Leviticus 14:10

Translation
King James Version
¶ And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil.
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KJV (with Strong's)
And on the eighth H8066 day H3117 he shall take H3947 two H8147 he lambs H3532 without blemish H8549, and one H259 ewe lamb H3535 of the first H1323 year H8141 without blemish H8549, and three H7969 tenth deals H6241 of fine flour H5560 for a meat offering H4503, mingled H1101 with oil H8081, and one H259 log H3849 of oil H8081.
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Complete Jewish Bible
"On the eighth day he is to take two male lambs without defect, one female lamb in its first year without defect and six-and-a-half quarts of fine flour for a grain offering, mixed with olive oil, and two-thirds of a pint of olive oil.
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Berean Standard Bible
On the eighth day he is to bring two unblemished male lambs, an unblemished ewe lamb a year old, a grain offering of three-tenths of an ephah of fine flour mixed with olive oil, and one log of olive oil.
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American Standard Version
And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb a year old without blemish, and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and one log of oil.
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World English Bible Messianic
“On the eighth day he shall take two male lambs without defect, and one ewe lamb a year old without defect, and three tenths of an efah of fine flour for a meal offering, mingled with oil, and one log of oil.
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Geneva Bible (1599)
Then in the eight day he shall take two hee lambes without blemish, and an ewe lambe of a yere olde without blemish, and three tenth deales of fine flower for a meate offering, mingled with oyle, and a pint of oyle.
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Young's Literal Translation
`And on the eighth day he taketh two lambs, perfect ones, and one ewe-lamb, daughter of a year, a perfect one, and three tenth deals of flour for a present, mixed with oil, and one log of oil.
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See also
Leviticus 2:1Leviticus 14:21Matthew 8:4Leviticus 14:12Mark 1:44Luke 5:14Leviticus 14:15
In the KJVVerse 3,122 of 31,102

Study This Verse

SUMMARY

Leviticus 14:10 meticulously details the specific sacrificial offerings required on the eighth day of the purification process for an individual healed of tzara'at, a severe skin condition that rendered one ceremonially unclean. This verse outlines the precise animal and grain offerings—two unblemished male lambs, one unblemished female lamb, fine flour for a grain offering, and oil—all essential components for the re-entry of the purified individual into the community and full participation in Israel's worship life. It underscores the divine demand for perfection in offerings and the comprehensive nature of the restoration ritual, marking a new beginning for the healed individual.

