Leviticus 14 19

Leviticus 14:19 kjv

And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt offering:

Leviticus 14:19 nkjv

"Then the priest shall offer the sin offering, and make atonement for him who is to be cleansed from his uncleanness. Afterward he shall kill the burnt offering.

Leviticus 14:19 niv

"Then the priest is to sacrifice the sin offering and make atonement for the one to be cleansed from their uncleanness. After that, the priest shall slaughter the burnt offering

Leviticus 14:19 esv

The priest shall offer the sin offering, to make atonement for him who is to be cleansed from his uncleanness. And afterward he shall kill the burnt offering.

Leviticus 14:19 nlt

"Then the priest must present the sin offering to purify the person who was cured of the skin disease. After that, the priest will slaughter the burnt offering

Leviticus 14 verses

Leviticus 14 19 Meaning

Leviticus 14:19 describes a crucial stage in the purification ritual for a person previously afflicted with a severe skin ailment (often translated as "leprosy"). Following the initial stages of declared healing, separation, and preliminary cleansing, the priest offers specific sacrifices. First, a sin offering is presented to make atonement for the individual's past uncleanness, addressing the defilement that separated them from God and the community. Subsequently, a burnt offering is slaughtered, symbolizing complete dedication and acceptance before the Lord, marking the person's full restoration to spiritual and communal life.

Leviticus 14 19 Context

Leviticus 14 outlines the detailed, multi-stage process for the purification of a metzora (someone afflicted with a severe skin disease, commonly translated as "leprosy"). This individual was considered profoundly unclean and isolated from the Israelite community and God's sanctuary. The chapter highlights that physical healing alone was insufficient for reintegration; ritual purity, established through specific priestly acts and sacrifices, was essential. Verse 19 specifically details sacrifices made on the eighth day of the purification ritual. Prior to this, the person underwent initial priestly examination, a bird sacrifice outside the camp, personal cleansing, washing, and shaving (vv. 1-9). On the eighth day (vv. 10ff), a complex series of sacrifices commenced, including a guilt offering, sin offering, and burnt offering. Leviticus 14:19, following the guilt offering, focuses on the sequence and purpose of the sin offering and burnt offering to complete the restoration. The overall chapter underscores the meticulous nature of holiness, the defiling power of uncleanness, and God's gracious provision for atonement and restoration.

Leviticus 14 19 Word analysis

• And the priest: The כֹּהֵן (kohen) is divinely appointed. His role is indispensable, as he acts as an intermediary, possessing the authority to declare impurity or cleanness and to officiate the necessary rituals that facilitate reconciliation between the individual and God. No other person could perform this crucial function.
• shall offer: The Hebrew word וְהִקְרִ֤יב (vəhiqriv), from the root qarab, means "to bring near" or "to present." This highlights the act of bringing the sacrifice into God's presence at the tabernacle/temple, signifying that the offering is dedicated and accessible to Him for its intended purpose.
• the sin offering: Hebrew חַטָּאת֙ (chatta’at). This specific sacrifice primarily addresses unintentional sin, ritual impurities, and violations of the sacred realm. Here, it atones for the uncleanness associated with the severe skin condition, which created a defilement and separation from God and community. Its purpose is to purify or decontaminate.
• and make atonement: Hebrew וְכִפֶּר (vəchipper), from the root kaphar. This is a crucial theological concept meaning "to cover," "to purge," "to expiate," or "to reconcile." It signifies the act by which guilt or impurity is dealt with, allowing restoration of a right relationship. This atonement is essential for the metzora to be fully accepted back.
• for him who is to be cleansed: Hebrew לְמִטַּהֵר֙ (l'mitTaher), from the root taher, meaning "to be clean" or "to purify." This indicates the one undergoing the final stages of the purification process, a person already on the path to ritual cleanness as per the previous verses.
• from his uncleanness: Hebrew מִטּוּמְאָתֹו (mittum’ato), from tum’ah, meaning "ritual impurity," "defilement," or "uncleanness." The severe skin disease was considered a grave form of ritual impurity, rendering the person unholy and unable to participate fully in the life of the community or approach God.
• and afterward: Hebrew וְאַחֲרֵי-כֵ֖ן (və’akharei-khen), meaning "and after that," or "subsequently." This adverb clearly establishes the required order of the sacrifices: the sin offering must precede the burnt offering. The problem of uncleanness (addressed by the sin offering) must be dealt with before complete dedication and acceptance (symbolized by the burnt offering).
• kill: Hebrew וְשָׁחַ֖ט (vəshachat), meaning "to slaughter" or "to slay." This term refers to the ritual act of killing the animal for sacrifice, a necessary prerequisite for offering its blood and parts to God.
• the burnt offering: Hebrew עֹלָה (olah), literally "that which ascends" (wholly consumed). This offering symbolized complete dedication, devotion, and usually acted as a general atonement. For the metzora, it signifies full, willing consecration to God now that ritual purity has been restored.

