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:

KJV (with Strong's)

And the priest {H3548} shall offer {H6213} the sin offering {H2403}, and make an atonement {H3722} for him that is to be cleansed {H2891} from his uncleanness {H2932}; and afterward {H310} he shall kill {H7819} the burnt offering {H5930}:

Complete Jewish Bible

The cohen is to offer the sin offering and make atonement for the person being purified because of his uncleanness; afterwards, he is to slaughter the burnt offering.

Berean Standard Bible

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

American Standard Version

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

Commentary

### SUMMARY
Leviticus 14:19 details a pivotal moment in the purification ritual for a person healed from *tzara'at*, a severe skin condition that rendered an individual ceremonially unclean and separated from the community and tabernacle worship. This verse describes the priest's essential role in offering a sin offering to make atonement for the cleansed individual's ritual uncleanness, followed by the presentation of a burnt offering. This sequence underscores the divine order of purification and reconciliation preceding full dedication and restoration to fellowship with God and His people.

### CONTEXT
* **Literary Context:** Leviticus 14 provides an elaborate, two-stage ritual for the purification of someone healed from *tzara'at*, a condition often translated as "leprosy" but encompassing a broader range of severe skin diseases. The preceding verses (Leviticus 14:1-18) detail the initial rites performed outside the camp, including the inspection by the priest, the offering of two birds (one killed, one released), and the sprinkling of blood and living water. These initial steps declared the person healed and allowed them to re-enter the camp, though they remained ritually unclean for seven days. Leviticus 14:19 marks the culmination of this purification process, occurring on the eighth day when the cleansed individual presents themselves at the tabernacle entrance with specific offerings. This verse, therefore, transitions from the preliminary declaration of healing to the profound act of priestly mediation and sacrificial atonement, fully restoring the individual to a state of ritual purity and fellowship.
* **Historical & Cultural Context:** In ancient Israel, *tzara'at* was not merely a physical ailment but carried profound theological and social implications. It was often seen as a divine judgment or a manifestation of deep-seated impurity, leading to strict isolation from the community and the sacred space of the tabernacle (see [the laws concerning the isolation of the leper](/leviticus/13-45-46 "Leviticus 13:45-46 - Isolation of the Leper")). This separation underscored the absolute holiness of God and the necessity of purity for dwelling in His presence. The elaborate purification ritual, therefore, was not just about physical healing but about spiritual and social restoration. The offerings prescribed, particularly the sin offering (*chatta't*) and the burnt offering (*'olah*), were fundamental to Israelite worship and understanding of atonement. The sin offering addressed ritual impurity and unintentional sin, while the burnt offering symbolized complete dedication and consecration to God. The priest's indispensable role as mediator highlights the structured nature of access to God in the Old Covenant, where a holy God could only be approached through designated channels and prescribed rites, ensuring the sanctity of His dwelling place, the tabernacle (see [the command to distinguish between the holy and unholy](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Clean and Unclean")).
* **Key Themes:** This verse contributes significantly to several key themes within Leviticus and the broader Pentateuch. Foremost is the theme of **Holiness and Purity**, emphasizing God's absolute holiness and the necessity for His people to be pure to dwell in His presence and worship Him. The ritual highlights the pervasive nature of **Uncleanness** and the divine provision for its **Atonement** and **Purification**. The sequence of offerings underscores the theological principle that **Reconciliation Precedes Dedication**, teaching that one must first be made right with God before offering oneself in full devotion. Finally, the role of the priest reinforces the theme of **Mediation**, illustrating the divinely appointed means by which sinful humanity can approach a holy God.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Atonement (Hebrew, _kâphar'_):** The Hebrew word כָּפַר (*kâphar*) means "to cover," "to purge," "to make propitiation," or "to reconcile." In this context, it signifies the act by which the priest, through the sin offering, ritually "covers" or "purges" the uncleanness of the individual, thereby making them acceptable to God and restoring them to a state of purity. It's not necessarily for a specific moral transgression but for the state of ritual impurity that separated the individual from the holy community and God's presence. This covering allows for reconciliation and renewed communion.
* **Sin Offering (Hebrew, _chaṭṭâʼâh'_):** The Hebrew word חַטָּאת (*chaṭṭâʼâh*) refers to a specific type of sacrifice, the "sin offering." While it often dealt with unintentional moral sins, it was also prescribed for various ritual impurities, as seen here. Its primary function was to cleanse and purify, removing the defilement that hindered one's access to God's holy presence and the community. The blood of this offering was crucial for purification and expiation.
* **Burnt Offering (Hebrew, _ʻôlâh'_):** The Hebrew word עֹלָה (*ʻôlâh*) denotes the "burnt offering," which was entirely consumed on the altar, symbolizing complete dedication, consecration, and devotion to God. Unlike the sin offering, which focused on cleansing from impurity, the burnt offering was an act of worship and surrender, ascending to God as a "pleasing aroma." Its placement *after* the sin offering in this ritual sequence is highly significant, indicating that purification and atonement must precede full and acceptable dedication to God.

