Números 19
David Guzik · Citado em PreceptAustin
Números 19
Guzik - Unlike every other sacrifice in the Old Testament, the blood of the red heifer is burnt along with the sacrifice, instead of being completely drained out at the jugular. Blood was to be part of the ashes that would come forth from the burning of the carcass of the red heifer. Numbers 19:6 'And the priest shall take cedar wood and hyssop and scarlet material, and cast it into the midst of the burning heifer. Lev 14:4,6,49 Ps 51:7 Isa 1:18 Heb 9:19-23 Numbers 19 Resources - Multiple Sermons and Commentaries CEDAR, HYSSOP, SCARLET ALSO BURNED And the priest shall take cedar wood and hyssop and scarlet material, and cast it into the midst of the burning heifer - The same items are used in other purification rituals as in Lev 14:4+ "then the priest shall give orders to take two live clean birds and cedar wood and a scarlet string and hyssop for the one who is to be cleansed." (cf Lev 14:51–52). Eugene Merrill on scarlet - Literally, “the red of worms,” i.e., a dye from a crimson worm, so “scarlet stuff.” (see Psalm 22:6 - I Am a Worm). NET NOTE - 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). Scarlet (08144)(saniy/shaniy) is a masculine noun always used for the color scarlet. In Isa 1:18 God says Israel's "sins are as scarlet" but promised that "They will be as white as snow." (the implication being that they would be forgiven if they repented and believed in the Messiah). See discussion of Tola above where we note these two Hebrew words occur juxtaposed in many of the passages in Exodus that describe the scarlet decorations of the Tabernacle. Saniy/shaniy describes the scarlet thread on the twin Zerah, who was listed with his twin Perez in the line of Messiah, these twins being born to Tamar after Judah had illicit relations with her, thinking she was a harlot (Mt 1:3). In Josh 2:18 we see another harlot Rahab, where saniy/shaniy described the scarlet thread she was to show from her window so that she would be spared ("redeemed" so to speak) by the Israelites when they sacked the rest of Jericho. So in both of these uses we see the scarlet is part of the so-called "scarlet thread of redemption" which many writers see beginning in Genesis 3:15 (although there is no specific mention of a scarlet color, there is an implication that blood was spilled to prepare animal skin coverings for Adam and Eve). The uses of saniy/shaniy in Exodus, Leviticus and Numbers are essentially identical to the uses described in more detailed under the word study of tola. In Isaiah 1:18 Jehovah refers to Israel's "sins are as scarlet (saniy/shaniy)." Scarlet - 42x in 42v - Ge 38:28; Ge 38:30; Ex 25:4; Ex 26:1; Ex 26:31; Ex 26:36; Ex 27:16; Ex 28:5; Ex 28:6; Ex 28:8; Ex 28:15; Ex 28:33; Ex 35:6; Ex 35:23; Ex 35:25; Ex 35:35; Ex 36:8; Ex 36:35; Ex 36:37; Ex 38:18; Ex 38:23; Ex 39:1; Ex 39:2; Ex 39:3; Ex 39:5; Ex 39:8; Ex 39:24; Ex 39:29; Lev. 14:4; Lev. 14:6; Lev. 14:49; Lev. 14:51; Lev. 14:52; Nu 4:8; Nu 19:6; Jos. 2:18; Jos. 2:21; 2 Sam. 1:24; Prov. 31:21; Cant. 4:3; Isa. 1:18; Jer. 4:30 Scarlet is translated in the Lxx with the adjective kokkinos. from kokkos = kernel, grain, seed) (Latin = coccineus) means scarlet, crimson, red. In the neuter kokkinos is a substantive ("to kokkinon") referring to the scarlet cloth, dyed with kokkos, a scarlet "berry," which is actually the female of a scale insect that clings to oak leaves, dried and crushed to prepare a red dye (cp coccus [kermes] ilicis). Kokkinos is the Greek word used to translate the Hebrew word for CRIMSON (tola) in Isa 1:18 and in that passage is a figurative description of our sins (they are "red like crimson [Hebrew = tola; Lxx = kokkinos]"). Related Resources: W A Criswell's classic The Scarlet Thread Through the Bible Psalm 22:6 - I Am a Worm which uses tola and paints a picture of the Messiah American Tract Society Scarlet Easton's Bible Dictionary Scarlet Fausset Bible Dictionary Scarlet Hastings' Dictionary of the NT Scarlet Guzik - In Leviticus 14:4–6, each of these three items are used in the cleansing ceremony for a leper. Each of these items has a special significance.. Cedar is extremely resistant to disease and rot, and is well known for its quality and preciousness. These properties may be the reason for including it here—as well as a symbolic reference to the wood of the cross. Some even think the cross Jesus was crucified on was made of cedar.i. Hyssop was used not only with the cleansing ceremony for lepers, but also Jesus was offered drink from a hyssop branch on the cross (Matthew 27:48), and when David said purge me with hyssop in Psalm 51:7, he was admitted he was a bad as a leper.. Scarlet, the color of blood, pictures the cleansing blood of Jesus on the cross. Scarlet was used in the veil and curtains of the tabernacle (Exodus 26:31), in the garments of the high priest (Exodus 28:5–6), the covering for the table of showbread (Numbers 4:8), the sign of Rahab’s salvation (Joshua 2:21), and the color of the mocking “king’s robe” put on Jesus at His torture by the soldiers (Matthew 27:28). Related Resources: R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218–24. American Tract Society Hyssop Bridgeway Bible Dictionary Hyssop Easton's Bible Dictionary Hyssop Fausset Bible Dictionary Hyssop Holman Bible Dictionary Hyssop Hastings' Dictionary of the Bible Hyssop Hastings' Dictionary of the NT Hyssop Hyssop (2) King James Dictionary Hyssop Morrish Bible Dictionary Hyssop Hawker's Poor Man's Dictionary Hyssop Smith Bible Dictionary Hyssop Vines' Expository Dictionary Hyssop Wilson's Bible Types Hyssop Webster Dictionary Hyssop Watson's Theological Dictionary Hyssop 1911 Encyclopedia Britannica Hyssop International Standard Bible Encyclopedia Hyssop Kitto Biblical Cyclopedia Hyssop McClintock and Strong's Bible Encyclopedia Hyssop The Jewish Encyclopedia Hyssop Numbers 19:7 'The priest shall then wash his clothes and bathe his body in water, and afterward come into the camp, but the priest shall be unclean until evening. Nu 19:8,19 Lev 11:25,40 14:8,9 15:5 16:26-28 Numbers 19 Resources - Multiple Sermons and Commentaries RED HEIFER RITUAL MAKES ONE UNCLEAN The priest shall then wash his clothes and bathe his body in water, and afterward come into the camp - This indicates that the priest burned the heifer outside the camp (where it was slaughtered). In Hebrews we read For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. 