What number verse is Leviticus 14:50 in the Bible?

Leviticus 14:50 is the 3,162nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 14:50 sits at position 3,162.

14:4914:49

Leviticus 14:50

Q: Why were two birds used in this ritual, and what did each represent?

Two birds were used in the purification ritual for *tzara'at* to symbolize both the gravity of the defilement and the complete restoration provided by God. The first bird was killed (Leviticus 14:50), representing the death required for atonement and the seriousness of the *tzara'at* that had separated the person from the community and God's presence. Its blood was essential for the cleansing. The second bird, dipped in the blood of the first, was then released alive into the open field (Leviticus 14:7). This living bird, symbolically carrying the impurity away, represented the life restored, the freedom from defilement, and the reintegration of the cleansed individual back into the community. It was a powerful visual of death and new life, separation and reconciliation.

Q: What is the significance of "running water" (mayim chayim) in this context?

"Running water" (Hebrew: *mayim chayim*) refers to fresh, flowing water from a natural source like a spring, river, or well, as opposed to stagnant water. Its significance lies in its intrinsic association with life, purity, and renewal within ancient Israelite thought. In many Old Testament purification rituals, *mayim chayim* was essential because it symbolized a dynamic, life-giving force that truly cleanses and washes away defilement. Its use here emphasizes the thoroughness and efficacy of the purification, pointing to a complete washing away of the impurity associated with *tzara'at*. This concept of "living water" also finds profound spiritual resonance in the New Testament, particularly in Jesus's teachings, where He offers "living water" that satisfies spiritual thirst and leads to eternal life (e.g., John 4:10 and John 7:38).

14:5114:51

Translation

King James Version

And he shall kill the one of the birds in an earthen vessel over running water:

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KJV (with Strong's)

And he shall kill ^H7819 the one ^H259 of the birds ^H6833 in an earthen ^H2789 vessel ^H3627 over running ^H2416 water ^H4325:

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Complete Jewish Bible

He is to slaughter one of the birds in a clay pot over running water.

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Berean Standard Bible

and he shall slaughter one of the birds over fresh water in a clay pot.

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American Standard Version

and he shall kill one of the birds in an earthen vessel over running water:

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World English Bible Messianic

He shall kill one of the birds in an earthen vessel over running water.

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Geneva Bible (1599)

And hee shall kill one sparowe ouer pure water in an earthen vessell,

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Young's Literal Translation

and he hath slaughtered the one bird upon an earthen vessel, over running water;

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In the KJVVerse 3,162 of 31,102

Study This Verse

SUMMARY

Leviticus 14:50 describes a precise and pivotal action within the purification ritual for an individual declared clean from tzara'at, a severe skin condition. This verse meticulously details the slaughter of one of two birds, specifying its execution in an earthen vessel over fresh, flowing water. This act, rich in symbolic meaning, underscores the gravity of impurity, the necessity of substitutionary atonement, and God's gracious provision for cleansing and restoration within the Old Covenant ceremonial law, setting the stage for the full reintegration of the healed individual into the community.

