Leviticus 14:15
And the priest shall take some of the log of oil, and pour it into the palm of his own left hand:
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(15) Shall take some of the log of oil.—This he had to do with his right hand, which is actually expressed in the ancient Chaldee paraphrase.

And pour it into the palm of his own left hand.—Better, and he shall pour it into the palm of the priest’s left hand, that is, the priest who has hitherto performed the ceremony of cleansing the leper now takes some of the log of oil, and puts it into the left hand of his fellow priest. This is not only distinctly declared in the canons which obtained during the second Temple, but is expressed in the text, which is seen from the literal translation we have given of the clause in question. The same priest, however, was allowed to pour it into the palm of his own hands. To express this view, which the translators of the Authorised Version espoused, they omitted the word priest, which is to be found in the original, and substituted his own, which is not in the original.

Leviticus 14:15-17. The oil — As the blood signified Christ’s blood, by which men obtain remission of sins, so the oil denoted the graces of the Spirit, by which they are renewed. Before the Lord — Before the second veil which covered the holy of holies. Upon the blood — Upon the place where that blood was put.14:10-32 The cleansed leper was to be presented to the Lord, with his offerings. When God has restored us to enjoy public worship again, after sickness, distance, or otherwise, we should testify our thanksgiving by our diligent use of the liberty. And both we and our offerings must be presented before the Lord, by the Priest that made us clean, even our Lord Jesus. Beside the usual rites of the trespass-offering, some of the blood, and some of the oil, was to be put upon him that was to be cleansed. Wherever the blood of Christ is applied for justification, the oil of the Spirit is applied for sanctification; these two cannot be separated. We have here the gracious provision the law made for poor lepers. The poor are as welcome to God's altar as the rich. But though a meaner sacrifice was accepted from the poor, yet the same ceremony was used for the rich; their souls are as precious, and Christ and his gospel are the same to both. Even for the poor one lamb was necessary. No sinner could be saved, had it not been for the Lamb that was slain, and hath redeemed us to God with his blood.In the same way, and with the same significance as in Leviticus 8:23. It is said that a portion of the blood was caught by the priest in the palm of his hand as it ran from the victim. 10-20. on the eighth day he shall take two he lambs without blemish, and one ewe-lamb of the first year without blemish—The purification of the leper was not completed till at the end of seven days, after the ceremonial of the birds [Le 14:4-7] and during which, though permitted to come into the camp, he had to tarry abroad out of his tent [Le 14:8], from which he came daily to appear at the door of the tabernacle with the offerings required. He was presented before the Lord by the priest that made him clean. And hence it has always been reckoned among pious people the first duty of a patient newly restored from a long and dangerous sickness to repair to the church to offer his thanksgiving, where his body and soul, in order to be an acceptable offering, must be presented by our great Priest, whose blood alone makes any clean. The offering was to consist of two lambs, the one was to be a sin offering, and an ephah of fine flour (two pints equals one-tenth), and one log (half pint) of oil (Le 2:1). One of the lambs was for a trespass offering, which was necessary from the inherent sin of his nature or from his defilement of the camp by his leprosy previous to his expulsion; and it is remarkable that the blood of the trespass offering was applied exactly in the same particular manner to the extremities of the restored leper, as that of the ram in the consecration of the priests [Le 8:23]. The parts sprinkled with this blood were then anointed with oil—a ceremony which is supposed to have borne this spiritual import: that while the blood was a token of forgiveness, the oil was an emblem of healing—as the blood of Christ justifies, the influence of the Spirit sanctifies. Of the other two lambs the one was to be a sin offering and the other a burnt offering, which had also the character of a thank offering for God's mercy in his restoration. And this was considered to make atonement "for him"; that is, it removed that ceremonial pollution which had excluded him from the enjoyment of religious ordinances, just as the atonement of Christ restores all who are cleansed through faith in His sacrifice to the privileges of the children of God. As the blood signified Christ’s blood, by which men obtain remission of sins; so the oil noted the graces of the Spirit, by which they are regenerated and renewed. And the priest shall take some of the log of oil,.... With his right hand, as the Targum of Jonathan adds:

and pour it into the palm of his own left hand: but in the original text it is, "pour it into the palm of the priest's left hand": and it is a question, whether he or another priest is meant; according to Aben Ezra, the oil was to be poured into the hand of the priest that was cleansing the leper, and which, he thinks, is plain from what follows; but Gersom thinks it is better to understand it of another priest, since it is not said into his own hand, but into the hand of the priest; and the Misnah (u) is clear for it, he (the priest) takes of the log of oil and pours it into the palm of his fellow (priest), but if he pours it into his own palm it is sufficient.

