Leviticus 14:51
Then he shall take the cedar wood, the hyssop, the scarlet yarn, and the live bird, dip them in the blood of the slaughtered bird and the fresh water, and sprinkle the house seven times.
Then he is to take
This phrase indicates a specific action required by the priest, emphasizing the importance of obedience and precision in following God's commands. The Hebrew root for "take" is "laqach," which often implies receiving or acquiring with intention. This action signifies the priest's role as an intermediary, carefully executing God's instructions to ensure the ritual's efficacy.

the cedar wood
Cedar wood, known for its durability and pleasant aroma, symbolizes strength and purification. In ancient times, cedar was highly valued for construction and religious purposes. Its inclusion in the ritual underscores the enduring nature of God's covenant and the purification process. The Hebrew word "erez" reflects its significance in biblical symbolism, often associated with majesty and incorruptibility.

the hyssop
Hyssop, a small aromatic plant, is frequently mentioned in purification rites. Its use here highlights its symbolic role in cleansing and atonement. The Hebrew term "ezov" is linked to purification, as seen in Psalm 51:7, "Cleanse me with hyssop, and I will be clean." Hyssop's presence in the ritual underscores the transformative power of God's forgiveness and renewal.

the scarlet yarn
Scarlet yarn, or "tola'at shani" in Hebrew, represents sin and redemption. The vivid color symbolizes both the stain of sin and the blood of atonement. In Isaiah 1:18, God promises, "Though your sins are like scarlet, they shall be as white as snow." This dual symbolism reflects the comprehensive nature of God's redemptive work through the ritual.

and the live bird
The live bird represents freedom and new life. In Hebrew, "tsippor" denotes a small bird, often used in sacrificial contexts. The release of the live bird symbolizes the removal of impurity and the restoration of the individual or community to a state of purity and wholeness, echoing the theme of liberation found throughout Scripture.

dip them together with the live bird
This action signifies the unity of the elements in the purification process. The Hebrew word "tabal" means to dip or immerse, indicating a thorough and complete cleansing. The act of dipping symbolizes the immersion of the individual or community in God's grace and mercy, leading to spiritual renewal.

in the blood of the slaughtered bird
Blood, or "dam" in Hebrew, is a powerful symbol of life and atonement. The use of blood in the ritual underscores the seriousness of sin and the necessity of sacrifice for purification. It points to the ultimate sacrifice of Christ, whose blood cleanses believers from all sin, as highlighted in Hebrews 9:22, "Without the shedding of blood there is no forgiveness."

and the fresh water
Fresh water, or "mayim chayim," represents life and cleansing. Water is a recurring symbol of purification in Scripture, signifying the washing away of impurity and the renewal of life. This element of the ritual emphasizes the life-giving and cleansing power of God's Spirit, as seen in John 7:38, "Whoever believes in Me, as the Scripture has said, streams of living water will flow from within him."

and sprinkle the house seven times
The act of sprinkling, "nazah" in Hebrew, is a ritual gesture of purification and consecration. The number seven signifies completeness and perfection in biblical numerology. Sprinkling the house seven times symbolizes the thoroughness of God's cleansing and the complete restoration of holiness, reflecting the perfection of God's work in creation and redemption.

Persons / Places / Events
1. Priest
The priest is the central figure in the purification process, acting as a mediator between God and the people.

2. Cedar Wood
A durable and aromatic wood, symbolizing strength and purification.

3. Hyssop
A plant used for sprinkling in purification rites, symbolizing cleansing.

4. Scarlet Yarn
Represents the color of blood, symbolizing life and atonement.

5. Live Bird
Represents freedom and life, used in the ritual to symbolize the removal of impurity.

6. Slaughtered Bird
Represents sacrifice and atonement, its blood used for purification.

7. House
The physical structure being cleansed, symbolizing the dwelling place of the people.
Teaching Points
Symbolism of Cleansing
The elements used in the ritual (cedar, hyssop, scarlet yarn, and birds) each carry deep symbolic meanings related to purification, strength, and life. Reflect on how these symbols point to the need for spiritual cleansing in our lives.

Role of the Priest
The priest's role as a mediator highlights the importance of intercession and the need for a mediator between God and humanity. Consider how Christ fulfills this role as our High Priest.

Importance of Sacrifice
The slaughtered bird's blood signifies the necessity of sacrifice for atonement. Reflect on how this foreshadows the ultimate sacrifice of Jesus Christ for our sins.

