Leviticus 14:53

KJV

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.

KJV (with Strong's)

But he shall let go {H7971} the living {H2416} bird {H6833} out {H2351} of the city {H5892} into the open {H6440} fields {H7704}, and make an atonement {H3722} for the house {H1004}: and it shall be clean {H2891}.

Complete Jewish Bible

But he is to set the live bird free outside the city in an open field; thus will he make atonement for the house; and it will be clean.

Berean Standard Bible

Finally, he is to release the live bird into the open fields outside the city. In this way he will make atonement for the house, and it will be clean.

American Standard Version

but he shall let go the living bird out of the city into the open field: so shall he make atonement for the house; and it shall be clean.

Commentary

### SUMMARY
Leviticus 14:53 concludes the elaborate purification ritual for a house afflicted with `tzara'at`, a severe defilement. This verse details the final, crucial step where the priest releases a living bird into the open fields, symbolizing the complete removal of impurity and the restoration of the house to a state of ritual cleanliness. This act of release, coupled with the declaration of atonement, signifies God's meticulous provision for dealing with defilement and re-establishing holiness within the Israelite community, allowing the inhabitants to resume normal life and worship in His presence.

### CONTEXT
* **Literary Context:** Leviticus 14:53 serves as the culminating act in the detailed purification rites for a house afflicted with `tzara'at`, as prescribed in [Leviticus 14:33-53](/leviticus/14-33 "Leviticus 14:33-53 - Law for a House with Tzara'at"). The preceding verses meticulously outline the diagnostic and remedial process: the initial inspection by the priest, the diagnosis of the affliction, the seven-day quarantine, and if the `tzara'at` persists, the demolition of the affected stones and plaster. If the plague reappears, the entire house is to be torn down to prevent further contamination. However, if the `tzara'at` is contained and successfully removed, the purification ritual described in [Leviticus 14:48-52](/leviticus/14-48 "Leviticus 14:48-52 - Purification Ritual for a Cleansed House") is performed. This ritual involves two birds, cedar wood, scarlet yarn, and hyssop. One bird is killed over fresh water, its blood collected, and used to sprinkle the house seven times. The living bird, now consecrated with the blood of its slain counterpart, is then released, as detailed in this verse, signifying the culmination of the cleansing process and the definitive removal of the defilement.
* **Historical & Cultural Context:** The concept of `tzara'at` in ancient Israel was not merely a medical condition but a profound spiritual and ritual impurity, seen as a manifestation of divine judgment or a breach in the cosmic order. It affected not only individuals but also clothing and dwellings, signifying its pervasive nature and the threat it posed to the community's holiness. A house afflicted with `tzara'at` rendered it uninhabitable and ritually unclean, isolating its occupants from communal worship and social interaction. The elaborate and costly purification ritual, culminating in the release of the living bird, underscored the gravity of impurity and God's absolute demand for holiness within the camp. The act of releasing a bird into the "open fields" (or "face of the field") was a vivid and tangible representation of the impurity being carried away, banished from the confines of the community, ensuring that the defilement did not linger or spread. This practice, while unique in its specifics to a house, resonates with broader Israelite purity laws and the principle of symbolic transfer of impurity, as seen most prominently in the [Day of Atonement rituals](/leviticus/16 "Leviticus 16 - The Day of Atonement"), particularly the scapegoat in [Leviticus 16:21-22](/leviticus/16-21-22 "Leviticus 16:21-22 - The Scapegoat Ritual").
* **Key Themes:** This verse, and the broader context of [Leviticus 14](/leviticus/14 "Leviticus 14 - Laws for Cleansing from Tzara'at"), contributes significantly to several key themes within the book of Leviticus and the Pentateuch. Foremost is the theme of **Holiness**, emphasizing God's absolute purity and His demand for His people and their dwelling places to reflect that holiness. The pervasive nature of `tzara'at` highlights the theme of **Impurity and Defilement**, demonstrating how sin and defilement disrupt the divine order and separate individuals and objects from God's presence. Crucially, the detailed rituals underscore the theme of **Atonement and Cleansing**, revealing God's gracious provision for dealing with impurity and restoring fellowship. The symbolic acts, like the two birds, point to the necessity of a life given and a life released for purification, a motif that anticipates later theological developments concerning substitutionary sacrifice. Finally, the meticulous instructions reflect the theme of **Divine Order and Law**, showcasing God's precise governance over every aspect of Israelite life, ensuring the sanctity of the covenant community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Living (Hebrew, _chay_):** From H2416, this word means "alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing)." In this context, "living bird" (Hebrew: `tsippor chayyah`) emphasizes that one bird is spared from death and remains alive to perform the symbolic act of carrying away the defilement. Its vitality signifies the continuation of life and the restoration of health and purity to the house.
* **Atonement (Hebrew, _kâphar_):** From H3722, this primitive root means "to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel." In the context of ritual, `kâphar` refers to the act by which defilement or sin is dealt with, cleansed, or removed, allowing for restoration to a right relationship or state of purity before God. Here, it signifies that the ritual act, culminating in the bird's release, effectively "covers" or "purges" the impurity of the house, rendering it acceptable in God's sight. It is not merely a physical cleaning but a spiritual and ritual reconciliation.
* **Clean (Hebrew, _ṭâhêr_):** From H2891, this primitive root means "properly, to be bright; i.e. (by implication); to be pure (physical sound, clear, unadulterated; Levitically, uncontaminated; morally, innocent or holy)." It denotes a state of ritual purity, freedom from defilement, and fitness for sacred use or participation in the community. The declaration "and it shall be clean" signifies the successful completion of the purification process, indicating that the house has been restored to a state of ritual holiness, making it permissible for its inhabitants to return and resume normal life and worship without fear of spreading impurity.

