Imamat 14:6

14:6 Then ¹  he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water,

Imamat 14:49

14:49 Then he ²  is to take two birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop ³  to decontaminate ⁴  the house,

Imamat 14:51-52

14:51 He must then take the piece of cedar wood, the twigs of hyssop, the scrap of crimson fabric, and the live bird, and dip them in the blood of the slaughtered bird and in the fresh water, and sprinkle the house seven times. 14:52 So he is to decontaminate the house with the blood of the bird, the fresh water, the live bird, the piece of cedar wood, the twigs of hyssop, and the scrap of crimson fabric,

Bilangan 19:6

19:6 And the priest must take cedar wood, hyssop, ⁵  and scarlet wool and throw them into the midst of the fire where the heifer is burning. ⁶ 

Mazmur 51:9

51:9 Hide your face ⁷  from my sins!

Wipe away ⁸  all my guilt!

[14:6]  ¹ tc Heb “the live bird he [i.e., the priest] shall take it.” Although the MT has no ו (vav, “and”) at the beginning of this clause, a few medieval Hebrew mss and Smr have one and the LXX, Syriac, and Vulgate translate as if it is there. The “but” in the present translation reflects this text critical background, the object-first word order in the clause with the resumptive pronoun at the end, and the obvious contrast between the slaughtered bird in v. 5 and the live bird in v. 6.

[14:49]  ² tn The pronoun “he” refers to the priest mentioned in the previous verse.

[14:49]  ³ tn Regarding these ritual materials, see the note on v. 4 above.

[14:49]  ⁴ tn Regarding the Piel of חָטָא (khata’, cf. v. 52) meaning to “decontaminate” or “perform a decontamination,” see the notes on Lev 8:15 and 9:15.

[14:49]  sn In Lev 8:15, for example, the “sin offering” is used to “decontaminate” the burnt offering altar. As argued above (see the note on v. 7 above), these ritual materials and the procedures performed with them do not constitute a “sin offering” (contrast vv. 19 and 31 above). In fact, no sin offering was required for the purification of a house.

[19:6]  ⁵ sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.

[19:6]  ⁶ sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).

[51:9]  ⁷ sn In this context Hide your face from my sins means “Do not hold me accountable for my sins.”

[51:9]  ⁸ tn See the note on the similar expression “wipe away my rebellious acts” in v. 1.