Leviticus 14:5

Translation
King James Version
And the priest shall command that one of the birds be killed in an earthen vessel over running water:
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KJV (with Strong's)
And the priest H3548 shall command H6680 that one H259 of the birds H6833 be killed H7819 in an earthen H2789 vessel H3627 over running H2416 water H4325:
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Complete Jewish Bible
The cohen is to order one of the birds slaughtered in a clay pot over running water.
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Berean Standard Bible
Then the priest shall command that one of the birds be slaughtered over fresh water in a clay pot.
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American Standard Version
and the priest shall command to kill one of the birds in an earthen vessel over running water.
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World English Bible Messianic
The priest shall command them to kill one of the birds in an earthen vessel over running water.
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Geneva Bible (1599)
And the Priest shall commaund to kill one of the birdes ouer pure water in an earthen vessell.
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Young's Literal Translation
`And the priest hath commanded, and he hath slaughtered the one bird upon an earthen vessel, over running water;
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See also
Hebrews 2:14Leviticus 14:502 Corinthians 5:1Numbers 5:172 Corinthians 4:72 Corinthians 13:4
In the KJVVerse 3,117 of 31,102

Study This Verse

SUMMARY

Leviticus 14:5 describes a foundational step in the elaborate purification ritual for an individual cleansed from tzara'at, a severe skin affliction that rendered a person ritually unclean and socially isolated in ancient Israel. This verse details the priest's essential directive to ceremonially kill one of two clean birds in an earthen vessel over fresh, flowing water, establishing a critical symbolic act of substitutionary death and purification necessary for the afflicted person's restoration to community and worship.

CONTEXT

  • Literary Context: Leviticus 14:5 is an integral part of the comprehensive ritual outlined in Leviticus 14 for the purification of a person healed of tzara'at. This chapter immediately follows Leviticus 13, which meticulously describes the diagnosis and isolation procedures for those afflicted with this skin condition. The purification ritual in Leviticus 14 is divided into two main stages: the initial purification outside the camp (verses 1-9) and the subsequent rites performed at the tabernacle (verses 10-32). Verse 5 falls within the first stage, setting the scene for the symbolic cleansing. The two birds, cedar wood, scarlet thread, and hyssop mentioned in the broader ritual (e.g., Leviticus 14:4) are all carefully selected for their symbolic significance in the process of atonement and purification, culminating in the release of the second bird, signifying freedom and new life.
  • Historical & Cultural Context: In ancient Israel, tzara'at (often translated as "leprosy" but likely encompassing a range of severe skin conditions, including mold on houses and garments as seen in Leviticus 14:33-53) was not merely a physical ailment but carried profound ritual impurity. An afflicted individual was considered "unclean" and was required to live outside the camp, separated from the community and the presence of God (e.g., Leviticus 13:45-46). This separation underscored the defiling nature of sin and its impact on one's relationship with a holy God. The purification ritual, therefore, was not a medical cure but a ceremonial act of restoration, enabling the healed person to re-enter the community and participate in worship. The priest's role was crucial as the administrator of God's laws, discerning the presence of tzara'at and overseeing the complex purification rites, acting as a mediator between God and the people. The use of birds, specifically clean birds, in this ritual, alongside "running water," points to a deep understanding of life, death, and purification in the ancient Near East, where water often symbolized cleansing and renewal.
  • Key Themes: This verse contributes significantly to several major themes present throughout Leviticus and the broader Pentateuch. It highlights the holiness of God and the absolute necessity of purity for fellowship with Him, demonstrating that defilement, whether physical or spiritual, creates separation. The ritual underscores the theme of atonement and substitution, where the life of an innocent creature is offered in place of the defiled individual, foreshadowing the ultimate sacrifice for sin. Furthermore, the emphasis on "running water" reinforces the theme of cleansing and renewal, signifying a thorough and active purification that restores the individual to a state of ritual cleanliness and newness of life. The priest's central role also emphasizes the theme of mediation and the divine order established for approaching a holy God.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Killed (Hebrew, shâchaṭ', H7819): The Hebrew verb שָׁחַט (shâchaṭ, H7819) specifically refers to the ritual slaughter of an animal, particularly in the context of sacrifice. It denotes a precise method, often involving throat-cutting, designed to drain blood, which was understood as the life-force (e.g., Leviticus 17:11). Its use here emphasizes that the death of the bird is not accidental but a deliberate, sacrificial act, signifying the penalty for impurity and the shedding of blood necessary for atonement and cleansing. This term underscores the substitutionary nature of the ritual, where the bird's life is given in place of the defiled individual.
  • Running (Hebrew, chay', H2416): The Hebrew word חַי (chay, H2416), when used in conjunction with water, denotes "fresh," "living," or "springing" water. It refers to water that is actively flowing, as from a spring or river, distinguishing it from stagnant water. This quality implies vitality, purity, and life-giving properties. Its inclusion in the ritual signifies a dynamic, active, and life-restoring cleansing, emphasizing the thoroughness and efficacy of the purification process.
  • Water (Hebrew, mayim', H4325): The Hebrew noun מַיִם (mayim, H4325) refers to water in general, but in ritual contexts, its source and state are critical. When paired with chay (running), it specifies clean, flowing water, which was considered inherently purer and more capable of cleansing than stagnant water. In this ritual, the water serves as a medium for purification, symbolizing the washing away of defilement and the renewal that follows.

