Deuteronomy 24:8

Deu 24:8 Take heed in the plague of leprosy, that thou observe diligently, and do according to all that the priests the Levites shall teach you: as I commanded them, [so] ye shall observe to do.

Ver. 8. The Levites shall teach you.] Not the history only, but the mystery too. {See Trapp on "Lev 13:2"} &c.

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.

24:8 serious skin diseases: Medical science has determined that this does not refer to leprosy (i.e., Hansen’s disease) per se.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Take heed in the plague of leprosy--(See Lev 13:14).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 8. - 9. The plague of leprosy] See on Le 13:1-14:57

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

8, 9. Precautions in Leprosy. Israel shall diligently observe these as taught by the priests under divine command, remembering how God treated the leprous Miriam on the way from Egypt.—Full of deuteronomic phrases; on take heed, see Deu_4:9; observe and do, Deu_4:6; observe to do, Deu_5:1; priests = Levites, Deu_18:1; as I have commanded, Deu_8:1; remember, Deu_7:18, Deu_25:17; in the way as ye came, etc., Deu_23:4 (5), Deu_25:17, etc. The accumulation of these formulas, as in several secondary passages, along with the changes between the Sg. and Pl. forms of address (confirmed by Sam., LXX), suggests that the passage has been expanded by editors. In 8 b read all the Torah (Sam., LXX) that the priests the Levites teach you. If 8 b is original to D this Torah need not be the detailed instructions on leprosy now found in P, Leviticus 13 f., but some earlier priestly Torah from which those have developed; but if 8 b is secondary its reference will be to Leviticus 13 f. Deu_24:9 refers to Miriam’s seclusion from the camp, Num_12:14 f. (So even Calvin.)

Steuern. holds as original only the first clause of 8 and 9a, and revives the opinion (as old as the Vulgate, and favoured by Michaelis, Knobel, etc.) that the law is a call, not to take such precautions in a plague of leprosy as are illustrated by Miriam’s seclusion, but (by general obedience) to guard against the leprosy which fell on Miriam as the punishment for disobedience. Against this is the Heb. construction, in the plague of leprosy; so Steuern. suggests that the original reading was from the plague, etc. But all this interpretation renders the appeal to Miriam’s case much less natural.

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.

Take heed, in the plague of leprosy,.... Whether in the bodies of men, or in houses, or in garments, not to hide and conceal it; or, as Jarchi, weaken the signs of it, or cut out the bright spot; so the Targum of Jonathan:

that thou observe diligently, and do according to all the priests the Levites shall teach you: according to the laws and rules given in such cases, whether they order to shut up persons, houses, or clothes, or pronounce unclean or clean; in all things they were to do as they directed, which appeared to be agreeably to the said rules; for the judgment, management, and ordering of these things, belonged to the priests: of which see Lev 13:1,

as I commanded them, so shall ye observe to do: which shows the they were not to comply with their orders, and conform to them, any further than they agreed with the commands of God, and the instructions he had given them in the places referred to.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Leprosy. Do nothing which may expose you to the danger of being infected, and if you have the misfortune to contract it, obey the directions of the priests. (Calmet) --- It seems from this and the following verse that God frequently punished disobedience to his ministers, as he did Mary [Miriam], (Numbers xii.,) by inflicting upon them this shameful disorder. (Haydock) --- So he punished king Ozias, 2 Paralipomenon xxvi. (Menochius) --- The design of this precept is, therefore, not so much to order people not to contract a disease, which they cannot perhaps always avoid, as to caution them against pride and rebellion. (Haydock)

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).

By which words he plainly intimates, that they were not only to have an eye to the Levites’ instructions, but also and especially unto the word and command of God, and that if the Levites’ sentence were manifestly contrary to the command of God, it were not to be obeyed. As now if a Levite or priest should, for fear, or favour, or gain, pronounce a person to be clean, who were really and manifestly unclean, and had the unquestionable marks of leprosy upon him, I suppose no man in his wits will question but every man that saw and knew this were bound to avoid the touching of him, and that if he did touch him he should be defiled by it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

8. Take heed in the plague of leprosy — Keil understands the meaning of the passage to be, Be on thy guard because of the plague of leprosy, that thou dost not have to bear it as the punishment for thy rebellion against what the priests teach according to the commandment of the Lord.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 8, 9. The law concerning the leprosy is in Le 13 Le 14. By this law the priests are directed how to proceed with those afflicted with leprosy; and here the people are counseled by Moses to follow the directions of the priests in this case, however painful it might be for them to submit to the restrictions that would be thereby imposed upon them, remembering what the Lord did to Miriam the sister of Moses, how even she was separated from the camp by the express command of God until she was healed. (Num_12:14) Michaelis, Keil, and others, following the Vulgate ("Observa diligenter ne incurras plagam leprae sed facies quaecunque docuerint to sacerdotes"), understand this passage as inculcating obedience to the priests, lest leprosy should be incurred as a punishment for disobedience. But it is improbable that a general counsel to submit to the priests should be introduced among the special counsels here given; and besides, the formula b Rm,v; hi means, "Take heed to yourself in respect of". (of 2Sa_20:10; Jer_17:21) rather than "Beware of," or "Be on your guard against.

Leprosy.

