Numbers 8:7

Num 8:7 And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and [so] make themselves clean.

Ver. 7. Sprinkle water of purifying, &c.] This taught that none were meet for the holy ministry, but by the free favour of Christ, and by the sanctification of his Spirit. {2Co 2:16 Gal 1:15} Ministers are fullones animarum, their office is to whiten others; themselves therefore should be as those Nazarites {Lam 4:7} "whiter than snow."

Shave all their flesh.] As the lepers did; Levites are by nature no better than lepers: ministers, men subject to like passions as others, and liable to more temptations.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Num 8:7. Sprinkle water of purifying — Hebrew, water of sin, or sin-water; that is, water of purification from sin. Thus the sacrifice of atonement from sin is termed the sin-offering. This water was prepared with the ashes of a red heifer which had been offered for a burnt-offering, Num 19:17. Shave all their flesh — This external rite signified the cutting off their inordinate desire of earthly things, and that singular purity of heart and life which is required in the ministers of God. And wash their clothes — Another rite expressive of moral purity.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:7 The ceremony to make the Levites ceremonially clean consisted of sprinkling with water, shaving all hair, and donning clean clothes; this resembled the ceremonies of cleansing from ritual defilement. • water of purification: This expression appears only here. This sprinkling symbolized the washing of sin from their lives and thus contained some of the symbolic significance of later Jewish washings and even of Christian baptism. Perhaps this water was the same as the sin-removing mixture that included ashes from the red heifer mentioned in 19:9 (see Heb 9:13). • The requirement to shave their entire body was also part of the process of being declared clean from the ritual impurity of defiling diseases (Lev 14:8). • The washing of clothing accompanied all instances of cleansing from ritual defilement (e.g., Lev 15:5-27).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

In Hebrew it is called the water of sin, because it is made to purge sin, as Num. 19:9.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 7. Sprinkle water of purifying] מי חטאת mey chattath, water of sin, or water of the sin-offering. As this purifying water was made by the ashes of the red heifer, cedar-wood, hyssop, and scarlet; and the heifer herself was sacrificed, and her blood sprinkled seven times before the tabernacle, Nu 19:3-6; she may be considered as a proper sacrifice for sin, and consequently the water thus prepared be termed the water of the sin-offering. As the ashes were kept ready at hand for purifying from all legal pollutions, the preparation might be considered as a concentration of the essential properties of the sin-offering, and might be resorted to at all times with comparatively little expense or trouble, and no loss of time. As there were so many things by which legal pollution might be contracted, it was necessary to have always at hand, in all their dwellings, a mode of purifying at once convenient and inexpensive.

As the water by which the Levites were here purified must have been the water prepared from the ashes of the red heifer, this ordinance was undoubtedly instituted before this time, though not described till Nu 19:1-10 of this book; but that chapter might be in connection with any of the preceding ordinances, as well as where it is now found.

We see from Heb 9:13-14, that these ashes mingled with water, and sprinkled on the unclean, and which sanctified to the purification of the flesh, were intended to typify the blood of Christ, which purges the conscience from dead works to serve the living God, Heb 9:15; for as without this sprinkling with the water of the sin-offering the Levites were not fit to serve God in the wilderness, so without this sprinkling of the blood of Christ no conscience can be purged from dead works to serve the living God. See the notes on Nu 19:1-10.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) Water of purifying.—Literally, water of sin, or, of sin-offering (Hebrew, hattath). As in the case of the holy water, to which reference is made in Num_6:17, so here also there is no explanation given of the particular water which was to be used in cleansing the Levites. The bullock which was appointed to be offered as a sin-offering at the consecration of Aaron and his sons (Exo_29:14; Lev_8:14) is described by the same word which is here employed (in the Authorised Version, sin-offering); and in Lev_4:14, the sacrifice which was appointed to be offered for the expiation of sin (in the Authorised Version, the sin) is also spoken of under the same name; so also is the sin-offering of the Levites in Num_8:8 of this chapter. The sin-water evidently denotes the water appointed to be used in the purification of sin; and the reference is probably (as in Num_6:17) to the water which was kept in the brazen laver in front of the Tabernacle. It is possible, however, that some direction which is not here recorded may have been given respecting putting the ashes of the sin-offering into water. (Comp. Num_19:9, where the water of purification is described under the same name: “it is a purification for sin.” Literally, it is hattath.) In this case, however, the sin-offering, which is not mentioned until Num_8:8, must have been sacrificed previously to the sprinkling.

Let them shave all their flesh.—Literally, cause the razor to pass over all their flesh. A different word is used in Lev_14:8-9 to denote the more complete removal of the hair which was enjoined at the cleansing of the leper.

