Leviticus 14 13

Leviticus 14:13 kjv

And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest's, so is the trespass offering: it is most holy:

Leviticus 14:13 nkjv

Then he shall kill the lamb in the place where he kills the sin offering and the burnt offering, in a holy place; for as the sin offering is the priest's, so is the trespass offering. It is most holy.

Leviticus 14:13 niv

He is to slaughter the lamb in the sanctuary area where the sin offering and the burnt offering are slaughtered. Like the sin offering, the guilt offering belongs to the priest; it is most holy.

Leviticus 14:13 esv

And he shall kill the lamb in the place where they kill the sin offering and the burnt offering, in the place of the sanctuary. For the guilt offering, like the sin offering, belongs to the priest; it is most holy.

Leviticus 14:13 nlt

He will then slaughter the male lamb in the sacred area where sin offerings and burnt offerings are slaughtered. As with the sin offering, the guilt offering belongs to the priest. It is a most holy offering.

Leviticus 14 verses

Leviticus 14 13 Meaning

This verse describes a crucial part of the purification ceremony for one cleansed of a skin disease (tzara'at), detailing the sacrifice of the trespass offering (אָשָׁם, asham). The priest is to ritually kill the sacrificial lamb in the designated holy area of the Tabernacle court, specifically the north side of the altar. This location is sacred, being the same place where sin offerings and burnt offerings are also killed. The verse further emphasizes the profound sacredness of the trespass offering by declaring it "most holy" (קֹדֶשׁ קָדָשִׁים, qodesh qodashim), highlighting that, like the sin offering, its meat is to be consumed by the priests as their portion, in the holy precinct.

Leviticus 14 13 Context

Leviticus Chapter 14 outlines the detailed procedures for the cleansing of a person afflicted with tzara'at (a severe and often defiling skin disease). This purification process involves a complex sequence of rituals, offerings, and applications of blood and oil, stretching over a period. Verse 13 specifically addresses the slaying of the male lamb designated as the trespass offering. This offering is significant because it's the first blood offering of the primary purification stage, following an initial ritual with two birds, demonstrating that the resolution of specific guilt or trespass is foundational to complete restoration and readmission to the community and worship. The historical context is the nascent Israelite nation in the wilderness, learning God's commands for holiness, separation from pagan practices, and maintaining ritual purity in the Tabernacle's presence, which signified God's dwelling among them. The highly structured sacrificial system provided atonement and a way for a defiled person to be reintegrated into a holy community.

Leviticus 14 13 Word analysis

• And he shall kill (וְשָׁחַט, ve-shachat): This verb means "to slaughter," specifically in a ritual context. It signifies a precise, prescribed act, not a mere taking of life. "He" refers to the priest (as specified in Lv 14:12), highlighting the divine appointment and authority necessary for mediating in sacrificial rites. This emphasizes the meticulous order and sacred agency involved in God's worship.
• the lamb (אֶת־הַכֶּבֶשׂ, et-hakeves): Refers specifically to the male lamb designated as the trespass offering (אָשָׁם, asham) as mentioned in verse 12. Sacrificial lambs were typically required to be unblemished, symbolizing purity and fitness for dedication to a holy God. Its young, blameless nature pointed to the costly and innocent substitution necessary for atonement.
• in the place where he shall kill the sin offering and the burnt offering (בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת־הַחַטָּאת וְאֶת־הָעֹלָה, bimqom asher yishchat et-haḥatta’t ve’et-ha’olah): This phrase emphasizes the precise location: the north side of the brazen altar in the courtyard of the Tabernacle (see Lv 1:11). By specifying the same killing ground, it establishes the equality of sacredness for these offerings and consolidates the ritual space for atonement. This precise designation of location reinforces the highly organized and sacred nature of Tabernacle worship, preventing chaotic or profane practices.
• in the holy place (בְּמָקוֹם הַקֹּדֶשׁ, be-maqom haqodesh): This refers to the Tabernacle courtyard, which was set apart from the common camp. It reinforces the sanctity of the place where atonement occurred, underscoring that God's presence demanded a separated, consecrated environment for His rituals. This "holy place" contrasts sharply with anything profane or common outside the sacred bounds.
• for as the sin offering is the priest's, so is the trespass offering his also (כִּי כַּחַטָּאת הַהוּא לַכֹּהֵן כֵּן הָאָשָׁם הוּא לַכֹּהֵן, ki kaḥatta’t hahu la-kohen ken ha’asham hu la-kohen): This statement explains why these particular offerings were killed in the same designated holy space: their edible portions belonged to the priests. This priestly privilege was both a means of sustenance and a reminder of their direct participation in the sacred rites. Eating these offerings required a high degree of ritual purity from the priests themselves, symbolizing their carrying the iniquities of the people in a sense.
• it is most holy (קֹדֶשׁ קָדָשִׁים הוּא, qodesh qodashim hu): This declaration designates the highest degree of sanctity. Things declared "most holy" were utterly consecrated to God and had severe restrictions on their handling and consumption. This indicates the profound importance of atonement and restitution represented by these offerings, emphasizing God's absolute claim over them and the grave consequences of profaning them. This term applies not just to the offering itself but implies a spiritual significance beyond its physical form.