Verse Breakdown

  • "And the priest shall command": This opening phrase immediately establishes the authority and indispensable role of the priest (כֹּהֵן, kôhên, H3548) in this purification ritual. The priest is not merely an observer but the divinely appointed agent who initiates and oversees the sacred protocols. His command (צָוָה, tsâvâh, H6680) ensures the meticulous adherence to God's instructions, emphasizing the divine origin and mandatory nature of the cleansing process. This highlights the mediatorial function of the priesthood in ancient Israel, acting on behalf of God to facilitate reconciliation and restoration.
  • "that one of the birds be killed": This clause specifies the sacrificial act central to the purification. The selection of "one" (אֶחָד, ʼechâd, H259) of the "birds" (צִפּוֹר, tsippôwr, H6833) (from the pair mentioned in Leviticus 14:4) immediately introduces the theme of substitutionary death. The bird's life is taken as a symbolic payment for the impurity, representing the death that tzara'at (and by extension, sin) brings. This act is a prerequisite for the subsequent cleansing and restoration, pointing to the foundational biblical principle that "without shedding of blood there is no remission" (Hebrews 9:22).
  • "in an earthen vessel": The "earthen" (חֶרֶס, cheres, H2789) "vessel" (כְּלִי, kᵉlîy, H3627) serves as the container for the ritual. Earthenware vessels were common, inexpensive, and porous, often considered ritually defiled if they came into contact with impurity, and would then be broken (Leviticus 15:12). Here, its use as the receptacle for the blood and water emphasizes the containment of the cleansing elements. It also subtly points to the fragility and commonness of humanity, suggesting that the divine act of purification occurs within the ordinary, yet consecrated, confines of human experience.
  • "over running water": This final phrase dictates the precise manner of the bird's killing and the collection of its blood. The blood of the sacrificed bird is to mix with "running water" (מַיִם חַיִּים, mayim chayyim) within the earthen vessel. This combination is crucial for the ritual's efficacy. The "running water" symbolizes purity, vitality, and thorough cleansing, ensuring that the defilement is not merely covered but actively washed away. The mixing of blood (representing life and atonement) with living water (representing purification and renewal) creates a potent symbolic medium for the cleansing of the afflicted individual.

