Leviticus 14:4

KJV

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:

KJV (with Strong's)

Then shall the priest {H3548} command {H6680} to take {H3947} for him that is to be cleansed {H2891} two {H8147} birds {H6833} alive {H2416} and clean {H2889}, and cedar {H730} wood {H6086}, and scarlet {H8144}{H8438}, and hyssop {H231}:

Complete Jewish Bible

then the cohen will order that two living clean birds be taken for the one to be purified, along with cedar-wood, scarlet yarn and hyssop leaves.

Berean Standard Bible

the priest shall order that two live clean birds, cedar wood, scarlet yarn, and hyssop be brought for the one to be cleansed.

American Standard Version

then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar wood, and scarlet, and hyssop:

Commentary

### SUMMARY
Leviticus 14:4 initiates the elaborate purification ritual for an individual declared healed from *tzara'at*, a severe skin affliction. This verse specifies the preparatory items the priest must command: two live and clean birds, cedar wood, scarlet material, and hyssop. Each element is meticulously chosen, carrying profound symbolic weight that underscores the gravity of ceremonial impurity, the necessity of atonement, and the pathway to restoration and re-entry into the holy community of Israel.

### CONTEXT
* **Literary Context:** Leviticus 14:4 is nestled within a larger block of legislation in [Leviticus 13-14](/leviticus/13 "Leviticus 13-14 - Laws Concerning Tzara'at") that meticulously details the diagnosis, isolation, and purification rites for *tzara'at*, a term often translated as "leprosy" but encompassing a broader range of severe, defiling skin conditions, as well as mildew in garments and houses. Chapter 13 focuses on the priest's role in diagnosing and declaring a person, garment, or house unclean. Chapter 14, then, outlines the two-stage purification process for someone declared healed. Verse 4 specifically introduces the first stage of this process, a ceremony performed outside the camp, before the individual is permitted to re-enter the community. The subsequent verses in [Leviticus 14](/leviticus/14 "Leviticus 14 - Purification Rites for Tzara'at") detail how these items are used, culminating in further rituals involving blood and oil, and finally, the individual's full reintegration.
* **Historical & Cultural Context:** In ancient Israel, *tzara'at* was not merely a physical ailment but carried significant spiritual and social implications. It was often perceived as a divine judgment for sin, leading to ritual impurity and exclusion from the camp, which symbolized separation from God's holy presence and the community of Israel. The priest's role, as outlined in [Leviticus 13](/leviticus/13 "Leviticus 13 - Diagnosis of Tzara'at"), was not to medically cure but to ritually declare a person unclean or clean, thus mediating their status before God and the community. The purification ritual described in [Leviticus 14](/leviticus/14 "Leviticus 14 - Purification Rites for Tzara'at") was therefore critical for restoring social and spiritual standing. The items prescribed in verse 4—birds, cedar wood, scarlet, and hyssop—were common in ancient Near Eastern purification rites, but their specific combination and application in Israelite law were unique, emphasizing the seriousness of defilement and the divine provision for cleansing and re-entry into the covenant community.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Cleansed (Hebrew: טָהוֹר, _tahor'_):** This word signifies ritual purity, not medical healing. The individual has already recovered from the physical ailment; the ceremony is about restoring their ceremonially clean status, allowing them to re-enter the community and participate in worship. The emphasis is on the removal of ritual defilement that separated them from God and His people.
* **Clean (Hebrew: טְהוֹרָה, _tehorah'_):** Used to describe the required birds, this term reinforces the absolute necessity of unblemished and ritually pure elements in any act of worship or purification before a holy God. Just as sacrifices had to be without blemish, so too the instruments of cleansing had to be ritually pure, reflecting God's demand for perfection in His presence.
* **Hyssop (Hebrew: אֵזוֹב, _ezov'_):** A humble, small plant, hyssop was widely used in ancient Near Eastern purification rites for sprinkling. Its absorbent properties made it ideal for applying blood or water. In Israelite tradition, it symbolized humility and the cleansing power of God, appearing notably in the Passover ritual ([Exodus 12:22](/exodus/12-22 "Exodus 12:22 - Hyssop in the Passover")), the purification from contact with a corpse ([Numbers 19:6](/numbers/19-6 "Numbers 19:6 - Hyssop in the Red Heifer Ceremony")), and famously in the psalmist's prayer for spiritual cleansing ([Psalm 51:7](/psalm/51-7 "Psalm 51:7 - Purge Me with Hyssop")). Its presence here underscores the deep spiritual cleansing required.

