Leviticus 14:31

Translation
King James Version
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.
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KJV (with Strong's)
Even such as he H3027 is able to get H5381, the one H259 for a sin offering H2403, and the other H259 for a burnt offering H5930, with the meat offering H4503: and the priest H3548 shall make an atonement H3722 for him that is to be cleansed H2891 before H6440 the LORD H3068.
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Complete Jewish Bible
whatever his means suffice for - the one as a sin offering and the other as a burnt offering - with the grain offering; thus the cohen will make atonement before ADONAI for the person being purified.
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Berean Standard Bible
one as a sin offering and the other as a burnt offering, together with the grain offering. In this way the priest will make atonement before the LORD for the one to be cleansed.
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American Standard Version
even such as he is able to get, the one for a sin-offering, and the other for a burnt-offering, with the meal-offering: and the priest shall make atonement for him that is to be cleansed before Jehovah.
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World English Bible Messianic
even such as he is able to afford, the one for a sin offering, and the other for a burnt offering, with the meal offering. The priest shall make atonement for him who is to be cleansed before the LORD.”
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Geneva Bible (1599)
Such, I say, as he is able, the one for a sinne offring, and the other for a burnt offring with the meate offring: so the Priest shall make an atonement for him that is to bee clensed before the Lord.
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Young's Literal Translation
even that which his hand reacheth to), the one a sin-offering, and the one a burnt offering, besides the present, and the priest hath made atonement for him who is to be cleansed before Jehovah.
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See also
Leviticus 5:7Leviticus 14:18
In the KJVVerse 3,143 of 31,102

Study This Verse

SUMMARY

Leviticus 14:31 provides a profound demonstration of God's compassionate provision within the purification ritual for an Israelite healed of tzara'at. It specifies a gracious concession for those unable to afford the standard animal sacrifices, allowing for two birds—one for a sin offering and one for a burnt offering—along with a grain offering. This divine accommodation underscores God's unwavering desire for all, irrespective of their economic status, to achieve ritual cleansing, reconciliation, and full restoration to the community through the divinely ordained priestly mediation and the efficacy of atonement before the LORD.

CONTEXT

  • Literary Context: Leviticus 14 meticulously details the elaborate purification rites for an individual afflicted with tzara'at, a severe skin condition that rendered one ritually unclean and separated from the community. The chapter begins with the initial purification outside the camp, involving two birds, cedar wood, scarlet yarn, and hyssop, culminating in the sprinkling of blood and living water (Leviticus 14:4-7). After a seven-day period of isolation and cleansing, the individual returns to the camp for a series of more substantial sacrifices. Verses 10-20 outline the standard, more costly offerings, including two male lambs, one ewe lamb, and a grain offering. However, recognizing the economic realities of His people, God graciously introduces a crucial concession in Leviticus 14:21-32, allowing for less expensive alternatives. Verse 31 specifically elaborates on this provision, ensuring that the essential theological components of sin offering, burnt offering, and grain offering are maintained, albeit with more affordable birds instead of lambs, thereby completing the purification process and enabling the cleansed individual's full re-integration before the LORD.
  • Historical & Cultural Context: In ancient Israel, tzara'at was not merely a physical disease but carried profound ritual impurity, necessitating strict separation from the community and the sacred camp (Leviticus 13:45-46). Its healing was understood as a direct divine intervention, requiring an equally divine process of re-integration, meticulously mediated by the priests. The sacrificial system, as detailed throughout Leviticus, was central to Israelite worship and their covenant relationship with God, providing divinely appointed means for atonement, fellowship, and thanksgiving. Yet, God, in His perfect justice and boundless mercy, acknowledged the economic disparities present within the Israelite community. The provision for the poor, allowing for less expensive offerings like turtledoves or pigeons (Leviticus 1:14), was a powerful testament to His compassion and equity. This ensured that no one was excluded from the vital process of purification and restoration due to poverty, highlighting that the efficacy of the ritual lay in obedience to God's command and His divine grace, not in the material value of the sacrifice. This principle of care for the poor is a recurring theme in the Mosaic Law (Deuteronomy 15:7-11).
  • Key Themes: Leviticus 14:31 contributes significantly to several overarching themes within the book of Leviticus and the broader Old Testament. Foremost is the theme of Divine Accessibility and Compassion, demonstrating that God's provisions for purification and reconciliation are not limited by human economic status, but are graciously available to all who obey His commands. This highlights God's Mercy and Justice, as He establishes a system that is both equitable and effective. The verse also reinforces the theme of Atonement and Purity, emphasizing that regardless of the material offering, the core theological purpose—the covering of sin and the removal of ritual impurity—remains paramount for restoration to a state of holiness before God. Finally, it underscores the Mediatorial Role of the Priesthood, as the priest is the divinely appointed agent through whom atonement is made, facilitating the re-entry of the cleansed individual into the covenant community and their renewed fellowship with the LORD.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sin offering (Hebrew, chaṭṭâʼâh', H2403): From the root meaning "to miss the mark," this term refers to an offense, habitual sinfulness, its penalty, or the sacrifice made for expiation. In the context of Levitical law, the sin offering was specifically designed to address ritual impurity and unintentional sins, providing a means of purification and reconciliation with God. It covered the defilement that separated an individual from the holy community and access to God's presence.
  • Atonement (Hebrew, kâphar', H3722): This primitive root means "to cover," "to purge," "to make reconciliation," or "to placate." In the sacrificial system, it denotes the divinely ordained act of appeasing divine wrath, covering sin, and restoring a broken relationship with God. It signifies God's forgiveness and the cleansing of impurity, allowing the defiled individual to be re-admitted into the holy community and into fellowship with the LORD. The priest's role in "making atonement" was to facilitate this divinely appointed act of covering or purging.
  • Cleansed (Hebrew, ṭâhêr', H2891): A primitive root meaning "to be bright," and by implication, "to be pure." In Levitical law, it refers to the state of ritual purity necessary for an Israelite to participate fully in the life of the community and worship. The process of purification for tzara'at involved a series of rituals and sacrifices designed to remove the ritual defilement and restore the individual to a state of ceremonial cleanness, enabling them to re-enter the camp and approach the LORD.

