Leviticus 14 25

Leviticus 14:25 kjv

And he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering, and put it 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:

Leviticus 14:25 nkjv

Then he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering and put it 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.

Leviticus 14:25 niv

He shall slaughter the lamb for the guilt offering and take some of its blood and put it 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.

Leviticus 14:25 esv

And he shall kill the lamb of the guilt offering. And the priest shall take some of the blood of the guilt offering and put it 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.

Leviticus 14:25 nlt

Then the priest will slaughter the lamb for the guilt offering. He will take some of its blood and apply it to 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 verses

Leviticus 14 25 Meaning

Leviticus 14:25 details a crucial step in the purification ceremony for a person healed of 'tzara'at' (often translated as leprosy). It specifies the ritual slaughter of the lamb designated for the trespass offering ('asham), followed by the priest taking some of its blood and applying it to three specific points on the right side of the individual: the tip of the ear, the thumb of the hand, and the great toe of the foot. This act symbolizes not merely the removal of uncleanness but also the comprehensive dedication and consecration of the person's entire being – their hearing, actions, and walk – to God, enabling their full restoration to the community and covenant relationship.

Leviticus 14 25 Context

Leviticus chapter 14 outlines the detailed, two-part ritual for the purification and restoration of a person cleansed from tzara'at. This condition rendered individuals profoundly unclean, necessitating their isolation from the Israelite community and worship. The ritual, mandated by God, served not only for physical re-entry but crucially, for spiritual atonement and sanctification. Verses 21-32 specify a modified set of offerings for those who are poor and cannot afford the standard animals, demonstrating God's provision for all. Verse 25 falls within this section, detailing the application of the blood from the required trespass offering. This application consecrates the once-unclean individual for a life of obedient hearing, righteous action, and holy living as they are readmitted to God's covenant community and access to the sanctuary. Historically, this rigorous ritual also stood in contrast to various pagan practices, highlighting that genuine cleansing and reconciliation with the Divine were not magical acts but required specific, God-ordained sacrifice and consecration for sin and impurity.

Leviticus 14 25 Word analysis

• "And he shall kill" (וְשָׁחַט - wə-shāḥaṭ): The verb shāḥaṭ means "to slaughter," specifically in a ritual, sacrificial context. It underscores the severity and finality of the act—life must be given for cleansing and atonement.
• "the lamb" (הַכֶּבֶשׂ - hak-keveś): A young male sheep, specified for certain offerings due to its value and purity. It serves as a substitute, its blameless life offered to cover transgressions.
• "of the trespass offering" (הָאָשָׁם - hā-ʼāshām): The 'asham, or "guilt offering," typically concerned cases involving desecration of holy things or specific wrongs against God or neighbor that required restitution or compensation beyond mere forgiveness. In the leper's case, it might indicate that tzara'at carried with it an aspect of specific violation or "debt" owed to God, suggesting reparation for a defiled state or previous unknown sin. It is often connected with the violation of covenant purity.
• "and the priest shall take some of the blood" (וְלָקַח הַכֹּהֵן מִדַּם - wə-lāqaḥ hak-kōhēn mid-dam): The kōhēn (priest) acts as the divinely appointed mediator. Dam (blood) is the life-essence, crucial for atonement and purification as its shedding signifies life given in exchange, demonstrating its vital role in the sacrificial system. The application of "some of" the blood shows its focused, consecrated power.
• "and put it upon" (וְנָתַן עַל - wə-nātan ʻal): Implies a deliberate and specific placement, indicating precise instructions from God.
• "the tip of the right ear" (תְּנוּךְ אֹזֶן הַיְמָנִית - tənûkh ʼōzen hay-yəmānît): The "lobe" or "fleshy part" of the ear. The "right" side generally denotes strength, honor, skill, or correct orientation. Applying blood to the ear symbolizes the dedication of hearing to God's Word and commands, fostering obedience and discernment.
• "of him that is to be cleansed" (הַמִּטַּהֵר - ham-miṭṭāhēr): This describes the individual undergoing the process of ritual purification from a state of defilement to cleanness, highlighting their active participation or passive reception in becoming pure.
• "and upon the thumb of his right hand" (וְעַל-בֹּהֶן יָדוֹ הַיְמָנִית - wə-ʻal-bōhen yāḏōw hay-yəmānît): The thumb, as the crucial digit for grip and action. The "right hand" is the primary tool for labor, service, and skill. This signifies the consecration of the person's works, actions, and service to God.
• "and upon the great toe of his right foot" (וְעַל-בֹּהֶן רַגְלוֹ הַיְמָנִית - wə-ʻal-bōhen raḡlōw hay-yəmānît): The great toe, essential for balance and forward movement. The "right foot" indicates the path one walks and one's direction in life. This represents the consecration of one's entire walk, conduct, and life journey to follow God's ways.