#### Verse Breakdown
* **"Then shall the priest command to take for him that is to be cleansed":** This highlights the priest's authoritative role as the mediator of purity. The initiative for the cleansing comes through the divine command, executed by the priest, emphasizing that purification is not self-initiated but divinely ordained and facilitated. The phrase "him that is to be cleansed" again points to the individual's prior healing and current need for ritual restoration.
* **"two birds alive and clean":** The duality of the birds is central to the ritual. One bird would be sacrificed, symbolizing the death that the disease (and sin) incurs and the necessity of blood atonement. The other, released, would represent the restoration of life and freedom from defilement. The requirement that they be "alive and clean" speaks to the sanctity of the ritual and the need for unblemished offerings.
* **"and cedar wood":** Cedar, known for its durability, resistance to decay, and aromatic properties, symbolized purity, permanence, and vitality. Its inclusion suggests the lasting nature of the cleansing and the restoration of robust health and life to the cleansed individual. It often represented strength and nobility.
* **"and scarlet":** Scarlet thread or wool, vibrant and blood-red, served multiple symbolic functions. It could represent vitality and life, but also the deep-seated nature of sin or impurity that required thorough cleansing, as seen in [Isaiah 1:18](/isaiah/1-18 "Isaiah 1:18 - Sins like Scarlet"). Its use here signifies the intensity of the defilement being addressed and the comprehensive nature of the purification.
* **"and hyssop":** As discussed in the key word analysis, hyssop's role was primarily as an applicator for sprinkling. Its humble nature contrasted with the grandeur of cedar, perhaps symbolizing the humility required in approaching God for cleansing, and the effectiveness of even simple means when divinely appointed.

#### Literary Devices
The primary literary device at play in Leviticus 14:4, and indeed throughout the purification rites, is **Symbolism**. Each prescribed item is not merely a practical tool but carries profound symbolic weight, communicating theological truths about sin, purity, atonement, and restoration. The two birds symbolize death and life, sacrifice and freedom. Cedar wood symbolizes permanence and vitality. Scarlet symbolizes the deep stain of impurity and the life-giving power of blood. Hyssop symbolizes humility and the means of purification. Together, these symbols create a rich tapestry of meaning, visually and experientially conveying the gravity of *tzara'at* as a metaphor for sin, and the thoroughness of God's provision for cleansing and reintegration. The ritual as a whole also functions as **Foreshadowing**, pointing forward to the ultimate, perfect cleansing offered through Christ.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 14:4 powerfully communicates several enduring theological truths. First, it underscores the absolute holiness of God and the seriousness with which He regards impurity, whether ceremonial or moral. The elaborate nature of the ritual demonstrates that defilement creates a profound separation from God's presence and His people, necessitating a divinely ordained process for restoration. Second, the elements of the ritual, particularly the birds and the use of blood (as seen in subsequent verses), emphasize the principle of substitutionary atonement—that life (blood) must be given for sin to be covered and purity restored. Finally, the entire process points to God's gracious provision for reconciliation and re-entry into fellowship for those who have been defiled, demonstrating His desire to restore broken relationships.