(u) Ib. sect. 10. so Maimon. Mechosre Capharah, ut supra, (c. 4. sect. 2.) & Bartenora, in Misn. Negaim, ib.

And the priest shall take some of the log of oil, and pour it into the palm of his own left hand:
15. and the priest shall take of the log of oil, and pour it into the palm of his own left hand] Heb. and pour it into the left hand of the priest. The traditional interpretation is that the one priest poured the oil into the palm of the other priest (see note on Leviticus 14:14), but the Mishna adds ‘if he pours it into his own palm, it is allowed.’ The procedure, as described in EVV is supported by authority.Verses 15-18. - And the priest shall take some of the log of oil, and pour it into the palm of his own left hand. This ceremony is altogether peculiar to this purification. The joint use of blood and oil is not singular (see Leviticus 8:30), but elsewhere there is no sprinkling of the oil... seven times before the Lord, and in the consecration of priests there was no anointing of the different members with oil as well as with blood. The Mishua (as before cited) continues the description of the ceremony as follows: - "The priest now takes from the log of oil and pours it into the palm of his colleague, though if he poured it into his own it were valid. He dips his finger and sprinkles seven times towards the holy of holies, dipping each time he sprinkles. He goes before the leper, and on the spot where he had put the blood he puts the oil, as it is written, 'Upon the blood of the trespass offering.' And the remnant of the oil that is in the priest's hand, he pours on the head of him that is cleansed, for an atonement; if he so puts it, he is atoned for, but if not, he is not atoned for. So Rabbi Akiba. Rabbi Jochanan, the son of Nuri, saith, This is only the remnant of the ordinance, whether it be done or not, the atonement is made; but they impute it to him (the priest), as if he had not made atonement." The double sprinkling with blood and oil betokened dedication as in the case of the priests, the blood specially denoting reconciliation, and the oil the strengthening power of God by which the new life was to be led. The second act (Leviticus 14:9-20) effected his restoration to fellowship with Jehovah, and his admission to the sanctuary. It commenced on the seventh day after the first with a fresh purification; viz., shaving off all the hair from the head, the beard, the eyebrows - in fact, the whole body, - washing the clothes, and bathing the body. On the eighth day there followed a sacrificial expiation; and for this the person to be expiated was to bring two sheep without blemish, a ewe-lamb of a year old, three-tenths of an ephah of fine flour mixed with oil as a meat-offering, and a log (or one-twelfth of a hin, i.e., as much as six hens' eggs, or 1562 Rhenish cubic inches) of oil; and the priest was to present him, together with these gifts, before Jehovah, i.e., before the altar of burnt-offering. The one lamb was then offered by the priest as a trespass-offering, together with the log of oil; and both of these were waves by him. By the waving, which did not take place on other occasions in connection with sin-offerings and trespass-offerings, the lamb and oil were transferred symbolically to the Lord; and by the fat that these sacrificial gifts represented the offerer, the person to be consecrated to the Lord by means of them was dedicated to His service again, just as the Levites were dedicated to the Lord by the ceremony of waving (Numbers 8:11, Numbers 8:15). But a trespass-offering was required as the consecration-offering, because the consecration itself served as a restoration to all the rights of the priestly covenant nation, which had been lost by the mortal ban of leprosy.

(Note: Others, e.g., Riehm and Oehler, regard this trespass-offering also as a kind of mulcta, or satisfaction rendered for the fact, that during the whole period of his sickness, and so long as he was excluded from the congregation, the leper had failed to perform his theocratical duties, and Jehovah had been injured in consequence. But if this was the idea upon which the trespass-offering was founded, the law would necessarily have required that trespass-offerings should be presented on the recovery of persons who had been affected with diseased secretions; for during the continuance of their disease, which often lasted a long time, even as much as 12 years (Luke 8:43), they were precluded from visiting the sanctuary or serving the Lord with sacrifices, because they were unclean, and therefore could not perform their theocratical duties.)

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