What number verse is Leviticus 14:26 in the Bible?

Leviticus 14:26 is the 3,138th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 14:26 sits at position 3,138.

Translation

King James Version

And the priest shall pour of the oil into the palm of his own left hand:

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KJV (with Strong's)

And the priest ^H3548 shall pour ^H3332 of the oil ^H8081 into the palm ^H3709 of his own ^H3548 left hand ^H8042:

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Complete Jewish Bible

The cohen is to take some of the olive oil and pour it into the palm of his own left hand,

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Berean Standard Bible

Then the priest is to pour some of the oil into his left palm

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American Standard Version

And the priest shall pour of the oil into the palm of his own left hand;

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World English Bible Messianic

The priest shall pour some of the oil into the palm of his own left hand;

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Geneva Bible (1599)

Also the Priest shall powre of the oyle into the palme of his owne left hand.

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Young's Literal Translation

and the priest doth pour of the oil on the left palm of the priest;

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In the KJVVerse 3,138 of 31,102

Study This Verse

SUMMARY

Leviticus 14:26 meticulously details a crucial step within the elaborate purification rites for an individual declared clean from tsara'at, a severe and ritually defiling skin condition. This verse precisely instructs the priest to pour a portion of the consecrated anointing oil into the palm of his own left hand, a preparatory action essential for the subsequent anointing of the healed individual. This highly specific ritual underscores the gravity of ritual impurity, the divine provision for complete restoration, and the sacred precision required for reintegration into the community and worship of God.

CONTEXT

Literary Context: Leviticus 14 provides a comprehensive, two-stage protocol for the purification of someone healed of tsara'at, a condition that rendered an individual ritually unclean and socially isolated. The initial stage, described in Leviticus 14:1-9, takes place outside the camp and involves a ritual with two birds, cedar wood, scarlet yarn, and hyssop, culminating in washing and shaving. This phase signifies the initial removal of outward uncleanness. The second, more elaborate stage, commencing in Leviticus 14:10, occurs on the eighth day at the entrance of the Tabernacle, involving a series of vital offerings: a guilt offering (אשם, asham), a sin offering (חטאת, chattat), a burnt offering (עלה, olah), and a grain offering (מנחה, minchah). Leviticus 14:26 is precisely positioned within the instructions for the guilt offering, immediately preceding the anointing of the cleansed person with the oil on specific body parts. This meticulous sequence highlights the divine precision required for ritual purity and the individual's consecration and full re-entry into the covenant community.
Historical & Cultural Context: In ancient Israel, tsara'at (often translated as "leprosy" but encompassing a broader spectrum of skin afflictions, mildew, or even mold on houses and garments, as detailed in Leviticus 13) was far more than a physical ailment; it carried profound ritual and social implications. Those afflicted were deemed ritually unclean and were compelled to live outside the camp, effectively ostracized from the community and barred from participating in worship (Leviticus 13:45-46). The purification ritual, therefore, was not a medical cure but a priestly declaration of ritual cleanness, enabling the individual's full restoration to society and, crucially, to the presence of God in worship. The elaborate nature of the ceremony, incorporating oil, blood, and various offerings, underscored the gravity of uncleanness and the divine provision for reconciliation. The priest's role was paramount, functioning as God's designated mediator and executor of divine law, ensuring the community's holiness and the individual's proper standing before God. The oil, a common element in ancient Near Eastern rituals, here symbolizes consecration, blessing, and the impartation of divine favor or presence.
Key Themes: Leviticus 14:26 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness and Purity, emphasizing God's absolute holiness and the necessity for His people to maintain ritual and moral purity to dwell in His presence. The elaborate purification rites demonstrate God's meticulous provision for cleansing and restoration, highlighting the theme of Divine Grace and Atonement. Despite the defiling nature of tsara'at, God provides a pathway back to communion. The priest's indispensable role underscores the theme of Priestly Mediation, as he acts as the divinely appointed agent to facilitate reconciliation between the unclean individual and a holy God. Finally, the anointing with oil points to the theme of Consecration and Empowerment, symbolizing the individual's re-sanctification and readiness for renewed participation in the covenant community and its worship. These themes are central to understanding Israel's relationship with God and the meticulous nature of His covenant demands, as seen throughout Leviticus.

