Leviticus 14:17 kjv
And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass offering:
Leviticus 14:17 nkjv
And of the rest of the oil in his hand, the priest shall put some on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the trespass offering.
Leviticus 14:17 niv
The priest is to put some of the oil remaining in his palm on the lobe of the right ear of the one to be cleansed, on the thumb of their right hand and on the big toe of their right foot, on top of the blood of the guilt offering.
Leviticus 14:17 esv
And some of the oil that remains in his hand the priest shall put on the lobe of the right ear of him who is to be cleansed and on the thumb of his right hand and on the big toe of his right foot, on top of the blood of the guilt offering.
Leviticus 14:17 nlt
The priest will then apply some of the oil in his palm over the blood from the guilt offering that is on the lobe of the right ear, the thumb of the right hand, and the big toe of the right foot of the person being purified.
Leviticus 14 17 Cross References
| Verse | Text | Reference |
|---|---|---|
| Exod 29:20 | "Then you shall slaughter the ram and take some of its blood and put it on the lobe of Aaron’s right ear and on the thumb of his right hand and on the big toe of his right foot..." | Priestly consecration parallel |
| Lev 8:23-24 | "...Moses took some of its blood and put it on the lobe of Aaron’s right ear, and on the thumb of his right hand and on the big toe of his right foot... he also brought Aaron’s sons, and Moses put some of the blood on the lobes of their right ears and on the thumbs of their right hands and on the big toes of their right feet..." | Priestly consecration (repetition of Exod 29:20) |
| Lev 8:30 | "Moses took some of the anointing oil and some of the blood which was on the altar and sprinkled it on Aaron and on his garments..." | Consecrating oil and blood used together |
| Heb 9:22 | "And according to the law almost all things are purified with blood, and without shedding of blood there is no remission." | Blood's essential role in purification |
| 1 Pet 1:2 | "elect according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood..." | Sanctification by Spirit and blood of Christ |
| Rom 12:1 | "Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship." | Consecration of the whole person to God's service |
| Eph 5:26-27 | "...that He might sanctify her, having cleansed her by the washing of water with the word, that He might present to Himself the church in glorious array..." | Cleansing and sanctification for purity |
| 1 John 1:7 | "But if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin." | Blood's ongoing cleansing and walk of purity |
| Joel 2:28-29 | "It will come about after this that I will pour out My Spirit on all mankind..." | Oil as a symbol of the Spirit's outpouring |
| Acts 2:17 | "‘AND IT SHALL BE IN THE LAST DAYS,’ God says, ‘THAT I WILL POUR FORTH OF MY SPIRIT ON ALL MANKIND...'" | Fulfillment of Spirit's outpouring |
| 1 John 2:27 | "As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things..." | The indwelling Spirit (anointing) |
| Ps 119:105 | "Your word is a lamp to my feet And a light to my path." | God's Word guiding one's walk |
| Jas 1:22 | "But prove yourselves doers of the word, and not merely hearers who delude themselves." | Hearing leading to action/obedience |
| Is 50:4-5 | "The Lord GOD has given Me the tongue of disciples, That I may know how to sustain the weary one with a word. He awakens Me morning by morning, He awakens My ear to listen as a disciple. The Lord GOD has opened My ear; And I was not disobedient Nor did I turn back." | Prophetic obedient hearing |
| Ezek 36:25-27 | "Then I will sprinkle clean water on you, and you will be clean... I will put My Spirit within you..." | Spiritual cleansing and new Spirit's indwelling |
| Matt 8:1-4 | Jesus cleansing a leper, showing divine authority and cleansing power. | Christ's comprehensive cleansing work |
| Luke 17:11-19 | Jesus cleansing ten lepers. | Christ's redemptive work fulfilling Law's shadows |
| 2 Cor 5:17 | "Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come." | New creation and renewed purpose in Christ |
| Rom 6:13 | "and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness for God." | Presenting body parts for righteous service |
| Phil 2:13 | "for it is God who is at work in you, both to will and to work for His good pleasure." | Divine enablement for righteous living |
Leviticus 14 verses
Leviticus 14 17 Meaning
Leviticus 14:17 describes a pivotal moment in the purification ritual for one cleansed from tzara'at, a severe skin affliction. After the atoning blood of the trespass offering has been applied to specific parts of the cleansed individual's right side, the priest applies the remaining sacred oil to these exact same locations: the lobe of the right ear, the thumb of the right hand, and the big toe of the right foot. This act symbolizes a renewed consecration and dedication of the individual's faculties—their hearing, actions, and walk—to God, made possible and empowered by the prior atonement, enabling them to re-enter a holy community and live a life consecrated to the Lord.