CONTEXT

  • Literary Context: Leviticus 14:10 is situated within a lengthy and highly detailed section of Leviticus (chapters 13-14) dedicated to the diagnosis, isolation, and purification of individuals afflicted with tzara'at. Chapter 13 provides the priestly guidelines for identifying and managing the condition, leading to the individual's separation from the camp due to ceremonial defilement. Chapter 14 then outlines the elaborate two-stage purification ritual for those confirmed healed. The first stage, occurring outside the camp, involves a unique bird offering and ritual washing, as detailed in Leviticus 14:1-9. Leviticus 14:10 initiates the second and final stage, which takes place on the "eighth day" after the initial seven-day waiting period. This verse specifies the substantial offerings—lambs, flour, and oil—that would be presented at the tabernacle, culminating in a series of sacrifices (sin, trespass, burnt, and grain offerings, as detailed in the subsequent verses of Leviticus 14) designed to fully atone for, purify, and reintegrate the healed individual into the holy community. The meticulous detail here emphasizes the gravity of defilement and the thoroughness of God's prescribed path to restoration.
  • Historical & Cultural Context: In ancient Israel, tzara'at was not merely a physical ailment but carried profound social and spiritual implications. It was often viewed as a divine judgment or a manifestation of deep uncleanness, leading to forced isolation from the community, the tabernacle, and all social interaction, as seen in Numbers 5:2-3. This separation was not just for public health but primarily for maintaining the holiness of the camp, where God's presence resided. The purification ritual, therefore, was a dramatic public demonstration of God's power to heal and His gracious provision for restoration. The "eighth day" held significant symbolic weight in Israelite culture, often representing a new beginning, circumcision (Genesis 17:12), or a new creation, making it a fitting day for the re-entry of the purified individual. The specific offerings—lambs and grain—were standard sacrificial elements, but their combination and quantity here underscore the comprehensive nature of the atonement required to bridge the gap between defilement and holiness, allowing the individual to once again draw near to God and their community. The requirement for offerings "without blemish" was a universal standard for all acceptable sacrifices, signifying perfection and worthiness for presentation before a holy God, a concept deeply ingrained in Israelite worship from the outset (Leviticus 1:3).
  • Key Themes: Leviticus 14:10 contributes significantly to several key themes within the book of Leviticus and the broader Pentateuch. It highlights the theme of Holiness and Purity, emphasizing God's absolute holiness and the necessity for His people to maintain ritual purity to dwell in His presence. The elaborate nature of the ritual underscores the pervasive nature of Sin and Defilement, symbolized by tzara'at, and its separating effect. Crucially, it showcases God's Gracious Provision for Restoration and Reconciliation, demonstrating His desire to provide a pathway for those defiled to be cleansed and reintegrated into the covenant community. The repeated emphasis on "without blemish" reinforces the theme of Perfection in Sacrifice, foreshadowing the ultimate perfect offering. Finally, the "eighth day" motif introduces the theme of New Beginnings and Resurrection Life, pointing to a complete transformation and a fresh start, a concept echoed in the dedication of the altar on the eighth day in Leviticus 9.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Eighth (Hebrew, shᵉmîynîy', H8066): From shᵉmônêh, meaning "eight." In biblical numerology, the number seven often signifies completion or perfection, while eight frequently symbolizes new beginnings, resurrection, and a fresh start. For the individual healed of tzara'at, the eighth day marked a definitive break from their former state of defilement and separation, signifying their complete restoration to a new, clean life within the covenant community and their renewed access to God's presence.
  • Without Blemish (Hebrew, tâmîym', H8549): Meaning "entire," "complete," "whole," "sound," or "perfect." This adjective, applied to both the he-lambs and the ewe-lamb, was a non-negotiable requirement for all sacrificial animals presented to God (Leviticus 1:3). The demand for an unblemished offering underscored the absolute holiness of God and the seriousness of approaching Him. It symbolized the need for perfection in the offering that would atone for sin and purify the worshiper, foreshadowing the ultimate, perfect sacrifice of Jesus Christ.
  • Meat Offering (Hebrew, minchâh', H4503): While the KJV translates this as "meat offering," the Hebrew term minchâh specifically refers to a "grain offering" or "tribute." Unlike animal sacrifices that atoned for sin, the minchâh was typically a voluntary offering of thanksgiving, devotion, or a recognition of God's provision. It comprised fine flour, often mixed with oil and frankincense. In the context of the tzara'at purification, its inclusion alongside animal sacrifices indicates a comprehensive act of worship and dedication, acknowledging God's healing and providing a means for the purified individual to offer thanks and re-establish their covenant relationship through a gift of their produce.

Verse Breakdown

  • "¶ And on the eighth day he shall take": This clause establishes the specific timing for the culmination of the purification ritual. The "eighth day" signifies a new beginning and the final, decisive stage of the process, following the initial seven-day period of separation and initial purification rites performed outside the camp. The "he" refers to the healed individual, who is responsible for providing these specific offerings as a demonstration of their commitment to the prescribed path of restoration.
  • "two he lambs without blemish, and one ewe lamb of the first year without blemish": This specifies the animal components of the offering. The "two he lambs" would typically be designated for a trespass offering and a sin offering (as detailed in Leviticus 14:12 and Leviticus 14:19), while the "one ewe lamb of the first year" would be for a burnt offering (Leviticus 14:20). The repeated phrase "without blemish" emphasizes the divine standard of perfection required for all sacrifices, highlighting the sanctity of the offering and the holiness of the God to whom it is presented.
  • "and three tenth deals of fine flour for a meat offering, mingled with oil": This details the grain offering component. A "tenth deal" (Hebrew: issaron, H6241) is an omer, approximately 2.2 liters. "Three tenth deals" (about 6.6 liters) is a substantial quantity, indicating a generous offering. "Fine flour" (Hebrew: soleth, H5560) was the highest quality of flour, again emphasizing that the best is to be given to God. The flour was to be "mingled with oil" (Hebrew: bâlal, H1101, with shemen, H8081), a common practice for grain offerings, symbolizing consecration and perhaps the anointing of the Holy Spirit. This grain offering would accompany the burnt offering (Leviticus 14:20).
  • "and one log of oil": A "log" (Hebrew: lôg, H3849) was a small liquid measure, approximately 0.3 liters. This specific quantity of oil was designated for a unique anointing ritual (Leviticus 14:15-18), where the priest would apply oil to the healed individual's earlobe, thumb, and big toe, symbolizing their re-consecration and readiness to hear, act, and walk in obedience to God's commands. It also played a role in the trespass offering ritual, applied to the blood.