EXPOSITION AND ANALYSIS

Key Word Analysis

pour (Hebrew, yâtsaq', H3332): A primitive root meaning "to pour out" (transitive or intransitive). By implication, it can also mean to melt or cast as metal, or to place firmly, stiffen, or grow hard. In this context, "pour" signifies a deliberate, controlled action of transferring the sacred oil. It emphasizes the intentionality and precision required for this ritual step, indicating that the oil is not merely being handled but carefully dispensed for a specific, holy purpose.
oil (Hebrew, shemen', H8081): This term refers to grease, especially liquid from the olive, often perfumed. Figuratively, it denotes richness. In biblical ritual, shemen consistently symbolizes consecration, blessing, and the presence or empowerment of the Holy Spirit. Here, "the oil" (הַשֶּׁמֶן, hashemen) implies a specially consecrated oil, distinct from common oil, designated for the sacred purpose of anointing the cleansed individual, signifying their sanctification and spiritual preparation for renewed fellowship with God.
palm (Hebrew, kaph', H3709): Derived from a root meaning "to bend" or "to hollow," kaph refers to the hollow hand or palm. It can also denote the paw of an animal, the sole of a foot, or even a bowl. Figuratively, it can represent power. In Leviticus 14:26, the priest's "palm" serves as the immediate, temporary, and sacred receptacle for the consecrated oil, emphasizing the careful, reverent handling of the anointing substance before its application. This specific detail highlights the meticulousness of the ritual.

Verse Breakdown

"And the priest shall pour of the oil": This clause initiates the specific, divinely commanded action by the designated mediator. The "priest" (הַכֹּהֵן, hakkohen) is the sole authorized agent for this sacred ritual, underscoring his indispensable role in facilitating the individual's restoration to ritual purity and divine favor. The act of "pouring" (וְיָצַק, v'yatsaq) indicates a deliberate, measured transfer of a portion of the consecrated oil. This action emphasizes the sacredness of the substance and the intentionality of this precise ritual step, ensuring that the oil is handled with the utmost care and according to divine prescription.
"into the palm of his own left hand:": This specifies the precise receptacle for the oil. The phrase "his own left hand" (בְּכַף יָדוֹ הַשְּׂמָאלִית, b'khaf yado hasmaliyt) highlights the personal involvement of the priest and the specific, divinely ordained method for holding the oil. While the right hand often symbolized strength and action, the left hand here serves as the designated holding vessel, preparing the sacred oil for its subsequent application by the priest's right finger (as described in Leviticus 14:27-28). This meticulous detail reinforces the sanctity, order, and precision of the entire purification ceremony.

Literary Devices

Leviticus 14:26, like much of the Levitical code, is characterized by Ritual Language and Prescriptive Detail. The commanding verbs ("shall pour") and highly specific instructions ("into the palm of his own left hand") leave no room for ambiguity, emphasizing the divine origin and non-negotiable nature of the ritual. This meticulousness serves to instill profound reverence for God's holiness and the seriousness of maintaining purity within the covenant community. The oil itself functions as potent Symbolism, representing consecration, blessing, and the divine presence or Spirit. The entire purification ceremony, of which this verse is an integral part, is an elaborate Typology, foreshadowing a greater spiritual cleansing and restoration yet to come. The specific use of the left hand as a receptacle, contrasted with the right hand for application, subtly demonstrates a Distinction in ritual function, underscoring the ordered and purposeful nature of God's commands and the sacredness of every element.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:26, deeply embedded within the purification rites for tsara'at, profoundly illustrates God's meticulous concern for holiness, His gracious provision for restoration, and the indispensable necessity of priestly mediation. The anointing oil symbolizes divine consecration and the impartation of spiritual blessing, signifying the cleansed individual's renewed fitness for fellowship with God and full participation in the community. This ritual highlights that uncleanness, whether physical or spiritual, separates individuals from God's holy presence and His people. Yet, God, in His boundless grace, provides a divinely ordained path back to wholeness and communion. The precision of the instructions underscores that true cleansing is not arbitrary but flows from God's unchanging holy character and His established means of grace, demonstrating His desire for His people to be set apart for Him.

REFLECTION AND APPLICATION

The ancient ritual of Leviticus 14:26, with its detailed instructions for the priest and the symbolic oil, offers profound spiritual lessons for believers today. Just as the Israelite cleansed of tsara'at required a divinely prescribed process to be restored to community and worship, humanity, defiled by sin, needs a spiritual cleansing to be reconciled with a holy God. The oil, a powerful symbol of consecration and the Holy Spirit, points us to the indispensable work of the Spirit in our lives—sanctifying, empowering, and transforming us. This passage reminds us that our restoration is not by our own efforts or mere human rituals, but by God's gracious provision and the active work of His Spirit. It calls us to recognize the seriousness of sin's defilement and to embrace God's pathway to purity, which leads to renewed fellowship with Him and a life empowered for His purposes. We are invited to live in the reality of God's desire to draw us near, to cleanse us, and to equip us for a life of worship and service, reflecting His holiness in our daily walk.

