Leviticus 14:50
and he shall slaughter one of the birds over fresh water in a clay pot.
He shall slaughter
The act of slaughtering in the Hebrew context is often associated with sacrificial rituals. The Hebrew word used here is "שָׁחַט" (shachat), which means to kill or slaughter, particularly in a ritualistic sense. This act signifies the seriousness of sin and the need for atonement. In the broader biblical narrative, it foreshadows the ultimate sacrifice of Christ, who was slaughtered for the sins of humanity. The act of slaughtering is a reminder of the cost of sin and the grace provided through sacrifice.

one of the birds
Birds, in this context, are used for purification rituals, particularly for those who could not afford larger animals like lambs or goats. The use of birds highlights God's provision for all, regardless of economic status. The Hebrew word for bird, "צִפּוֹר" (tsippor), can refer to any small bird, often sparrows or doves. This choice of sacrifice underscores the accessibility of God's grace and the inclusivity of His covenant with His people.

over fresh water
Fresh water, or "מַיִם חַיִּים" (mayim chayyim) in Hebrew, literally means "living water." This term is rich with symbolism, representing purity, life, and cleansing. In the New Testament, Jesus refers to Himself as the source of living water (John 4:10), drawing a parallel between the cleansing rituals of the Old Testament and the spiritual cleansing He offers. The use of fresh water in this ritual signifies the renewal and purification that comes from God alone.

in a clay pot
The clay pot, or "כְּלִי חֶרֶשׂ" (keli cheres), is significant in its symbolism of humanity. Clay pots are fragile and easily broken, much like human beings. The use of a clay pot in this ritual can be seen as a reminder of human frailty and the need for divine intervention in the process of purification. In 2 Corinthians 4:7, Paul refers to believers as "jars of clay," emphasizing that the power and glory belong to God, not to us. The clay pot in this context serves as a vessel for the sacred act, highlighting the intersection of the divine and the human in the process of atonement and purification.

Persons / Places / Events
1. Priest
The priest is the central figure in the purification process, acting as a mediator between God and the people.

2. Birds
Two birds are used in the purification ritual, symbolizing cleansing and atonement.

3. Fresh Water
Represents purity and life, used in the ritual to cleanse and purify.

4. Clay Pot
A vessel used in the ritual, symbolizing the earthly and temporary nature of human life.

5. Purification Ritual
A ceremonial act prescribed by God for the cleansing of a person or house from leprosy or mildew.
Teaching Points
Symbolism of Cleansing
The use of fresh water and birds in the ritual highlights the importance of spiritual and physical purity. As believers, we are called to seek both.

Role of the Priest
The priest's role as a mediator foreshadows Christ's ultimate mediation for us. We are reminded of the importance of intercession and prayer in our spiritual lives.

Temporary Nature of Life
The clay pot symbolizes our earthly existence. We should live with an eternal perspective, focusing on what truly matters.

Obedience to God's Instructions
The detailed nature of the ritual underscores the importance of obedience to God's commands. We are called to follow His Word diligently.

Spiritual Renewal
Just as the ritual provided physical cleansing, we are invited to seek spiritual renewal through repentance and faith in Christ.
Bible Study Questions
1. How does the role of the priest in Leviticus 14:50 point to the work of Jesus Christ as our High Priest?

2. In what ways can the symbolism of fresh water in the purification ritual be applied to our spiritual lives today?

3. How does the use of a clay pot in the ritual remind us of our own mortality and the need for an eternal perspective?

4. What are some practical ways we can demonstrate obedience to God's instructions in our daily lives?

5. How can we seek spiritual renewal and cleansing in our relationship with God, drawing from the principles in Leviticus 14:50 and related scriptures?
Connections to Other Scriptures
Leviticus 14:4-7
Provides context for the ritual involving the two birds, cedar wood, scarlet yarn, and hyssop, emphasizing the comprehensive nature of God's instructions for purification.

Hebrews 9:13-14
Discusses the cleansing power of Christ's sacrifice, drawing a parallel to the Old Testament purification rituals.

Psalm 51:7
David's plea for purification with hyssop, connecting the physical act of cleansing with spiritual renewal.

John 19:34
The piercing of Jesus' side, from which blood and water flowed, symbolizing the ultimate purification and atonement.
The Cleansing of Sin as Illustrated in the Cleansing of the LeperR.M. Edgar Leviticus 14:1-57
Cleansing the Corrupt HouseW. Clarkson Leviticus 14:33-53
Leprosy in a HouseJ.A. Macdonald Leviticus 14:33-57
House LeprosyJ. A. Seiss, D. D.Leviticus 14:34-57
Leprosy of House and GarmentsH. Macmillan, D. D.Leviticus 14:34-57
The Plague in the HouseJ. Reid Howatt.Leviticus 14:34-57
The Way to Remove the PlagueJ. Cumming, D. D.Leviticus 14:34-57
People
Aaron, Ephah, Moses
Places
Canaan, Teman
Topics
Bird, Birds, Clay, Death, Earthen, Earthenware, Flowing, Fresh, Kill, Pot, Running, Slaughter, Slaughtered, Vessel
Dictionary of Bible Themes
Leviticus 14:50

     4315   clay
     5226   basin
     5445   potters and pottery

Leviticus 14:1-57

     7340   clean and unclean

Leviticus 14:33-53

     5340   house

Leviticus 14:34-57

     4839   mildew

Leviticus 14:48-53

     4424   cedar

Leviticus 14:49-53

     4612   birds

Library
November 27. "And the Remnant of the Oil . . . Shall Pour Upon the Head" (Lev. xiv. 18).
"And the remnant of the oil ... shall pour upon the head" (Lev. xiv. 18). In the account of the healing of the Hebrew leper there is a beautiful picture of the touching of his ears, hands and feet, with the redeeming blood and the consecrating oil, as a sign that his powers of understanding, service, and conduct were set apart to God, and divinely endued for the Master's work and will. But after all this, we are significantly told that "the rest of the oil" was to be poured upon his head. The former
Rev. A. B. Simpson—Days of Heaven Upon Earth

The First Stage in the Leper's Cleansing
'And the Lord spake unto Moses, saying, 2. This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 3. And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; 4. Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar-wood, and scarlet, and hyssop: 5. And the priest shall command that one of the birds be killed in an earthen
Alexander Maclaren—Expositions of Holy Scripture

Appendix xv. The Location of Sychar, and the Date of Our Lord's visit to Samaria.
1. The Location of Sychar. Although modern writers are now mostly agreed on this subject, it may be well briefly to put before our readers the facts of the case. Till comparitively lately, the Sychar of St. John iv. was generally as representing the ancient Shechem. The first difficulty here was the name, since Shechem, or even Sichem, could scarcely be identified with Sychar, which is undoubtedly the correct reading. Accordingly, the latter term was represented as one of oppobrium, and derived from
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties
J. W. McGarvey—The Four-Fold Gospel

John's First Testimony to Jesus.
(Bethany Beyond Jordan, February, a.d. 27.) ^D John I. 19-34. ^d 19 And this is the witness of John [John had been sent to testify, "and" this is the matter of his testimony], when the Jews [The term "Jews" is used seventy times by John to describe the ruling classes of Judæa] sent unto him [In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judæan, but upon Jesus as a carpenter and Galilæan. It is probable that
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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