Levitikosy 14
1 Hoe ty nitsara’ Iehovà amy Mosè:
Yahweh also said to Moses/me,
2 Zao ty ho fetsen’ angamae amy andro añeferañe azey, t’ie hasese mb’amy mpisoroñey mb’eo;
“These are the regulations for anyone who has been healed of a contagious skin disease.
3 hiavotse i tobey i mpisoroñey, le hisava aze ey i mpisoroñey, aa ie isa’e te melañe ty handran’ angamae amy ‘ndatiy,
The person must be brought to a priest. The priest will take him outside the camp [to where that person has been staying], and examine him. If the skin disease has been healed,
4 le ho lilie’ i mpisoroñey ty haneseañe voroñe roe malio naho ty mendoraveñe naho ty fole mena vaho ty seva ho amy heferañey.
the priest will say that someone must bring two living birds that are acceptable to Yahweh, along with some cedar wood, some scarlet/red yarn, and some sprigs of (hyssop/a very leafy plant).
5 Ho lilie’ i mpisoroñey ty handentàñe am-balàñe tane ao ambone rano mikararake ty voroñe raike.
Then the priest will command that one of the birds be killed while [it is being held] over a clay pot containing water from a spring.
6 Ho rambese’e ty voroñe veloñe naho i mendoraveñey naho i fole menay naho i sevay vaho halò’e mindre amy voroñe veloñey ami’ty lio’ i voroñe linenta ambone’ i rano veloñeiy.
Then the priest will dip the other bird, along with the cedar wood, the scarlet/red yarn and the hyssop, into the blood of the bird that was killed.
7 Le ho fitseza’e im-pito i heferañe amy angamaeiy, naho hitsey t’ie malio, vaho havotso’e an-kivoke malalake ey i voroñe veloñey.
Then he must sprinkle some of the blood on the person who was healed; he must sprinkle it on him seven times. Then he will declare that the person is permitted to be with other people again. And the priest will release the other bird and allow it to fly away.
8 Ho sasà’ i heferañey o siki’eo, le hitsifa’e iaby o maroi’eo, naho hiandro an-drano, vaho halio. Añe izay, le mete mimoak’ an-tobe re, fe hitoetse alafe’ i kiboho’ey fito andro.
“Then the person who was healed must wash his clothes, shave off all his hair, and bathe. Then he is allowed to return to the camp, but he must stay outside his tent for seven days.
9 Ie amy andro faha-fitoy ro hañitsike o maroi’e iabio, naho ty tanteahe’e, naho o hie’eo; fonga ho harate’e ze atao volo ama’e. Ho sasà’e o saro’eo naho hampiandroe’e ty sandri’e vaho halio.
On the seventh day, he must again shave off all his hair, including his beard and his eyebrows. Then he must again wash his clothes and bathe, and then he will be allowed to be with other people again.
10 Amy andro fahavaloy ty handrambesa’e vik’añondrilahy roe tsy aman-kandra, naho añondri-vave vanto’e tsy aman-kandra naho mona telo ampaha-folo’ ty famarañe ho ravoravo, linaro menake, vaho menake loge raike.
“The next day that person must bring two male lambs and one female lamb that is one year old, all of them with no defects. He must also bring six quarts/liters of fine flour, mixed with olive oil, to be an offering, and (0.6 pint/0.3 liter) of olive oil.
11 Sindre hijadoñe añatrefa’ Iehovà an-dala’ i kibohom-pamantañañey i mpisoroñe mañefetse azey naho indaty heferañey vaho i raha rezay.
The priest who declares that the person’s skin disease is ended must bring that person, and his offerings, to me, Yahweh, at the entrance of the Sacred Tent.
12 Handrambe raik’ amy vik’ añondrilahy rey i mpisoroñey le hampañarinea’e, naho hengae’e ho engan-dilatse, naho i menake loge raikey, vaho hahelahela’e ho engan-kelahela añatrefa’ Iehovà.
“Then the priest must take one of the male lambs and lift it up, along with the olive oil, in front of me, to be a guilt offering—[an offering for his being guilty for not giving to me the things that he was required to give me].
13 Le ho lenta’e i anak’ añondrilahiy ami’ty fandentañe o engan-kakeo naho enga-oroañe amy toe-miavakeio, fa a i mpisoroñey i engan-dilatsey manahake o engan-kakeoo; ie miava-do’e.
