Leviticus 14:13
WEB
He shall kill the male lamb in the place where they kill the sin offering and the burnt offering, in the place of the sanctuary; for as the sin offering is the priest’s, so is the trespass offering. It is most holy.
BSB
Then he is to slaughter the lamb in the sanctuary area where the sin offering and burnt offering are slaughtered. Like the sin offering, the guilt offering belongs to the priest; it is most holy.
KJV
And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest’s, so is the trespass offering: it is most holy:
Matthew Henry
Hebrew interlinear
H7819
v n-f — slaughter
Derivation: a primitive root;
to slaughter (in sacrifice or massacre)
KJV: kill, offer, shoot out, slay, slaughter.
vb — slaughter
שָׁחַט 84 vb. slaughter, beat
Qal slaughter
Niph. be slaughtered for food
n.f — the revolters are gone deep in slaughtering
שַׁחֲטָה n.f. doubtful word;—Ho 5:2 RV (cf. AV) the revolters are gone deep in slaughtering
H853
prt — self, even, namely
Derivation: apparent contracted from 226 in the demonstrative sense of entity;
properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)
KJV: [as such unrepresented in English].
mark of the accusative
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
H3532
n-m — ram
Derivation: from an unused root meaning to dominate;
a ram (just old enough to butt)
KJV: lamb, sheep.
n.m — lamb
כֶּ֫בֶשׂ 107 n.m. lamb
H4725
n-m — standing, spot, condition
Derivation: or מָקֹם; also (feminine) מְקוֹמָה; or מְקֹמָה; from 6965;
properly, a standing, i.e. a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)
KJV: country, × home, × open, place, room, space, × whither(-soever).
n.m — standing-place
מָקוֹם, מָקֹם 399 n.m. standing-place, place
1.
a. standing-place
b. station, where soldiers are placed
c. post, office
2.
a. place where a thing belongs
b. esp.
(1). place of human abode
(2). of י׳’s abode
3. place
4. in gen. place, locality, spot
5.
a. space, room
b. space, distance, between
6. region, quarter, direction
7. peculiar uses
H834
r — who, which, what, that, when, where, how, because, in order that
Derivation: a primitive relative pronoun (of every gender and number);
who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
KJV: × after, × alike, as (soon as), because, × every, for, + forasmuch, + from whence, + how(-soever), × if, (so) that ((thing) which, wherein), × though, + until, + whatsoever, when, where (+ -as, -in, -of, -on, -soever, -with), which, whilst, + whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection.
part. of relation — who
אֲשֶׁר part. of relation A sign of relation, bringing the clause introduced by it into relation with an antecedent clause.
adv — in which
בַאֲשֶׁר
a. in (that) which
b. adv. in (the place) where
c. conj. in that, inasmuch as
d. on account of whom?
conj — according as
כַּאֲשֶׁר conj. according as, as, when
1. according to that which, according as, as
2. with a causal force, in so far as, since
3. with a temporal force, when
adv — who
מֵאֲשֶׁר
a. from (or than) that which
b. adv. from (the place) where
c. conj. from (the fact) that …, since
H2403
n-f — offence, penalty, occasion, sacrifice, expiation, offender
Derivation: or חַטָּאת; from 2398;
an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation; also (concretely) an offender
KJV: punishment (of sin), purifying(-fication for sin), sin(-ner, offering).
n.f — sin
חַטָּאת n.f. sin, sin-offering
1. sin
2. condition of sin, guilt of sin
3. punishment for sin
4. sin-offering
5. purification from sins of ceremonial uncleanness
H5930
n-f — step, holocaust
Derivation: or עוֹלָה; feminine active participle of 5927;
a step or (collectively, stairs, as ascending); usually a holocaust (as going up in smoke)
KJV: ascent, burnt offering (sacrifice), go up to. See also 5766.
n.f — whole burnt-offering
עֹלָה 286 n.f. whole burnt-offering
H6944
n-m — sacred, sanctity
Derivation: from 6942;
a sacred place or thing; rarely abstract, sanctity
KJV: consecrated (thing), dedicated (thing), hallowed (thing), holiness, (× most) holy (× day, portion, thing), saint, sanctuary.
n.m — apartness
קֹ֫דֶשׁ 469 n.m. apartness, sacredness
H3588
conj — relative conjunction
Derivation: a primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent;
(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed
KJV: and, (forasmuch, inasmuch, where-) as, assured(-ly), but, certainly, doubtless, else, even, except, for, how, (because, in, so, than) that, nevertheless, now, rightly, seeing, since, surely, then, therefore, (al-) though, till, truly, until, when, whether, while, whom, yea, yet.
conj — that
כִּי conj. that, for, when
1. that
2.
a. Of time, when, of the past
b. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
c. when or if, with a concessive force, i.e. though
3. Because, since
relative conjunction
כִּי אם־
1. each part. retaining its independent force, and relating to a different clause:
a. that if
b. for if
2. (About 140 t.) the two particles being closely conjoined, and relating to the same clause—
a. limiting the prec. clause, except
b. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
c. after an oath, surely
forasmuch as
כִּי עַל כֵּן forasmuch as
H817
n-m — guilt, fault, sin-offering
Derivation: from 816;
guilt; by implication, a fault; also a sin-offering
KJV: guiltiness, (offering for) sin, trespass (offering).
n.m — offence
אָשָׁם n.m. offence, guilt
1. offence, trespass, fault
2. guilt
3. compensation (or satisfaction for injury)
4. trespass-offering
H1931
p — he, she, it, self, same, this, that, as, are
Derivation: of which the feminine (beyond the Pentateuch) is הִיא; he a primitive word, the third person pronoun singular;
he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are
KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who.
m — he
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
1. an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
2. It resumes the subj. with emph.
3. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
4. It anticipates (as it seems) the subject
5. As an emph. predicate, of God
6. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
7. With the art.: so regularly when joined to a subst. defined itself by the art.
H3548
n-m — officiating, priest, acting priest
Derivation: active participle of 3547;
literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)
KJV: chief ruler, × own, priest, prince, principal officer.
n.m — priest
כֹּהֵן 750 n.m. priest
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Verses 10–20
Leviticus 14:10–20
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.
Cross-references: Lev 14:11 · Rom 12:1 · John 5:14 · Lev 14:12 · Lev 14:14 · Lev 8:23 · Lev 8:24 · Matt 26:6 · Ps 103:3 · Isa 38:17 · Lev 14:5 · Lev 14:19 · Lev 14:20 · Rom 5:11 · Mark 1:44