And let them wash their clothes.—The bodies of the priests were washed at their consecration (Lev_14:8-9), and those of the lepers at their cleansing (Lev_8:6); but the Levites, who were not brought into such immediate contact with the holy things as the priests, were only required to wash their clothes, which was an ordinary preparation for Divine worship (Exo_19:10; comp. Gen_35:2).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. water of expiation] lit. water of sin, a unique expression denoting ‘water that washes away sin.’ Cf. the ‘waters of bitterness’ (Num_5:17 f.), ‘water of impurity’ (Num_19:9). Notice that the Levites are only sprinkled, while the priests (Exo_29:4, Lev_8:6) are completely bathed. This comparison suggests that the water here, as there, is intended to be simple pure water.

cause a razor &c.] for the purpose of cleanliness. In Herod. ii. 37 the Egyptian priests are said to ‘shave themselves all over their body every other day.’

wash their clothes] as ordinary laymen would do (Exo_19:14) for ceremonial cleansing. The priests, on the other hand, were vested in entirely new robes of office (Exo_29:8 f., Lev_8:13).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And thus shall thou do unto them, to cleanse them,.... Or order Aaron to do unto them; the cleansing of the Levites was the work of Aaron, either by himself or by his order; in which he was a type of Christ, who is the refiner and purifier of the sons of Levi, Mal 3:3,

sprinkle water of purifying upon them; or "water of sin" (n); water which purifies from sin, in a ceremonial sense; and this was water mixed with the ashes of the red heifer, which was the purification of persons deified by the dead, as Jarchi observes; and though the law concerning the red heifer, and of making the water of purification, is not made mention of till afterwards, Num 19:1, yet it was very probably given before; and the Jews say (o), it was on the second of Nisan, or the first month, which was the day after the tabernacle was erected, that Eleazar the priest burnt the red heifer and sprinkled all Israel; this only "sanctified to the purifying of the flesh", Heb 9:13, in a ceremonial sense, but was typical of the blood of Christ, which "purges the conscience from dead works"; that so men may be fitted and qualified, as the Levites were, "to serve the living God", Heb 9:14,

and let them shave all their flesh; the hair of their bodies, in all parts thereof; even the beard, as Aben Ezra notes, some say; yet not the corners of it; but the whole hair of the body, everywhere, was to be shaved off; to denote the most perfect purity, and a removal of all superfluity of haughtiness and excrescences of the flesh from them: so the Egyptian priests used to shave their whole body every third day, lest there should be anything filthy in those that served the gods (p): this cleansing of the Levites was after the same manner as lepers were cleansed: and Jarchi observes, from one of their writers, that because the Levites gave an atonement for the firstborn, who committed idolatry, which is called the sacrifices of the dead, and the leper is called a dead man, they were obliged to shaving as the lepers; but Ben Gersom gives a better reason for the shaving of them; that it was to put them in mind that they should forsake material (or corporeal) things, and employ themselves in the service of God; see Act 6:2 Ti2 2:4,

and let them wash their clothes; and much more their bodies, as Chaskuni, after the manner of those who were polluted by touching a dead body; typical of the saints having their bodies washed with pure water, and their garments washed and made white in the blood of the Lamb, Heb 10:22,

and so make themselves clean; the Targum of Jonathan adds, in forty seahs of water; and according to the sense of that paraphrase, both the bodies and clothes of the Levites were dipped in water.

(n) "aquas peccati", Montanus; "aquam peccati", Piscator, Drusius; "the sin water", Ainsworth. (o) Seder Olam Rabba, c. 7. p. 22. (p) Herodot. Enterpe, sive, l. 2. c. 37.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Let them be sprinkled with the water of purification. This was the holy water, mixed with the ashes of the red cow, (Numbers xix.) appointed for purifying all that were unclean. It was a figure of the blood of Christ, applied to our souls by his holy sacraments. (Challoner) --- Purification, (lustrationis) or "expiation." The water, mixed with ashes, was taken and sprinkled round about the houses, and upon those persons who wished either to be cleansed from some defilement, or to advance in virtue and purity. We use salt instead of ashes. Theocritus (Idyl. xxiv. 100,) puts these words in the mouth of Tiresias, "then mixt with salt, according to the law, with a green branch sprinkle the honoured and pure water, and sacrifice to the supreme Jupiter a hog, if you wish to gain the victory over your adversaries." --- Flesh, to remind them that they must cut off all superfluous thoughts, the roots of which they will however never be able to destroy entirely, as St. Gregory (Mor. v. 3,) says, "The flesh always produces superfluities, which the spirit must always cut away with the sword of solicitude." See Leviticus xiv. 8., and xxi. 5, 10. (Haydock) --- The priests serving in the temple were obliged to cut their hair every month; and the Levites probably observed the same regulation, to acknowledge, that they who approach God must be pure and detached from earthly cares, (Calmet) and particularly from the works of sin; to remind them of which, they were to be sprinkled with water, their garments washed, and they were to offer two oxen by the hands of Aaron, and to be lifted up or offered to God, to serve in his court. (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Of purifying, Heb. of sin, i.e. for the expiation of sin. This water was mixed with the ashes of a red heifer, Num 19:9, which therefore may seem to have been prescribed before, though it be mentioned after; such kind of transplacings of passages being frequent in Scripture.