CONTEXT

Literary Context: Leviticus 14:50 is an integral part of the elaborate instructions for the purification of a person healed from tzara'at, a broad category of skin afflictions detailed in Leviticus 13. The chapter outlines a two-stage purification process. Verses 1-9 describe the initial phase, performed outside the camp, which involves the use of two live birds, cedar wood, scarlet yarn, and hyssop. Our verse, Leviticus 14:50, specifically details the killing of the first bird, a foundational act that precedes the dipping of the second bird in its blood and the subsequent release of the living bird into the open field (Leviticus 14:7). This ritualistic sequence profoundly emphasizes the transfer of impurity, the shedding of blood for atonement, and the symbolic restoration to life and community. The subsequent verses (Leviticus 14:10-32) detail the second phase of purification, involving various offerings at the tabernacle—including a guilt offering, sin offering, and burnt offering—culminating in the individual's full reintegration into the worshipping community.
Historical & Cultural Context: In ancient Israel, the concepts of ritual purity and impurity were foundational to their covenant relationship with Yahweh. Tzara'at was not merely a physical ailment but carried profound spiritual and social implications, rendering an individual ritually unclean and necessitating separation from the community and the tabernacle (see Leviticus 13). The purification ritual, as meticulously detailed in Leviticus 14, was therefore paramount for restoring the affected individual to both ritual purity and social communion. The use of birds in sacrifice, particularly in this dual manner, was unique to this purification rite, symbolizing both death for atonement and life for restoration. Earthenware vessels were common household items, often disposable after sacred or unclean use, underscoring the temporary and ritualistic nature of the act. The requirement of "running water" (Hebrew: mayim chayim, "living water") was vital in many purification ceremonies (e.g., Numbers 19:17), signifying fresh, life-giving, and inherently pure water, essential for washing away defilement and symbolizing renewal. These elements collectively highlight the meticulousness of God's law and the profound theological truths embedded in seemingly simple ritual acts, all designed to teach Israel about holiness, sin, and divine provision for restoration.
Key Themes: The purification ritual for tzara'at in Leviticus 14, of which verse 50 is a part, powerfully illustrates several key theological themes. First, it underscores the holiness of God and the absolute necessity of purity for fellowship with Him. The strict separation of the defiled and the elaborate cleansing process emphasize that God's presence cannot tolerate impurity. Second, the ritual highlights the theme of substitutionary atonement, where the life of an innocent creature is given to cover the defilement of the individual, teaching that sin (or ritual impurity, in this case) carries a death penalty (Leviticus 17:11). Third, it demonstrates God's gracious provision for restoration. Despite the severity of tzara'at and the resulting exclusion, God Himself provides the means by which the defiled can be made clean and reintegrated into the community, reflecting His desire for His people's well-being and communion. Finally, the use of "living water" points to the theme of renewal and new life, signifying a complete and active cleansing that washes away defilement and brings about a fresh start.

EXPOSITION AND ANALYSIS

Key Word Analysis

Bird (Hebrew, tsippôwr', H6833): The Hebrew word tsippôwr (H6833) refers generally to any small bird, often a sparrow or similar fowl. In this specific ritual, two such birds are chosen, one designated for sacrifice and the other for release. The selection of a bird, rather than a larger sacrificial animal, for this purification ceremony is notable. It suggests a focus on the defilement's nature, which, while serious and requiring a life to be given, did not necessitate the complete burnt offering of a bull or lamb. Instead, it involved a symbolic life given and a life set free, representing the transition from isolation and impurity to freedom and reintegration.
Earthen (Hebrew, cheres', H2789): The Hebrew word cheres (H2789) describes something made of pottery, earth, or a potsherd. When used with kᵉlîy (vessel), as here, it specifies an "earthen vessel." Its use here emphasizes the common, inexpensive, and fragile nature of the clay pot. Such vessels, once used for ritual purposes involving blood or impurity, were often considered defiled and subsequently broken (Leviticus 15:12) or consecrated for that specific use only. This highlights the temporary nature of the vessel and, by extension, the ritual itself, pointing to something more permanent. It also underscores the accessibility of the ritual, as the vessel was not a rare or costly item, making the purification available to all.
Running (Hebrew, chay', H2416): The Hebrew word chay (H2416), derived from the root "to live," signifies "alive," "fresh," or "living." When combined with mayim (water), as in mayim chayim, it denotes "running water" or "living water." This term refers to fresh, flowing water from a spring, river, or well, as opposed to stagnant water from a cistern or pool. In ancient Israelite thought, mayim chayim was intrinsically associated with purity, life, and renewal. Its use was mandated for various purification rites (e.g., Numbers 19:17), signifying a dynamic, life-giving force capable of washing away defilement and bringing about true cleansing and refreshment.