#### Verse Breakdown
* **"And the priest shall offer the sin offering,"**: This clause emphasizes the indispensable role of the priest as the divinely appointed mediator. Only the priest could perform these sacred rites, ensuring that the offering was made according to God's precise instructions. The "sin offering" (chaṭṭâʼâh) is specified as the first sacrifice, highlighting its priority in addressing the state of ritual uncleanness.
* **"and make an atonement for him that is to be cleansed from his uncleanness;"**: This phrase articulates the primary purpose of the sin offering in this context: to "make atonement" (kâphar) for the individual. The atonement here is for the ritual "uncleanness" (ṭumʼâh) caused by *tzara'at*, which had separated the person from God's holy presence and the covenant community. The offering ritually purges this impurity, allowing for reconciliation and restoration.
* **"and afterward he shall kill the burnt offering:"**: This final clause specifies the sequence of sacrifices. The burnt offering (ʻôlâh), symbolizing complete dedication and worship, is to be killed *after* the sin offering has been presented and atonement made. This order is crucial, teaching that reconciliation and purification from defilement must precede and enable full, acceptable consecration and devotion to God. It signifies a progression from being made clean to offering oneself wholly to the Lord.

#### Literary Devices
The verse employs several significant literary devices. **Symbolism** is paramount, as the sin offering symbolizes the necessary covering and cleansing for ritual impurity, while the burnt offering symbolizes complete dedication and ascent to God. The priest himself is a **symbol** of mediation, representing the necessary bridge between a holy God and an unclean humanity. There is also a clear **progression** or **sequence** in the sacrificial acts: the sin offering *precedes* the burnt offering. This ordered progression is not arbitrary but conveys a profound theological truth: purification and reconciliation with God must occur *before* one can offer oneself in full, acceptable devotion. This sequential presentation reinforces the foundational principle that holiness and purity are prerequisites for true fellowship and worship.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 14:19 profoundly illustrates the Old Testament's emphasis on atonement, purification, and the order of reconciliation with a holy God. It reveals that human impurity, whether moral or ritual, creates a barrier to fellowship with God, necessitating a divinely ordained means of cleansing. The sin offering underscores God's provision for dealing with defilement, while the subsequent burnt offering highlights that true worship and dedication flow *from* a state of purity and reconciliation. This sequence establishes a pattern: God first makes us clean, enabling us to then offer ourselves fully to Him. The priest's mediation further emphasizes humanity's inability to approach God directly in their fallen state, underscoring the need for a divinely appointed intermediary.

* [Leviticus 16:30](/leviticus/16-30 "Leviticus 16:30 - Day of Atonement")
* [Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Necessity of Blood for Forgiveness")
* [1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by Christ's Blood")

### REFLECTION AND APPLICATION
This ancient ritual, though seemingly distant, offers profound insights into our spiritual journey. We, too, are often afflicted by a spiritual *tzara'at*—the pervasive uncleanness of sin—that separates us from God's holy presence and from the fullness of fellowship within His community. Just as the Israelite needed a priest and a prescribed offering for cleansing, we require divine intervention for our spiritual purification. The sequence of offerings in Leviticus 14:19 serves as a timeless reminder: our reconciliation with God, achieved through His gracious provision of atonement, must always precede our acts of worship and dedication. We cannot truly offer ourselves wholly to God until we have first been cleansed and made right with Him. This calls us to humbly acknowledge our spiritual defilement and embrace the cleansing grace offered to us. Only then can our "burnt offering" of life be truly pleasing to Him.