Words-group by words-group analysis

• "kill the lamb of the trespass offering": This phrase establishes the absolute necessity of sacrificial death to cover and make restitution for a wrong or state of defilement, aligning with the nature of the 'asham. It deeply foreshadows Christ's vicarious and redemptive sacrifice for humanity's trespasses.
• "the priest shall take some of the blood... and put it upon": This highlights the priestly role in mediation and application of divine grace and cleansing. The priest, acting on God's behalf, directs the power of the atonement for the individual's benefit, pointing to Christ's ongoing role as our High Priest.
• "the tip of the right ear... thumb of his right hand... great toe of his right foot": This triplicate application of blood signifies a comprehensive, holistic dedication and transformation. It means the formerly unclean person is now set apart to fully engage in a consecrated life—to hear God's Word, to perform righteous acts, and to walk in God's ways, restored for fellowship and service.

Leviticus 14 25 Bonus section

• Priestly Consecration Parallel: The application of blood to the ear, thumb, and great toe mirrors the anointing ritual for priests during their consecration (Exod 29:20; Lev 8:23-24). This remarkable parallel elevates the status of the cleansed leper, signifying their complete re-integration and setting apart for a life of holiness, reflecting that the cleansed are now qualified to draw near to God in a consecrated state.
• Significance of the "Right" Side: The consistent emphasis on the "right" side (ear, hand, foot) across these anointing rituals signifies strength, blessing, skill, favor, and the correct or preferred way. It emphasizes a complete, proper, and effective consecration rather than a partial or deficient one. The once unclean individual is now fully capable of engaging with God's commands in strength and righteousness.
• Atonement and Reparation: The choice of the 'asham (trespass offering) for the leper's cleansing highlights that physical uncleanness, though not always directly linked to specific sin, still required a form of restitution or reparation for having potentially violated God's holy standards or impacted the purity of the community. This points to the thoroughness of God's redemptive work.

Leviticus 14 25 Commentary

Leviticus 14:25 serves as a profound illustration of God's holistic cleansing and consecration for a restored individual. The 'asham, or trespass offering, here speaks to the need for specific atonement and perhaps "making good" for a condition (tzara'at) that deeply violated covenant purity. The ritual application of blood from this offering to the right ear, hand, and foot is not arbitrary but deeply symbolic, signifying the complete dedication of the individual's senses and faculties to God. It meant the formerly ostracized leper was now clean to hear God's word obediently, to perform acts pleasing to Him, and to walk in His holy paths, fully integrated back into the community and for fellowship with God. This ritual, especially its parallels with priestly consecration, underscores that God desires for His people to be entirely sanctified and able to participate fully in His worship and purpose. It serves as a beautiful prefigurement of the all-encompassing cleansing and consecration offered through the shed blood of Jesus Christ, who through His perfect sacrifice makes believers entirely new creatures, sanctified in spirit, soul, and body, enabling them to live lives of listening, serving, and walking with God in true freedom and holiness.