#### Verse Breakdown
* **"But he shall let go the living bird out of the city into the open fields":** This clause describes the final, pivotal act performed by the priest in the purification ritual. The "living bird" (Hebrew: `tsippor chayyah`), which had been dipped in the blood of the slain bird and fresh water, is released. Its flight "out of the city into the open fields" (literally, "to the face of the field," using H6440 `pânîym` and H7704 `sâdeh`) visually symbolizes the carrying away and dispersal of the `tzara'at` impurity. The bird, by flying away into the vast, uninhabited wilderness, takes the defilement with it, removing it from the confines of the community and banishing it to a place where it can no longer contaminate, thereby ensuring the community's ritual integrity.
* **"and make an atonement for the house":** This phrase states the profound purpose and effect of the entire ritual, culminating in the bird's release. The act of atonement (`kâphar`) here is not for moral sin, but specifically for ritual impurity. It signifies that the divinely prescribed ritual has effectively dealt with the defilement of the house, purging it of its `tzara'at`. This atonement restores the house to a state where it is no longer a source of defilement, allowing it to be reincorporated into the ritually clean Israelite camp, a place where God's holy presence dwells.
* **"and it shall be clean":** This declarative statement confirms the successful and divinely sanctioned outcome of the purification process. Following the atonement and the symbolic removal of impurity, the house is now ritually pure (`ṭâhêr`). This final pronouncement signifies that the divine order has been restored, the threat of impurity has been neutralized, and the house, along with its inhabitants, can resume normal life within the holy community of Israel, free from the stigma and restrictions of `tzara'at`. It is a declaration of God's acceptance and restoration.

#### Literary Devices
Leviticus 14:53 employs several significant literary devices to convey its profound theological meaning. **Symbolism** is paramount, with the "living bird" serving as a potent symbol of the impurity being carried away and banished. Its release into the "open fields" visually represents the complete removal and dispersal of the defilement from the community, emphasizing that the impurity is not merely contained but utterly expelled. The ritual itself, involving the death of one bird and the release of another, functions as a form of **Typology**, foreshadowing a greater spiritual reality. The slain bird, whose blood is used for sprinkling, points to the necessity of sacrifice for cleansing, while the released bird, carrying away the defilement, anticipates the ultimate removal of sin and its consequences. The entire passage also demonstrates **Ritual Language**, where precise actions and declarations (like "make an atonement" and "it shall be clean") are imbued with performative power, effecting a change in ritual status from defiled to pure. This prescriptive language reinforces the divine authority behind the purification process.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 14:53 profoundly illustrates God's meticulous concern for holiness and order within His covenant community. The elaborate `tzara'at` ritual for a house underscores that impurity, whether physical or spiritual, cannot coexist with God's presence. The act of atonement, even for an inanimate object, highlights the pervasive nature of defilement and God's gracious provision for its removal. This ritual, like all Old Covenant sacrifices and purifications, points to the fundamental truth that cleansing from defilement requires a substitutionary act, a life given or a symbolic transfer, to restore a state of purity and reconciliation. It reveals God's desire not to abandon that which is defiled but to provide a pathway for its restoration, demonstrating His mercy and faithfulness to His covenant people. The ritual serves as a profound object lesson on the gravity of impurity and the divine solution for its eradication.

