Leviticus 14:4-7

The priest was to see that two living clean birds were brought. The Heb. word is ẓippôr, which is used of the birds of Abraham's sacrifice (Genesis 15:10) and of clean birds generally (Deuteronomy 14:11). In Psalms 84:3 [Hebrews 4], Psalms 102:7 [Hebrews 8] it is translated -sparrow," and A.V. mg. of Leviticus 14:4 has -sparrows," following the traditional interpretation, and Vulg. These birds were employed in a ceremony which was without the camp, and the blood was not brought to the altar.

cedar wood, and scarlet, and hyssop The cedar and hyssop were bound together by a scarlet band of wool. From 1 Kings 4:33 it appears that cedar and hyssop were regarded as two extremes in respect of size among trees: the cedar is a symbol of health and vigour (Psalms 92:12); it is used figuratively of the great ones of the earth (Judges 9:15; Isaiah 14:8; Isaiah 37:24), not without reference to the haughtiness of those occupying such high positions (Isaiah 2:13; Ezekiel 31:3; Ezekiel 31:10). Hence some Jewish writers have seen in the cedar a figure of pride punished by a visitation of leprosy, while the hyssop signified that humility which was necessary to obtain forgiveness, and the removal of the stroke.

The cedar is noted for its durability, and the oil of the cedar was employed as a preservative; the Egyptians used it for embalming. This power of arresting decay may be regarded as akin to that shewn in restoring the tainted flesh of the leper. The scarlet colour has been generally taken as representing the blood, or the life which has been bestowed on one who was regarded as dead (Numbers 12:12). The hyssop seems to have been chosen for the purpose of sprinkling (Leviticus 14:7, cp. Exodus 12:22). The Mishna orders that the cedar wood should be a cubit in length, and that the hyssop shall not be Greek or Roman hyssop, or desert hyssop, or any hyssop with a distinctive name (Tal. Bab. Neg.xiv. § 6).