Leviticus 14:28
And he shall touch the tip of the right ear of him that is cleansed, and the thumb of his right hand and the great toe of his right foot, in the place of the blood that was shed for trespass.
Open Leviticus 14:28 in the Motif Searcher, word by word across all five texts →Show on the spiral →The verse in its languages
- Vulgate (Clementine)
- tangetque extremum dextræ auriculæ illius qui mundatur, et pollices manus ac pedis dextri, in loco sanguinis qui effusus est pro delicto :
- Septuagint (Swete)
- καὶ ἐπιθήσει ὁ ἱερεὺς ἀπὸ τοῦ ἐλαίου τοῦ ἐπὶ τῆς χειρὸς αὐτοῦ ἐπὶ τὸν λοβὸν τοῦ ὠτὸς τοῦ καθαριζομένου τοῦ δεξιοῦ καὶ ἐπὶ τὸ ἄκρον τῆς χειρὸς αὐτοῦ τῆς δεξιᾶς καὶ ἐπὶ τὸ ἄκρον τοῦ ποδὸς αὐτοῦ τοῦ δεξιοῦ, ἐπὶ τὸν τόπον τοῦ αἵματος τοῦ τῆς πλημμελίας·
- Hebrew (WLC)
- וְנָתַ֨ן הַכֹּהֵ֜ן מִן הַשֶּׁ֣מֶן אֲשֶׁ֣ר עַל כַּפּ֗וֹ עַל תְּנ֞וּךְ אֹ֤זֶן הַמִּטַּהֵר֙ הַיְמָנִ֔ית וְעַל בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִ֑ית עַל מְק֖וֹם דַּ֥ם הָאָשָֽׁם
The Fathers on this verse
St John Chrysostom The Homilies of St. John Chrysostom, Matthew VII. 28
But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high ruleof life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it?
The Fathers are given as they wrote. Where a passage lays the Passion on the Jewish people, the Church teaches that it cannot be charged against all the Jews then living, nor against the Jews of today, and that all sinners were its authors (CCC 597, 598).