Verse Breakdown

"And he shall kill the one of the birds": This clause specifies the action to be performed by the priest. Of the two live birds brought for the purification, one is to be slaughtered. This act is profoundly substitutionary, signifying that the tzara'at had brought a form of "death" or severe separation from the community and God's presence. Therefore, a life must be given to atone for this state of impurity. The shedding of this bird's blood is essential, serving as the medium for the subsequent steps of the cleansing ritual.
"in an earthen vessel": The location for the sacrifice is precisely prescribed: within a clay pot. This common and breakable vessel serves to contain the blood of the sacrificed bird, ensuring its collection for the sprinkling ritual. The choice of an earthen vessel, rather than a more durable or precious temple vessel, might indicate the personal and immediate nature of this initial purification step, which was performed outside the camp. It also emphasizes the ritual's accessibility and perhaps its temporary, preparatory nature.
"over running water": This phrase specifies that the bird is killed in the earthen vessel containing or above fresh, flowing water. As the bird's blood is shed, it mixes with this "living water." This mixture of blood and living water forms the essential element for the subsequent sprinkling ritual (Leviticus 14:6-7), symbolizing both the life given (blood) and the life restored and purified (living water). The dynamic nature of "running water" emphasizes a complete, active, and life-giving cleansing, washing away the defilement of tzara'at and symbolizing renewal.

Literary Devices

Leviticus 14:50, though a prescriptive verse detailing a ritual act, is rich in Symbolism and employs Metonymy. The entire ritual involving the two birds is deeply symbolic: the killing of the first bird symbolizes the death required for atonement and the gravity of impurity, while its blood, mixed with "living water," becomes the agent of cleansing. The earthen vessel, a common and fragile item, symbolizes human fragility and the temporary nature of the ritual itself, pointing to a greater, more enduring reality. The "running water" (mayim chayim) is a powerful symbol of life, purity, and renewal, actively washing away defilement. Metonymy is present in the "blood" of the bird, which stands for the life of the creature (Leviticus 17:11), and by extension, the life given in substitution for the defiled individual. The ritual as a whole functions as an Allegory or Type, pointing forward to the ultimate and perfect sacrifice of Christ, where true and lasting cleansing is found.

THEOLOGICAL AND THEMATIC CONNECTIONS

The ritual described in Leviticus 14:50, with its emphasis on substitutionary death and cleansing by blood and living water, is profoundly theological. It underscores the absolute holiness of God and the seriousness of sin and impurity, which necessitate a life given for atonement. The shedding of the bird's blood, combined with the life-giving "running water," prefigures the ultimate means of purification. This Old Covenant ceremony, while specific to tzara'at, reveals a universal principle: that true cleansing from defilement, whether physical or spiritual, requires a divine provision involving sacrifice and renewal. It teaches that God Himself establishes the means by which His people can be made clean and restored to fellowship, demonstrating His desire for their holiness and well-being.

REFLECTION AND APPLICATION

While the specific ritual of Leviticus 14:50 is no longer practiced by believers today, its underlying principles offer timeless insights for our spiritual lives. This ancient ceremony reminds us of the profound truth that sin and spiritual impurity are not trivial matters; they create a barrier between us and a holy God, requiring a serious and divinely appointed remedy. The meticulousness of the ritual highlights God's unwavering commitment to holiness and His gracious provision for cleansing. For us, this translates into a deeper appreciation for the complete and unmerited cleansing offered through Christ. We are called to reflect on the cost of our redemption and to live in a manner that honors the purity and new life we have received, continually seeking to walk in holiness and gratitude for God's merciful provision. The ritual's emphasis on restoration also prompts us to consider how we can extend grace and facilitate the restoration of others within our communities, reflecting God's heart for reconciliation.