Shave all their flesh; which external rite signified the cutting off their inordinate concupiscences of earthly things, and that singular purity of heart and life which is required in the ministers of God. See Isa 52:11; 2Ti 2:21.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Water of purifying — Literally, sin-water, or water sin-purging. The Hebrew word for sin or sin offering is involved in this term. This water is nowhere explained. It must not be confounded with the water prescribed for the cleansing of the leper, (Lev_14:5;) and, also, it must be distinguished from the water of separation for purifying both persons and houses defiled by a corpse. Num_19:9. It cannot be simply clean water that is denominated “sin-water,” but water specially provided in the tabernacle for the cleansing of the priests for their duties.

Shave all their flesh — Literally, cause a razor to pass over all their flesh. Cutting the hair in the regular way of adorning the body is all that is enjoined. A different word is used for shaving to baldness.

Wash their clothes — This was generally enjoined as a preparation for worship, (Gen_35:2; Exo_19:10,) but was not required of the priests, because they received holy vestments. The Levites were not commanded to wash their bodies, because they were not leprous nor corpse-defiled. The priests washed themselves often because they handled the most holy things. Since robes symbolize character, (Jud_1:23,) their cleansing is emblematic of heart-purification. See Rev_6:11; Rev_7:14.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Sprinkle water of purifying upon them. Rather, "water of sin," so called because it had to do with the removal of sin, just as "water of separation" (Num_19:9, Num_19:13) was that which delivered from the legal state of separation. It is not likely to have been prepared in the same manner as this latter, (Num_19:9) both because of the great difference between the two cases, and because the ordinance of the red heifer belonged to a later period. Nor is it likely to have resembled that used for cleansing the leper, or the water of jealousy. But it is rash to conclude that, because we do not read any special directions for its preparation, it must, therefore, have been nothing trot water from the laver which stood in the outer court. That water appears, indeed, to be called "holy water" in Num_5:17, which is intelligible enough; but no probable reason can be shown why it should be called "sin water;" it would seem as reasonable to call the water which our Lord turned into wine "sill water," because it stood there "for the purifying of the Jews." It is better to say that we do not know, because it is not recorded, how this water was prepared, or how it corresponded to its name. The Levites who were to be sprinkled would seem to have included all the males, some twenty thousand in number; because it was all the males, and not only those between thirty and fifty, who were to be dedicated in place of the firstborn. In any case it was, of course, impossible that Moses could have sprinkled them individually (see below on verse 11). Let them shave all their flesh. Literally, "let them cause the razor to pass over their whole body." Some distinguish between rT rb here and hLgi in Lev_14:8, Lev_14:9, as though the latter meant a much more complete shaving off of the hair than the former; but this difference is doubtful; the fact that the whole body as well as the head was to be shaved implies that it was more than a mere cutting short of the hair. Let them wash their clothes. This was constantly enjoined on all the faithful as a preparation for any special religious service. (see on Exo_19:10) And so make themselves clean. The shaving and washing had, no doubt, a symbolic significance, but their primary object was simply and obviously personal cleanliness; it is the hair and the clothes that chiefly harbour impurities, especially in a hot climate.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Of purifying - Hebrew. of sin, that is, for the expiation of sin. This water was mixed with the ashes of a red heifer, chap. xix, 9, which therefore may seem to have been prescribed before, though it be mentioned after; such kind of transplacings of passages being frequent in scripture. Shave all their flesh - This external rite signified the cutting off their inordinate desire of earthly things and that singular purity of heart and life which is required in the ministers of God.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

to purify them

Here "them" refers to the Levites.

Sprinkle the water of atonement on them

Moses sprinkling water on them was symbolic of their atonement. AT: "Sprinkle on their the water that symbolizes atonement" (See: Symbolic Action)

wash their clothes

The Levites are supposed to wash their own clothes. You can make clear the understood information. AT: "then make them wash their clothes" (See: Ellipsis)

a young bull and its grain offering

When offering a young bull, a grain offering was usually required to accompany it.

of fine flour mingled with oil

This can be stated in active form. AT: "of fine flour that they have mingled with oil" (See: Active or Passive)

translationWords

atonement

cow

grain offering

oil

sin offering

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

הזה עליהם מי חטאת SPRINKLE UPON THEM WATER OF PURIFYING — water in which the ashes of the Red Heifer are mingled; on account of those among them who might have become unclean through contact with dead persons.

והעבירו תער AND LET THEM SHAVE [ALL THEIR FLESH] — I have found in the work of R. Moses the Preacher the following: Because they were made propitiatory substitutes for the firstborn who had worshipped the idol (the Golden Calf), and it (idolatry) is called (Psalms 106:28) “offerings to the dead”, and the leper is also called dead (cf. Numbers 12:12), it (Scripture) requires them to shave their body like lepers.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.