* [Leviticus 16:8-10](/leviticus/16-8 "Leviticus 16:8-10 - The Scapegoat on the Day of Atonement") - The duality of the two birds echoes the two goats on the Day of Atonement, one sacrificed and one sent away, symbolizing atonement and removal of sin.
* [Psalm 51:7](/psalm/51-7 "Psalm 51:7 - Purge Me with Hyssop") - David's prayer for cleansing with hyssop illustrates the deep spiritual association of hyssop with purification from sin.
* [Hebrews 9:19-22](/hebrews/9-19 "Hebrews 9:19-22 - Blood for Cleansing") - This passage explains how the Old Testament rituals, including the sprinkling with blood, water, scarlet wool, and hyssop, were necessary for ceremonial cleansing, highlighting the principle that "without shedding of blood is no remission."

### REFLECTION AND APPLICATION
While the specific rituals of Leviticus 14 are no longer practiced by believers today, their underlying principles remain profoundly relevant for our spiritual lives. This passage reminds us of the pervasive nature of sin and its defiling effect, which separates us from God and from the purity He desires for His people. The elaborate steps taken for physical cleansing serve as a powerful metaphor for the thorough spiritual cleansing we need. It calls us to acknowledge the seriousness of our own spiritual impurities and to humbly seek God's provision for cleansing. Just as the cleansed Israelite was restored to community, we are called to live in purity and fellowship, recognizing the immense cost of our redemption and the ongoing need for spiritual discernment and repentance. This ancient ceremony invites us to reflect on the depth of God's holiness and His unfailing love in providing a way for us to be made clean and brought near.

#### Questions for Reflection
* **How does the detailed nature of this purification ritual highlight God's view of holiness and the seriousness of sin in our lives?**
* **What aspects of this ritual, particularly the items used, resonate with our understanding of spiritual cleansing and restoration today?**
* **In what ways does the concept of being "declared clean" by a priest parallel or differ from our experience of forgiveness and justification through Christ?**

### FAQ

**What was *tzara'at*, and why was its purification so elaborate?**

Answer: *Tzara'at* (Hebrew: צָרַעַת) was a broad category of severe skin diseases and possibly mildew affecting garments and houses, not limited to modern medical leprosy. It was considered a profound source of ritual impurity, rendering individuals (or objects) ceremonially unclean and necessitating their exclusion from the Israelite camp and worship. Its purification was elaborate because it symbolized the defiling nature of sin and the absolute holiness of God. The detailed ritual underscored the gravity of impurity and the comprehensive divine provision required to restore an individual to a state of ritual purity and re-entry into the holy community, reflecting God's meticulous care for the purity of His people and His dwelling place. The priest's role in diagnosing and overseeing the purification (as outlined in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Tzara'at") and [Leviticus 14](/leviticus/14 "Leviticus 14 - Purification Rites for Tzara'at")) was crucial in mediating this process.

### CHRIST-CENTERED FULFILLMENT
Leviticus 14:4, with its intricate details for the cleansing of *tzara'at*, finds its ultimate and perfect fulfillment in Jesus Christ. The priest's command to bring specific items for purification foreshadows Christ's role as our Great High Priest, who not only declares us clean but actively makes us clean through His own sacrificial work. The two birds, one sacrificed and the other released, powerfully prefigure Christ's death and resurrection: His death on the cross was the ultimate atonement for sin, the shedding of blood necessary for remission ([Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Blood for Remission")), while His resurrection signifies the new life and freedom from sin's bondage that believers receive ([Romans 6:4](/romans/6-4 "Romans 6:4 - New Life in Christ")). The cedar wood, scarlet, and hyssop, used for ceremonial cleansing, point to the comprehensive and perfect cleansing offered by Christ's blood, which purifies us not just ceremonially but spiritually, from all sin and defilement ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by Christ's Blood")). Unlike the temporary and repeated Old Testament rituals, Christ's single, perfect sacrifice provides eternal cleansing and full reconciliation with God, enabling us to enter His presence with boldness ([Hebrews 10:10-14](/hebrews/10-10 "Hebrews 10:10-14 - Christ's Perfect Sacrifice")). He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), our ultimate means of purification and restoration.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.