Leviticus 14 17 Context
Leviticus chapter 14 outlines the elaborate two-stage purification ritual for a person afflicted with tzara'at (a severe, divinely inflicted skin disease rendering one ceremonially unclean). The verse "and the rest of the oil in his hand the priest shall put on the lobe of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot, upon the blood of the trespass offering" is part of the climactic second stage of this process, occurring on the eighth day (Lev 14:10).
This elaborate Day 8 ritual involves several offerings: a male lamb for a trespass offering (which this verse relates to), a male lamb for a sin offering, a male lamb for a burnt offering, a grain offering, and a log of oil. Prior to verse 17, the priest slaughters the trespass offering (Lev 14:14), takes some of its blood, and applies it to the same three specified parts of the cleansed person's right side: ear, thumb, and big toe. Only after this blood application—which makes atonement—does the priest then apply the oil (verse 17). This sequence is crucial: the blood provides the cleansing and atonement, creating a pure foundation upon which the oil, symbolizing consecration and enablement by God's Spirit, can then be placed.
Historically, tzara'at led to complete societal and religious isolation. The complex rituals of Leviticus 14 provided the only pathway for a cleansed individual to be re-integrated into the camp and communion with God. The detailed instructions emphasized the severity of impurity, the necessity of divine intervention for purification, and the profound grace of God in restoring the defiled. The application of blood and oil to these specific body parts mirrors the consecration ceremony of priests (Exod 29; Lev 8), highlighting that the once-unclean person is now set apart and enabled to live a holy life and participate fully in the covenant community, demonstrating the complete work of restoration God effects.
Leviticus 14 17 Word analysis
and the rest (וְהַנּוֹתָר - vehan-notar): Signifies what remains from a previously allocated amount (the log of oil from Lev 14:10). This emphasizes God's precision and economy in sacred rites; nothing is wasted, and each part of the ritual has its specific function and time. It also highlights that this oil is a special, consecrated portion for the final stage of sanctification.
of the oil (מִן־הַשֶּׁמֶן - min ha-shemen): Oil, typically olive oil, held significant cultural and religious meaning. It was used for light, sustenance, healing, and, critically, for anointing (consecration). Symbolically, oil often represents joy (Ps 45:7), prosperity, and particularly the presence and anointing of the Holy Spirit (e.g., in messianic anointing). Here, it signifies the Spirit's work in setting apart and empowering the purified individual.
in his hand (אֲשֶׁר עַל־כַּפּוֹ - asher al-kappo): Refers to the priest's palm. This signifies that the anointing is an authorized, intentional act performed by the designated mediator. It's not a self-applied purification but a divine work administered through God's appointed representative.
the priest (הַכֹּהֵן - ha-kohen): The ordained intermediary between God and man in the Mosaic covenant. His presence and action validate the ritual as divine. He facilitates the physical application that carries spiritual significance.
shall put (יִתֵּן - yitten): A verb conveying action and impartation. The priest actively applies the oil, thereby conferring the sacred status upon the recipient.
on the lobe of the right ear (עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית - al t'nukh ozen ha-mittaher hay-yemanit): The right ear signifies a person's receptiveness and obedience. Placing the oil here means dedicating one's hearing to God's commands and instructions (Isa 50:4-5), listening for truth and walking in wisdom. This echoes the consecration of priests, where ears were dedicated to hearing and obeying God's voice in their sacred service.
of him who is to be cleansed (הַמִּטַּהֵר - ha-mittaher): Literally "the one being purified." This emphasizes the recipient's transitional state, undergoing a process from uncleanness to full cleanness. It underscores the active work being performed on them by divine grace.
and on the thumb of his right hand (וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית - v'al-bohen yado hay-yemanit): The right hand symbolizes strength, activity, and purpose. The thumb, as the primary digit for grasp and manipulation, represents practical work and service. Applying oil here consecrates the individual's actions and labors, enabling them to do God's will and perform righteous deeds (Ps 118:15-16). This aligns with the priestly anointing, setting apart their service and offerings.
and on the big toe of his right foot (וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית - v'al-bohen raglo hay-yemanit): The feet guide one's direction and walk. The big toe provides stability and power for movement. Placing oil here signifies the consecration of one's entire life walk, direction, and conduct, enabling them to walk in God's ways and commandments (Ps 119:105; Eph 2:10). This again mirrors priestly consecration, ensuring their walk aligns with holiness.
upon the blood of the trespass offering (עַל דַּם־אֲשָׁם - al dam-asham): This is a critical relational phrase. The oil is applied after and upon the blood, signifying that the cleansing and atoning work of the trespass offering's blood is the absolute precondition for this oil anointing. Atonement (justification) always precedes sanctification (consecration/empowerment by the Spirit). The blood deals with the sin; the oil enables a renewed, sanctified life.