Words-group by words-group analysis:

• "And he shall kill the lamb...in the holy place": This phrase establishes the immediate, physical act of sacrifice within the sacred boundaries. It signifies the commencement of a divinely ordered process of propitiation and purification for the individual and the community. The specific agent (priest) and specific location (holy place near the altar) are paramount, emphasizing God's ordered and exclusive requirements for worship and atonement.
• "where he shall kill the sin offering and the burnt offering": This establishes a direct ritual parallel between the trespass, sin, and burnt offerings. Although their purposes differed (restitution, purification, total dedication, respectively), their shared sacred location underscored their foundational role in achieving reconciliation with God and their designation as "most holy" to be eaten by the priests. This points to a common sanctity and priestly entitlement associated with these types of offerings.
• "for as the sin offering is the priest's, so is the trespass offering his also: it is most holy": This statement provides the rationale for the shared ritualistic treatment. The priests' consumption of these offerings served multiple functions: providing for their sustenance, indicating their vicarious role in "carrying" the iniquity, and symbolizing the communion between God and His mediating servants. The "most holy" designation implies that any breach or misuse of these offerings would carry severe consequences, mirroring the gravity of the defilement they atoned for. This holiness signifies divine appropriation and divine provision for those consecrated to His service.

Leviticus 14 13 Bonus section

The precise sequence of sacrifices in Leviticus 14 (trespass offering, then sin offering, then burnt offering) is spiritually significant. The trespass offering for tzara'at implies that part of the spiritual healing from this ailment, often seen as a consequence of slander or other direct transgressions against God's law (which might include misuse of holy things), requires the individual to make specific amends or acknowledgment of their debt to God, symbolized by the asham. This addresses a form of objective guilt, making a form of payment or restitution before full purification (sin offering) and complete devotion (burnt offering) can follow. The asham payment (usually 1/5th extra) was a significant element. The priest's ritual application of the blood of the trespass offering, followed by the anointing oil, onto the earlobe, thumb, and big toe of the cleansed individual (Lv 14:14,17) signified the consecration of their hearing, hands (actions), and feet (walk) to God, empowering them to re-enter holy life. This shows the transition from mere ritual cleansing to active re-dedication and sanctification.

Leviticus 14 13 Commentary

Leviticus 14:13 meticulously outlines the execution of the trespass offering (asham) for the cleansed individual, underscoring the precise, divinely ordained nature of Tabernacle worship. The emphasis on the "holy place" and shared slaughtering area with the sin and burnt offerings signifies a unifying sanctity among these principal atoning sacrifices. The declaration that it is "most holy" (קֹדֶשׁ קָדָשִׁים) marks the trespass offering as belonging solely and fully to God, to be handled with utmost reverence. This status not only determined its ritual handling but also assigned specific portions to the priests as their sacred sustenance, emphasizing their consecrated role as mediators.

This verse teaches that sin and defilement have real consequences that demand specific, costly atonement and restitution. Even after visible cleansing (from tzara'at), deep-seated guilt (trespass) had to be addressed. The specific details, like the precise location and designation of "most holy," instilled a profound awareness of God's holiness and the gravity of breaking covenant. Every element, from the chosen animal to the place of its sacrifice, was saturated with theological meaning. This foreshadows the ultimate, perfect sacrifice of Christ (Heb 9:12-14), who as our spotless Lamb, laid down His life "outside the camp" (Heb 13:11-12) yet perfected our cleansing in the "true holy place" in heaven. Just as the Levitical priest consumed the most holy portions, signifying his union with God's provision for sin, so believers in Christ partake of His sacrifice, finding communion and sustenance in His finished work (Jn 6:53-56).