12 Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 13 So, let us go out to Him outside the camp, bearing His reproach. (Heb 13:11-13) but the priest shall be unclean until evening - Compare Leviticus 11:25+ "and whoever picks up any of their carcasses shall wash his clothes and be unclean until evening." Unclean (make unclean) (02930)(tame) means to become unclean or make unclean. To become ceremonially unclean. To defile oneself (Hos 5:3, 6:10, Ezek 20:30). A wife defiles herself by adultery (Nu 5:13, Jer 2:23 = speaks of Israel as God's wife who had defiled herself by her spiritual adultery with idols!, Ezek 23:13 = refers to Judah and in context to the 10 Northern tribes - both had defiled themselves). To defile (violate) a girl (Ge 34:5), a woman (Ezek 18:6) Qal: To become (cultically or ceremonially) unclean: a) men Lev.11:24-39 Lev.5:3 Lev 13:14, 14:46, 15:5, 17:15, 22:6, Nu 19:7, Hag 2:13 b) things Lev.11:32-38' so that uncleanness arises Eze.22:3 <> Nif.: defile, pollute oneself Hos.5:3 by Lev.11:43 <> Piel: Lev.13:441. dishonor: ravish (a girl) Ge 34:5; profane Eze.43:7 2. defile, profane: tabernacle Lev.15:31, land Lev.18:28 3. (cultically) defile: oneself Lev.11:44, a nazîr Nu 6:9, altar 2Ki.23:16, house of Yahweh Jer.7:30 4. declare unclean Lev.13:8-59 <> Pual: be defiled Eze.4:14 <> Hitp.: incur uncleanness, become unclean Lev.11:24 <> Hotpaal: be touched by uncleanness Deut 24:4. Tame is translated in the Septuagint in Numbers 19 with the adjective akathartos in Nu 19:7; Nu 19:8; Nu 19:10; Nu 19:11; Nu 19:13; Nu 19:14; Nu 19:15; Nu 19:16; Nu 19:17; Nu 19:19; Nu 19:20; Nu 19:21; Nu 19:22 (Other uses of tame in Numbers - Nu 5:3; Nu 5:13; Nu 5:14; Nu 5:20; Nu 5:27; Nu 5:28; Nu 5:29; Nu 6:7; Nu 6:9; Nu 6:12). Akathartos means ritually not acceptable, defiled, unclean (as used in Acts 10:14, 28+). Everything related to idolatry was considered unclean (2 Cor 6:17). It is notable that every use of akathartos in the Gospels (19x out of 30 total NT uses) is applied to filthy demonic spirits! Numbers 19:8 'The one who burns it shall also wash his clothes in water and bathe his body in water, and shall be unclean until evening. Numbers 19 Resources - Multiple Sermons and Commentaries The one who burns it shall also wash his clothes in water and bathe his body in water, and shall be unclean until evening - This text indicates that Eleazar had at least one assistant to do the burning of the red heifer. Numbers 19:9 'Now a man who is clean shall gather up the ashes of the heifer and deposit them outside the camp in a clean place, and the congregation of the sons of Israel shall keep it as water to remove impurity; it is purification from sin. BGT Numbers 19:9 καὶ συνάξει ἄνθρωπος καθαρὸς τὴν σποδὸν τῆς δαμάλεως καὶ ἀποθήσει ἔξω τῆς παρεμβολῆς εἰς τόπον καθαρόν καὶ ἔσται τῇ συναγωγῇ υἱῶν Ισραηλ εἰς διατήρησιν ὕδωρ ῥαντισμοῦ ἅγνισμά ἐστιν NET Numbers 19:9 "'Then a man who is ceremonially clean must gather up the ashes of the red heifer and put them in a ceremonially clean place outside the camp. They must be kept for the community of the Israelites for use in the water of purification– it is a purification for sin. NLT Numbers 19:9 Then someone who is ceremonially clean will gather up the ashes of the heifer and deposit them in a purified place outside the camp. They will be kept there for the community of Israel to use in the water for the purification ceremony. This ceremony is performed for the removal of sin. ESV Numbers 19:9 And a man who is clean shall gather up the ashes of the heifer and deposit them outside the camp in a clean place. And they shall be kept for the water for impurity for the congregation of the people of Israel; it is a sin offering. NIV Numbers 19:9 "A man who is clean shall gather up the ashes of the heifer and put them in a ceremonially clean place outside the camp. They shall be kept by the Israelite community for use in the water of cleansing; it is for purification from sin. KJV Numbers 19:9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin. YLT Numbers 19:9 'And a clean man hath gathered the ashes of the cow, and hath placed at the outside of the camp, in a clean place, and it hath become to the company of the sons of Israel a charge for waters of separation -- it is a cleansing; LXE Numbers 19:9 And a clean man shall gather up the ashes of the heifer, and lay them up in a clean place outside the camp; and they shall be for the congregation of the children of Israel to keep: it is the water of sprinkling, a purification. ASV Numbers 19:9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place; and it shall be kept for the congregation of the children of Israel for a water for impurity: it is a sin-offering. CSB Numbers 19:9 "A man who is clean is to gather up the cow's ashes and deposit them outside the camp in a ceremonially clean place. The ashes must be kept by the Israelite community for preparing the water to remove impurity; it is a sin offering. NKJ Numbers 19:9 `Then a man who is clean shall gather up the ashes of the heifer, and store them outside the camp in a clean place; and they shall be kept for the congregation of the children of Israel for the water of purification; it is for purifying from sin. clean: Nu 19:18 9:13 2Co 5:21 Heb 7:26 9:13 lay them up: Nu 19:17 water to remove impurity: That is, water prepared by being mixed with the ashes of the heifer, and set apart for the special purpose of being sprinkled on those who had contracted any legal defilement. To this rite the apostle Paul, in his epistle to the Hebrews. (Heb 9:13, 14) pointedly alludes: "For if," says he, "the blood of bulls and of goats," alluding, probably, to the sin-offerings and the scape-goat, "and the ashes of a heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who, through the eternal Spirit, offered himself without spot unto God, purge your conscience from dead works to serve the living God." Nu 19:13,20,21 6:12 31:23,24 Lev 15:20 Zec 13:1 2Co 7:1 Numbers 19 Resources - Multiple Sermons and Commentaries WATER OF PURIFICATION STORED OUTSIDE IN CLEAN PLACE Now a man who is clean shall gather up the ashes of the heifer and deposit them outside the camp in a clean place - The ashes are "dust-like ashes, not the heavy ash from the altar." (CBC-Nu) So clearly someone assists Eleazar in carrying