Leviticus 14:6

Translation
King James Version
As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:
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KJV (with Strong's)
As for the living H2416 bird H6833, he shall take H3947 it, and the cedar H730 wood H6086, and the scarlet H8144 H8438, and the hyssop H231, and shall dip H2881 them and the living H2416 bird H6833 in the blood H1818 of the bird H6833 that was killed H7819 over the running H2416 water H4325:
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Complete Jewish Bible
As for the live bird, he is to take it with the cedar-wood, scarlet yarn and hyssop and dip them and the living bird in the blood of the bird slaughtered over running water,
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Berean Standard Bible
And he is to take the live bird together with the cedar wood, scarlet yarn, and hyssop, and dip them into the blood of the bird that was slaughtered over the fresh water.
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American Standard Version
As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:
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World English Bible Messianic
As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water.
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Geneva Bible (1599)
After, he shall take the liue sparowe with the cedar wood, and the skarlet lace, and the hyssope, and shall dip them and the liuing sparowe in the blood of the sparowe slaine, ouer the pure water,
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Young's Literal Translation
as to the living bird, he taketh it, and the cedar wood, and the scarlet, and the hyssop, and hath dipped them and the living bird in the blood of the slaughtered bird, over the running water,
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See also
Revelation 1:18Hebrews 1:3Romans 5:10Revelation 1:5John 14:19Leviticus 14:51Leviticus 14:53
In the KJVVerse 3,118 of 31,102

Study This Verse

SUMMARY

Leviticus 14:6 details a crucial step in the purification ritual for an individual healed of tzara'at, a severe skin affliction. Following the initial sacrifice of one bird, the priest takes a second, living bird, along with cedar wood, scarlet material, and hyssop. These symbolic elements, including the living bird, are then dipped into the blood of the previously slain bird, which has been collected over fresh, flowing water. This act is profoundly symbolic, signifying the transfer of cleansing power from the atoning sacrifice, preparing the once-afflicted individual for re-entry into the community and restored fellowship with God.

CONTEXT

  • Literary Context: Leviticus 14:6 is intricately woven into the comprehensive two-stage purification ceremony for tzara'at victims, meticulously outlined in Leviticus 14:1-32. The preceding verses (Leviticus 14:1-5) establish the initial phase: the priest's careful inspection of the healed individual outside the camp, followed by the command to procure two clean birds, cedar wood, scarlet, and hyssop. One bird is then ritually slaughtered over an earthen vessel containing running water, its blood collected. Verse 6 then advances the ritual, focusing on the application of this collected blood to the living bird and the other materials. This immediate sequence underscores a profound theological progression from death (the first bird's sacrifice) to life (the second bird's role), a foundational theme for the entire purification process that culminates in the individual's full restoration and re-entry into the sacred space of the Israelite camp and, ultimately, the Tabernacle. The meticulous nature of these divine instructions highlights the gravity of tzara'at as a defilement and God's sovereign provision for its removal and the restoration of His people.
  • Historical & Cultural Context: Tzara'at, often anachronistically translated as "leprosy," was not merely a medical condition but a broad category of severe skin diseases and possibly other afflictions (like mildew in houses or garments, as seen in Leviticus 14:33-57) that rendered an individual ceremonially unclean and socially isolated. Unlike modern medical diagnoses, tzara'at in the biblical context carried profound ritual impurity, necessitating strict separation from the community and the Tabernacle (see Leviticus 13). The purification ritual described in Leviticus 14 was not a cure for the disease itself, but a ceremonial declaration of healing by divine intervention and a prescribed means by which the healed person could be ritually reintegrated into Israelite society and worship. The specific materials—cedar wood (valued for its durability, resistance to decay, and aromatic properties), scarlet (a vibrant color often associated with life, vitality, or sin), and hyssop (a small, bushy plant frequently used for sprinkling in purification rites, as exemplified in Exodus 12:22)—were common in ancient Near Eastern purification practices. However, their specific combination and profound theological meaning were unique to Israel's covenant relationship with Yahweh. The concept of "running water" (mayim chayim) was critical, signifying fresh, living, and purifying water, distinct from stagnant or collected water, emphasizing dynamic cleansing.
  • Key Themes: Leviticus 14:6 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute holiness and the necessity for His people to maintain ritual and moral purity to dwell in His presence. Tzara'at represents a profound defilement that breaks fellowship, and the elaborate ritual underscores the meticulousness required for restoration. Another key theme is Atonement and Sacrifice, as the death of the first bird provides the blood, which is consistently presented throughout Leviticus as the means by which atonement is made for sin and defilement (Leviticus 17:11). The ritual also highlights Restoration and Reintegration, demonstrating God's compassionate provision for those who have been separated due to impurity, offering a pathway back into full community life and worship. Finally, the duality of the birds powerfully illustrates the theme of Life from Death, where a life is given (the slain bird) to enable the restoration and freedom of another (the living bird and the cleansed individual), a concept that deeply foreshadows New Testament realities.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Living (Hebrew, chay', H2416): Derived from the root meaning "to live," this word signifies being "alive," "fresh," "running," or "vigorous." In Leviticus 14:6, it applies both to the "living bird" and the "running water." Its repeated use emphasizes the contrast with death and the dynamic, active nature of the cleansing. For the bird, it highlights the restored vitality and freedom of the cleansed individual. For the water, it denotes fresh, flowing water, which is essential for effective purification, symbolizing dynamic renewal rather than stagnant containment of impurity.
  • Dip (Hebrew, ṭâbal', H2881): This primitive root means "to dip" or "to immerse." The action of dipping the living bird and the other materials into the blood-water mixture is central to the ritual. It signifies a complete saturation and transfer of the cleansing power. The immersion ensures that the life of the living bird is symbolically linked to the atoning death, and that the elements are consecrated by the life-blood, ensuring a comprehensive and dynamic purification. This physical act represents a profound spiritual identification with the atoning sacrifice.
  • Blood (Hebrew, dâm', H1818): This term refers to the vital fluid of life, that which when shed causes death. In biblical thought, "the life of the flesh is in the blood" (Leviticus 17:11). Here, it is the blood of the slain bird, mixed with running water, that serves as the primary agent of purification. The application of blood signifies atonement and the covering of defilement. Its presence is indispensable for the ritual, underscoring the principle that cleansing from impurity, especially that which separates one from God, requires a life given in sacrifice.