Words-group by words-group analysis:
- "The rest of the oil in his hand the priest shall put": This highlights the ordered and divine origin of the anointing. It's not any oil, but a specific consecrated portion, handled by the consecrated priest, acting as God's instrument to apply a sacred substance. This shows an orderly transition from an unclean state back into divine favor.
- "on the lobe of the right ear... thumb of his right hand... big toe of his right foot": This triplicate application emphasizes the total consecration of the purified person. The "right" side throughout signifies strength, favor, and efficacy in action and life before God. These body parts represent one's capacity for spiritual engagement:
- Hearing: receptivity to God's word and instruction, obedience.
- Doing: performance of good works, service to God and others.
- Walking: the overall conduct and direction of one's life.The cleansing is comprehensive, touching every active aspect of their restored existence.
- "upon the blood of the trespass offering": This phrase anchors the entire anointing in the foundational reality of atonement. The order is inviolable: sin must first be dealt with by sacrificial blood (atonement, justification) before divine consecration and enablement (sanctification by the Spirit, symbolized by oil) can take place. It speaks to the sequence of God's work in cleansing and renewing.
Leviticus 14 17 Bonus section
The specific measure of oil, "a log" (approximately one pint, a significant amount), indicated the abundance of God's grace in purification and anointing. The use of common, pure olive oil, rather than the "holy anointing oil" (Exod 30:22-33), distinguished this rite from direct priestly/royal consecration but still indicated divine setting apart and enablement for the individual's restored life. This ritual powerfully illustrates the two aspects of salvation: justification (cleansing by blood) and sanctification (consecration and empowerment by the Spirit), forming a complete picture of God's restoring work. It also emphasizes the community's role; the priestly ritual was how the individual could once again be recognized as clean and readmitted into Israelite society, underscoring the corporate dimension of covenant purity.
Leviticus 14 17 Commentary
Leviticus 14:17 serves as a powerful symbol within the detailed tzara'at purification rite, emphasizing God's holistic restoration of an individual. The prior application of the trespass offering's blood (Lev 14:14) atoned for any profanation of sacred things or personal transgressions, dealing with the legal impurity. The subsequent anointing with oil on the same locations signifies a distinct yet interconnected spiritual work: consecration and enablement for holy living.
The parallelism with the priestly ordination ceremony (Exod 29; Lev 8) is highly significant. Just as priests were set apart for sacred service, the metzora, once alienated by his affliction (often symbolic of severe sin), is now fully re-integrated into the holy community, sanctified to hear God's commands (ear), do His work (hand), and walk in His ways (foot). The "right" side emphasizes spiritual strength and effectiveness in all these endeavors.
This passage beautifully foreshadows New Testament truths. The blood points to the ultimate atoning work of Jesus Christ (Heb 9:12, 22; 1 Pet 1:18-19), whose perfect sacrifice cleanses us from all sin and makes us acceptable to God. The oil, then, is a vivid picture of the Holy Spirit (1 John 2:20, 27; Acts 10:38), whose anointing empowers believers for obedience, sanctifies their lives, and enables them to walk in newness of life. We are cleansed by His blood, and then filled and consecrated by His Spirit (1 Cor 6:11). Just as the metzora was empowered to resume a consecrated life of worship and service, so too, those who are purified by Christ's blood are gifted with the Spirit to live righteously, walk blamelessly, and serve faithfully (Rom 12:1-2).
Practically, this verse reminds believers that:
- Atonement precedes consecration: Our ability to live a holy life for God stems from the prior cleansing power of Christ's sacrifice.
- Holistic dedication: God desires to consecrate every part of us—our minds (for hearing), our will and actions (for doing), and our entire life's direction (for walking)—for His glory.
- Divine enablement: It is the Spirit of God (symbolized by the oil) who empowers us to live out this dedicated life, not by our own strength.