I A JUDGMENT TO BE DREADED. Leprosy is viewed here, as usually in Scripture:

1. As a stroke of Divine judgment. It was not always such. (Job 2) Nor did the stroke of Divine judgment always take this form (Uzzah, Jeroboam, Ananias, etc.). But it was a frequent form of punishment for sins of a theocratic nature (Uzziah, Gehazi, etc.). It is seldom safe to interpret judgments, (Luk_13:1-6) but we may expect God"s stroke in some way to fall upon ourselves if we persistently despise his laws.

2. As a symbol of spiritual corruption. The worst penalty with which God can visit any one is to smite him with soul leprosy, to leave sin to have its natural dominion over him, to allow its corruption to work and spread through his inner man.

II A WARNING TO BE PONDERED. They are bid remember the case of Miriam. We do well to lay to heart the instances we have known of sin working out punishment and death. Miriam"s case suggests the additional thought of pardon on repentance, and of the prevalence of intercession in obtaining forgiveness for offences. J.O. (Num_12:9-16)

Vers. 8, 9. Leprosy symbolic.

God has intended the material world to be a schoolhouse, and every event a vehicle of moral instruction. The sick-chamber may become an audience-room, where lessons of heavenly wisdom are conveyed by the Spirit of truth. Leprosy was singled out by God to be a visible picture of sin; so that "out of the eater there might come forth meat." Out of seeming evil, good can be distilled.

I LEPROSY HAD A RELIGIOUS CHARACTER. More was meant by the infliction than was seen by the bodily eye. It was mysterious in its origin, and irresistible in its progress. It gradually spread and covered the whole man. It touched and injured every faculty. The intention was salutary, viz. to lead the sufferer"s thoughts to the discovery of a deeper malady, and to awaken desire for a more enduring cure. The outward is an index of the inward. Leprosy is a type and picture of sin.

II LEPROSY REQUIRED RELIGIOUS TREATMENT. It was vain to seek the offices of an ordinary physician. Earthly remedy was and still is unknown. The sufferer was required to visit the priest. Direct application to God was to be made. Meanwhile, the leper was to be completely isolated. He might not consort with his fellows. Hereby he might learn the disastrous effects of sin, viz. in disintegrating society; and hereby he might in solitude mourn over sin, and seek its cure. The only possibility of the removal of leprosy was in religious obedience. Every part of the prescription was furnished by God, and was to be applied by God"s ministers. Completest submission was a condition of cure.

III LEPROSY, IN ITS CAUSE AND CURE, HAD A HISTORIC TYPE. This type was furnished by Miriam. Her specific sin was known; it was insubordination to authority. Her chastisement was sudden. It came direct from God in the form of leprosy. The injured man became her intercessor. God graciously responded to the suit of Moses. Temporary separation and strict seclusion were the method of cure. Golden lessons lie here. Every leper may confidently follow this indication of God"s will. If he healed Miriam, can he not also heal me?

IV LEPROSY HEALED WAS CHARGED WITH RELIGIOUS OBLIGATIONS. As a healed man will cheerfully recompense the physician for his pains, so God required the restored leper to express his gratitude in the form of animal sacrifice. His gratitude could not be expressed in empty words. He was not permitted to bring that "which cost him nothing." In the slaughter of the devoted victim, the grateful man would confess that he himself had deserved to die, and that God had permitted a substitute. If the man were fully penitent, the sight of the dying substitute would vividly impress his heart with a sense of God"s mercy. In every arrangement which God made, the good of man was sought. The method will often seem strange to our dim vision, but respecting the beneficent end there can be no question. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

General Information:

Moses continues speaking to the people of Israel.

Take heed ... you carefully observe ... Call to mind what Yahweh your God

Moses speaks to the Israelites here as if they were one man, so the words "you" and "your" and the commands "take heed" and "call to mind" are singular. (See: Forms of You)

Take heed regarding any plague of leprosy

"Pay attention if you suffer from leprosy" or "Pay attention if you have leprosy"

every instruction given to you which the priests, the Levites, teach you

This can be stated in active form. AT: "all of the instructions that I have given you and that the priests, who are Levites, teach you to do" (See: Active or Passive)

teach you ... you will act ... you were coming out

Moses here speaks to the Israelites as a group, so these instances of the word "you" are plural. (See: Forms of You)

as I commanded them, so you will act

"you must make sure that you do exactly what I have commanded them"

commanded them

The word "them" refers to the priests, who are Levites.

Call to mind

This is an idiom. AT: "Remember" (See: Idiom)

as you were coming out of Egypt

"during the time when you were leaving Egypt"

translationWords

plague

leper

priest

Levi

command

mind

Miriam

Egypt

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

השמר בנגע צרעת TAKE HEED IN THE AFFLICTION OF LEPROSY — take heed that you pluck not out the symptoms of uncleanness (cf. Leviticus ch. XIII.), nor cut out the leprous spot (Makkot 22a).

ככל אשר יורו אתכם ACCORDING TO ALL THAT [THE PRIESTS …] SHALL TEACH YOU — whether to place the leper in quarantine, or to declare him definitely unclean or clean.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

TAKE HEED IN THE PLAGUE OF LEPROSY. This is an explanatory commandment, adding a prohibition against one who cuts out the leprous spot, and also one who avoids showing his plague to the priest. Now, concerning the law of the plagues themselves, he mentioned nothing here, except to state and do according to all that the priests the Levites shall teach you, as I commanded them, because the priests are scrupulous, and whatever He commanded is sufficient for them, as I have already explained.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.