Questions for Reflection

How does the detailed nature of this ancient purification ritual deepen your understanding of God's holiness and the seriousness of sin?
In what ways does the symbolism of the sacrificed bird and the "running water" speak to your own need for spiritual cleansing and renewal in Christ?
Considering the ultimate fulfillment of this ritual in Christ, how does this passage encourage you to live a life of greater purity, gratitude, and compassion towards others?

FAQ

Why were two birds used in this ritual, and what did each represent?

Answer: Two birds were used in the purification ritual for tzara'at to symbolize both the gravity of the defilement and the complete restoration provided by God. The first bird was killed (Leviticus 14:50), representing the death required for atonement and the seriousness of the tzara'at that had separated the person from the community and God's presence. Its blood was essential for the cleansing. The second bird, dipped in the blood of the first, was then released alive into the open field (Leviticus 14:7). This living bird, symbolically carrying the impurity away, represented the life restored, the freedom from defilement, and the reintegration of the cleansed individual back into the community. It was a powerful visual of death and new life, separation and reconciliation.

What is the significance of "running water" (mayim chayim) in this context?

Answer: "Running water" (Hebrew: mayim chayim) refers to fresh, flowing water from a natural source like a spring, river, or well, as opposed to stagnant water. Its significance lies in its intrinsic association with life, purity, and renewal within ancient Israelite thought. In many Old Testament purification rituals, mayim chayim was essential because it symbolized a dynamic, life-giving force that truly cleanses and washes away defilement. Its use here emphasizes the thoroughness and efficacy of the purification, pointing to a complete washing away of the impurity associated with tzara'at. This concept of "living water" also finds profound spiritual resonance in the New Testament, particularly in Jesus's teachings, where He offers "living water" that satisfies spiritual thirst and leads to eternal life (e.g., John 4:10 and John 7:38).

CHRIST-CENTERED FULFILLMENT

Leviticus 14:50, with its depiction of a bird's life sacrificed in an earthen vessel over "running water" for cleansing, finds its profound and ultimate fulfillment in Jesus Christ. The death of the first bird, a substitutionary act for the defiled individual, powerfully prefigures the perfect and singular sacrifice of the Lamb of God, Jesus Christ, whose innocent life was given for the sin of humanity. Just as the blood of the bird provided ceremonial cleansing, so the precious blood of Christ offers true and eternal purification from all sin, making us truly clean before a holy God (see Hebrews 9:14). Furthermore, the "running water" (mayim chayim) that mixed with the bird's blood points forward to Christ as the ultimate source of true spiritual "living water" (as He declared in John 7:38), which brings eternal life and spiritual refreshment to all who believe. The entire ritual, from the death of the one bird to the freedom of the other, beautifully illustrates the Gospel: Christ died for our impurities and sins, and through His death, we are set free and restored to fellowship with God, no longer separated by our spiritual tzara'at but made perfectly clean and alive in Him (compare Colossians 2:13-14).

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Commentary on Leviticus 14 verses 33–53

33 ¶ And the LORD spake unto Moses and unto Aaron, saying,

34 When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession;

35 And he that owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house:

36 Then the priest shall command that they empty the house, before the priest go into it to see the plague, that all that is in the house be not made unclean: and afterward the priest shall go in to see the house:

37 And he shall look on the plague, and, behold, if the plague be in the walls of the house with hollow strakes, greenish or reddish, which in sight are lower than the wall;

38 Then the priest shall go out of the house to the door of the house, and shut up the house seven days:

39 And the priest shall come again the seventh day, and shall look: and, behold, if the plague be spread in the walls of the house;

40 Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city:

41 And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into an unclean place:

42 And they shall take other stones, and put them in the place of those stones; and he shall take other morter, and shall plaister the house.

43 And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plaistered;

44 Then the priest shall come and look, and, behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean.

45 And he shall break down the house, the stones of it, and the timber thereof, and all the morter of the house; and he shall carry them forth out of the city into an unclean place.

46 Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even.