Then the priest must slaughter the lamb in the sacred place where the other sacrifices are offered. Like the offering to enable people to be forgiven, this guilt offering is holy, and belongs to the priest.
14 Le handrambesa’ i mpisoroñey ty lio’ i engan-dilatsey naho hatente’e an-dengon-dravembia havana’ i heferañey naho an-tondro-beim-pità’e havana vaho an-tondro-beim-pandia’e havana.
The priest must take some of the blood of that animal and pour it on the lobe/tip of the right ear and on the thumb of the right hand and on the big toe of the right foot of the one who has been healed of the skin disease.
15 Handrambesa’ i mpisoroñey i menake loge raikey vaho añaliña’e an-dela-pità’e havia.
Then the priest must take some of the olive oil and pour it in the palm of his own left hand.
16 Le halò’ i mpisoroñey amy menake am-pità’e haviay i rambo-pità’e havanay vaho hapitsipitsin-drambo-pità’e im-pito añatrefa’ Iehovà i menakey.
Then he must dip the forefinger of his right hand into the oil in his palm, and sprinkle it in front of me seven times.
17 Hangala’ i mpisoroñey i menak’ am-pità’e haviay le hatente’e an-dengon-dravembia’e havana’ i heferañey naho an-tondro-beim-pità’e havana naho an-tondro-beim-pandia’e havana amy lion-engan-dilatsey.
Then he must put some of the oil that is still in the palm of his hand on the lobe/tip of the right ear and the thumb of the right hand and on the big toe of the right foot of the person who has been healed of the skin disease. He must put it on top of the blood that he has already put on those places.
18 Hapeta’ i mpisoroñey amy añambone’ i hijebañañey ty menake sisa am-pità’e ao; le hefera’ i mpisoroñey añatrefa’ Iehovà:
The remaining oil in his palm must be put on the person’s head, [to indicate that I declare that] the person has been forgiven for having sinned.
19 Hengae’ i mpisoroñey i engan-kakeoy hijebañañe ty haleora’ i heferañey. Heneke Izay le ho lentae’e i hisoroñañey;
“Then the priest must slaughter one of the other two animals, to show that the one who has been healed of the skin disease has been forgiven for having sinned, and that he has become acceptable to Yahweh. Then the priest will slaughter the animal that will be completely burned [on the altar].
20 Hengae’ i mpisoroñey amy kitreliy i soroñañey naho i enga-mahakamay, izay ty hijebaña’ i mpisoroñey aze, vaho halio.
He will also put on the altar the offering of grain, to indicate that the person has been forgiven for having sinned. Then that person will be allowed to be with other people again.
21 Aa ie rarake, tsy taka’ o fanaña’eo, le handrambesa’e añondrilahy vi’e raike ho engan-dilatse hahelahela, hijebañañe aze, naho mona fahafolo’ ty efà linaro menake ho enga-mahakama, naho ty menake loge raike,
“But if the person who has been healed of a skin disease is poor and cannot afford to bring all those animals, he must take to the priest one male lamb to be lifted up to be an offering for his not giving to me the things that he was required to give me. He must also take two quarts/liters of fine flour mixed with olive oil to be an offering made from grain, (0.6 pint/0.3 liter) of olive oil,
22 vaho deho roe ndra ana-boromahilala roe—ze takam-pita’e: ty raike ho engan-kakeo le ty raike hisoroñañe.
and two doves or two young pigeons, one for him to be forgiven for the sins he has committed, and one to be completely burned [on the altar].
23 Ie amy andro fahavaloy ro hinday irezay mb’amy mpisoroñey hañeferañe aze, an-dalan-kibohom-pamantañañe eo, añatrefa’ Iehovà;
“On that same day, that person must take those things to the priest at the entrance of the Sacred Tent, to offer them to Yahweh.
24 ho rambese’ i mpisoroñey i vik’añondrin’ engan-dilatsey naho i loge menakey vaho hahelahela’ i mpisoroñey añatrefa’ Iehovà ho engan-kelahela.
The priest will take the lamb for the offering for that person not giving to me the things that he was required to give me, along with the olive oil, and lift them up in front of me.
25 Ho lentae’e amy zao i vik’ añondrin’ engan-dilatsey le hangala’ i mpisoroñey amy lion’ engan-dilatsey ty hatente’e an-dengon-dravembia havana’ i heferañey, naho an-tondro-beim-pità’e havana vaho an-tondro-beim-pandia’e.