Literary Devices

Leviticus 14:10, like much of the book, is characterized by Prescriptive Language, providing precise and unyielding instructions for ritual purity. The meticulous detailing of quantities ("two he lambs," "one ewe lamb," "three tenth deals," "one log") and qualities ("without blemish," "fine flour") exemplifies this, leaving no room for ambiguity in the sacred process. This precision underscores the absolute holiness of God and the seriousness with which His commands are to be followed. Symbolism is also profoundly evident; the "eighth day" symbolizes new beginnings and complete restoration, moving beyond the cycle of seven (completion) into a new phase of life. The requirement for animals "without blemish" serves as a powerful symbol of purity and perfection, prefiguring the ultimate, perfect sacrifice. Furthermore, the various components of the offering—lambs, flour, and oil—collectively symbolize the comprehensive nature of atonement, purification, and consecration required for the individual's full reintegration into the community and their renewed relationship with God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:10 reveals profound theological truths about God's holiness, the pervasive nature of sin (symbolized by tzara'at), and His gracious provision for restoration. The exacting requirements for the offerings underscore that reconciliation with a holy God demands a perfect sacrifice and a comprehensive process of purification. This passage highlights the divine initiative in providing a path back from defilement to fellowship, demonstrating God's desire for His people to be whole and integrated into His covenant community. The "eighth day" motif further emphasizes God's power to bring about new beginnings and complete transformation, moving individuals from a state of death-like separation to renewed life and communion.

  • Leviticus 1:3 - Emphasizes the requirement for an unblemished offering, a standard consistently applied to all sacrifices.
  • Hebrews 9:13-14 - Connects the efficacy of animal blood and ritual purification to the infinitely greater power of Christ's perfect, unblemished sacrifice to cleanse conscience.
  • 1 Peter 1:18-19 - Highlights that redemption is not by perishable things but by the precious blood of Christ, "as of a lamb without blemish and without spot."

REFLECTION AND APPLICATION

Leviticus 14:10, though detailing an ancient ritual, offers timeless insights into God's character and our human condition. It reminds us that sin, like tzara'at, defiles and separates us from God and community. Just as the healed individual needed a divinely prescribed path to restoration, we too require a perfect means of cleansing to be reconciled with a holy God. The meticulousness of the offerings points to the seriousness of our defilement and the immense cost of our redemption. This passage calls us to reflect on the comprehensive nature of God's grace, which provides not only forgiveness but also full restoration and reintegration into His family. It challenges us to embrace the "eighth day" reality of new life in Christ, leaving behind our old ways and walking in renewed fellowship with God and others, knowing that His provision for our cleansing is complete and perfect.

Questions for Reflection

  • How does the emphasis on "without blemish" in the Old Testament sacrifices deepen your appreciation for the perfection of Christ's sacrifice?
  • In what ways do you experience spiritual "defilement" or separation from God, and how does this passage encourage you about God's provision for your restoration?
  • What does the "eighth day" symbolism of new beginnings mean for your daily walk with Christ, and how can you live more fully in that reality?

FAQ

What was tzara'at, and why was its purification ritual so elaborate?

