7<\/strong>. water of expiation<\/em> ] lit. water of<\/em> sin<\/strong>, a unique expression denoting ‘water that washes away sin.’ Cf. the ‘waters of bitterness’ (Num 5:17<\/span> f.), ‘water of impurity’ (Num 19:9<\/span>). Notice that the Levites are only sprinkled, while the priests (Exo 29:4<\/span>, Lev 8:6<\/span>) are completely bathed. This comparison suggests that the water here, as there, is intended to be simple pure water.<\/p>\n cause a razor<\/em> &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.’<\/p>\n wash their clothes<\/em> ] as ordinary laymen would do (Exo 19:14<\/span>) for ceremonial cleansing. The priests, on the other hand, were vested in entirely new robes of office (Exo 29:8<\/span> f., Lev 8:13<\/span>).<\/p>\n Verse 7<\/span>. Sprinkle water of purifying<\/B><\/I>] mey<\/I> chattath, water of sin<\/I>, or water<\/I> of the sin-offering<\/I>. As this purifying water was made by the ashes of the red heifer<\/I>, cedar-wood, hyssop<\/I>, and scarlet<\/I>; and the heifer herself was sacrificed, and her blood sprinkled seven times before the tabernacle, Nu 19:3-6<\/span>; she may be considered as a proper sacrifice for sin<\/I>, and consequently the water thus prepared be termed the water of the sin-offering<\/I>. As the ashes<\/I> were kept ready at hand for purifying from all legal pollutions, the preparation might be considered as a concentration<\/I> 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.<\/P> As the water<\/I> 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<\/I> this time, though not described till Nu 19:1-10<\/span> of this book; but that chapter might be in connection with any of the preceding ordinances, as well as where it is now found.<\/P> We see from Heb 9:13-14<\/span>, 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<\/I>, which purges the conscience from dead works to serve the living God, Heb 9:15<\/span>; for as without this sprinkling with the water<\/I> of the sin-offering<\/I> the Levites were not fit to serve God<\/I> in the wilderness, so without this sprinkling of the blood of Christ no conscience can<\/I> be purged from dead works to serve the living God<\/I>. See the notes on Nu 19:1-10<\/span>.<\/P><\/p>\n Of purifying, <\/B>Heb. of sin<\/I>, i.e. for the expiation of sin. This water was mixed with the ashes of a red heifer, Num 19:9<\/span>, which therefore may seem to have been prescribed before, though it be mentioned after; such kind of transplacings of passages being frequent in Scripture. <\/P> Shave all their flesh; <\/B>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<\/span>; 2Ti 2:21<\/span>. <\/P> <\/p>\n And thus shall thou do unto them, to cleanse them<\/strong>,…. 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<\/span>;<\/p>\n sprinkle water of purifying upon them<\/strong>; 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, Nu 19:1<\/span>: 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<\/span>, 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<\/span>;<\/p>\n and let them shave all their flesh<\/strong>; 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 Ac 6:2<\/span> 2Ti 2:4<\/span>;<\/p>\n and let them wash their clothes<\/strong>; 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<\/span>;<\/p>\n and [so] make themselves clean<\/strong>; 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.<\/p>\n 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.<\/p>\n 7. And thus shalt thou do unto them. Aaron is commanded first to sprinkle the water of purifying upon them, to cleanse them from their uncleanness; and not only so, but they are commanded to wash their clothes, that they may diligently beware of any impurity being anywhere about them, whereby their persons may be infected. Thirdly, they are commanded to shave their skin with a razor, that, putting off their flesh, they may begin to be new men. A sacrifice is afterwards added, and that twofold, to make an atonement for them. These things being completed, Aaron, in right and to the honor of the priesthood, is commanded to offer them just like the holy bread or incense. But the end of this was, that they might acknowledge that they were no longer their own masters, but devoted to God, that they might engage themselves in the service of the sanctuary. It was in testimony of alienation that some of the people were ordered at the same time to lay their hands upon them; as if by this ceremony all the tribes bore witness that with their consent the Levites passed over to be God’s peculiar property, that they might be a part or appendage of the sanctuary. For private individuals (as we shall see hereafter) were accustomed to lay their hands on their sacrifices, yet not with the same object as the priests. (177) <\/p>\n (177) This last sentence omitted in Fr. <\/p>\n (7) Water of purifying.