Leviticus 14:49

KJV

And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop:

KJV (with Strong's)

And he shall take {H3947} to cleanse {H2398} the house {H1004} two {H8147} birds {H6833}, and cedar {H730} wood {H6086}, and scarlet {H8144}{H8438}, and hyssop {H231}:

Complete Jewish Bible

"To purify the house, he is to take two birds, cedar-wood, scarlet yarn and hyssop leaves.

Berean Standard Bible

He is to take two birds, cedar wood, scarlet yarn, and hyssop to purify the house;

American Standard Version

And he shall take to cleanse the house two birds, and cedar-wood, and scarlet, and hyssop:

Commentary

### SUMMARY
Leviticus 14:49 meticulously details the specific materials required for the ceremonial purification of a house afflicted with _tzara'at_, a severe form of destructive mold or mildew. This verse, situated within a comprehensive set of purification rituals, profoundly underscores God's unwavering demand for holiness, extending beyond individuals to encompass their living environments. The prescribed elements—two birds, cedar wood, scarlet material, and hyssop—are not merely practical components but are imbued with profound symbolic significance, each contributing to a holistic act of purging defilement and restoring purity within the community, thereby reflecting deep theological truths about the pervasive nature of impurity and the divine provision for thorough cleansing.

### CONTEXT
* **Literary Context:** Leviticus 14 provides exhaustive and intricate instructions for addressing _tzara'at_, a condition that encompasses severe skin diseases in people and destructive mold or mildew in garments and houses. The chapter is meticulously structured, first outlining the purification of a person afflicted with _tzara'at_ (from [Leviticus 14:1](/leviticus/14-1 "Leviticus 14:1 - Laws for Cleansing a Person with Tzara'at") to [Leviticus 14:32](/leviticus/14-32 "Leviticus 14:32 - Conclusion of Laws for Cleansing a Person with Tzara'at")), and then transitioning to the diagnosis and cleansing of a house (from [Leviticus 14:33](/leviticus/14-33 "Leviticus 14:33 - Laws Concerning Tzara'at in a House") to [Leviticus 14:53](/leviticus/14-53 "Leviticus 14:53 - Conclusion of Laws for Cleansing a House with Tzara'at")). Verse 49 specifically lists the essential components required for the house's purification, immediately following the priest's declaration of defilement (as outlined in [Leviticus 14:36-47](/leviticus/14-36-47 "Leviticus 14:36-47 - Priest's Examination and Declaration of Tzara'at in a House")) and preceding the detailed ritual actions themselves (found in [Leviticus 14:50-53](/leviticus/14-50-53 "Leviticus 14:50-53 - Ritual for Cleansing a House with Tzara'at")). This verse, therefore, functions as the crucial inventory and preparatory step for the climactic act of purging the house, underscoring the thoroughness and divine origin of the entire cleansing process.

* **Historical & Cultural Context:** In ancient Israel, the intricate system of purity laws was foundational to maintaining the holiness of the community and preserving the sanctity of their covenant relationship with a holy God. _Tzara'at_ was understood not merely as a physical affliction but as a condition carrying significant ceremonial defilement, rendering individuals or even structures unclean and necessitating their isolation from the camp or community, as vividly illustrated in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases and Mildew"). The presence of such defilement within a house was considered a grave matter, potentially indicating a deeper spiritual issue or simply a disruption of the divinely ordained order. The elaborate rituals, including the precise use of specific materials like those enumerated in [Leviticus 14:49](/leviticus/14-49 "Leviticus 14:49 - Materials for Cleansing a House"), were God's divinely prescribed means for restoring purity, thereby allowing the affected party or structure to be ritually reintegrated into the holy community. These unique practices served to distinguish Israel from surrounding pagan nations, whose religious rituals often lacked such a comprehensive focus on ceremonial purity and its direct connection to divine holiness.