Answer: Tzara'at was a severe skin condition, often translated as "leprosy," but it encompassed a broader range of afflictions including mildew on houses and garments (Leviticus 14:34-53). It was not merely a medical condition but a state of profound ceremonial uncleanness that separated an individual from the holy community and the presence of God. The elaborate purification ritual, spanning multiple days and involving numerous sacrifices and ritual washings, underscored the gravity of defilement and the absolute holiness of God. It was a visible, public process designed to thoroughly cleanse the individual and symbolically re-integrate them into the camp, demonstrating God's power to heal and His meticulous provision for purity and reconciliation.

Why were "three tenth deals of fine flour" and "one log of oil" required?

Answer: The "three tenth deals of fine flour" (approximately 6.6 liters) for a grain offering (minchâh) and "one log of oil" (approximately 0.3 liters) were specific, generous quantities that served distinct purposes within the purification ritual. The substantial grain offering, made of the highest quality "fine flour" mixed with oil, accompanied the burnt offering (Leviticus 14:20) and represented a voluntary act of thanksgiving and devotion from the healed individual, acknowledging God's provision and restoration. The "one log of oil" was specifically used in a unique anointing ceremony (Leviticus 14:15-18) where the priest applied oil to the healed person's right earlobe, right thumb, and right big toe. This anointing symbolized their re-consecration to God, signifying their readiness to hear, act, and walk in obedience, and their full restoration to priestly functions within the community, even if not a literal priest. It also played a role in the trespass offering, applied to the blood.

What is the significance of the "eighth day" in this ritual?

Answer: The "eighth day" is highly significant in biblical symbolism, often representing new beginnings, completion, and resurrection. In the context of the tzara'at purification, the initial seven-day period of separation and initial rites (Leviticus 14:1-9) marked a period of transition and preparation. The "eighth day" then signaled the culmination of the purification process and the individual's full re-entry into the community and the tabernacle worship. It symbolized a definitive break from the old state of defilement and the beginning of a new, clean life, fully restored to fellowship with God and His people. This motif is echoed in other biblical contexts, such as circumcision on the eighth day (Genesis 17:12), signifying entry into the covenant, and ultimately finds its deepest fulfillment in the resurrection of Christ on the first day of the week (which is the "eighth day" following the Sabbath), inaugurating a new creation and new life for believers (John 20:1, Romans 6:4).

CHRIST-CENTERED FULFILLMENT

Leviticus 14:10, with its meticulous requirements for unblemished lambs, fine flour, and oil on the "eighth day" for the purification of the tzara'at sufferer, powerfully foreshadows the person and work of Jesus Christ. The requirement for offerings "without blemish" finds its ultimate fulfillment in Christ, who was the perfect Lamb of God, "without blemish and without spot" (1 Peter 1:19), offered once for all as the supreme sacrifice for sin. Just as the tzara'at sufferer was separated from the community and needed a comprehensive ritual for re-entry, humanity, defiled by sin, is separated from a holy God. Christ, through His perfect life, atoning death, and resurrection, provides the complete and final purification, making us "new creations" in Him (2 Corinthians 5:17). The "eighth day" symbolism, marking a new beginning for the healed individual, climaxes in Christ's resurrection on the first day of the week (the "eighth day"), inaugurating a new creation and new life for all who believe. Through faith in Him, we are not merely cleansed but fully restored to fellowship with God, made part of His new covenant community, and empowered by the Holy Spirit, just as the oil in the ritual symbolized anointing and consecration (1 John 2:20, 27). He is our ultimate Passover Lamb, our perfect offering, and the source of our eternal restoration.

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Commentary on Leviticus 14 verses 10–20

Observe, I. To complete the purification of the leper, on the eighth day, after the former solemnity performed without the camp, and, as it should seem, before he returned to his own habitation, he was to attend at the door of the tabernacle, and was there to be presented to the Lord, with his offering, Lev 14:11. Observe here, 1. That the mercies of God oblige us to present ourselves to him, Rom 12:1. 2. When God has restored us to the liberty of ordinances again, after restraint by sickness, distance, or otherwise, we should take the first opportunity of testifying our respect to God, and our affection to his sanctuary, by a diligent improvement of the liberty we are restored to. When Christ had healed the impotent man, he soon after found him in the temple, Joh 5:14. When Hezekiah asks, What is the sign that I shall go up to the house of the Lord? he means, "What is the sign that I shall recover?" intimating that if God restored him his health, so that he should be able to go abroad, the house of the Lord should be the first place he would go to. 3. When we present ourselves before the Lord we must present our offerings, devoting to God with ourselves all we have and can do. 4. Both we and our offerings must be presented before the Lord by the priest that made us clean, even our Lord Jesus, else neither we nor they can be accepted.

II. Three lambs the cleansed leper was to bring, with a meat-offering, and a log of oil, which was about half a pint. Now, 1. Most of the ceremony peculiar to this case was about the trespass-offering, the lamb for which was offered first, Lev 14:12. And, besides the usual rites with which the trespass-offering was offered, some of the blood was to be put upon the ear, and thumb, and great toe, of the leper that was to be cleansed (Lev 14:14), the very same ceremony that was used in the consecration of the priests, Lev 8:23, Lev 8:24. It was a mortification to them to see the same purification necessary for them that was for a leper. The Jews say that the leper stood without the gate of the tabernacle and the priest within, and thus the ceremony was performed through the gate, signifying that now he was admitted with other Israelites to attend in the courts of the Lord's house again, and was as welcome as ever; though he had been a leper, and though perhaps the name might stick by him as long as he lived (as we read of one who probably was cleansed by our Lord Jesus, who yet afterwards is called Simon the leper, Mat 26:6), yet he was as freely admitted as ever to communion with God and man. After the blood of the offering had been put with the priest's finger upon the extremities of the body, to include the whole, some of the oil that he brought, which was first waved and then sprinkled before the Lord, was in like manner put in the same places upon the blood. "The blood" (says the learned bishop Patrick) "seems to have been a token of forgiveness, the oil of healing," for God first forgiveth our iniquities and then healeth our diseases, Psa 103:3. See Isa 38:17. Wherever the blood of Christ is applied for justification the oil of the Spirit is applied for sanctification; for these two are inseparable and both necessary to our acceptance with God. Nor shall our former leprosy, if it be healed by repentance, be any bar to these glorious privileges. Cleansed lepers are as welcome to the blood and the oil as consecrated priests. Such were some of you, but you are washed. When the leper was sprinkled the water must have blood in it (Lev 14:5), when he was anointed the oil must have blood under it, to signify that all the graces and comforts of the Spirit, all his purifying dignifying influences, are owing to the death of Christ: it is by his blood alone that we are sanctified. 2. Besides this there must be a sin-offering and a burnt-offering, a lamb for each, Lev 14:19, Lev 14:20. By each of these offerings, it is said, the priests shall make atonement for him. (1.) His moral guilt shall be removed; the sin for which the leprosy was sent shall be pardoned, and all the sins he had been guilty of in his afflicted state. Note, The removal of any outward trouble is then doubly comfortable to us when at the same time God gives us some assurance of the forgiveness of our sins. If we receive the atonement, we have reason to rejoice, Rom 5:11. (2.) His ceremonial pollution shall be removed, which had kept him from the participation of the holy things. And this is called making an atonement for him, because our restoration to the privileges of God's children, typified hereby, is owing purely to the great propitiation. When the atonement is made for him he shall be clean, both to his own satisfaction and to his reputation among his neighbours; he shall retrieve both his credit and his comfort, and both these true penitents become entitled to, both ease and honour, by their interest in the atonement. The burnt-offering, besides the atonement that was made by it, was a thankful acknowledgment of God's mercy to him: and the more immediate the hand of God was both in the sickness and in the cure the more reason he had thus to give glory to him, and thus, as our Saviour speaks (Mar 1:44), to offer for his cleansing all those things which Moses commanded for a testimony unto them.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–20. Public domain.
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Justin MartyrAD 165
Dialogue with Trypho, Chapter XLI
"And the offering of fine flour, sirs," I said, "which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing principalities and powers by Him who suffered according to His will.
Richard ChallonerAD 1781
A sextary: Heb. log: a measure of liquids, which was the twelfth part of a hin; and held about as much as six eggs.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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