Spiritual Renewal
The act of sprinkling the house seven times signifies completeness and thoroughness in cleansing. Consider how we can seek complete spiritual renewal in our own lives.

Community and Holiness
The purification of a house emphasizes the importance of communal holiness and the impact of individual impurity on the community. Reflect on how personal holiness contributes to the health of the church community.
Bible Study Questions
1. How do the elements used in the purification ritual (cedar wood, hyssop, scarlet yarn, and birds) deepen our understanding of spiritual cleansing?

2. In what ways does the role of the priest in Leviticus 14:51 point to the work of Jesus as our High Priest?

3. How can the concept of sacrifice in this passage help us appreciate the sacrifice of Christ in the New Testament?

4. What steps can we take to ensure that our spiritual "houses" are thoroughly cleansed and renewed?

5. How does personal holiness impact the broader community of believers, and what practical steps can we take to promote communal holiness?
Connections to Other Scriptures
Exodus 12
The use of hyssop in the Passover, where it was used to apply the blood of the lamb to the doorposts, symbolizing protection and deliverance.

Psalm 51
David's plea for purification with hyssop, symbolizing spiritual cleansing and renewal.

Hebrews 9
Discusses the purification rites and the ultimate cleansing through Christ's sacrifice, connecting the Old Testament rituals to the New Covenant.
The Cleansing of Sin as Illustrated in the Cleansing of the LeperR.M. Edgar Leviticus 14:1-57
Cleansing the Corrupt HouseW. Clarkson Leviticus 14:33-53
Leprosy in a HouseJ.A. Macdonald Leviticus 14:33-57
House LeprosyJ. A. Seiss, D. D.Leviticus 14:34-57
Leprosy of House and GarmentsH. Macmillan, D. D.Leviticus 14:34-57
The Plague in the HouseJ. Reid Howatt.Leviticus 14:34-57
The Way to Remove the PlagueJ. Cumming, D. D.Leviticus 14:34-57
People
Aaron, Ephah, Moses
Places
Canaan, Teman
Topics
Bird, Blood, Cedar, Dead, Dip, Fresh, Hyssop, Running, Scarlet, Seven, Slain, Sprinkle, Wood, Yarn
Dictionary of Bible Themes
Leviticus 14:51

     1653   numbers, 6-10
     7454   sprinkling

Leviticus 14:1-57

     7340   clean and unclean

Leviticus 14:33-53

     5340   house

Leviticus 14:34-57

     4839   mildew

Leviticus 14:48-53

     4424   cedar

Leviticus 14:49-53

     4612   birds

Library
November 27. "And the Remnant of the Oil . . . Shall Pour Upon the Head" (Lev. xiv. 18).
"And the remnant of the oil ... shall pour upon the head" (Lev. xiv. 18). In the account of the healing of the Hebrew leper there is a beautiful picture of the touching of his ears, hands and feet, with the redeeming blood and the consecrating oil, as a sign that his powers of understanding, service, and conduct were set apart to God, and divinely endued for the Master's work and will. But after all this, we are significantly told that "the rest of the oil" was to be poured upon his head. The former
Rev. A. B. Simpson—Days of Heaven Upon Earth

The First Stage in the Leper's Cleansing
'And the Lord spake unto Moses, saying, 2. This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 3. And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; 4. Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar-wood, and scarlet, and hyssop: 5. And the priest shall command that one of the birds be killed in an earthen
Alexander Maclaren—Expositions of Holy Scripture

Appendix xv. The Location of Sychar, and the Date of Our Lord's visit to Samaria.
1. The Location of Sychar. Although modern writers are now mostly agreed on this subject, it may be well briefly to put before our readers the facts of the case. Till comparitively lately, the Sychar of St. John iv. was generally as representing the ancient Shechem. The first difficulty here was the name, since Shechem, or even Sichem, could scarcely be identified with Sychar, which is undoubtedly the correct reading. Accordingly, the latter term was represented as one of oppobrium, and derived from
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties
J. W. McGarvey—The Four-Fold Gospel

John's First Testimony to Jesus.
(Bethany Beyond Jordan, February, a.d. 27.) ^D John I. 19-34. ^d 19 And this is the witness of John [John had been sent to testify, "and" this is the matter of his testimony], when the Jews [The term "Jews" is used seventy times by John to describe the ruling classes of Judæa] sent unto him [In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judæan, but upon Jesus as a carpenter and Galilæan. It is probable that
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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