Verse Breakdown

  • "[Even] such as he is able to get": This opening phrase immediately highlights God's compassionate accommodation for the economically disadvantaged within Israel. Instead of the more costly prescribed offerings of two lambs and one ewe lamb, the individual could bring offerings commensurate with their financial means. As clarified in the preceding verses (Leviticus 14:22), this refers to "two turtledoves, or two young pigeons," which were significantly less costly than lambs. This provision ensures that poverty would not serve as a barrier to achieving ritual purification and full restoration to the community and to God's presence.
  • "the one [for] a sin offering, and the other [for] a burnt offering, with the meat offering": This specifies the allocation of the substitute offerings. One bird was designated as a sin offering (Hebrew: chatta't), which specifically dealt with sin and ritual impurity, effecting expiation and purification. The other bird was for a burnt offering (Hebrew: 'olah), symbolizing complete dedication, devotion, and consecration to God, ascending as a pleasing aroma. The "meat offering" (Hebrew: minchah, more accurately "grain offering") accompanied these, representing thanksgiving, sustenance, and the offering of the fruits of one's labor. Despite the change in the type of animal, the theological categories of offerings essential for full purification remained constant, underscoring the theological necessity of addressing both sin (impurity) and devotion (consecration).
  • "and the priest shall make an atonement for him that is to be cleansed before the LORD.": This concluding clause reiterates the ultimate purpose and the essential mediation of the entire ritual. The priest, acting as God's appointed minister and representative, performs the necessary rites to effect atonement. This act of "covering" or "purging" ensures that the individual, now ritually clean, is reconciled with God and permitted to stand "before the LORD," signifying their full restoration to the covenant community and divine favor. The efficacy of this atonement is not inherent in the priest or the offering itself, but is dependent on God's sovereign will and the obedient performance of the prescribed ritual by His chosen mediator.

Literary Devices

Leviticus 14:31 prominently displays Concession, a literary device where a point is granted or a less stringent alternative is provided. Here, God's law makes a compassionate concession for the poor, allowing for birds instead of lambs, which powerfully underscores divine mercy and the accessibility of purification. This concession, however, does not diminish the theological weight or efficacy of the ritual; rather, it highlights the profound Symbolism inherent in the offerings. Whether a lamb or a bird, the type of offering (sin, burnt, grain) carries the same symbolic meaning of expiation, dedication, and thanksgiving, emphasizing that the spiritual reality is paramount over the material cost. The verse also employs Repetition of the concept of "atonement" and "cleansing" (or similar terminology throughout Leviticus), reinforcing the central importance of this divine act for reconciliation and purification. The meticulous detail in the law, even in its concessions, emphasizes the absolute necessity of ritual purity for approaching a holy God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:31 profoundly reveals God's character as both just and merciful, demonstrating His compassionate provision for all His people, regardless of their socio-economic standing. It underscores that access to atonement and restoration is not contingent upon one's wealth or ability to afford expensive sacrifices, but upon obedience to God's commands and reliance on His grace. The principle that God does not demand what His people cannot provide is a recurring theme throughout the Mosaic Law, emphasizing that the true value of the offering lies in the heart of the offerer and the divine institution of the sacrifice, not its material cost. This accessibility ensures that the covenant relationship and ritual purity were attainable for everyone in Israel, reinforcing the community's collective holiness before the LORD and demonstrating His desire for all to be reconciled to Him.