Verse Breakdown

  • "As for the living bird, he shall take it,": This opening phrase immediately draws attention to the second bird, distinct from the one already killed. The priest's action of "taking" (Hebrew, lâqach' H3947) signifies his active role in mediating the purification. The "living bird" (Hebrew, _tsippôwr chayyah'_) is not sacrificed but is integral to the symbolic act of release that follows, representing the life that is being restored to the once-afflicted individual.
  • "and the cedar wood, and the scarlet, and the hyssop,": These three additional elements are specifically chosen for their symbolic properties and ritual functions. Cedar wood (Hebrew, ʼerez' H730, ʻêts' H6086) represents durability, purity, and perhaps the lasting removal of the affliction, as cedar was known for its resistance to decay. Scarlet (Hebrew, shânîy' H8144, tôwlâʻ' H8438, "worm of scarlet") refers to the crimson dye derived from a specific insect; it often symbolizes vitality, life, and blood, but can also paradoxically represent the intensity of sin or defilement (as in Isaiah 1:18). Its inclusion underscores the severity of the impurity being cleansed. Hyssop (Hebrew, ʼêzôwb' H231), a small plant, serves as the instrument for sprinkling, symbolizing humility and the means by which the cleansing agent (the blood and water) is applied.
  • "and shall dip them and the living bird in the blood of the bird [that was] killed over the running water:": This is the climactic and most significant action of the verse. All the symbolic elements—the living bird, cedar, scarlet, and hyssop—are immersed (Hebrew, ṭâbal' H2881) in the mixture of the slain bird's blood (Hebrew, dâm' H1818) and the fresh, flowing "running water" (Hebrew, mayim chayim' H4325, H2416). This act signifies a profound transfer of cleansing power and symbolic identification. The life of the living bird is symbolically linked to the atoning death of the first bird, and all the elements are consecrated by this life-blood mixture, ensuring a comprehensive and dynamic purification that washes away the impurity.

Literary Devices

The ritual described in Leviticus 14:6 is profoundly rich in Symbolism. Each element within the ritual carries a deeper theological meaning beyond its literal form. The two birds represent a powerful Contrast: the slain bird symbolizes the necessary death for atonement and the covering of defilement, while the living bird symbolizes the restored life, freedom, and re-entry of the cleansed individual. The blood is a potent symbol of life itself (Leviticus 17:11) and the indispensable means of purification and atonement. Running water (or "living water") symbolizes dynamic cleansing, renewal, and vitality, suggesting a thorough and active removal of impurity. The cedar wood symbolizes durability, purity, and perhaps the lasting nature of the cleansing. Scarlet represents life, blood, and the intensity of the defilement being addressed, while hyssop signifies humility and serves as the instrument for applying the cleansing agent. The entire ritual, with its specific actions and elements, functions as Typology, foreshadowing a greater spiritual reality. It is a tangible, physical representation of profound spiritual truths, pointing forward to the ultimate and perfect cleansing and restoration made possible through a superior sacrifice.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 14:6 powerfully illustrates the divine principle that purification from profound defilement, whether physical or spiritual, requires the giving of a life. The death of the first bird provides the essential blood necessary for the cleansing of the second, living bird, and by extension, the subsequent release and restoration of the cleansed individual. This meticulous ritual underscores God's absolute holiness, His meticulous concern for purity within His covenant community, and His gracious provision for restoring the defiled back into fellowship with Himself and His people. It highlights the absolute necessity of atonement through shed blood for the removal of sin and uncleanness, a foundational theme woven throughout the entire Old Testament sacrificial system, pointing to a deeper truth about the cost of reconciliation.