* **Key Themes:** Leviticus 14:49, within its broader context, contributes significantly to several overarching theological and narrative themes found throughout the book of Leviticus and the Pentateuch. A primary theme is the **Holiness of God** and His demand for a holy people and environment. The meticulous nature of the _tzara'at_ laws emphasizes that God is utterly pure and cannot tolerate defilement, whether physical, ceremonial, or spiritual. This leads directly to the theme of **Purity and Impurity**, highlighting the constant need for distinction between the clean and the unclean, and the processes by which impurity can be removed. The verse also underscores the **Seriousness of Sin and Defilement**, portraying them as conditions that necessitate costly intervention and separation from the holy community. Furthermore, the reliance on priestly action and specific materials points to the theme of **Divine Provision for Atonement and Cleansing**, demonstrating that humanity cannot cleanse itself but requires God's prescribed means of purification. Finally, the ritual's purpose of restoring the house to a habitable state reflects the theme of **Restoration and Reintegration** into the community, emphasizing God's desire for His people to live in wholeness and fellowship with Him and one another.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Take (Hebrew, _lâqach'_):** From H3947, a primitive root meaning "to take (in the widest variety of applications)." In this context, it signifies the priest's active role in acquiring and preparing the specific materials for the purification ritual. It underscores that the cleansing process is not spontaneous or accidental, but requires intentional action and adherence to divine instruction. The priest "takes" these items as an agent of God, initiating the divinely appointed means of purification.
* **House (Hebrew, _bayith'_):** From H1004, probably from בָּנָה abbreviated; "a house (in the greatest variation of applications, especially family, etc.)." Here, it refers specifically to the physical dwelling that has been afflicted with _tzara'at_. Its inclusion highlights that God's concern for holiness extends to the very places where His people live, signifying that defilement can permeate even the most intimate spaces, requiring a comprehensive and thorough cleansing to restore its sacredness and habitability within the holy community.
* **Hyssop (Hebrew, _ʼêzôwb'_):** From H231, probably of foreign derivation, meaning "hyssop." This small, bushy plant was commonly used in ancient purification rites for sprinkling. Its inclusion in this verse, alongside cedar wood and scarlet, signifies its role as an instrument for applying the cleansing agents (blood and water) to the defiled house. Symbolically, hyssop represents the thorough and pervasive application of purification, reaching into every crevice and corner, ensuring a complete removal of impurity.

#### Verse Breakdown
* **"And he shall take to cleanse the house":** This opening phrase immediately identifies the agent and the purpose of the action. The "he" refers to the priest, who is divinely appointed and authorized to perform the purification rites. His task is explicitly "to cleanse the house," indicating the restoration of the dwelling from a state of ritual impurity, caused by _tzara'at_, back to a state of ceremonial purity. This makes the house fit for habitation and re-integration into the holy community, emphasizing that purification is a deliberate, priestly act.
* **"two birds":** These birds are central to the symbolic act of atonement and release within the purification ritual. As detailed in [Leviticus 14:5-7](/leviticus/14-5-7 "Leviticus 14:5-7 - Ritual with Birds for Cleansing"), one bird would be killed over running water, its blood symbolizing the death required to cover the defilement and the cost of purification. The second bird, dipped in the blood and water, would then be released into the open field, symbolizing the carrying away of the impurity and the freedom gained through the ritual. This duality represents both the payment for sin and the subsequent liberation from its effects.
* **"and cedar wood":** Cedar, derived from H730 (ʼerez) and H6086 (ʻêts), was highly valued in the ancient Near East for its durability, resistance to decay, and aromatic properties. Its inclusion in this purification ritual symbolizes permanence, incorruptibility, and life. Its presence suggests the desire for a lasting cleansing and the restoration of the house to a state of robust health and purity, free from the decay and corruption associated with _tzara'at_. It also points to the value and importance of the structure being cleansed.
* **"and scarlet":** This vibrant red material, derived from H8144 (shânîy) and H8438 (tôwlâʻ), often symbolizes life (blood), vitality, or the intensity of sin and defilement. In purification rites, scarlet thread was typically used. Its color might represent the severity of the defilement that needs to be purged, or it could allude to the life-blood necessary for atonement, emphasizing the gravity of the impurity and the sacrificial nature of its removal. It signifies the vivid manifestation of the defilement being addressed by the ritual.
* **"and hyssop":** As previously noted in the Key Word Analysis, hyssop (H231) was a small, bushy plant used for sprinkling the cleansing mixture. Its role here is both practical and deeply symbolic: it is the instrument through which the purifying agents (the blood of the bird and the running water) are applied. Its presence signifies the complete and ritualistic application of the purification, ensuring that the cleansing reaches thoroughly into every corner of the defiled space, leaving no impurity untouched.