#### Questions for Reflection
* **In what ways do I recognize "spiritual uncleanness" in my own life that separates me from God or others?**
* **How does the order of the sin offering before the burnt offering inform my understanding of justification and sanctification in my own spiritual walk?**
* **What does it mean for me to offer my life as a "burnt offering" of complete dedication to God today, having already received His atonement?**

### FAQ
**Why was a sin offering required for *tzara'at* if it wasn't necessarily a moral sin?**

Answer: In the Old Testament, "sin" (Hebrew: *chaṭṭâʼâh*) encompassed more than just moral transgression; it also referred to ritual impurity or a state of defilement that rendered an individual unfit to enter God's holy presence or participate in the community's worship. *Tzara'at* was considered a severe form of such ritual uncleanness, often seen as a physical manifestation of the brokenness and defilement that entered the world through sin. While not always a direct punishment for a specific moral failing, it created a profound separation that required atonement to restore fellowship. The sin offering, therefore, served to "cover" or "purge" this ritual impurity, allowing the cleansed individual to be reconciled with God and re-integrated into the holy community, much like other ritual impurities described throughout [Leviticus 15](/leviticus/15 "Leviticus 15 - Laws Concerning Bodily Discharges").

**What is the significance of the burnt offering being killed *after* the sin offering?**

Answer: The specific order of the offerings in Leviticus 14:19 is highly significant and teaches a crucial theological principle. The sin offering, which addresses and atones for uncleanness, comes first. This signifies that purification and reconciliation with God are foundational and must precede any act of full dedication or worship. Only after one has been cleansed and made right with God can they then offer themselves wholly and acceptably to Him. The burnt offering, which symbolized complete consecration and devotion, is therefore a response to the atonement received. This sequence mirrors the spiritual truth that God first acts to cleanse and forgive us, and in response, we are then enabled and compelled to offer our lives as living sacrifices of worship and obedience (see [Paul's exhortation in Romans](/romans/12-1 "Romans 12:1 - Living Sacrifices")).

### CHRIST-CENTERED FULFILLMENT
Leviticus 14:19, with its intricate ritual of atonement and purification, finds its ultimate and perfect fulfillment in Jesus Christ. The Levitical priest, standing between a holy God and an unclean individual, foreshadows Christ, our [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"), who perfectly mediates on our behalf. The sin offering, which provided temporary covering for ritual impurity, points to Jesus as the definitive [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). His once-for-all sacrifice on the cross serves as the perfect and eternal atonement, cleansing us not merely from ritual uncleanness but from the deep-seated spiritual *tzara'at* of sin that truly separates us from God (see [the eternal redemption secured by Christ](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption")). Just as the burnt offering followed the sin offering, symbolizing full dedication after cleansing, so too, our response to Christ's complete atonement is to offer our lives as living sacrifices, holy and pleasing to God, now able to approach Him with confidence because we have been made clean by the blood of Jesus (compare [the confidence we have to enter the Holy Place](/hebrews/10-19-22 "Hebrews 10:19-22 - Confidence to Enter the Holy Place")). In Christ, the need for repeated sacrifices is abolished, and full restoration to fellowship with God is eternally secured.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 14:12

And the priest shall take one he lamb, and offer him for a trespass offering, and the log of oil, and wave them [for] a wave offering before the LORD:

Leviticus 5:6

And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.

2 Corinthians 5:21

For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.

Leviticus 12:6

¶ And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest:

Leviticus 12:8

And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.

Romans 8:3

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

Leviticus 5:1

¶ And if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or known [of it]; if he do not utter [it], then he shall bear his iniquity.