REFLECTION AND APPLICATION

While believers today are no longer bound by the ceremonial laws of the Old Testament, Leviticus 14:6 offers profound and enduring spiritual lessons about God's character, the gravity of sin, and our deep need for cleansing. This ancient ritual reminds us that our spiritual defilement, much like tzara'at, creates a barrier that separates us from God's holy presence and from the full, unhindered fellowship of His people. The elaborate, costly, and blood-inclusive nature of this ritual underscores the immense price required for true purification and restoration. It directs our hearts to the reality that our cleansing is not a superficial act, but demands a profound, life-for-life exchange. We are called to recognize the depth of our own spiritual need and to humbly embrace the comprehensive cleansing God has provided through His Son. This passage encourages us to allow the "living water" of God's Spirit and the truth of His Word to continually purify and renew us, enabling us to walk in the freedom of forgiveness and enjoy full, unhindered fellowship with our holy God and His redeemed community.

Questions for Reflection

  • How does the stark contrast between the slain bird and the living bird illuminate the nature of spiritual cleansing and the new life we receive in Christ?
  • What does the meticulous detail and specific elements of this ancient ritual teach us about God's unwavering holiness and His profound desire for purity in His people?
  • In what practical ways do we, as New Covenant believers, experience the spiritual "reintegration" into fellowship with God and His community that was foreshadowed by the tzara'at purification?

FAQ

What was tzara'at and why was it so significant in ancient Israel?

Answer: Tzara'at was a severe skin affliction, often inaccurately translated as "leprosy," but likely encompassing a broader range of dermatological conditions, and even mildew on garments or houses. Its significance in ancient Israel was primarily ceremonial and theological, rather than purely medical. An individual with tzara'at was considered profoundly ritually unclean and was required to live outside the camp, separated from the community and the Tabernacle (see Leviticus 13). This forced separation powerfully symbolized the spiritual defilement of sin, which inherently separates humanity from a holy God. The elaborate purification rituals, such as the one detailed in Leviticus 14, were not intended to cure the disease itself but to ritually declare the person clean by divine intervention and to provide a pathway for their re-entry and restoration to fellowship with God and His people.

Why were two birds used in the purification ritual, one killed and one released?

Answer: The use of two birds in the tzara'at purification ritual is deeply symbolic, illustrating the dual aspects of atonement and restoration. The first bird was killed over an earthen vessel containing running water, and its blood was collected. This bird's death represents the necessary atonement for the defilement, signifying that a life must be given to cover sin or uncleanness. It underscores the principle that "without shedding of blood there is no remission" (Hebrews 9:22). The second, living bird, which was dipped in the blood of the first bird along with the cedar wood, scarlet, and hyssop, was then released into the open field (as described in Leviticus 14:7). This living bird symbolizes the life of the healed individual being restored, and its release signifies the carrying away of the defilement and the person's freedom and reintegration into the community. It's a powerful visual demonstration of a life given for a life restored, and impurity being removed and carried away.

CHRIST-CENTERED FULFILLMENT

Leviticus 14:6, with its intricate ritual of cleansing from tzara'at, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The slain bird, whose blood provides the indispensable means of purification, is a profound type of Christ's atoning sacrifice on the cross. Just as the life of one bird was given to provide cleansing for another, so Christ, the Lamb of God who takes away the sin of the world, offered His perfect, sinless life as a sacrifice for our sins, thereby removing the profound spiritual defilement that separated us from a holy God. The living bird, dipped in the blood and then released, beautifully prefigures the new life and glorious freedom we receive through Christ's resurrection and the application of His shed blood. We, who were once spiritually dead in our transgressions and utterly defiled by sin, are now made alive and declared perfectly clean through His shed blood (Ephesians 2:4-5 and 1 John 1:7). The "running water" or "living water" used in the ritual powerfully points to the Holy Spirit and the life-giving truth that flows from Christ, cleansing us from within and enabling us to walk in newness of life and spiritual vitality (as Jesus spoke of in John 7:38). Through Christ, the ceremonially unclean are not merely declared clean, but are spiritually transformed, granted full and permanent access to God's holy presence, and eternally reconciled, a far greater and more complete reality than the temporary physical and ritual restoration experienced by the tzara'at sufferer.

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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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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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