#### Literary Devices
The passage in [Leviticus 14:49](/leviticus/14-49 "Leviticus 14:49 - Materials for Cleansing a House"), embedded within the broader context of the _tzara'at_ laws, is exceptionally rich in **Symbolism** and functions as an integral part of an elaborate **Ritual**. Each material specified—the two birds, cedar wood, scarlet material, and hyssop—carries profound symbolic weight, transcending their literal properties. The birds represent the duality of death to defilement and the subsequent release into freedom. Cedar wood symbolizes durability, life, and the removal of corruption, pointing to a lasting restoration. Scarlet, with its vivid color, points to the gravity of sin or the life-blood involved in atonement. Hyssop, the humble plant, embodies the thorough and pervasive application of purification. Together, these elements form a powerful **Metonymy**, where the individual parts stand for the entire complex process of cleansing and restoration. The entire sequence described in [Leviticus 14](/leviticus/14 "Leviticus 14 - Laws Concerning Tzara'at") is a meticulously detailed **Ritual**, divinely designed to impress upon the Israelites the seriousness of defilement, the absolute necessity of divine intervention for cleansing, and the prescribed path to re-entry into a state of holiness and community. This ritualistic instruction serves not only a practical purpose of maintaining public health but also a profound pedagogical one, teaching deep theological truths through tangible actions and symbolic representations.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 14:49, though specifically addressing the ceremonial defilement of a house, powerfully underscores several enduring theological themes that resonate throughout Scripture. Foremost among these is the **absolute holiness of God** and His unwavering demand for purity in all aspects of His people's lives—physical, ceremonial, and spiritual. The meticulous nature of the cleansing ritual demonstrates that defilement, whether from disease or sin, is an affront to God's character and must be thoroughly and divinely addressed. This passage also highlights the **pervasive seriousness of sin and defilement**, portraying them as conditions that separate individuals and communities from God's presence and from one another, requiring costly and comprehensive intervention. The profound symbolism of the materials points to the **necessity of atonement and cleansing**, emphasizing that restoration to purity is not achieved by human effort alone but solely through divinely prescribed means. Finally, the central role of **priestly mediation** in this ritual foreshadows the ultimate need for a perfect mediator between a holy God and sinful humanity, a theme that finds its ultimate fulfillment in Christ.

* [Leviticus 14:4-7](/leviticus/14-4-7 "Leviticus 14:4-7 - Ritual for Cleansing a Person with Tzara'at")
* [Psalm 51:7](/psalms/51-7 "Psalm 51:7 - Cleansing with Hyssop for Spiritual Purity")
* [Hebrews 9:13-14](/hebrews/9-13-14 "Hebrews 9:13-14 - Christ's Blood Purifies Conscience from Dead Works")

### REFLECTION AND APPLICATION
While the specific ritual of cleansing a house from _tzara'at_ is no longer practiced under the New Covenant, the underlying principles of Leviticus 14:49 remain profoundly relevant and spiritually enriching for believers today. God's unwavering desire for holiness extends to every facet of our existence, encompassing not only our physical environments but, more importantly, the inner sanctum of our spiritual lives. Just as the ancient Israelites were commanded to meticulously identify and remove mold and decay from their homes to restore purity, so too are we called to discern and purge spiritual "defilements"—whether they be sin, ungodly influences, harmful habits, toxic attitudes, or unconfessed rebellion—from our hearts, minds, and relationships. This passage serves as a powerful reminder that true spiritual health and vibrant communion with God require intentionality, vigilance, and a commitment to thorough cleansing. It challenges us to honestly consider what "mold" or "decay" might be present in our own "houses" (our personal lives, our families, our churches) that needs to be addressed, not superficially, but with the same comprehensive and uncompromising approach mandated by God in the Old Testament. Ultimately, this spiritual cleansing is not a self-generated endeavor but a gracious work initiated by God, prompting us to humbly rely on the ultimate and complete purification offered through the finished work of Jesus Christ.

