kote moun rete a. L'a egzaminen l' byen egzaminen, pou l' wè si malad la geri vre. 4 Prèt la va bay lòd pou yo pote pou moun ki te malad la de zwazo tou vivan epi ki bon pou moun k'ap fè sèvis pou Bondye, ansanm ak yon moso bwa sèd, yon moso twal kamwazi ak yon ti branch izòp. 5 Apre sa, prèt la va bay lòd pou yo touye premye zwazo a anwo yon bòl an tè plen dlo fre. 6 L'a pran lòt zwazo a tou vivan ansanm ak bwa sèd la, moso twal kamwazi a ak ti branch izòp la, l'a plonje yo nan san zwazo yo te touye anwo dlo fre a. 7 Apre sa, l'a voye san an sèt fwa sou moun ki te gen move maladi po a epi l'a di moun lan nan kondisyon ankò pou fè sèvis Bondye. L'a lage zwazo vivan an pou l' vole al fè wout li nan bwa. 8 Moun ki te malad la va lave rad ki te sou li yo, l'a kale tèt li nèt, l'a benyen nan gwo dlo, epi l'a nan kondisyon pou fè sèvis Bondye ankò. Apre sa, l'a antre nan kan kote moun rete a, men li p'ap antre lakay li pandan sèt jou. 9 Sou setyèm jou a, l'a kale tèt li ankò, l'a koupe tout bab li, tout plim je l' ak tout plim ki sou tout rès kò li. L'a lave rad ki te sou li a, l'a lave kò l' nan gwo dlo. Apre sa, l'a nan kondisyon pou l' fè sèvis Bondye. 10 Sou wityèm jou a, l'a pran de ti belye ki pa gen ankenn enfimite ak yon ti fenmèl mouton ki gen ennan epi ki pa gen ankenn enfimite. L'a pran tou de mamit farin melanje ak lwil oliv epi yon boutèy demi lit plen lwil oliv. 11 Prèt k'ap fè sèvis la va mennen moun lan ansanm ak ofrann li yo devan Seyè a, jouk nan papòt Tant Randevou a. 12 Rive la, prèt la va pran yonn nan ti belye yo, l'a ofri l' ansanm ak demi lit lwil la bay Seyè a pou peye pou sa moun lan te fè ki mal. L'a balanse yo devan Seyè a tankou yon ofrann espesyal pou Seyè a. 13 L'a touye ti mouton an kote yo konn touye bèt yo ofri pou mande padon an osinon pou boule nèt la, nan kote yo mete apa pou sèvis Bondye a. L'a fè sa konsa paske bèt moun yo ofri pou peye pou sa yo fè ki mal la osinon pou mande Bondye padon an, se pou prèt la li ye. Se yon ofrann yo mete apa nèt pou Seyè a. 14 Apre sa, prèt la va pran ti gout nan san ti mouton an, l'a pase l' sou pwent tete zòrèy dwat moun ki te malad la, sou gwo pous men dwat li ak sou gwo zòtèy pye dwat li. 15 Prèt la va pran ti gout lwil nan boutèy la, l'a vide l' nan pla men gòch li. 16 L'a tranpe yon dwèt men dwat li nan lwil ki nan pla men gòch li a. Avèk dwèt la, l'a voye ti gout lwil sèt fwa devan lotèl Bondye a. 17 L'a pran ti gout nan lwil ki nan pla men gòch li a, l'a mete l' menm kote li te mete san ti mouton an, ki vle di sou pwent tete zòrèy dwat moun lan, sou gwo pous men dwat li ak sou gwo zòtèy pye dwat li. 18 Lèfini, l'a vide rès lwil ki nan pla men l' lan sou tèt moun lan. Se konsa prèt la va fè sèvis pou mande Bondye padon devan lotèl Seyè a. 19 Apre sa, prèt la va fè ofrann pou peye sa moun lan fè ki mal. L'a fè sèvis pou mande Bondye padon pou moun ki te malad la. L'a touye bèt pou yo boule nèt la. 20 L'a mete l' sou lotèl la ansanm ak farin ble melanje ak lwil la. Se konsa prèt la va fè sèvis pou mande padon pou moun lan, epi moun lan va nan kondisyon ankò pou l' fè sèvis Bondye. 