Literary Devices

Leviticus 14:5 is rich with Symbolism, a pervasive literary device throughout the Old Testament sacrificial system. The killing of the bird is a powerful symbol of Substitutionary Atonement, where the life of an innocent creature is given in place of the defiled person, signifying the penalty for impurity. The "running water" (mayim chayyim) symbolizes life, purity, and active cleansing, contrasting with stagnant water which could represent impurity or death. The entire ritual, initiated by the priest's Command, functions as a Type or Foreshadowing, pointing forward to greater spiritual realities. While this verse focuses on the death of one bird, it is part of a larger Contrast within the ritual (Leviticus 14:6-7), where the second bird is set free. This duality powerfully symbolizes the death required for atonement and the subsequent freedom and new life granted to the cleansed individual, creating a narrative arc of death, cleansing, and restoration.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:5 profoundly illustrates several core theological truths foundational to biblical understanding. It underscores the absolute holiness of God, before whom no impurity can stand, and the severe consequences of sin, which brings separation and defilement. The ritual killing of the bird highlights the necessity of a substitute sacrifice for atonement, establishing the principle that life (blood) must be given for the remission of sin and the restoration of relationship with God. Furthermore, the emphasis on "running water" points to the active, vital, and thorough nature of divine cleansing, signifying not just a covering of sin but a washing away that leads to newness of life. This verse, therefore, is a microcosm of the Old Covenant's sacrificial system, continually pointing to the divine provision for dealing with human sin and impurity, and laying groundwork for the ultimate provision in Christ.

REFLECTION AND APPLICATION

While the specific ritual of Leviticus 14:5 is no longer practiced under the New Covenant, its underlying spiritual principles remain profoundly relevant for believers today. This verse serves as a stark reminder of the gravity of sin and impurity in the eyes of a holy God, and the absolute necessity of a divine provision for cleansing. It prompts us to consider the cost of our own sin and the immense sacrifice required for our atonement. Furthermore, the imagery of "running water" speaks to the active and transformative power of God's grace to cleanse us thoroughly and grant us new life. We are called to recognize that our spiritual restoration, much like the physical restoration of the tzara'at sufferer, is entirely dependent on God's initiative and provision through a perfect sacrifice and a living, cleansing power. This should cultivate a deep sense of gratitude for the complete and final work of Christ, which fulfills and transcends these Old Testament types, enabling us to live lives of increasing purity and devotion.

Questions for Reflection

  • How does the detailed nature of this ritual impress upon you the holiness of God and the seriousness of sin?
  • In what ways does the concept of a "substitute sacrifice" in this verse deepen your understanding of atonement?
  • What does the imagery of "running water" teach us about the nature of God's cleansing and renewal in our lives?

FAQ

Why was a bird used in this purification ritual, rather than a lamb or goat?

Answer: The use of birds in the purification ritual for tzara'at (Leviticus 14) is unique and highly symbolic. While lambs and goats were typically used for sin offerings or burnt offerings, birds (specifically doves or pigeons) were often prescribed for those of lesser means (Leviticus 5:7) or for specific purification rites, such as after childbirth (Leviticus 12:8). In the tzara'at ritual, the choice of two birds allows for a powerful visual contrast: one bird is killed, symbolizing the death required for atonement and the penalty of impurity, while the other is set free, symbolizing the new life, freedom, and restoration of the cleansed individual. The fragility and commonness of birds may also emphasize the humble state of the afflicted person and the accessibility of God's provision for cleansing.

What is the significance of the "earthen vessel" in this ritual?

Answer: The "earthen vessel" (כְּלִי־חֶרֶשׂ, keli-cheres) in which the bird's blood was mixed with running water served a practical purpose as a container, but also carries significant symbolic weight. Earthenware vessels were common, inexpensive, and often disposable. According to Mosaic Law, if an earthen vessel became ritually unclean, it had to be broken, not merely washed (Leviticus 15:12). Its use here for a sacred act highlights that the vessel itself is not the source of purity, but merely a temporary receptacle for the divine elements of cleansing – the blood and the living water. It may also symbolize the common, fragile nature of humanity, within which God's powerful work of purification takes place, emphasizing that the power of cleansing comes from God, not the container.

CHRIST-CENTERED FULFILLMENT

Leviticus 14:5, with its vivid imagery of a substitutionary death and cleansing "running water," finds its ultimate and perfect fulfillment in Jesus Christ. The killing of one bird, shedding its blood in an earthen vessel, powerfully foreshadows the sacrificial death of the Lamb of God, Jesus Christ, whose perfect and sinless life was given as the ultimate atonement for humanity's sin. Just as the bird's death was necessary for the tzara'at sufferer's purification, Christ's death on the cross provides the once-for-all sacrifice that cleanses us from all spiritual impurity and sin, making us truly clean before a holy God. Furthermore, the "running water" (מַיִם חַיִּים, mayim chayyim) points directly to the living water that Jesus offers, which is the Holy Spirit, who cleanses, renews, and indwells believers, granting them spiritual life and enabling them to walk in purity. Christ is not only the perfect sacrifice but also our Great High Priest, who, unlike the Levitical priests, offered Himself as the spotless sacrifice and continually intercedes for us, bringing about our complete and lasting restoration to fellowship with God. The entire ritual, centered on death, blood, and living water, culminates in the glorious reality of new life and freedom found only in Christ, who has conquered sin and death, allowing us to draw near to God with a true heart.

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Commentary on Leviticus 14 verses 1–9

Here, I. It is supposed that the plague of the leprosy was not an incurable disease. Uzziah's indeed continued to the day of his death, and Gehazi's was entailed upon his seed; but Miriam's lasted only seven days: we may suppose that it often wore off in process of time. Though God contend long, he will not contend for ever.

II. The judgment of the cure, as well as that of the disease, was referred to the priest. He must go out of the camp to the leper, to see whether his leprosy was healed, Lev 14:3. And we may suppose the priest did not contract any ceremonial uncleanness by coming near the leper, as another person would. It was in mercy to the poor lepers that the priests particularly had orders to attend them, for the priests' lips should keep knowledge; and those in affliction have need to be instructed both how to bear their afflictions and how to reap benefit by them, have need of the word, in concurrence with the rod, to bring them to repentance; therefore it is well for those that are sick if they have these messengers of the Lord of hosts with them, these interpreters, to show unto them God's uprightness, Job 33:23. When the leper was shut out, and could not go to the priests, it was well that the priests might come to him. Is any sick? Let him send for the elders, the ministers, Jam 5:14. If we apply it to the spiritual leprosy of sin, it intimates that when we withdraw from those who walk disorderly, that they may be ashamed, we must not count them as enemies, but admonish them as brethren, Th2 3:15. And also that when God by his grace has brought those to repentance who were shut out of communion for scandal, they ought with tenderness, and joy, and sincere affection, to be received in again. Thus Paul orders concerning the excommunicated Corinthian that when he had given evidences of his repentance they should forgive him, and comfort him, and confirm their love towards him, Co2 2:7, Co2 2:8. And ministers are entrusted by our Master with the declarative power of loosing as well as binding: both must be done with great caution and deliberation, impartially and without respect of persons, with earnest prayer to God for directions, and a sincere regard to the edification of the body of Christ, due care being always taken that sinners may not be encouraged by an excess of lenity, nor penitents discouraged by an excess of severity. Wisdom and sincerity are profitable to direct in this case.