#### Questions for Reflection
* **What areas of my life, like a house, might be harboring "spiritual mold" or "decay" that needs thorough and intentional cleansing?**
* **How does the meticulousness and comprehensiveness of this Old Testament ritual challenge my approach to dealing with sin and impurity in my own life?**
* **In what practical ways can I actively participate in the ongoing process of spiritual purification, relying on God's grace and provision through Christ?**
* **How does the concept of a "clean house" (both physical and, more importantly, spiritual) contribute to my ability to live in deeper communion with a holy God and within a holy community?**

### FAQ
**What was "tzara'at" of a house, and why was it considered so serious?**

Answer: "Tzara'at" of a house, as meticulously described in [Leviticus 14:33-53](/leviticus/14-33-53 "Leviticus 14:33-53 - Laws Concerning Tzara'at in a House"), refers to a type of destructive mold, mildew, or fungus that could appear on the walls and structure of a dwelling. It was far more than a mere structural problem; it carried profound ceremonial defilement. In ancient Israel, purity laws were paramount, serving to maintain the holiness of the community and their separation unto God. Anything that compromised the ritual purity of a person, garment, or dwelling was considered a grave matter, potentially leading to separation from the community and from God's holy presence. The presence of _tzara'at_ in a house was seen as a visible manifestation of impurity, requiring immediate priestly inspection and, if confirmed, a thorough cleansing or, in severe cases, even demolition, as outlined in [Leviticus 14:45](/leviticus/14-45 "Leviticus 14:45 - Demolition of a Defiled House"). Its seriousness stemmed from its potential to spread defilement and its symbolic representation of decay, corruption, and separation from God's perfect holiness.

**Why were these specific materials (birds, cedar, scarlet, hyssop) chosen for the cleansing ritual?**

Answer: The materials specified in [Leviticus 14:49](/leviticus/14-49 "Leviticus 14:49 - Materials for Cleansing a House") were chosen for their rich symbolic meanings, which collectively communicated the profound nature of purification. The **two birds** symbolized the dual aspects of atonement: one bird was killed over running water, representing the death required to cover the defilement, while the other was released into the open field, signifying the freedom and removal of impurity (as seen in [Leviticus 14:7](/leviticus/14-7 "Leviticus 14:7 - Release of the Living Bird")). **Cedar wood**, known for its durability, resistance to decay, and aromatic properties, symbolized permanence, incorruptibility, and life, suggesting a lasting restoration of purity and soundness. **Scarlet**, a vibrant red, often represented life, vitality, or the intensity and gravity of sin, highlighting the seriousness of the defilement and the life-blood involved in its removal. **Hyssop**, a small, humble plant, was used for sprinkling, symbolizing the thorough and pervasive application of the cleansing agent, ensuring every part of the defiled house was touched by the purification. Together, these elements painted a vivid and comprehensive picture of the divinely ordained process of purging defilement and restoring holiness.

### CHRIST-CENTERED FULFILLMENT
The elaborate cleansing ritual for a house afflicted with _tzara'at_ in [Leviticus 14:49](/leviticus/14-49 "Leviticus 14:49 - Materials for Cleansing a House"), with its symbolic birds, cedar wood, scarlet material, and hyssop, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Covenant rituals, including those for _tzara'at_, were never ends in themselves but served as "a shadow of the good things to come instead of the true form of these realities" ([Hebrews 10:1](/hebrews/10-1 "The Law as a Shadow")). Jesus is the ultimate High Priest, who "entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" ([Hebrews 9:12](/hebrews/9-12 "Christ's Once-for-All Sacrifice")). The two birds, one sacrificed and one released, powerfully foreshadow Christ's sacrificial death for our sins and His triumphant resurrection, which secures our freedom from sin's bondage and its defiling power. The cedar wood, symbolizing incorruptibility, permanence, and life, points to Christ's perfect, sinless humanity and His eternal reign as the source of true and lasting life. The scarlet, representing the gravity of defilement and the life-blood for atonement, is profoundly fulfilled in the precious, atoning blood of Jesus, which "cleanses us from all sin" ([1 John 1:7](/1-john/1-7 "The Cleansing Power of Christ's Blood")). And hyssop, the humble instrument of sprinkling, finds its ultimate reality in the application of Christ's cleansing power to our hearts and consciences, purifying us from dead works to serve the living God ([Hebrews 9:14](/hebrews/9-14 "Christ's Blood Purifies Conscience")). Through His finished work on the cross, Jesus provides a complete, eternal, and spiritual purification, not just for houses or bodies, but for the human soul, making us truly clean and fit to dwell in the presence of a holy God, thereby fulfilling the deepest longings expressed in these ancient and symbolic rituals.

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.

Cross-References

Leviticus 14:4

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: