What number verse is Leviticus 14:51 in the Bible?

Leviticus 14:51 is the 3,163rd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Leviticus 14:51 sits at position 3,163.

14:5014:50

Leviticus 14:51

Q: What was the "leprous plague" in a house?

The "leprous plague" (Hebrew: *tzara'at habayit*) affecting a house, as described in Leviticus 14, was not human leprosy but rather a severe, defiling mold, mildew, or fungal growth that spread on the walls and fabric of the dwelling. It was considered a spiritual defilement that rendered the house ritually unclean, potentially making it uninhabitable for a holy people. The meticulous ritual was designed to either remove this defilement or, if incurable, to necessitate the demolition of the house to prevent further contamination within the community, underscoring the seriousness of impurity in ancient Israel.

Q: Cedar wood

(Hebrew: *ʼerez*, H730) was known for its durability, aromatic properties, and resistance to decay, symbolizing lasting purity, strength, and permanence.

Q: Hyssop

(Hebrew: *ʼêzôwb*, H231) was a small plant commonly used for sprinkling in purification rites (e.g., Exodus 12:22), symbolizing humility and the ability to cleanse even deep-seated impurities.

Q: Scarlet

(Hebrew: *shânîy*, H8144, often associated with *tôwlâʻ*, H8438, the crimson worm) was a vibrant red material, often associated with vitality, life, or the intensity of the cleansing process, and in some contexts, with sin that needs to be removed (as in Isaiah 1:18). Together, these elements, combined with blood and running water, represented a comprehensive and potent means of purification, designed to thoroughly remove defilement and restore holiness.

14:5214:52

Translation

King James Version

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:

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KJV (with Strong's)

And he shall take ^H3947 the cedar ^H730 wood ^H6086, and the hyssop ^H231, and the scarlet ^{H8144 H8438}, and the living ^H2416 bird ^H6833, and dip ^H2881 them in the blood ^H1818 of the slain ^H7819 bird ^H6833, and in the running ^H2416 water ^H4325, and sprinkle ^H5137 the house ^H1004 seven ^H7651 times ^H6471:

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Complete Jewish Bible

He is to take the cedar-wood, the hyssop, the scarlet yarn and the live bird and dip them in the blood of the slaughtered bird and in the running water, and sprinkle the house seven times.

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Berean Standard Bible

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.

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American Standard Version

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:

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World English Bible Messianic

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.

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Geneva Bible (1599)

And shall take the cedar wood, and the hyssope, and the skarlet lace with the liue Sparrow, and dip them in the blood of the slayne Sparrow, and in the pure water, and sprinkle the house seuen times:

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Young's Literal Translation

and he hath taken the cedar wood, and the hyssop, and the scarlet, and the living bird, and hath dipped them in the blood of the slaughtered bird, and in the running water, and hath sprinkled upon the house seven times.

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Study This Verse

SUMMARY

Leviticus 14:51 meticulously details a pivotal moment in the purification ritual for a house afflicted with tzara'at, a severe defiling growth akin to mold or mildew. This verse describes the priest's precise actions: taking cedar wood, hyssop, scarlet material, and a living bird, then dipping these into a mixture of the previously slain bird's blood and fresh, running water. The climax of the ritual involves the priest sprinkling this potent mixture upon the house seven times, symbolizing a comprehensive cleansing and the complete restoration of the dwelling to a state of ritual purity, thereby re-integrating it into the sacred life of the Israelite community.

CONTEXT

Literary Context: Leviticus 14 is entirely dedicated to the elaborate purification rites for tzara'at, a term often translated as "leprosy" but encompassing various skin conditions for individuals and persistent fungal or mold growths for houses. The chapter is structured in two main parts: the purification of a person (Leviticus 14:1-32) and the purification of a house (Leviticus 14:33-53). Our verse, Leviticus 14:51, is situated within the latter section, specifically outlining the culminating act of the house's cleansing. It follows the initial priestly inspection (Leviticus 14:34-38), a period of isolation (Leviticus 14:39-42), and subsequent re-inspection. If the plague persisted, the house was condemned and demolished (Leviticus 14:43-45). However, if it was deemed curable, a ritual involving two birds commenced (Leviticus 14:48-50), with one bird sacrificed and its blood collected, leading directly to the actions described in this verse. The entire intricate process underscores God's profound concern for purity within His covenant community and His divine provision for addressing defilement.
Historical & Cultural Context: In ancient Israel, the concept of ritual purity was foundational to their covenant relationship with Yahweh. Defilement, whether originating from disease, bodily emissions, or contact with the dead, rendered an individual or object ritually unclean, temporarily excluding them from full participation in communal life and worship. The "leprous plague" in a house was not merely an architectural or hygienic problem but was understood as a spiritual defilement, threatening the holiness of the dwelling and, by extension, the entire community. The meticulous nature of the ritual described in Leviticus 14:51 reflects the pervasive understanding of God's absolute holiness and His unyielding demand for a holy people living in a holy land. The materials chosen for the purification—cedar wood, hyssop, scarlet material, and running water—were not arbitrary selections. Cedar was prized for its durability, aromatic properties, and resistance to decay; hyssop was known for its cleansing properties and often used for sprinkling (as seen in the Passover instructions and David's prayer for cleansing); scarlet, with its vibrant red hue, often symbolized life, vitality, or atonement; and running water (mayim chayim) was esteemed for its inherent purity and life-giving qualities, standing in stark contrast to stagnant water. The entire ceremony was designed to thoroughly remove the defilement, restoring the house to a state where God's holy presence could dwell among His people without impediment.
Key Themes: Leviticus 14:51 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness and Purity, emphasizing God's absolute holiness and His demand for His people to reflect that holiness in every aspect of their lives, including their dwelling places. The elaborate ritual highlights the pervasive nature of impurity and the necessity of divine intervention for cleansing. Another prominent theme is Atonement and Sacrifice, as the blood of the slain bird is central to the purification process, underscoring the principle that "without the shedding of blood there is no forgiveness" (Hebrews 9:22). The ritual also speaks to God's Provision for Cleansing, demonstrating His gracious initiative to provide a means for His people to be restored to a right relationship with Him, even when defiled. Finally, the meticulous instructions and the "seven times" sprinkling underscore the theme of Completeness and Thoroughness in God's redemptive work, ensuring that the cleansing is absolute and divinely sanctioned, mirroring the comprehensive nature of God's covenant with Israel as detailed throughout the Mosaic Law.

EXPOSITION AND ANALYSIS

Key Word Analysis

Blood (Hebrew, dâm', H1818): This term refers to the life-fluid of humans or animals, which when shed, signifies death. In the context of Leviticus 14:51, the "blood of the slain bird" is central to the purification ritual. It symbolizes the life given in exchange for cleansing, embodying the principle of atonement necessary to cover and remove defilement. The use of blood points to the seriousness of impurity and the costly nature of restoration, acting as a propitiation that makes reconciliation possible.
Hyssop (Hebrew, ʼêzôwb', H231): Hyssop is a small, bushy plant frequently employed in biblical purification rites for sprinkling liquids. Its inclusion here, alongside cedar wood and scarlet, highlights its role as an instrument for applying the cleansing mixture. Symbolically, hyssop is often associated with humility and the efficacy of cleansing, even from deep-seated impurities, as seen in Psalm 51:7. Its practical properties made it ideal for distributing the blood and water mixture, emphasizing the thoroughness of the ritual.
Sprinkle (Hebrew, nâzâh', H5137): This primitive root means "to spirt" or "besprinkle," especially in expiation or purification. In Leviticus 14:51, the priest is commanded to "sprinkle the house seven times." This action is not merely a symbolic gesture but a divinely ordained act of applying the cleansing agent to effect purification. Sprinkling, as opposed to washing or immersing, signifies the transfer of purity or the removal of defilement through a ritual application, emphasizing the consecration and sanctification of the object or person.

Verse Breakdown

"And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird": This initial clause outlines the specific components the priest must gather for the climactic phase of the purification. Each item carries profound symbolic weight, representing aspects of durability (cedar), cleansing (hyssop), vitality/atonement (scarlet), and the life preserved (living bird). These elements are prepared to be imbued with the power of the cleansing mixture, setting the stage for the ritual's efficacy.
"and dip them in the blood of the slain bird, and in the running water": Here, the priest combines the symbolic elements by immersing them into a potent mixture. The "blood of the slain bird" represents the necessary atonement, the life given to cover the defilement. The "running water" (mayim chayim, "living water") symbolizes purity, life, and renewal, actively washing away impurity. This act of dipping merges the concepts of costly sacrifice and dynamic purification, indicating that the cleansing is both divinely enabled and life-restoring.
"and sprinkle the house seven times": This final, decisive action is the application of the consecrated mixture to the defiled house. The act of "sprinkling" is a common biblical method for purification and consecration, signifying the transfer of ritual purity. The repetition "seven times" is highly significant in biblical numerology, consistently denoting completeness, perfection, or divine fullness. This emphasizes the absolute thoroughness, efficacy, and divine authorization of the purification, ensuring the house is completely cleansed and fully restored to a state of ritual purity and acceptability before God.

Literary Devices

Leviticus 14:51 is replete with Symbolism, where each element of the ritual conveys a deeper theological meaning. The cedar wood symbolizes permanence, strength, and resistance to decay, pointing to the lasting nature of the purification. Hyssop represents humility, purity, and the efficacy of cleansing, even through seemingly simple means. The scarlet material, with its vibrant red hue, signifies vitality, life, and the intensity of the cleansing process, often linked to the life-giving power of the blood. The slain bird's blood is a profound symbol of atonement and the cost required for purification, while the living bird represents the release from defilement and the restoration to life and freedom. Running water (mayim chayim) functions as a universal symbol of purity, life, and renewal, emphasizing the active washing away of defilement. Furthermore, the instruction to sprinkle "seven times" employs Numerology, where the number seven consistently denotes completeness, perfection, or divine fullness in biblical contexts, underscoring the absolute and divinely sanctioned thoroughness of the purification ritual.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:51 profoundly illustrates God's unwavering demand for holiness and His gracious provision for dealing with defilement within His covenant community. The elaborate ritual for a defiled house highlights that sin and impurity are not merely individual matters but can impact environments and communities, necessitating a comprehensive cleansing. The use of blood points to the principle that life is required for atonement and purification, while running water signifies the active washing away of impurity and the restoration of vitality. The meticulous nature and the "seven times" sprinkling underscore God's desire for a complete and perfect cleansing, ensuring that His people and their dwelling places reflect His holy character. This ritual, though specific to the Old Covenant, foreshadows a greater and more comprehensive purification.

REFLECTION AND APPLICATION

While the specific ritual of cleansing a "leprous" house is no longer practiced, Leviticus 14:51 offers timeless spiritual insights into God's character and our profound need for purity. It powerfully reminds us that God desires holiness not only in the hidden chambers of our hearts but also in our visible environments, our relationships, and even our digital spaces. Just as the physical defilement of the house required a thorough, divinely prescribed cleansing, so too does spiritual defilement—sin—demand a complete and comprehensive work of purification. This passage prompts us to prayerfully consider areas in our lives, our homes, and our communities that may be spiritually defiled, hindering our walk with God or obscuring His presence. It emphasizes that superficial cleansing is utterly insufficient; God calls for a deep, complete, and lasting purification that touches every aspect of our being and surroundings. This divine thoroughness ultimately points us to the perfect and all-sufficient work of Christ, who provides the ultimate cleansing for all who believe.

Questions for Reflection

What "defilements" (sins, unholy influences, unhealthy patterns) in my life or environment might be hindering my spiritual walk or my relationship with God?
How does the thoroughness of this ancient ritual (sprinkling seven times) challenge my understanding of spiritual cleansing and repentance? Am I seeking a superficial or a complete purification in my own life?
In what practical ways can I actively participate in "cleansing" my personal space, my relationships, and my digital environment to better reflect God's holiness and invite His presence?

FAQ

What was the "leprous plague" in a house?

Answer: The "leprous plague" (Hebrew: tzara'at habayit) affecting a house, as described in Leviticus 14, was not human leprosy but rather a severe, defiling mold, mildew, or fungal growth that spread on the walls and fabric of the dwelling. It was considered a spiritual defilement that rendered the house ritually unclean, potentially making it uninhabitable for a holy people. The meticulous ritual was designed to either remove this defilement or, if incurable, to necessitate the demolition of the house to prevent further contamination within the community, underscoring the seriousness of impurity in ancient Israel.

Why were these specific items (cedar wood, hyssop, scarlet) used in the purification?

Answer: Each item carried profound symbolic significance within the ritual. Cedar wood (Hebrew: ʼerez, H730) was known for its durability, aromatic properties, and resistance to decay, symbolizing lasting purity, strength, and permanence. Hyssop (Hebrew: ʼêzôwb, H231) was a small plant commonly used for sprinkling in purification rites (e.g., Exodus 12:22), symbolizing humility and the ability to cleanse even deep-seated impurities. Scarlet (Hebrew: shânîy, H8144, often associated with tôwlâʻ, H8438, the crimson worm) was a vibrant red material, often associated with vitality, life, or the intensity of the cleansing process, and in some contexts, with sin that needs to be removed (as in Isaiah 1:18). Together, these elements, combined with blood and running water, represented a comprehensive and potent means of purification, designed to thoroughly remove defilement and restore holiness.

What is the significance of "sprinkling the house seven times"?

Answer: The number seven holds profound symbolic meaning in biblical numerology, consistently representing completeness, perfection, or divine fullness. Sprinkling the house "seven times" emphasizes the absolute thoroughness, efficacy, and divine authorization of the purification ritual. It signifies that the cleansing was not partial or superficial, but complete and divinely ordained, ensuring the house was fully restored to a state of ritual purity and acceptable before God. This repetition underscores the seriousness of defilement and the divine desire for perfect, unblemished holiness within the covenant community.

CHRIST-CENTERED FULFILLMENT

Leviticus 14:51, with its intricate details of cleansing a defiled house, finds its ultimate and glorious fulfillment in the person and redemptive work of Jesus Christ. The slain bird, whose blood is used for purification, powerfully prefigures Christ's sacrificial death on the cross, where His shed blood provides the perfect and eternal cleansing for all sin and defilement (as seen in Hebrews 9:14). Just as the living bird was dipped in the blood and water and then released into the open field, symbolizing freedom from the plague, so too are believers, through Christ's sacrifice, set completely free from the bondage, guilt, and defilement of sin. The "running water" (mayim chayim), a symbol of purity and life in the ritual, beautifully foreshadows Jesus as the true "living water" who offers spiritual cleansing, eternal life, and refreshing renewal to all who come to Him (as He declares in John 4:10 and John 7:38). The thoroughness of the "seven times" sprinkling points to the absolute completeness and finality of the purification offered by Christ; His one-time, perfect sacrifice perfectly and eternally cleanses us, making our consciences clean from dead works to serve the living God (Hebrews 10:10 and Hebrews 10:22). Thus, this ancient ritual, with its elements of blood, water, and complete cleansing, serves as a profound and beautiful anticipation of the perfect and all-sufficient work of the Lamb of God who takes away the sin of the world (John 1:29).

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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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