Then the priest will slaughter that lamb [and drain some of the blood in a bowl], and take some of that blood and put it on the lobe/tip of the person’s right ear and on the thumb of his right hand and on the big toe of his right foot.
26 Le hañiliña’ i mpisoroñey an-dela-pità’e havia i menakey,
Then the priest will pour some of the oil into the palm of his left hand,
27 le hafitse’ i mpisoroñey an-drambo-pità’e havana im-pito añatrefa’ Iehovà ty ila’ i menake am-pità’e haviay.
and with his right forefinger he must sprinkle some of the oil from his palm there in my presence.
28 Le i menak’ am-pità’ey ty hatente’ i mpisoroñey an-dengon-dravembia havana’ i heferañey, naho amy tondro-beim-pità’e havanay naho amy tondro-beim-pandia’e havanay amy nanenteña’e i lion-engan-dilatseiy.
He must put some of the oil in his palm on the same places where he put the blood.
29 Hapeta’ i mpisoroñey ami’ty añambone’ i heferañey ty sisa’ i menak’ am-pità’e haviay, hijebañañe aze añatrefa’ Iehovà.
He must put the rest of the oil that is in his hand on the head of the person who has been healed of a skin disease, to indicate that I have forgiven him for having sinned.
30 Le ho banabanae’e ty raik’ amy deho rey ndra amy ana-boromahilala rey, ze lefe’e,
Then the priest must sacrifice the doves or the pigeons, whichever that person has brought.
31 ze takam-pita’e, engan-kakeo ty raike le soroñe ty raike, tovo’ i enga-mahakamay; vaho hijebaña’ i mpisoroñey añatrefa’ Iehovà i eferañey.
One will be an offering for sin and the other will be completely burned on the altar, along with the offering of grain. By doing that, the priest will declare that the person is no longer guilty for having sinned.
32 Izay ty fetse amy handran’ angamae naho tsy lefem-pità’e ty hañenga ho amy fañeferañe azeiy.
“Those are the regulations for anyone who has a contagious skin disease and who is poor and cannot afford the usual offerings, in order that he can be with people again.”
33 Le hoe ty tsara’ Iehovà amy Mosè naho Aharone:
Yahweh also said to Aaron and Moses/me,
34 Ie mizilik’ an-tane Kanàne añe, i hatoloko ho fanañañey naho hapoko an-kiboho’ areo an-tane-panaña’ areo ao ty handran’ angamae,
“I am about to give you Canaan land to belong to your people permanently. When you enter that land, there will be times when I cause/allow mildew to appear inside one of your houses.
35 le hiheo mb’ amy mpisoroñey mb’eo ty tompo’ i anjombay hanao ty hoe, Naho amako, le hoe angorosy ty an-trañoko ao.
If that happens, the owner of that house must go to the priest and tell him, ‘There is something in my house that looks like mildew.’
36 Aa le ho lilie’ i mpisoroñey ty hampikoahañe i anjombay aolo’ ty iziliha’ i mpisoroñey hibiribiry i handray, soa tsy ho leoreñe iaby ze amy anjombay ao; ie heneke izay le hizilik’ amy anjombay i mpisoroñey hisava aze.
“Then the priest will say to him, ‘Take everything out of the house before I enter the house to examine the mildew. If you do not do that, I will declare that everything in the house is contaminated.’
37 Le ho biribirie’e i handray; aa naho tendreke te toe andrindri’ i trañoy ty handra an-toe’e mikafokafoke menamena ndra antsetra, naho hoe laleke te amy tarehe’ i rindriñey,
[After the owner takes everything outside of his house], the priest will go in and inspect the house. If the mildew has caused greenish or reddish spots/depressions on the walls that seem to be deeper than only on the surface of the walls,
38 le hiavotse amy lala’ i anjombay i mpisoroñey vaho harindri’e fito andro i anjombay.
the priest will go outside the house and lock it up for seven days.
39 Homb’eo indraike i mpisoroñey amy andro faha-fitoy hisava; aa naho nandakak’ amo rindri’ i akibaio i handray,
On the seventh day, he must go into the house and inspect it again. If the mildew on the walls has spread,
40 le ho lilie’ i mpisoroñey te hakareñe o vato nanjoàñe i handraio vaho hariañe an-tane tiva alafe’ i rovay añe.
the priest will tell someone to tear out and throw in the dump outside the town all the stones in the walls that have mildew on them.