out this instruction. It is interesting that they was a "clean place" outside the camp, but the main point is that the ashes of the red heifer were now "sacred" and had to be kept clean so that they would have their desired efficacious cleansing effect as described in the following passages. Merrill on outside the camp - Once the animal, including its blood, was reduced to “the ultimate biodegradable condition” of a living being (Levine 1993:471), its ashes were deposited in a “purified place outside the camp,” which almost seems like an oxymoron, since being outside the camp is generally associated with defilement....These ashes, when mixed with water, could subsequently function as “an instant sin offering”; however, its de-defiling and de-sinning properties were activated upon use, not during the preparation process, which defiled its agents. Offering a sin offering was difficult and expensive; mourners needing purification after contact with their recently dead family member had in this “an alternate remedy which marked the seriousness of the pollution caused by death, yet dealt with it without the cost and inconvenience of sacrifice” (G. J. Wenham 1981:146). (CBC-Nu) Ashes (0665) (eper) "masculine noun meaning soil, ashes, dust. It describes loose soil or dirt put on a person's head to indicate mourning (2 Sam. 13:19; Ezek. 27:30). It is used in the phrase sackcloth and ashes (saq wāʾēp̠ek, Isa. 58:5; Jon. 3:6). It describes the wicked figuratively as ashes under the feet of the righteous (Ezek. 28:18; Mal. 4:3). Humans are mere dust and ashes (Gen. 18:27). It is used to describe the ashes of the red heifer (Num. 19:9, 10) used in a cleansing ritual. (Baker) NIDOTTE - 1. An example of אֵפֶר, ashes, is its use in cultic sacrifice: “ashes of the heifer” (Num 19:9–10). 2. Most often the word is used in the mourning rite of putting ashes on the head (2 Sam 13:19), in combination with sackcloth (Esther 4:1, 3; Isa 58:5; Jer 6:26; Jon 3:6), or in the combination of dust and ashes (Job 42:6; Ezek 27:30; cf. Job 2:8). The Ezekiel passage is vivid with dust sprinkled on the head and the person rolling in ashes (Ezek 27:30). 3. Humiliation or contrition is expressed with this term. Job says, “I am reduced to dust (עָפָר) and ashes (אֵפֶר)” (Job 30:19; cf. 42:6). Abraham speaks of himself in God’s presence as “nothing but dust and ashes” (Gen 18:27). God reduced the people to a condition like ashes on the ground (Ezek 28:18), and the promise is that the wicked will be ashes under the feet (Mal 4:3 [3:21]). In a lament the author claims that he has been trampled in the dust (אֵפֶר) (Lam 3:16). 4. Two passages refer to the eating of ashes as food: one depicts distress and sorrow (Ps 102:9 [10]); another, the bare subsistence of an idol worshiper (Isa 44:20). 5. In a comparative sense, God scatters the frost like ashes (Ps 147:16), crowns are given instead of ashes (Isa 61:3), and in a disparaging comment, some maxims are proverbs of ashes (Job 13:12). Eper - 22x in 22v - ashes(21), dust(1).Gen. 18:27; Num. 19:9; Num. 19:10; 2 Sam. 13:19; Est. 4:1; Est. 4:3; Job 2:8; Job 13:12; Job 30:19; Job 42:6; Ps. 102:9; Ps. 147:16; Isa. 44:20; Isa. 58:5; Isa. 61:3; Jer. 6:26; Lam. 3:16; Ezek. 27:30; Ezek. 28:18; Dan. 9:3; Jon. 3:6; Mal. 4:3 And the congregation of the sons of Israel shall keep it as water to remove impurity; it is purification from sin - NIV = "They shall be kept by the Israelite community for use in the water of cleansing; it is for purification from sin." NET has "water of purification" B H Carroll has the following note - Regeneration consists of what, and what element of regeneration is typified by this water of purification? Give full explanation, using the following scriptures: Psalm 51:2; Ezekiel 36:25; Zechariah 13:1; John 3:5; Ephesians 5:26; Titus 3:5; Hebrews 9:13. NET NOTE - The expression לְמֵי נִדָּה (léme niddah) is “for waters of impurity.” The genitive must designate the purpose of the waters—they are for cases of impurity, and so serve for cleansing or purifying, thus “water of purification.” The word “impurity” can also mean “abhorrent” because it refers to so many kinds of impurities. It is also called a purification offering; Milgrom notes that this is fitting because the sacrificial ritual involved transfers impurity from the purified to the purifier (pp. 62–72). The ashes were to be stored somewhere outside the camp to be used in a water portion for cleansing someone who was defiled. This is a ritual that was enacted in the wilderness; it is something of a restoring rite for people alienated from community. Gilbrant - Although different from the sin offering illustrated in Lev. 4:1-5:13, the OT designates the red heifer ashes as a sin offering (Num. 19:9)." THOUGHT - Water for washing is a picture of the Word of God (John 15:3; Eph. 5:25–27). The Word promises us cleansing because the blood of God’s Son was shed for us on the cross (1 John 1:5–2:2). The Word also provides cleansing for the inner person as we read it, meditate on it, and apply it to our lives. Why should we be defiled and defile others when God’s gracious cleansing is available? (Wiersbe) John 15:3 “You are already clean because of the word which I have spoken to you. (Jn 13 John 13:9 Simon Peter said to Him, “Lord, then wash not only my feet, but also my hands and my head.” 10 Jesus said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” Ephesians 5:25-27+ Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, 26 so that He might sanctify her, having cleansed her by the washing of water with the word, 27 that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. Titus 3:5+ He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, Numbers 19:10 'The one who gathers the ashes of the heifer shall wash his clothes and be unclean until evening; and it shall be a perpetual statute to the sons of Israel and to the alien who sojourns among them. BGT Numbers 19:10 καὶ πλυνεῖ τὰ ἱμάτια ὁ συνάγων τὴν σποδιὰν τῆς δαμάλεως καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας καὶ ἔσται τοῖς υἱοῖς Ισραηλ καὶ τοῖς προσκειμένοις προσηλύτοις νόμιμον αἰώνιον NET Numbers 19:10 The one who gathers the ashes of the heifer must wash his clothes and be ceremonially unclean until evening. This will be a permanent ordinance both for the Israelites and the resident foreigner who lives among them. NLT Numbers 19:10 The man who gathers up the ashes of the heifer must also wash his clothes, and he will remain ceremonially unclean until evening. This is a permanent law for the people of Israel and any foreigners who live among them. ESV Numbers 19:10 And the one who gathers the ashes of the heifer shall wash his clothes and be unclean until evening. And this shall be a perpetual statute for the people of Israel, and for the stranger who sojourns among them. NIV Numbers 19:10 The man who gathers up the ashes of the heifer must also wash his clothes, and he too will be unclean till evening. This will be a lasting ordinance both for the Israelites and for the aliens living among them. KJV Numbers 19:10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever. YLT Numbers 19:10 and he who is gathering the ashes of the heifer hath washed his garments, and is unclean till the evening; and it hath been to the sons of Israel, and to the sojourner who is sojourning in their midst, for a statute age-during. LXE Numbers 19:10 And he that gathers up the ashes of the heifer shall wash his garments, and shall be unclean until evening; and it shall be a perpetual statute for the children of Israel and for the strangers joined to them. ASV Numbers 19:10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever. CSB Numbers 19:10 Then the one who gathers up the cow's ashes must wash his clothes, and he will remain unclean until evening. This is a permanent statute for the Israelites and for the foreigner who resides among them. NKJ Numbers 19:10 `And the one who gathers the ashes of the heifer shall wash his clothes, and be unclean until evening. It shall be a statute forever to the children of Israel and to the stranger who dwells among them. NRS Numbers 19:10 The one who gathers the ashes of the heifer shall wash his clothes and be unclean until evening. This shall be a perpetual statute for the Israelites and for the alien residing among them. wash his: Nu 19:7,8,19 it shall be: Nu 15:15,16 Ex 12:49 Ro 3:29,30 Col 3:11 Numbers 19 Resources - Multiple Sermons and Commentaries The one who gathers the ashes of the heifer shall wash his clothes and be unclean until evening; and it shall be a perpetual statute to the sons of Israel and to the alien who sojourns among them - The one who gathers implies that this is another assistant to Eleazar. Alien who sojourns in Lxx is two words in Greek, proskeimai (to be closely attached in present tense) and proselutos (in NT one who has come over to Judaism).
Números 19
Guzik asks "What was inherently unclean about a dead body? Simply that death is the result and positive proof of sin (Genesis 2:15–17, Romans 5:12+). Death is like sin made visible. If someone touched the carcass of a dead animal, he was unclean for less than one day (Leviticus 11:24, 27, 39). But if one touched a dead human, he was unclean for seven days! Man is indeed greater than the animals—especially greater in sin. Our contact with a dead body also makes us unclean. In Romans 7:24, Paul cries out in frustration of defeat in sin: Who will deliver me from this body of death? We can only be delivered from the body of death if we receive and walk in the precious work of Jesus on our behalf (Ro 7:25, Ro 8:1)." NET NOTE on open field - The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al péne hassadeh). This ruling is in contrast now to what was contacted in the tent. NET NOTE on unclean for seven days - See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus. Matthew 23:27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men’s bones and all uncleanness. Acts 23:3+ Then Paul said to him, “God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?” Question: What did Jesus mean when He spoke of living water? Answer: Jesus uses the phrase “living water” in two instances in the Bible. The first instance is found in John chapter 4. Jesus was tired and sat at a well while His disciples went into town to buy food. A Samaritan woman came to draw water, and Jesus asked her for a drink. The Samaritan woman was quite shocked because Jesus was a Jew, and Jews simply hated the Samaritans. Of course, she had no idea who Jesus was and asked Him how He could ask her for water since He was a Jew. Jesus ignored the question and went right to the point, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water” (John 4:10). Notice that He does not say that He is the living water, but that He would give living water to her, and when she received it, she would never thirst again. Of course, that does not tell us what the living water is! For that, we must go to another passage of Scripture. In this case, Jesus is in the temple surrounded by a throng of worshipers. He suddenly cried out, “If anyone is thirsty, let him come to me and drink. He who believes in Me, as the Scriptures said, ‘From his innermost being will flow rivers of living water.’ But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified” (John 7:37–39+, emphasis added). Here Jesus refers to the Holy Spirit as the living water. External influence of the Spirit had always been given in the conversion and sanctification of the Old Testament saints and prophets, but the gift of the Spirit who would indwell believers had not yet been received (Acts 10:44–45). So, though many people say that Jesus is the living water, Jesus Himself intended the phrase to mean the Holy Spirit who dwells in believers and seals them for salvation (Ephesians 1:13–14). It is the ministry of the Spirit, flowing out of a heart redeemed by God, that blesses believers and, through them, brings life and light to the world. GotQuestions.org Numbers 19:17 'Then for the unclean person they shall take some of the ashes of the burnt purification from sin and flowing water shall be added to them in a vessel. BGT Numbers 19:17 καὶ λήμψονται τῷ ἀκαθάρτῳ ἀπὸ τῆς σποδιᾶς τῆς κατακεκαυμένης τοῦ ἁγνισμοῦ καὶ ἐκχεοῦσιν ἐπ᾽ αὐτὴν ὕδωρ ζῶν εἰς σκεῦος NET Numbers 19:17 "'For a ceremonially unclean person you must take some of the ashes of the heifer burnt for purification from sin and pour fresh running water over them in a vessel. NLT Numbers 19:17 "To remove the defilement, put some of the ashes from the burnt purification offering in a jar, and pour fresh water over them. ESV Numbers 19:17 For the unclean they shall take some ashes of the burnt sin offering, and fresh water shall be added in a vessel. NIV Numbers 19:17 "For the unclean person, put some ashes from the burned purification offering into a jar and pour fresh water over them. KJV Numbers 19:17 And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel: YLT Numbers 19:17 and they have taken for the unclean person of the ashes of the burning of the cleansing, and he hath put upon it running water unto a vessel; LXE Numbers 19:17 And they shall take for the unclean of the burnt ashes of purification, and they shall pour upon them running water into a vessel. ASV Numbers 19:17 And for the unclean they shall take of the ashes of the burning of the sin-offering; and running water shall be put thereto in a vessel: CSB Numbers 19:17 For the purification of the unclean person, they are to take some of the ashes of the burnt sin offering, put them in a jar, and add fresh water to them. NKJ Numbers 19:17 `And for an unclean person they shall take some of the ashes of the heifer burnt for purification from sin, and running water shall be put on them in a vessel. NRS Numbers 19:17 For the unclean they shall take some ashes of the burnt purification offering, and running water shall be added in a vessel; NAB Numbers 19:17 For anyone who is thus unclean, ashes from the sin offering shall be put in a vessel, and spring water shall be poured on them. NJB Numbers 19:17 'For someone thus unclean, some of the ashes of the victim burnt as a sacrifice for sin will be taken and spring water must be poured over them, in a vessel. GWN Numbers 19:17 "This is what you must do for people who become unclean from touching a dead body. Put some of the ashes from the red cow that was burned as an offering for sin into a container. Then pour fresh water on them. ashes: Heb. dust, Nu 19:9 flowing water shall be added: Heb. living waters shall be given, Ge 26:19 *marg: Song 4:15 Joh 4:10,11 7:38 Rev 7:17 Numbers 19 Resources - Multiple Sermons and Commentaries ASHES ADDED TO LIVING WATER Then for the unclean person they shall take some of the ashes of the burnt purification from sin - Touching a dead body had heretofore not been directly connected with sin but only defilement or uncleanness. This passage brings sin into the equation. The NET version has "ashes of the heifer burnt for purification from sin." ESV has "some ashes of the burnt sin offering." NLT and NIV call it "burned purification offering" which indicates they are letting the Lxx guide their translation for Lxx has hagnisomos (only in Acts 21:26 in NT) instead of sin. And flowing water shall be added to them in a vessel - Flowing water is literally "living water" in the Lxx = "hudor zon [present tense]" = literally "water continually living") THOUGHT - The flowing water and ashes of the burnt purification from sin is a foreshadowing of the "Living Water" Jesus offered to the Samaritan woman at the well and has continued to offer to every despised "Samaritan" (which was all of us before we were clothed in the righteousness of Christ - 1 Cor 1:29-30) who has ever been born again (see commentary on John 4:10-11) Brooks observes that "The only form in which a single slaughtered sacrifice could be kept on hand without putrefying and belying its purifying purpose was in the form of ashes. The continued presence and repeated usage of the ashes introduced the idea that one sacrifice can repeatedly cleanse—a concept that reached its fullest expression in Christ's sacrifice that repeatedly cleanses from sin (cf. 1 John 1:9)." I would add this parallels the truth in Hebrews 10:12+ when Jesus "having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD." NET NOTE on flowing water - The expression is literally “living water.” Living water is the fresh, flowing spring water that is clear, life-giving, and not the collected pools of stagnant or dirty water. Ashes (06083)(apar) means dust, dry earth, loose dirt. See more discussion by Brooks below. Gilbrant - Occurring over 100 times in the OT, the noun ʿāphār means "loose soil" or "dust" (1 Ki. 18:38; Isa. 34:7, 9; Amos 2:7), but it is also used of the "surface soil" of the earth (Exo. 8:16f) and the "material" of the earth as a whole (Prov. 8:26; Isa. 40:12), and it may refer to a "sand" storm (Deut. 28:24). The noun occurs with a negative connotation of "dust" several times in the OT. For instance, dust is thrown in malice (2 Sam. 16:13), put on the head as a sign of grief (Josh. 7:6; Ezek. 27:30) and made into siege works (Hab. 1:10). It is seen as a token of punishment and humiliation upon the serpent (Gen. 3:14; Isa. 65:25). The noun ʿāphār also refers to the powder of anything pulverized (Deut. 9:21) or to the debris of a ruined city (1 Ki. 20:10; Neh. 4:2, 10; Ezek. 26:4, 12). However, ʿāphāl can also be used in a neutral sense: dust is a place to hide from God's glory (Isa. 2:10, 19) and it is the material from which the physical body of mankind was made, and to which it returns (Gen. 2:7; 3:19; Job 4:19; Ecc. 3:20). Further, ʿāphāl can denote mortar used for plastering houses (Lev. 14:41f, 45), iron ore (Job 28:2) and gold dust (Job 28:6). Figuratively, ʿāphār is used of abundance (Gen. 13:16; 28:14; 2 Chr. 1:9; Job 27:16), including blood being poured out in such abundance that it becomes common and precious metals being heaped up to the point of worthlessness (Job 22:24; Zeph. 1:17; Zech. 9:3). Several times it is used as a simile. For instance, Abraham used it as a simile for self-abasement (Gen. 18:27), and it is used in a simile of the scattered or dispersed in 2 Ki. 13:7 and Isa. 41:2. It is further used as a figure of humiliation when it describes those who sit or lie in the dust (Job 16:15; Pss. 7:5; 44:25; 119:25; Isa. 47:1) or lick the dust (Ps. 72:9; Isa. 49:23; Mic. 7:17). The Scriptures say that Yahweh raises people from the dust (1 Sam. 2:8; 1 Ki. 16:2; Ps. 113:7), and God's people are encouraged to lift themselves up from the dust (Isa. 52:2). A final area of meaning that is not easily separated is the distinction between "the earth of the grave" (Job 7:21; 20:11; 21:26; Ps. 22:15) and "the world of the dead" or "underworld" (Job 17:16; Ps. 22:29; Dan. 12:2). Yet it seems that these two ideas are possibly reflected in these passages. (Complete Biblical Library Hebrew-English Dictionary) Aphar - 103v - ashes(2), debris(2), dirt(1), dry soil(1), dust(91), dusty(1), earth(5), ground(1), heap(2), loose earth(1), plaster(3), rubbish(1), rubble(1). Gen. 