REFLECTION AND APPLICATION

Leviticus 14:31 offers a powerful and enduring reminder of God's boundless grace and His deep, inclusive concern for the marginalized. It teaches us that true spiritual cleansing and reconciliation are never earned through human merit, material wealth, or impressive displays, but are freely provided by divine mercy and grace. Just as the impoverished Israelite could achieve full purification and restoration with a humble offering, so too is salvation freely offered to all humanity through faith in Jesus Christ, the ultimate and perfect sacrifice. We are called to approach God as we are, acknowledging our profound need for His cleansing and relying entirely on His abundant, unmerited provision. This verse also challenges believers today to embody God's compassion by extending grace, understanding, and practical support to those who are struggling, both materially and spiritually. It encourages us to dismantle barriers to spiritual growth and participation, ensuring that the transformative power of the Gospel and the resources of the church are accessible to all, reflecting the inclusive and generous nature of God's kingdom.

Questions for Reflection

  • How does God's provision for the poor in Leviticus 14:31 challenge our modern perceptions of worship, giving, and access to spiritual blessings within the church and wider society?
  • In what practical ways can we, as individuals and as a faith community, reflect God's compassion and ensure that spiritual resources and opportunities are genuinely accessible to all, regardless of their socio-economic status or perceived worth?
  • What does the priest's essential role in making atonement in this verse reveal about the necessity of mediation for reconciliation with a holy God, and how does this point forward to the person and work of Jesus Christ?

FAQ

Why was a "meat offering" included with the animal sacrifices for purification, especially for the poor?

Answer: In the King James Version, "meat offering" is an archaic translation for what is now commonly rendered as "grain offering" or "meal offering" (Hebrew: minchah). This offering, typically made of fine flour, oil, and frankincense, was a bloodless sacrifice that often accompanied animal sacrifices. While the animal sacrifices (sin and burnt offerings) primarily dealt with expiation for sin and ritual impurity, and complete dedication to God, the grain offering served multiple purposes. It could be an act of thanksgiving, a recognition of God's provision and blessing, or a symbol of dedicating one's sustenance and labor to the LORD. Its inclusion in the purification ritual for tzara'at (Leviticus 14:20) ensured a comprehensive approach to restoration. It addressed not only the need for atonement for impurity and sin but also provided a means for the cleansed individual to express gratitude and devotion to God upon being declared clean and re-integrated into the community. Even in the concession for the poor, the full theological spectrum of offerings was maintained, demonstrating God's desire for holistic reconciliation and worship.

CHRIST-CENTERED FULFILLMENT

Leviticus 14:31, with its gracious provision for the poor and its emphasis on priestly mediation for atonement, beautifully foreshadows the all-encompassing, accessible, and perfect nature of salvation found in Jesus Christ. The temporary, repeated, and mediated atonement performed by the Levitical priest for the cleansed individual points directly to the definitive, once-for-all sacrifice of Jesus. He is our Great High Priest (Hebrews 4:14), who entered the heavenly sanctuary not with the blood of animals, but with His own precious blood, securing eternal redemption for all who believe (Hebrews 9:11-12). Just as the poor Israelite's humble offering was sufficient because of God's command and the priest's divinely appointed mediation, so too is salvation freely offered to all humanity, regardless of their "spiritual wealth" or ability to "earn" it through works. Jesus' sacrifice is a pure gift of grace (Ephesians 2:8-9), accessible to everyone who believes, perfectly fulfilling the spirit of divine provision seen in the Old Testament law. He is the Lamb of God who takes away the sin of the world (John 1:29), providing the ultimate sin offering and burnt offering in Himself, fully cleansing us from all sin and impurity and bringing us into a reconciled, eternal relationship with God, not just ritually, but spiritually and eternally.

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Commentary on Leviticus 14 verses 21–32

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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