41 Le fonga hampikiahe’ i mpisoroñey ty añariari’ ty am-po’ i anjombay vaho hariañe an-deotse alafe’ i rovay añe i deboke nikiaheñey.
Then the owner must scrape all the walls inside the house, and everything that is scraped off must be thrown into a dump outside the town.
42 Hampijòña’ iereo vato hafa hasolo o vato teoo, vaho hangalà’ iereo pakotse hapakotse i anjombay.
Then the owner must get new/other stones to replace the ones that had mildew on them, and take new clay and plaster [to cover the stones in the walls of] the house.
43 Aa naho mirofotse amy anjombay indraike i handray, ie fa nakatra’e o vatoo, naho nikiahe’e i trañoy vaho nipakora’e,
“If the mildew appears again in the house after that is done,
44 le hizilik’ ao i mpisoroñey hisava; ie oni’e te nandakak’ amy anjombay i handray, le angamae mipatsake amy anjombay ao izay, maleotse.
the priest must go and examine the house again. If the mildew has spread inside the house, it will be clear that the mildew is the kind that destroys [houses], and no one will be allowed to live in it.
45 Le ho robahe’e i anjombay, o vato’eo, o hatae’eo, naho ze pakotse ama’e iaby, vaho hendese’e mb’ an-deotse alafe’ i rovay añe;
It must be completely torn down—the stones, the timber and the plaster—and all those things must be thrown into a dump outside the town.
46 vaho haleotse pak’ amy harivay ze ondaty nizilik’ amy akiba maleotsey amy ze andro naha-katoke aze.
“Anyone who goes into that house while it is locked up will not be allowed to be with other people until sunset of that day.
47 Hanasa o siki’eo ze nandre amy anjombay vaho hanasa o siki’eo ka ze nikama amy anjombay ao.
Anyone who sleeps in that house or eats in that house [during that time] must wash his clothes.
48 Fe naho mizilik’ ao i mpisoroñey misava aze vaho toe tsy nandakak’ amy anjombay i handray naho fa nipakorañe i anjombay, le ho tseize’ i mpisoroñey te malio i anjombay, amy te melañe i handra’ey.
“But when the priest comes to examine the house after it has been plastered, if the mildew has not spread, he shall declare that people may live in it, because the mildew is gone.
49 Le ty hañeferañe i anjombay, handrambe voroñe roe re naho mendoraveñe naho mena vaho seva.
But before people are allowed to live in it, the priest must take two small birds and some cedar wood and some red/scarlet yarn and some hyssop.
50 Ho lentae’e am-balañe tane ambone’ rano mikararake ty voroñe raike,
He must kill one of the birds while [holding it] over a clay pot containing water from a spring.
51 le ho rambese’e i mendoraveñey, naho i sevay naho i fole menay rekets’ i voroñe veloñey naho halò’e amy lio’ i voroñe linentay naho amy rano mikararakey, vaho hafitsi’e im-pito amy anjombay.
Then he must take the cedar wood, the hyssop, the red/scarlet yarn, and the other/living bird, and dip them into the blood of the dead bird, and sprinkle some of that blood on the house seven times.
52 Izay ty hañaliova’e i anjombay ami’ty lio’ i voroñey naho amy rano mikararakey naho amy mendoraveñey naho amy sevay vaho amy menay.
By doing all those things he will cause the house to be acceptable to be lived in again.
53 Havotso’e alafe’ i rovay an-kivoke malalake ey ka i voroñe veloñey, izay ty hijebaña’e i anjombay, le halio.
Then he must release the other bird and allow it to fly away. By doing that, he will [finish the ritual for] causing the house to be acceptable for people to live in it again.
54 Izay ro fetse amy ze hene handran’ angamae naho o mandrekedreketseo,
“Those are the regulations for contagious diseases, for itching sores,
55 naho ami’ty angamae an-tsikiñe naho añ’akiba
for mildew [DOU] on clothes or in a house,
56 naho ami’ty tombolatse ndra ty firofotse ndra ty pepo mendo,
and for swellings, rashes, or bright spots [on sores],
57 hañohañe ty haleora’e naho ty haliova’e. Izay o fetsen’ angamaeo.
to find out whether a person has a contagious disease or not, and whether people will still be permitted to touch their clothing or their house, or not.”