2:7; Gen. 3:14; Gen. 3:19; Gen. 13:16; Gen. 18:27; Gen. 26:15; Gen. 28:14; Exod. 8:16; Exod. 8:17; Lev. 14:41; Lev. 14:42; Lev. 14:45; Lev. 17:13; Num. 5:17; Num. 19:17; Num. 23:10; Deut. 9:21; Deut. 28:24; Deut. 32:24; Jos. 7:6; 1 Sam. 2:8; 2 Sam. 16:13; 2 Sam. 22:43; 1 Ki. 16:2; 1 Ki. 18:38; 1 Ki. 20:10; 2 Ki. 13:7; 2 Ki. 23:4; 2 Ki. 23:6; 2 Ki. 23:12; 2 Ki. 23:15; 2 Chr. 1:9; Neh. 4:2; Neh. 4:10; Job 2:12; Job 4:19; Job 5:6; Job 7:5; Job 7:21; Job 8:19; Job 10:9; Job 14:8; Job 14:19; Job 16:15; Job 17:16; Job 19:25; Job 20:11; Job 21:26; Job 22:24; Job 27:16; Job 28:2; Job 28:6; Job 30:6; Job 30:19; Job 34:15; Job 38:38; Job 39:14; Job 40:13; Job 41:33; Job 42:6; Ps. 7:5; Ps. 18:42; Ps. 22:15; Ps. 22:29; Ps. 30:9; Ps. 44:25; Ps. 72:9; Ps. 78:27; Ps. 102:14; Ps. 103:14; Ps. 104:29; Ps. 113:7; Ps. 119:25; Prov. 8:26; Eccl. 3:20; Eccl. 12:7; Isa. 2:10; Isa. 2:19; Isa. 25:12; Isa. 26:5; Isa. 26:19; Isa. 29:4; Isa. 34:7; Isa. 34:9; Isa. 40:12; Isa. 41:2; Isa. 47:1; Isa. 49:23; Isa. 52:2; Isa. 65:25; Lam. 2:10; Lam. 3:29; Ezek. 24:7; Ezek. 26:4; Ezek. 26:12; Ezek. 27:30; Dan. 12:2; Amos 2:7; Mic. 1:10; Mic. 7:17; Hab. 1:10; Zeph. 1:17; Zech. 9:3 Brooks on ashes (apar)—The word used here is apar but in vv. 9-10 the less frequently appearing synonym 'eper occurs. The word 'apar refers more often to dust (Nu 5:17), though it can be plaster (Lev. 14:45), rubble (2 Kings 23:12; Neh. 4:2), soil (Job 5:6), the earth (Job 41:33), and, as here, ashes (2 Kings 23:4). The word describes a human's lowly origins (Ge. 2:7; Ps. 103:14) and therefore aptly indicates humility in relation to God (Ge 18:27). It can also refer to one's final destiny (Job 7:21; 10:9)—also in contrast to God (Ge. 3:19)—and became a figure for the grave and death (Job 17:16; Ps 22:15, 29). It might be what was left after disaster and judgment (1 Kings 20:10; Ezek. 26:4). Perhaps because of its reference to judgment, disaster, and human mortality, it and the synonym 'eper became a sign of repentance (Job 42:6; Da 9:3) and grief when someone placed it on his head (Josh. 7:6), rolled in it (Mic. 1:10), sat in it (Isa. 47:1), figuratively "licked" it (Ps. 72:9), or wore it with sackcloth (Esther 4:1). It became a figure of humble origins (1 Sa 2:8) and a humiliating end (Job 16:15; 30:19). It also appeared as a figure meaning numerous (Gen. 28:14; Nu 23:10). SCRIPTURAL CHAIN ON "LIVING WATER" Scriptural Chain for Living (running, flowing) water - The Hebrew phrase in each of the following passages is literally "'al-mayim hayyim" = "water living" and in the Lxx the word for "living" (Hebrew = hayyim) is translated with the verb zoa = to live. And so we see this beautiful phrase scattered from Genesis to Revelation. The beautiful phrase,CHAY MAYIM, "living water" occurs 1st in Ge 26:19 & then in Lv 14:5,6, 50, 51, 52, 15:13 > running water, Nu 19:17 > flowing water Song 4:15 > fresh water, Je 2:13 > living waters, Je17:13 > living water, Zec 14:8 > living waters from Jerusalem during 1000 YEAR reign of Messiah. First use = Ge 26:19 = "a well of living water" (Young's Literal) Lev 14:5-6, 50, 51, 52, Lev 15:13 = "running water" Nu 19:17 = "flowing water" > (healing waters associated with the ashes of the red heifer - Lxx = "hudor zon [present tense]" = literally "water continually living") Song 4:15 = "fresh water" Jer 2:13 "living waters" Jer 17:13 = "living water" Zec 14:8 = "living waters" > living waters from Jerusalem during 1000 YEAR reign of Messiah. (see commentary) Jn 4:10 = "living water" Jn 4:14 = " well of water springing up to eternal life" Jn 7:38 "living water" (see commentary) Rev 7:17 = "springs of the water of life" (see commentary) Rev 21:6 = "the spring of the water of life without cost" (see commentary) Rev 22:1 = " river of the water of life" (see commentary) Rev 22:17 = "take the water of life without cost." (see commentary) LIVING WATER - The Bible frequently pictures spiritual life as water. • Jesus is the source of this living water “Jesus answered her [the Samaritan woman], ‘If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.’ ” John 4:10 • This living water reaches our deepest needs. Jesus said: “Whoever believes in me, as the Scripture has said, streams of living water will flow from within him.” John 7:38+ • This living water is like a spring which never dries up: “For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water.” Revelation 7:17+ • This living water produces a fruitful life: “On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.” Revelation 22:2+ (The Gospel of John made easy) Our Daily Homily F B Meyer For the unclean, they shall take ashes. (r.v.) It was very easy to become unclean without realizing it. To touch a corpse, to be in the same room as the dead, to stumble over a grave, was enough to defile the Israelite, and excommunicate him from the Tabernacle with its holy rites. Could anything more graphically set forth the contagiousness of sin? We cannot be in contact with those who are dead in trespasses and sins, or breathe air defiled by their filthy speech, or read books which contain their thoughts, without suffering in some way by it. This is the reason why, at the end of the day, we often feel unable to pray, or hold fellowship with God: we are excluded from the Most Holy Place, because of this defilement. Indeed, there is only one way of escaping it, and that is in being covered, hermetically sealed, by the Spirit of God. “In whom ye were sealed unto the day of redemption” (see note Ephesians 4:30 - (Click word study on redemption - apolutrosis) (See also Spurgeon's sermons Particular Redemption, see Spurgeon's other sermons Plenteous Redemption, Full Redemption; Redemption Through Blood, the Gracious Forgiveness of Sins; Bought With a Price) For this reason also, we should perpetually seek fresh cleansing in the precious blood of Christ. He is represented in this heifer without spot, slain in its prime, whose ashes were mingled in running water to testify their perpetual efficacy and freshness. If the ashes of an heifer availed for the purifying of the flesh, how much more shall the blood of Christ cleanse our consciences! Ask perpetually for the sprinkling of the blood of Jesus Christ, that you may have access with confidence into the Most Holy Place. The red heifer of Numbers answers to John 13. Let us apply the ashes and the water of purification to each