Leviticus 14:20

Translation
King James Version
And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.
Ask
KJV (with Strong's)
And the priest H3548 shall offer H5927 the burnt offering H5930 and the meat offering H4503 upon the altar H4196: and the priest H3548 shall make an atonement H3722 for him, and he shall be clean H2891.
Ask
Complete Jewish Bible
The cohen is to offer the burnt offering and the grain offering on the altar; thus the cohen will make atonement for him; and he will be clean.
Ask
Berean Standard Bible
and offer it on the altar, with the grain offering, to make atonement for him, and he will be clean.
Ask
American Standard Version
and the priest shall offer the burnt-offering and the meal-offering upon the altar: and the priest shall make atonement for him, and he shall be clean.
Ask
World English Bible Messianic
and the priest shall offer the burnt offering and the meal offering on the altar. The priest shall make atonement for him, and he shall be clean.
Ask
Geneva Bible (1599)
So the Priest shall offer ye burnt offring and the meat offring vpon ye altar and the Priest shall make an atonement for him: so he shalbe cleane.
Ask
Young's Literal Translation
and the priest hath caused the burnt-offering to ascend, also the present, on the altar, and the priest hath made atonement for him, and he hath been clean.
Ask
See also
Leviticus 14:10Ephesians 5:2Leviticus 14:8
In the KJVVerse 3,132 of 31,102

Study This Verse

SUMMARY

Leviticus 14:20 marks the culminating moment in the purification ritual for an individual healed of tzara'at, a severe skin affliction that rendered them ritually unclean and socially ostracized. This verse meticulously describes the priest's final actions of presenting the burnt offering and the grain offering upon the altar, signifying the completion of the sacrificial sequence. It concludes with the profound declaration of atonement and the individual's definitive ritual cleansing, symbolizing their full restoration to fellowship with God and reintegration into the community of Israel, thereby underscoring God's meticulous provision for purity and reconciliation within the Old Covenant.

CONTEXT

  • Literary Context: Leviticus 14:20 concludes the elaborate sacrificial phase of the purification ritual for a person healed of tzara'at. The preceding verses detail the comprehensive, multi-stage process. The initial rites performed outside the camp, involving two birds, cedar wood, scarlet yarn, and hyssop, are described in Leviticus 14:1-9, symbolizing the removal of the affliction and the re-entry into the camp. Following this, Leviticus 14:10-19 describe the specific offerings brought to the tabernacle: a trespass offering, a sin offering, and the burnt offering and grain offering (which are completed in verse 20). The trespass offering atoned for any inadvertent sin related to the uncleanness, while the sin offering addressed the general sinfulness that made atonement necessary. Verse 20, by specifying the burnt and grain offerings, brings the sacrificial sequence to its final, comprehensive conclusion, signifying complete dedication and gratitude after the primary atonement has been made.
  • Historical & Cultural Context: The condition of tzara'at (often translated as "leprosy" but encompassing various severe skin diseases) was not merely a physical ailment but carried profound ritual implications in ancient Israel. An individual afflicted with tzara'at was considered ritually unclean, leading to social isolation and exclusion from the community and the tabernacle worship, as meticulously detailed in Leviticus 13. This separation underscored the gravity of impurity in the presence of a holy God. The meticulous and lengthy purification process, spanning several days and involving multiple offerings, highlighted the seriousness of ritual defilement and the divine provision for restoration. The offerings themselves—the burnt offering ('olah) symbolizing complete surrender and atonement, and the grain offering (minchah) representing devotion and gratitude—were fundamental to Israelite worship, providing a divinely ordained means for people to approach God and maintain covenant relationship. The entire ritual emphasized God's desire for His people's wholeness, both spiritually and socially, and His provision for their return to a state of purity and fellowship.
  • Key Themes: This verse, situated within the broader context of the Levitical laws, contributes significantly to several key themes. Firstly, it powerfully illustrates the theme of God's Holiness and Human Impurity. The severity of tzara'at and the extensive purification process underscore that God is absolutely holy and cannot tolerate impurity in His presence. Secondly, it highlights Divine Provision for Atonement and Cleansing. Humanity, being inherently defiled by sin, cannot cleanse itself; God graciously provides the means—through the sacrificial system and priestly mediation—for impurity to be covered and removed. Thirdly, the ritual demonstrates the theme of Restoration to Community and Fellowship. The declaration of "clean" signifies not just ritual purity but the individual's full reintegration into the covenant community and renewed access to corporate worship, emphasizing God's desire for His people's wholeness and communion. Finally, the inclusion of the burnt and grain offerings points to Worship and Dedication as a Response to Grace, indicating that true cleansing leads to a renewed life of devotion and gratitude to God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Priest (Hebrew, kôhên', H3548): H3548 (kôhên): active participle of כָּהַן; literally one officiating, a priest; also (by courtesy) an acting priest (although a layman); chief ruler, [idiom] own, priest, prince, principal officer.
    • In the context of Leviticus, the kôhên is the divinely appointed mediator between God and Israel. He is the one authorized to perform the sacred rituals, offer sacrifices, and pronounce individuals clean or unclean. His role is crucial for the efficacy of the purification process, as he acts on behalf of God to facilitate atonement and restore fellowship.
  • Atonement (Hebrew, kâphar', H3722): H3722 (kâphar): a primitive root; to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel; appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation).
    • This verb is central to the sacrificial system. While literally meaning "to cover," in a theological sense, it signifies the act by which sin or ritual impurity is purged, cleansed, or reconciled. It denotes the divine action that deals with defilement, allowing for the restoration of a right relationship with God. In the context of tzara'at, it means the ritual defilement associated with the disease is effectively "covered" or "purged," making the individual acceptable to God once more.
  • Clean (Hebrew, ṭâhêr', H2891): H2891 (ṭâhêr): a primitive root; properly, to be bright; i.e. (by implication); to be pure (physical sound, clear, unadulterated; Levitically, uncontaminated; morally, innocent or holy); be (make, make self, pronounce) clean, cleanse (self), purge, purify(-ier, self).
    • This adjective denotes a state of ritual purity, contrasting sharply with "unclean" (ṭâmê). To be declared ṭâhêr meant that the individual was free from ritual defilement and was therefore permitted to participate in the community, approach the tabernacle, and engage in sacred activities. The priest's declaration of "clean" was the definitive pronouncement of the success of the purification process, signifying full restoration.