III. If it was found that the leprosy was healed, the priest must declare it with a particular solemnity. The leper or his friends were to get ready two birds caught for this purpose (any sort of wild birds that were clean), and cedar-wood, and scarlet, and hyssop; for all these were to be used in the ceremony. 1. A preparation was to be made of blood and water, with which the leper must be sprinkled. One of the birds (and the Jews say, if there was any difference, it must be the larger and better of the two) was to be killed over an earthen cup of spring water, so that the blood of the bird might discolour the water. This (as some other types) had its accomplishment in the death of Christ, when out of his pierced side there came water and blood, Joh 19:34. Thus Christ comes into the soul for its cure and cleansing, not by water only, but by water and blood, Jo1 5:6. 2. The living bird, with a little scarlet wool, and a bunch of hyssop, must be fastened to a cedar stick, dipped in the water and blood, which must be so sprinkled upon him that was to be cleansed, Lev 14:6, Lev 14:7. The cedar-wood signified the restoring of the leper to his strength and soundness, for that is a sort of wood not apt to putrefy. The scarlet wool signified his recovering a florid colour again, for the leprosy made him white as snow. And the hyssop intimated the removing of the disagreeable scent which commonly attended the leprosy. The cedar the stateliest plant, and hyssop the meanest, are here used together in this service (see Kg1 4:33); for those of the lowest rank in the church may be of use in their place, as well as those that are most eminent, Co1 12:2. Some make the slain bird to typify Christ dying for our sins, and the living bird Christ rising again for our justification. The dipping of the living bird in the blood of the slain bird intimated that the merit of Christ's death was that which made his resurrection effectual for our justification. He took his blood with him into the holy place, and there appeared a lamb as it had been slain. The cedar, scarlet wool, and hyssop, must all be dipped in the blood; for the word and ordinances, and all the operations of the Spirit, receive their efficacy for our cleansing from the blood of Christ. The leper must be sprinkled seven times, to signify a complete purification, in allusion to which David prays, Wash me thoroughly, Psa 51:2. Naaman was directed to wash seven times, Kg2 5:10. 3. The living bird was then to be let loose in the open field, to signify that the leper, being cleansed, was now no longer under restraint and confinement, but might take his liberty to go where he pleased. But this being signified by the flight of a bird towards heaven was an intimation to him henceforward to seek the things that are above, and not to spend this new life to which God had restored him merely in the pursuit of earthly things. This typified that glorious liberty of the children of God to which those are advanced who through grace are sprinkled from an evil conscience. Those whose souls before bowed down to the dust (Psa 44:25), in grief and fear, now fly in the open firmament of heaven, and soar upwards upon the wings of faith and hope, and holy love and joy. 4. The priest must, upon this, pronounce him clean. It was requisite that this should be done with solemnity, that the leper might himself be the more affected with the mercy of God to him in his recovery, and that others might be satisfied to converse with him. Christ is our priest, to whom the Father has committed all judgment, and particularly the judgment of the leprosy. By his definitive sentence impenitent sinners will have their everlasting portion assigned them with the unclean (Job 36:14), out of the holy city; and all that by his grace are cured and cleansed shall be received into the camp of the saints, into which no unclean thing shall enter. Those are clean indeed whom Christ pronounces so, and they need not regard what men say of them. But, though Christ was the end of this law for righteousness, yet being in the days of his flesh made under the law, which as yet stood unrepealed, he ordered those lepers whom he had cured miraculously to go and show themselves to the priest, and offer for their cleansing according to the law, Mat 8:4; Luk 17:14. The type must be kept up till it was answered by its antitype. 5. When the leper was pronounced clean, he must wash his body and his clothes, and shave off all his hair (Lev 14:8), must still tarry seven days out of the camp, and on the seventh day must do it again, Lev 14:9. The priest having pronounced him clean from the disease, he must make himself as clean as ever he could from all the remains of it, and from all other defilements, and he must take time to do this. Thus those who have the comfort of the remission of their sins, by the sprinkling of the blood of Christ upon their consciences, must with the utmost care and caution cleanse themselves from all filthiness both of flesh and spirit, and thoroughly purge themselves from their old sins; for every one that hath this hope in him will be concerned to purify himself.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Richard ChallonerAD 1781
Living waters: That is, waters taken from a spring, brook, or river.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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