Questions for Reflection

How does the meticulous detail of this ancient ritual highlight God's character and His unwavering commitment to holiness?
In what ways does the symbolism of the oil resonate with the sanctifying and empowering work of the Holy Spirit in a believer's life today?
Considering the profound social and spiritual isolation experienced by one with tsara'at, what does this ritual teach us about God's deep desire for our restoration and reintegration into His community?
How does the priest's mediatorial role in this passage point to our ultimate need for a divine mediator in our own spiritual cleansing and reconciliation with God?

FAQ

Why was the priest specifically instructed to pour the oil into his left hand, not his right?

Answer: The instruction for the priest to use his left hand in Leviticus 14:26 is a detail emphasizing the precise and ritualistic nature of the purification ceremony. While the right hand often symbolized strength, blessing, and active application in biblical contexts, the left hand here serves as the designated receptacle for the sacred oil. This meticulous direction ensures that the oil is held with reverence and is prepared for the subsequent steps, where the priest would dip his right finger into the oil in his left palm and apply it to the cleansed person's ear, thumb, and toe (Leviticus 14:27-28). This division of labor between the hands underscores the intentionality and sacred order of God's commands, ensuring every step of the ritual was performed exactly as prescribed, reflecting the sanctity required for approaching a holy God and the distinct functions within the priestly service.

CHRIST-CENTERED FULFILLMENT

Leviticus 14:26, with its profound focus on priestly mediation, ritual cleansing, and the anointing oil, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The priest, meticulously preparing the oil for the anointing of the one cleansed from tsara'at, powerfully foreshadows Jesus, our Great High Priest. Unlike the Levitical priests, who were themselves flawed and required atonement, Jesus offered a perfect, once-for-all sacrifice for our sins, eliminating the need for repeated rituals (Hebrews 7:27). The oil, a potent symbol of consecration and the Holy Spirit, points directly to the anointing of Jesus by the Spirit without measure (John 3:34) and the subsequent outpouring of the Spirit upon believers, by whom we are sealed, empowered, and transformed into His likeness (Ephesians 1:13-14). Just as the tsara'at sufferer was isolated by their condition and then restored through the priest's actions and the application of oil, so too are we, alienated by sin and spiritual uncleanness (Romans 3:23), cleansed and brought back into full, unhindered fellowship with God through Christ's atoning work and the sanctifying power of the Holy Spirit. He is the ultimate means of our spiritual purification, enabling us to draw near to God with confidence and boldness (Hebrews 10:19-22), no longer isolated but fully integrated into His holy kingdom and adopted as His children.

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Commentary on Leviticus 14 verses 21–32

21 ¶ And if he be poor, and cannot get so much; then he shall take one lamb for a trespass offering to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil for a meat offering, and a log of oil;

22 And two turtledoves, or two young pigeons, such as he is able to get; and the one shall be a sin offering, and the other a burnt offering.

23 And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the LORD.

24 And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall wave them for a wave offering before the LORD:

25 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:

26 And the priest shall pour of the oil into the palm of his own left hand:

27 And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD:

28 And the priest shall put of the oil that is in his hand 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, upon the place of the blood of the trespass offering:

29 And the rest of the oil that is in the priest's hand he shall put upon the head of him that is to be cleansed, to make an atonement for him before the LORD.

30 And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get;

31 Even such as he is able to get, the one for a sin offering, and the other for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the LORD.

32 This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing.

We have here the gracious provision which the law made for the cleansing of poor lepers. If they were not able to bring three lambs, and three tenth-deals of flour, they must bring one lamb, and one tenth-deal of flour, and, instead of the other two lambs, two turtle-doves or two young pigeons, Lev 14:21, Lev 14:22. Here see, 1. That the poverty of the person concerned would not excuse him if he brought no offering at all. Let none think that because they are poor God requires no service from them, since he has considered them, and demands that which it is in the power of the poorest to give. "My son, give me thy heart, and with that the calves of thy lips shall be accepted instead of the calves of the stall." 2. That God expected from those who were poor only according to their ability; his commandments are not grievous, nor does he make us to serve with an offering. The poor are as welcome to God's altar as the rich; and, if there be first a willing mind and an honest heart, two pigeons, when they are the utmost a man is able to get, are as acceptable to God as two lambs; for he requires according to what a man has and not according to what he has not. But it is observable that though a meaner sacrifice was accepted from the poor, yet the very same ceremony was used for them as was for the rich; for their souls are as precious and Christ and his gospel are the same to both. Let not us therefore have the faith of our Lord Jesus Christ with respect of persons, Jam 2:1.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–32. Public domain.

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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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