47 And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes.

48 And if the priest shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plaistered: then the priest shall pronounce the house clean, because the plague is healed.

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

50 And he shall kill the one of the birds in an earthen vessel over running water:

51 And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times:

52 And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet:

53 But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean.

This is the law concerning the leprosy in a house. Now that they were in the wilderness they dwelt in tents, and had no houses, and therefore the law is made only an appendix to the former laws concerning the leprosy, because it related, not to their present state, but to their future settlement. The leprosy in a house is as unaccountable as the leprosy in a garment; but, if we see not what natural causes of it can be assigned, we may resolve it into the power of the God of nature, who here says, I put the leprosy in a house (Lev 14:34), as his curse is said to enter into a house, and consume it with the timber and stones thereof, Zac 5:4. Now, 1. It is supposed that even in Canaan itself, the land of promise, their houses might be infected with a leprosy. Though it was a holy land, this would not secure them from this plague, while the inhabitants were many of them so unholy. Thus a place and a name in the visible church will not secure wicked people from God's judgments. 2. It is likewise taken for granted that the owner of the house will make the priest acquainted with it, as soon as he sees the least cause to suspect the leprosy in his house: It seemeth to me there is as it were a plague in the house, Lev 14:35. Sin, where that reigns in a house, is a plague there, as it is in a heart. And masters of families should be aware and afraid of the first appearance of gross sin in their families, and put away the iniquity, whatever it is, far from their tabernacles, Job 22:23. They should be jealous with a godly jealousy concerning those under their charge, lest they be drawn into sin, and take early advice, if it but seem that there is a plague in the house, lest the contagion spread, and many be by it defiled and destroyed. 3. If the priest, upon search, found that the leprosy had got into the house, he must try to cure it, by taking gout that part of the building that was infected, Lev 14:40, Lev 14:41. This was like cutting off a gangrened limb, for the preservation of the rest of the body. Corruption should be purged out in time, before it spread; for a little leaven leaveneth the whole lump. If thy right hand offend thee, cut it off. 4. If yet it remained in the house, the whole house must be pulled down, and all the materials carried to the dunghill, Lev 14:44, Lev 14:45. The owner had better be without a dwelling than live in one that was infected. Note, The leprosy of sin, if it be obstinate under the methods of cure, will at last be the ruin of families and churches. If Babylon will not be healed, she shall be forsaken and abandoned, and (according to the law respecting the leprous house), they shall not take of her a stone for a corner, nor a stone for foundations, Jer 51:9, Jer 51:26. The remainders of sin and corruption in our mortal bodies are like this leprosy in the house; after all our pains in scraping and plastering, we shall never be quite clear of it, till the earthly house of this tabernacle be dissolved and taken down; when we are dead we shall be free from sin, and not till then, Rom 6:7. 5. If the taking out the infected stones cured the house, and the leprosy did not spread any further, then the house must be cleansed; not only aired, that it might be healthful, but purified from the ceremonial pollution, that it might be fit to be the habitation of an Israelite. The ceremony of its cleansing was much the same with that of cleansing a leprous person, Lev 14:49, etc. This intimated that the house was smitten for the man's sake (as bishop Patrick expresses it), and he was to look upon himself as preserved by divine mercy. The houses of Israelites are said to be dedicated (Deu 20:5), for they were a holy nation, and therefore they ought to keep their houses pure from all ceremonial pollutions, that they might be fit for the service of that God to whom they were devoted. And the same care should we take to reform whatever is amiss in our families, that we and our houses may serve the Lord; see Gen 35:2. Some have thought the leprosy in the house was typical of the idolatry of the Jewish church, which did strangely cleave to it; for, though some of the reforming kings took away the infected stones, yet still it broke out again, till by the captivity of Babylon God took down the house, and carried it to an unclean land; and this proved an effectual cure of their inclination to idols and idolatrous worships.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–53. Public domain.

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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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