* [Leviticus 16:21-22](/leviticus/16-21-22 "The Scapegoat on the Day of Atonement")
* [Hebrews 9:13-14](/hebrews/9-13-14 "Cleansing by Christ's Blood")
* [1 John 1:7](/1_john/1-7 "Cleansing from Sin by Christ's Blood")

### REFLECTION AND APPLICATION
While the specific ritual for a house with `tzara'at` is part of the Old Covenant and no longer practiced, the enduring principles of cleansing, atonement, and restoration remain profoundly relevant for believers today. This verse reminds us that impurity, whether ritual or moral, separates us from God's perfect holiness and disrupts our fellowship with Him and with one another. Just as God meticulously provided a way for the ancient Israelites to deal with defilement and restore purity to their dwellings, so too has He provided the ultimate means for our spiritual cleansing through Christ. We are called to recognize the pervasive nature of sin, which defiles our "houses" (our lives, our bodies, our relationships, our communities), and to embrace God's gracious provision for purification. Our response should be one of profound gratitude for the complete and final atonement offered, leading us to live lives that reflect the holiness into which we have been called, actively pursuing purity and seeking to be agents of reconciliation and restoration in a defiled world.

#### Questions for Reflection
* **How does the meticulousness of the `tzara'at` ritual for a house reveal God's character and His unwavering commitment to holiness?**
* **In what ways do we, as New Covenant believers, need to be "cleansed" from defilement in our lives today, and how do we pursue that cleansing?**
* **What does the symbolism of the released bird teach us about the complete removal of sin and impurity through Christ's work on the cross and His resurrection?**

### FAQ
**What is `tzara'at` and why was it so serious that it affected houses?**

Answer: `Tzara'at` (צָרַעַת) is often translated as "leprosy," but it encompasses a broader range of skin afflictions, molds, or mildews that could appear on people, clothing, or even houses. In the Old Testament, it was not merely a medical condition but a profound ritual impurity that rendered the affected person or object unclean and separated them from the community and the sanctuary. Its seriousness stemmed from the belief that it was a visible manifestation of defilement, often associated with sin or divine judgment, which directly threatened the holiness of the Israelite camp where God's presence dwelled. A house afflicted with `tzara'at` was considered defiled, making it uninhabitable and a source of impurity, thus requiring elaborate purification or even demolition to protect the community's ritual purity, as detailed in [Leviticus 14:33-47](/leviticus/14-33-47 "The Law for a House with Tzara'at"). The defilement of a house was a serious matter because it impacted the living space of God's people, who were called to be holy in all aspects of their lives.

**Why were two birds used in this ritual, and what did the living bird symbolize?**

Answer: The use of two birds in the `tzara'at` purification ritual (one killed, one released) is highly symbolic and integral to the cleansing process. The first bird was killed over fresh water, and its blood was used to sprinkle the afflicted house seven times. This act emphasized the gravity of the defilement and the necessity of a life given (blood) to effect cleansing and atonement. The second bird, the "living bird," was then dipped in the blood of the first and released "out of the city into the open fields," as described in [Leviticus 14:53](/leviticus/14-53 "The Release of the Living Bird"). The living bird symbolized the carrying away of the defilement. As it flew away, it visually represented the impurity being removed from the house and, by extension, from the community, banished to the wilderness. This act provided a tangible assurance that the `tzara'at` was gone, and the house was now ritually clean. This powerful symbolism parallels the [scapegoat ritual](/leviticus/16-21 "The Scapegoat on the Day of Atonement") on the Day of Atonement, where one goat was sacrificed and another carried the sins of the people into the wilderness, signifying their complete removal.

### CHRIST-CENTERED FULFILLMENT
Leviticus 14:53, with its vivid imagery of a living bird carrying away defilement, serves as a powerful Old Testament type pointing to the ultimate and complete work of Jesus Christ. Just as the `tzara'at` on a house rendered it unclean and separated from the community, so too does sin defile humanity, separating us from a holy God. The ritual's two birds—one slain and one released—beautifully prefigure Christ's dual work: His sacrificial death on the cross, where His blood was shed for the remission of sins, and His glorious resurrection, which demonstrates His victory over sin and death. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "Jesus, the Lamb of God"), bearing our defilement upon Himself. Through His perfect sacrifice, Christ not only provided the necessary atonement, covering our sins, but also completely removed them, carrying them away "as far as the east is from the west" ([Psalm 103:12](/psalms/103-12 "God Removes Our Sins")). Therefore, the declaration "it shall be clean" finds its ultimate fulfillment in the believer who is declared righteous and perfectly cleansed by faith in Christ, made holy and fit for God's presence through the [blood of Jesus](/hebrews/9-22 "Cleansing by Blood"). We are no longer defiled but are now a "holy temple in the Lord" ([Ephesians 2:21](/ephesians/2-21 "Believers as a Holy Temple")), dwelling in His presence and enjoying unhindered fellowship.

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 14:7

And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.

Leviticus 14:20

And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.