21 Si moun lan pòv epi li pa gen anpil mwayen, l'a pote yon sèl ti mouton pou yo ofri pou peye pou sa moun lan te fè ki mal la. L'a pote twaka mamit farin sèlman melanje ak lwil oliv ak yon boutèy demi lit plen lwil. 22 L'a pote de ti toutrèl tou osinon de ti pijon, jan mwayen li va penmèt li, yonn pou sèvi ofrann pou mande padon, lòt la pou boule nèt pou Seyè a. 23 Sou wityèm jou a, l'a pote yo bay prèt la devan pòt Tant Randevou a, pou prèt la fè sèvis pou mete l' nan kondisyon pou li ka sèvi Seyè a ankò. 24 Prèt la va pran ti mouton li ofri pou peye pou sa moun lan fè ki mal la ansanm ak boutèy lwil la, l'a balanse yo devan Seyè a tankou yon ofrann. 25 Apre sa, l'a touye ti mouton an, l'a pran ti gout nan san li l'a mete sou pwent tete zòrèy dwat moun ki te malad la, sou gwo pous men dwat li ak sou gwo zòtèy pye dwat li. 26 Prèt la va vide ti gout lwil nan pla men gòch li, 27 l'a tranpe yon dwèt men dwat li nan lwil ki nan pla men gòch li a. Avèk dwèt la, l'a voye lwil la sèt fwa devan lotèl Seyè a. 28 Apre sa, l'a pran nan lwil ki nan men gòch li a, l'a mete l' menm kote li te mete san ti mouton an, ki vle di sou pwent tete zòrèy dwat moun lan, sou gwo pous men dwat li a ak sou gwo zòtèy pye dwat li a. 29 Lèfini, l'a vide rès lwil ki nan pla men gòch li a sou tèt moun lan. Se konsa l'a fè sèvis pou mande Bondye padon devan lotèl Seyè a. 30 Apre sa, l'a ofri toutrèl yo, osinon pijon yo, dapre sa mwayen moun lan te penmèt li, 31 yonn pou mande padon pou peche, lòt la pou yo boule nèt ansanm ak ofrann farin ble a. Se konsa prèt la va fè sèvis pou mande Bondye padon pou moun lan. 32 Men regleman pou yo swiv lè yon moun ki gen move maladi po pa gen dekwa pou l' ofri tou sa li te dwe ofri pou sèvis ki pou mete l' nan kondisyon pou fè sèvis Bondye ankò. 33 Seyè a pale ak Moyiz ansanm ak Arawon, li di yo: 34 -Lè n'a fin antre nan peyi Kanaran an, peyi m'ap ban nou pou rele nou pa nou an, si mwen voye salpèt sou yonn nan kay kote nou rete yo, men sa pou nou fè. 35 Mèt kay la va al jwenn prèt la, l'a di l': Gen yon bagay tankou salpèt ki parèt sou miray kay mwen an. 36 Prèt la va bay lòd pou yo mete tou sa ki nan kay la deyò anvan li vin egzaminen kay la. Konsa, tou sa ki te nan kay la ka toujou sèvi pou moun k'ap sèvi Bondye. Apre sa, prèt la va vini, l'a antre nan kay la pou egzaminen l'. 37 L'a egzaminen tout miray yo. Si li wè gen kèk kote ki manje nan miray la, epi ki gen ti koulè vèt osinon wouj, 38 prèt la va soti nan kay la, l'a fèmen l' akle pou sèt jou. 39 Sou setyèm jou a, prèt la va tounen, l'a egzaminen miray kay la ankò. Si li wè tach la gaye sou miray kay la, 40 prèt la va bay lòd pou yo wete wòch kote yo te jwenn salpèt la, y'a voye wòch yo jete yon kote andeyò lavil la, kote yo mete bagay ki pa ka sèvi pou sèvis Bondye. 41 Apre sa, l'a fè yo grate tout anndan kay la, epi y'a jete tout vye kras mòtye yo te grate a andeyò lavil la, menm kote yo mete bagay ki pa ka sèvi nan sèvis Bondye. 42 Y'a pran lòt wòch ranplase wòch yo te wete yo epi y'a rekrepi kay la. 43 Si salpèt la parèt ankò apre yo fin wete wòch malad yo, apre yo fin grate kay la epi yo rekrepi l', 44 prèt la va tounen vin gade. Si li wè salpèt la gaye nan kay la, la konnen kay la gen yon move maladi sou miray li. Moun k'ap sèvi Bondye pa ka rete ladan l'. 45 Lè sa a, y'a demoli kay la nèt epi y'a pran wòch, bwa, mòtye ki te nan kay la, y'a voye yo jete andeyò lavil la, kote yo mete bagay ki pa ka sèvi pou sèvis Bondye. 