other. Jesus said: “If I then, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet.” Ray Pritchard on the Holy Spirit as Living Water - Water is one of the most common symbols for the Holy Spirit in the Bible. Since water is indispensable for human life, the phrase “living water” is an apt metaphor for the Spirit’s work in the human heart. Zechariah 14:8 looks forward to a time after the return of Christ when the climate and geography of earth will be changed as Jesus Christ sets up His kingdom on the earth. There will be a great earthquake, splitting the Mount of Olives in two (Zech 4:4), followed by enormous changes in the normal pattern of daytime and nighttime (Zech 4:6–7). On that day “living water” will flow from Jerusalem. This is no doubt both literal and symbolic. There will be a literal river, but the river will symbolize the free flow of the Spirit throughout the entire earth. Jesus used this word picture in John 4 during His conversation with the woman at the well. Although she came seeking literal water, He promised to give her “living water” which would satisfy her thirst forever (John 4:10). That “living water” becomes a “spring of water” within the heart of the believer, welling up to eternal life. As the water rises rapidly in the well, it comes to the surface and flows over the edges. What a wonderful picture of how the Spirit works in the human heart. Those who come to Christ find “living water” that satisfies the deep thirst within. Through the indwelling Holy Spirit, that “living water” produces a new life that eventually bubbles to the surface and becomes evident to others. Living water won’t become stagnant. It always produces a dynamic, abundant, exciting new life. Water is also necessary for cleansing. Ephesians 5:26 pictures this aspect of the Spirit’s work when it mentions the “washing with water through the Word.” The Word is the cleansing agent; the Spirit is the cleansing power. As the Spirit applies the Word to our lives, we are cleansed from the stain of sin and the filth of the world. The Holy Spirit flows through believers like a mighty river of living water, bringing new life and providing deep, inner cleansing. As we yield ourselves to Christ, the abundance of His life (the “living water”) flows out to those around us. River of God, I live in a dry, barren land. All around me men and women die of thirst. Make me a channel of living water to those who desperately need it. Amen. (Names of the Holy Spirit) Numbers 19:18 'A clean person shall take hyssop and dip it in the water, and sprinkle it on the tent and on all the furnishings and on the persons who were there, and on the one who touched the bone or the one slain or the one dying naturally or the grave. Nu 19:9 Ps 51:7 Eze 36:25-27 Joh 15:2,3 17:17,19 1Co 1:30 Heb 9:14 Numbers 19 Resources - Multiple Sermons and Commentaries HYSSOP EXPLANATION OF THE MODE OF CLEANSING A clean person shall take hyssop and dip it in the water, and sprinkle it on the tent and on all the furnishings and on the persons who were there, and on the one who touched the bone or the one slain or the one dying naturally or the grave - This passage explains how a defiled person could be cleansed. They had to be cleansed by a ceremonially clean person (priest not required) who dipped hyssop in the water of purification and applied it to the tent and all who came in contact with the tent. Unger on grave - Touching even a bone or grave defiled (19:16), so graves were whitewashed, to help people avoid inadvertent contact with them (Matt 23:27; Luke 11:44). The use of hyssop played a vital role in Israel's emancipation from Egyptian bondage in the Passover... Exodus 12:22+ “You shall take a bunch of hyssop and dip it in the blood which is in the basin, and apply some of the blood that is in the basin to the lintel and the two doorposts; and none of you shall go outside the door of his house until morning. Hyssop - 12x - Exod. 12:22; Lev. 14:4; Lev. 14:6; Lev. 14:49; Lev. 14:51; Lev. 14:52; Num. 19:6; Num. 19:18; 1 Ki. 4:33; Ps. 51:7; Jn. 19:29; Heb. 9:19 Sprinkle (05137) see note above on nazah One is reminded of Paul's exhortation to the saints at Corinth... (2 Cor 7:1+) Therefore, having these promises (2 Cor 6:14-18), beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting (epiteleo in present tense ~ progressive sanctification) holiness in the fear of God. Peter gave a similar exhortation... (1 Pe 1:14-16+) As obedient children, do not be conformed (suschematizo - in present tense ~ progressive sanctification to the former lusts which were yours in your ignorance, 15 but like the Holy One who called you, be (aorist imperative see our need to depend on the Holy Spirit to obey) holy (hagios) yourselves (WE ARE HOLY IN POSITION AND NEED TO DAILY BY THE HOLY SPIRIT'S ENABLING POWER SEEK TO BE HOLY IN PRACTICE!0 also in all your behavior; 16 because it is written, “YOU SHALL BE HOLY, FOR I AM HOLY.” Numbers 19:19 'Then the clean person shall sprinkle on the unclean on the third day and on the seventh day; and on the seventh day he shall purify him from uncleanness, and he shall wash his clothes and bathe himself in water and shall be clean by evening. shall sprinkle: Eph 5:25-27 Titus 2:14 Titus 3:3-5 1Jn 1:7 2:1,2 Jude 1:23 Rev 1:5,6 on the seventh day: Nu 19:12 31:19 Ge 2:2 Lev 14:9 Numbers 19 Resources - Multiple Sermons and Commentaries Related Passages: 1 Peter 1:2+ according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure. 1 John 1:6-7+ If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7 but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses (present tense) us from all sin. 1 John 1:9+ If we confess (present tense) our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. FINALLY CLEAN ON EVENING OF SEVENTH DAY Then the clean person shall sprinkle on the unclean on the third day and on the seventh day - The clean person is the one handling the ashes with water and the paradox is if he touches the water of purification, he becomes unclean (cf Nu 19:21). Guzik has an interesting note worth pondering noting that the "ashes of the red heifer (which the ingredients all speak of the work of Jesus on our behalf), combined with water (which speaks of the work of the Word of God and the Holy Spirit) combine together to bring cleansing. It can cleanse even the uncleanness brought about by death. All this cleansing is a