Words-group analysis:

• "And the priest shall offer the sin offering, and make atonement...": This highlights the specific agency (the priest) and the purpose (atonement) of the first sacrifice. It emphasizes the foundational act of addressing the individual's ritual state through divinely prescribed means, preparing them for full restoration.
• "...for him who is to be cleansed from his uncleanness...": This phrase identifies the recipient of the ritual and the state being remedied. It shows that the ritual is for a person whose uncleanness had separated them and whose initial stages of purification are already complete, paving the way for spiritual atonement.
• "and afterward kill the burnt offering.": The distinct sequence is crucial. The removal of ritual impurity (sin offering) must precede the full expression of devotion and acceptance (burnt offering). This teaches that a right relationship with God necessitates dealing with sin and defilement first, before one can offer oneself completely.

Leviticus 14 19 Bonus section

• The ritual for the metzora is the longest and most complex purification ceremony in the Mosaic Law, emphasizing the severe impact of this specific uncleanness.
• The placement of the sin offering after the guilt offering (v. 12ff) is intentional. The guilt offering atoned for any restitution owed, whereas the sin offering focused specifically on purifying from the defiling nature of the condition itself.
• In the New Testament, Jesus's direct healing of the leper (e.g., Matt 8:1-4) demonstrates His divine authority to declare clean and heal instantly, bypassing the lengthy ritual. Yet, He instructs the cleansed leper to show himself to the priest and offer the commanded sacrifices, validating the Mosaic Law's purpose for that dispensation while showing His greater authority.
• The ritual highlights the concept that spiritual and communal wholeness is predicated upon divine intervention and specific acts of atonement, a truth ultimately fulfilled in the work of Christ.

Leviticus 14 19 Commentary

Leviticus 14:19 reveals the profound spiritual realities embedded within the elaborate ritual for cleansing a person healed of a severe skin disease. It's not merely a medical or social re-integration; it is fundamentally about atonement and restoration of relationship with God. The sequence of offerings – sin offering first, then burnt offering – is highly significant. The sin offering addresses the person's state of uncleanness (tum'ah), which defiled them and prevented them from approaching the Holy God. This sacrifice, through the priest's mediation and the shedding of blood, expiated or "covered" the defilement, essentially purifying the individual so they could once again enter holy space and the community. This step teaches that before one can wholly commit or be acceptable, the obstacle of impurity must be dealt with. The subsequent burnt offering signifies a complete consecration, a full acceptance by God, and a willingness of the cleansed person to dedicate themselves entirely. This whole sequence foreshadows the ultimate cleansing and complete reconciliation offered through Jesus Christ. He is the Lamb of God who functions as our ultimate Sin Offering, taking away our sin and defilement (2 Cor 5:21), and whose singular sacrifice serves as the perfect and fragrant Burnt Offering, fully satisfying God's righteousness and allowing us complete access to Him (Heb 10:10). The meticulous nature of these rituals underscores the gravity of impurity and the radical necessity of God's provision for restoration.