46 Tout moun ki te antre anndan kay la lè kay la te fèmen an p'ap nan kondisyon pou sèvi Bondye jouk aswè rive. 47 Tout moun ki te kouche osinon ki te manje anndan kay la va gen pou lave rad ki te sou yo. 48 Lè prèt la vin gade a, si li te jwenn salpèt la disparèt nèt apre yo te fin rekrepi kay la, prèt la va fè konnen kay la nan bon kondisyon ankò pou moun k'ap sèvi Bondye ka rete ladan l', paske salpèt la disparèt nèt. 49 Apre sa, prèt la va fè sèvis pou wete peche nan kay la. L'a pran de zwazo, kèk moso bwa sèd, yon moso twal kamwazi ak yon ti branch izòp. 50 L'a touye yonn nan ti zwazo yo anwo yon bòl an tè plen dlo fre. 51 Apre sa, l'a pran bwa sèd la, ti branch izòp la, moso twal kamwazi a ansanm ak lòt zwazo ki vivan an, l'a plonje yo nan san premye zwazo a ki melanje ak dlo fre a. Apre sa, l'a voye san an sèt fwa sou kay la. 52 Se konsa prèt la va fè sèvis pou wete peche nan kay la, avèk san zwazo a, dlo fre a, zwazo vivan an, bwa sèd la, ti branch izòp la, epi moso twal kamwazi a. 53 Apre sa, l'a lage ti zwazo vivan an pou l' vole al fè wout li nan bwa andeyò lavil la. Se konsa l'a fè sèvis pou mande Bondye padon pou kay la epi kay la va nan bon kondisyon pou moun k'ap sèvi Bondye ka rete ladan l' ankò. 54 Men regleman pou nou swiv lè yon moun gen move maladi po osinon pyas, 55 lè kanni tonbe sou rad osinon lè salpèt parèt nan yon kay, 56 lè yon moun gen yon kote sou po l' ki anfle osinon lè li gen yon bouton ou ankò yon tach ki parèt sou po l'. 57 Se konsa n'a konnen lè yon bagay nan bon kondisyon osinon lè li pa nan bon kondisyon pou moun k'ap sèvi Bondye. Se tout regleman yo sa pou move maladi po.
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Levitik 14:2-3
Le 14:1-57. The Rites and Sacrifices in Cleansing of the Leper.
2-3. law of the leper in the day of his cleansing--Though quite convalescent, a leper was not allowed to return to society immediately and at his own will. The malignant character of his disease rendered the greatest precautions necessary to his re-admission among the people. One of the priests most skilled in the diagnostics of disease [Grotius], being deputed to attend such outcasts, the restored leper appeared before this official, and when after examination a certificate of health was given, the ceremonies here described were forthwith observed outside the camp.
Levitik 14:4
4. two birds--literally, "sparrows." The Septuagint, however, renders the expression "little birds"; and it is evident that it is to be taken in this generic sense from their being specified as "clean"--a condition which would have been altogether superfluous to mention in reference to sparrows. In all the offerings prescribed in the law, Moses ordered only common and accessible birds; and hence we may presume that he points here to such birds as sparrows or pigeons, as in the desert it might have been very difficult to procure wild birds alive.
cedar-wood, and scarlet, and hyssop--The cedar here meant was certainly not the famous tree of Lebanon, and it is generally supposed to have been the juniper, as several varieties of that shrub are found growing abundantly in the clefts and crevices of the Sinaitic mountains. A stick of this shrub was bound to a bunch of hyssop by a scarlet ribbon, and the living bird was to be so attached to it, that when they dipped the branches in the water, the tail of the bird might also be moistened, but not the head nor the wings, that it might not be impeded in its flight when let loose.