Verse Breakdown

  • "And the priest shall offer the burnt offering and the meat offering upon the altar": This clause specifies the final two offerings in the purification sequence for the healed individual. The burnt offering ('ôlâh, H5930) symbolized complete dedication of the individual to God, often understood as a general atonement for sin and a "sweet aroma" to the Lord. The "meat offering" (Hebrew minchâh, H4503, more accurately a grain or meal offering) typically represented devotion, gratitude, and the dedication of one's produce to God. Their presentation "upon the altar" (H4196, mizbêach) signifies that these sacrifices are being made in the divinely appointed place of encounter with God, where reconciliation and communion are facilitated. This act completes the series of sacrifices, demonstrating the individual's renewed commitment and thankfulness.
  • "and the priest shall make an atonement for him": This is the pivotal declaration of the verse, underscoring the purpose and efficacy of the preceding actions. The priest, acting as God's designated mediator, performs the ritual actions that result in kâphar (H3722)—atonement or covering—for the individual. This act effectively removes the ritual impurity associated with tzara'at, making the person ritually acceptable again. It is the priestly action that bridges the gap between the unclean individual and the holy God, demonstrating that purification is a divinely initiated and mediated process.
  • "and he shall be clean": This is the desired outcome and final pronouncement, the climactic declaration of the entire purification process. Following the completion of all the prescribed rites and offerings, and the priestly act of atonement, the individual is declared ṭâhêr (H2891), or ritually pure. This declaration signifies their full restoration to a state of holiness, allowing them to re-enter the community, the tabernacle precincts, and resume normal life and worship within Israel. It is the divine verdict confirming the efficacy of the ritual and the individual's restored standing before God and the community.

Literary Devices

The passage in Leviticus 14 as a whole, and verse 20 in particular, employs several literary devices that enhance its meaning and impact. Ritual Symbolism is paramount, where each action, offering, and object (e.g., birds, cedar wood, hyssop, blood, oil) carries profound theological significance beyond its literal form, pointing to concepts of life, death, cleansing, and restoration. The entire purification process serves as an extended Metaphor for spiritual defilement and divine cleansing, illustrating God's meticulous concern for purity and His provision for reconciliation. The Repetition of priestly actions and the declaration of "clean" throughout the chapter emphasizes the thoroughness and divine authority behind the purification. Furthermore, the Contrast between the initial state of uncleanness and isolation and the final state of cleanness and reintegration highlights the transformative power of God's grace and the efficacy of the sacrificial system. The detailed, step-by-step instructions create a sense of Prescriptive Law, underscoring the divine origin and non-negotiable nature of these sacred rites.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:20 encapsulates core theological truths about God's holiness, the nature of sin and impurity, and His gracious provision for reconciliation. The elaborate purification process for tzara'at serves as a powerful object lesson, demonstrating that defilement, whether ritual or moral, separates individuals from God and His holy community. God, in His infinite mercy, provides a meticulously detailed pathway for atonement and cleansing, mediated by the priest and enacted through specific sacrifices. This system underscores that human beings cannot cleanse themselves; divine intervention and a substitutionary offering are necessary to bridge the gap created by impurity. The declaration of "clean" signifies not merely a physical recovery but a profound restoration to covenant fellowship, emphasizing God's desire for His people's wholeness and their ability to dwell in His holy presence. This Old Testament truth foreshadows the ultimate cleansing available through Christ.