precious picture; but the reality is in Jesus: For if the blood of bulls and goats and the ashes of a heifer, sprinkling the unclean, sanctifies for the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered Himself without spot to God, cleanse your conscience from dead works to serve the living God? (Hebrews 9:13–14)" and on the seventh day he shall purify him from uncleanness, and he shall wash his clothes and bathe himself in water and shall be clean by evening - Process completed on seventh day. NET NOTE on shall purify him - The construction uses a simple Piel of חָטָא (khata’, “to purify”) with a pronominal suffix—“he shall purify him.” Some commentators take this to mean that after he sprinkles the unclean then he must purify himself. But that would not be the most natural way to read this form. Sprinkle (05137) see note above on nazah Irving Jensen - Legal defilement by contact with dead bodies, and the ceremonies of purification required, would be continual reminders to them that God would give the Canaan blessings only to those who were clean. The Christian today who would covet the blessings of “rest” in Christian living, of which the author of Hebrews speaks, must also see that such blessings come only to the undefiled, to those whose sins have been confessed and to whom the cleansing blood of Christ and purging Word of God have been applied and obeyed. (Ibid) Numbers 19:20 'But the man who is unclean and does not purify himself from uncleanness, that person shall be cut off from the midst of the assembly, because he has defiled the sanctuary of the LORD; the water for impurity has not been sprinkled on him, he is unclean. not: Nu 19:13 15:30 Ge 17:14 Mk 16:16 Ac 13:39-41 Ro 2:4,5 2Pe 3:14 Rev 22:11 Numbers 19 Resources - Multiple Sermons and Commentaries UNCLEANNESS DOES NOT JUST GO AWAY But the man who is unclean and does not purify himself from uncleanness, that person shall be cut off from the midst of the assembly, because he has defiled the sanctuary of the LORD; the water for impurity has not been sprinkled on him, he is unclean - Just as the situation in Nu 19:13, this describes willful neglect and same penalty of being cut off (see comments on verse 13). Merrill - This causes us to think of the New Testament warning against defiling the temple of the Lord, whether our physical body (1 Cor 3:16; 6:19; 2 Cor 6:16) or the church body (Eph 2:21–22; 1 Pet 2:5). The new covenant means of purification, by the blood of Jesus Christ, protects us from that defilement. (CBC-Nu) Numbers 19:21 'So it shall be a perpetual statute for them. And he who sprinkles the water for impurity shall wash his clothes, and he who touches the water for impurity shall be unclean until evening. Lev 11:25,40 16:26-28 Heb 7:19 9:10,13,14 10:4 Numbers 19 Resources - Multiple Sermons and Commentaries SPRINKLING VERSUS TOUCHING WATER OF PURIFICATION! So it shall be a perpetual statute for them (cf Nu 19:10b+). And he who sprinkles the water for impurity shall wash his clothes, and he who touches the water for impurity shall be unclean until evening - This is a strange verse. Sprinkling the water of purification did not ceremonially defile but touching the water of purification paradoxically made one impure, defiled, unclean! This is the very "water" that was used to make the defiled person clean at 3 and 7 days! This is very strange! And if they were unclean, they had to remain outside the camp. Ashley.comments that " Any person who even touches the waters of impurity shall be unclean. This is because the purification offering absorbs the uncleanness of the one cleansed. Anyone who touches that one (i.e., the one who is unclean) becomes unclean, along with everything that the unclean one touches. This derivative or secondhand uncleanness is of the less serious variety; it is effective only until the evening and may be cleansed by scrubbing garments." (NICOT-Nu) Jamieson has an interesting note - The opposite effects ascribed to the water of separation--of cleansing one person and defiling another--are very singular, and not capable of very satisfactory explanation. One important lesson, however, was thus taught, that its purifying efficacy was not inherent in itself, but arose from the divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in them, or in him that administers them, but solely through the grace of God communicated thereby. NET NOTE on he who sprinkles - The form has the conjunction with it: וּמַזֵּה (umazzeh). The conjunction subordinates the following as the special law. It could literally be translated “and this shall be … that the one who sprinkles.” NET NOTE on until evening - This gives the indication of the weight of the matter, for “until the evening” is the shortest period of ritual uncleanness in the Law. The problem of contamination had to be taken seriously, but this was a relatively simple matter to deal with—if one were willing to obey the Law. Sprinkle (05137) see note above on nazah Numbers 19:22 'Furthermore, anything that the unclean person touches shall be unclean; and the person who touches it shall be unclean until evening.'" anything that the unclean: Lev 7:19 Hag 2:13 the person: Lev 15:5 Mt 15:19,20 Mk 7:21-23 Numbers 19 Resources - Multiple Sermons and Commentaries PASSING ON ONE'S UNCLEANNESS Furthermore, anything that the unclean person touches shall be unclean; and the person who touches it shall be unclean until evening - - When we are in sin (unclean) our lives can touch others and make them unclean (e.g., we lust, and entice them by vividly describing our lust to another person - be very cautious in accountability relationships to avoid any potentially defiling details!) "Uncleanness was easily transmitted, but cleanness had to be deliberately sought." (Guzik) THOUGHT- The church today doesn’t worry about external ritual uncleanness, but we should take to heart the lesson of this chapter that God wants us to be a holy people. We should “cleanse ourselves of all filthiness of the flesh and of the spirit, perfecting holiness in the fear of God” (2 Cor. 7:1). God promises forgiveness and cleansing to His children if they turn from their sins and confess them to the Lord (1 John 1:9). An innocent animal had to die to provide ritual cleansing for the Jews, but the innocent Lamb of God had to die to provide cleansing for us (John 1:29; 1 Peter 1:18–23). (Wiersbe)