Levitik 14:5-9
5-9. the priest shall command that one of the birds be killed ... over running water--As the blood of a single bird would not have been sufficient to immerse the body of another bird, it was mingled with spring water to increase the quantity necessary for the appointed sprinklings, which were to be repeated seven times, denoting a complete purification. (See 2Ki 5:10; Psa 51:2; Mt 8:4; Lu 5:14). The living bird being then set free, in token of the leper's release from quarantine, the priest pronounced him clean; and this official declaration was made with all solemnity, in order that the mind of the leper might be duly impressed with a sense of the divine goodness, and that others might be satisfied they might safely hold intercourse with him. Several other purifications had to be gone through during a series of seven days, and the whole process had to be repeated on the seventh, ere he was allowed to re-enter the camp. The circumstance of a priest being employed seems to imply that instruction suitable to the newly recovered leper would be given, and that the symbolical ceremonies used in the process of cleansing leprosy would be explained. How far they were then understood we cannot tell. But we can trace some instructive analogies between the leprosy and the disease of sin, and between the rites observed in the process of cleansing leprosy and the provisions of the Gospel. The chief of these analogies is that as it was only when a leper exhibited a certain change of state that orders were given by the priest for a sacrifice, so a sinner must be in the exercise of faith and penitence ere the benefits of the gospel remedy can be enjoyed by him. The slain bird and the bird let loose are supposed to typify, the one the death, and the other the resurrection of Christ; while the sprinklings on him that had been leprous typified the requirements which led a believer to cleanse himself from all filthiness of the flesh and spirit, and to perfect his holiness in the fear of the Lord.
Levitik 14:10-20
10-20. on the eighth day he shall take two he lambs without blemish, and one ewe-lamb of the first year without blemish--The purification of the leper was not completed till at the end of seven days, after the ceremonial of the birds [Le 14:4-7] and during which, though permitted to come into the camp, he had to tarry abroad out of his tent [Le 14:8], from which he came daily to appear at the door of the tabernacle with the offerings required. He was presented before the Lord by the priest that made him clean. And hence it has always been reckoned among pious people the first duty of a patient newly restored from a long and dangerous sickness to repair to the church to offer his thanksgiving, where his body and soul, in order to be an acceptable offering, must be presented by our great Priest, whose blood alone makes any clean. The offering was to consist of two lambs, the one was to be a sin offering, and an ephah of fine flour (two pints equals one-tenth), and one log (half pint) of oil (Le 2:1). One of the lambs was for a trespass offering, which was necessary from the inherent sin of his nature or from his defilement of the camp by his leprosy previous to his expulsion; and it is remarkable that the blood of the trespass offering was applied exactly in the same particular manner to the extremities of the restored leper, as that of the ram in the consecration of the priests [Le 8:23]. The parts sprinkled with this blood were then anointed with oil--a ceremony which is supposed to have borne this spiritual import: that while the blood was a token of forgiveness, the oil was an emblem of healing--as the blood of Christ justifies, the influence of the Spirit sanctifies. Of the other two lambs the one was to be a sin offering and the other a burnt offering, which had also the character of a thank offering for God's mercy in his restoration. And this was considered to make atonement "for him"; that is, it removed that ceremonial pollution which had excluded him from the enjoyment of religious ordinances, just as the atonement of Christ restores all who are cleansed through faith in His sacrifice to the privileges of the children of God.
Levitik 14:21-32
21-32. if he be poor, and cannot get so much; then he shall take one lamb--a kind and considerate provision for an extension of the privilege to lepers of the poorer class. The blood of their smaller offering was to be applied in the same process of purification and they were as publicly and completely cleansed as those who brought a costlier offering (Ac 10:34).
Levitik 14:34-57
34-48. leprosy in a house--This law was prospective, not to come into operation till the settlement of the Israelites in Canaan. The words, "I put the leprosy," has led many to think that this plague was a judicial infliction from heaven for the sins of the owner; while others do not regard it in this light, it being common in Scripture to represent God as doing that which He only permits in His providence to be done. Assuming it to have been a natural disease, a new difficulty arises as to whether we are to consider that the house had become infected by the contagion of leprous occupiers; or that the leprosy was in the house itself. It is evident that the latter was the true state of the case, from the furniture being removed out of it on the first suspicion of disease on the walls. Some have supposed that the name of leprosy was analogically applied to it by the Hebrews, as we speak of cancer in trees when they exhibit corrosive effects similar to what the disease so named produces on the human body; while others have pronounced it a mural efflorescence or species of mildew on the wall apt to be produced in very damp situations, and which was followed by effects so injurious to health as well as to the stability of a house, particularly in warm countries, as to demand the attention of a legislator. Moses enjoined the priests to follow the same course and during the same period of time for ascertaining the true character of this disease as in human leprosy. If found leprous, the infected parts were to be removed. If afterwards there appeared a risk of the contagion spreading, the house was to be destroyed altogether and the materials removed to a distance. The stones were probably rough, unhewn stones, built up without cement in the manner now frequently used in fences and plastered over, or else laid in mortar. The oldest examples of architecture are of this character. The very same thing has to be done still with houses infected with mural salt. The stones covered with the nitrous incrustation must be removed, and if the infected wall is suffered to remain, it must be plastered all over anew.
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