REFLECTION AND APPLICATION

Leviticus 14:20, while rooted in ancient Israelite ritual, offers timeless spiritual lessons for believers today. The profound need for cleansing from tzara'at—a condition that brought isolation and defilement—mirrors humanity's universal need for purification from the defilement of sin. Just as the leper could not cleanse himself but depended entirely on the priest's mediation and the prescribed offerings, we are utterly dependent on God's divine provision for our spiritual cleansing. This verse calls us to acknowledge the gravity of sin, which separates us from God, and to embrace the complete and gracious provision He has made for our restoration. It reminds us that true cleansing leads to renewed fellowship with God and reintegration into His community, prompting us to live lives of gratitude and dedication in response to such a profound act of grace. We are invited to reflect on the depth of God's love that provides a way for the unclean to become clean and to be fully restored to His presence.

Questions for Reflection

  • How does the meticulous nature of the tzara'at purification ritual in Leviticus 14 deepen your understanding of God's holiness and His view of impurity?
  • In what ways does the priest's role in making atonement for the leper foreshadow the work of Jesus Christ in your own life?
  • What does the combination of the burnt offering (dedication) and grain offering (gratitude) teach you about the appropriate response to God's cleansing and restoration?

FAQ

Why was the "meat offering" (grain offering) included in this final stage of purification?

Answer: The inclusion of the minchâh (grain offering), often translated as "meat offering" in the KJV, was profoundly significant because it typically represented a gift of devotion, gratitude, and commitment to God. While the trespass and sin offerings addressed specific sins and general sinfulness, and the burnt offering symbolized complete dedication and general atonement, the grain offering served as an an expression of thanksgiving and renewed dedication from the now-clean individual. It signified their grateful response to God for their restoration and their renewed commitment to living in fellowship with Him. This offering, made from the produce of the land, also symbolized the dedication of one's sustenance and life to the Lord, completing the picture of a fully restored and devoted worshiper. Its presence underscores that the purification ritual was not just about removing impurity but also about restoring the individual to a state of grateful worship and active participation in the covenant.

What is the significance of the priest making "atonement" for the individual?

Answer: The act of the priest making "atonement" (kâphar) for the individual is central to the entire purification process. In the Old Testament sacrificial system, atonement was the divinely appointed means by which sin or ritual impurity was "covered," "purged," or "reconciled," allowing for the restoration of a right relationship between a sinful or unclean person and a holy God. The priest, as God's designated mediator, performed the specific rituals and offered the sacrifices that God had ordained for this purpose. This highlights that human beings cannot cleanse themselves or atone for their own defilement; it requires a divine provision and a divinely appointed intermediary. The priest's action was not merely symbolic; it was efficacious in the Old Covenant economy, making the unclean person ritually pure and enabling their re-entry into the community and worship life. This priestly mediation profoundly foreshadows the ultimate and perfect atonement made by Jesus Christ, our great High Priest.

Did the purification ritual for tzara'at only apply to physical healing, or did it have spiritual implications?

Answer: While the ritual described in Leviticus 14 was triggered by the physical healing of tzara'at, its implications extended far beyond mere physical recovery. In ancient Israel, tzara'at was understood as a profound state of ritual uncleanness, often associated with sin or divine judgment (e.g., Miriam's leprosy in Numbers 12:9-10). The elaborate purification process, culminating in atonement and a declaration of "clean," had deep spiritual significance. It demonstrated God's meticulous concern for holiness and purity within His covenant community. The ritual served as a tangible illustration of the need for divine intervention to overcome defilement, whether ritual or moral. Spiritually, it taught the Israelites about God's provision for reconciliation, the necessity of mediation, and the pathway back to fellowship with a holy God. It foreshadowed the ultimate spiritual cleansing from sin that would be accomplished through the perfect sacrifice of Christ.

CHRIST-CENTERED FULFILLMENT

Leviticus 14:20, with its emphasis on priestly mediation, atonement, and cleansing for the tzara'at-afflicted, finds its profound and ultimate fulfillment in Jesus Christ. The Levitical priest, standing between a defiled individual and a holy God, foreshadowed the perfect mediation of Jesus, our great High Priest, who entered "not into a sanctuary made with human hands... but into heaven itself, now to appear in the presence of God on our behalf" (as described in Hebrews 9:24). The temporary and repeated sacrifices of the Old Covenant, including the burnt and grain offerings, pointed to the singular, once-for-all sacrifice of Christ on the cross, through which He "entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (as affirmed in Hebrews 9:12). Just as the priest's act of atonement made the leper ritually "clean," Christ's shed blood provides complete spiritual cleansing from the defilement of sin, making us "cleanse[d] from all unrighteousness" (as promised in 1 John 1:9). Through faith in His finished work, we are not merely ritually pure but are truly reconciled to God, restored to full fellowship, and empowered to live lives of grateful dedication, far surpassing the temporary restoration offered by the Old Covenant rituals. He is the ultimate Lamb of God who takes away the sin of the world, making us truly and eternally clean.

Copy as

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.
Copy as
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.
Copy as

Continue studying Leviticus 14:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.