<\/strong>Literally, water of sin, <\/em>or, of sin-offering <\/em>(Hebrew, hattath<\/em>). <\/em>As in the case of the holy water, to which reference is made in Num. 6:17<\/span>, 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<\/span>; Lev. 8:14<\/span>) is described by the same word which is here employed (in the Authorised Version, sin-offering<\/em>); <\/em>and in Lev. 4:14<\/span>, the sacrifice which was appointed to be offered for the expiation of sin (in the Authorised Version, the sin<\/em>) <\/em>is also spoken of under the same name; so also is the sin-offering of the Levites in Num. 8:8<\/span> 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<\/span>) 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<\/span>, where the water of purification is described under the same name: it is a purification for sin. Literally, it is hattath.<\/em>) <\/em>In this case, however, the sin-offering, which is not mentioned until Num. 8:8<\/span>, must have been sacrificed previously to the sprinkling.<\/p>\n Let them shave all their flesh.<\/strong>Literally, cause the razor to pass over all their flesh. <\/em>A different word is used in Lev. 14:8-9<\/span> to denote the more complete removal of the hair which was enjoined at the cleansing of the leper.<\/p>\n And let them wash their clothes.<\/strong>The bodies of the priests were washed at their consecration (Lev. 14:8-9<\/span>), and those of the lepers at their cleansing (Lev. 8:6<\/span>); 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<\/span>; comp. Gen. 35:2<\/span>).<\/p>\n 7<\/strong>. <\/strong> Water of purifying <\/strong> Literally, sin-water, <\/em> or water sin-purging. <\/em> 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<\/span>\ud83d\ude09 and, also, it must be distinguished from the water of separation for purifying both persons and houses defiled by a corpse. Num 19:9<\/span>. 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. <\/p>\n Shave all their flesh <\/strong> Literally, cause a razor to pass over all their flesh. <\/em> 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. <\/p>\n Wash their clothes <\/strong> This was generally enjoined as a preparation for worship, (Gen 35:2<\/span>; Exo 19:10<\/span>,) 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<\/span>,) their cleansing is emblematic of heart-purification. See Rev 6:11<\/span>; Rev 7:14<\/span>.<\/p>\n The Method of Cleansing. The Purifying, Washing of Clothes and Preparation For The Making of Atonement ( Num 8:7-8<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n Num 8:7<\/strong><\/span><\/p>\n “<\/strong> And thus shall you do to them, to cleanse them. Sprinkle the water of sin on them, and let them cause a razor to pass over all their flesh, and let them wash their clothes, and cleanse themselves.” <\/p>\n The only water ever described as sprinkled was the ‘water of uncleanness’ described in Num 19:9<\/span>; Num 19:17-19<\/span>. This was water which had been purified by the use of the ashes of the red heifer. It is probable therefore that we are to see this as ‘the water of sin (or ‘of the purification for sin offering)’ which was to be sprinkled on them, for the ashes are described as a ‘purification for sin offering’ (same word as for ‘sin’ – 19:9). The water would therefore be ‘the water of the purification for sin offering’. The second thing required was that they were to shave themselves all over, and the third that they washed their clothes. But there is no suggestion that they wash themselves. The sprinkled sacrificial water would make atonement, and purify them from any taint of death, the shaving was for the removal of uncleanness, and the washing of clothes was for the removal of earthiness. All symbolised a setting apart from the earth to be holy to Yahweh. <\/p>\n The ceremony was dissimilar to all others. In the case of the priests they were washed with water by Moses, but they did not shave themselves all over, nor wash their clothes. The lack of the latter may, however, have been because they wore special garments for entry into the Sanctuary. In the case of the skin diseased they shaved themselves fully, washed their clothes and bathed themselves (Lev 14:4<\/span>), possibly because they had been living outside the camp, and were now entering its special holiness. Those who had been in contact with the dead had only to wash their clothes and bathe themselves (19:19). <\/p>\n The washing of clothes was thus a regular feature for the removal of external earthiness preparatory to meeting with God or entering a holy place, but the shaving of themselves all over seems to indicate a more in depth removal of uncleanness, a moving up a stage in removing every last taint of uncleanness. <\/p>\n Num 8:8<\/strong><\/span><\/p>\n “<\/strong> Then let them take a young bull ox, and its grain offering, milled wheat grain mingled with oil; and another young bull ox shall you take for a purification for sin offering.” <\/p>\n As always the shedding of blood was required. A bull ox was required to cover the many (Lev 4:13-14<\/span>). One was to be a whole burnt offering (verse 12; compare Lev 1:3<\/span>), and would be accompanied by a grain offering, the other was to be a purification for sin offering. The Levites were being both dedicated and purified. <\/p>\n Num 8:7<\/span><\/em><\/strong>. <\/strong>Sprinkle water of purifying<\/em><\/strong><\/strong> In the Hebrew, as Dr. Beaumont observes, the sin-water, i.e.<\/em> the water of purification from sin, is called the sin-offering. <\/em>The manner of preparing this water is seen, chap. Num 19:17<\/span>. Sprinkled with this water, the Levites were next to shave all their flesh; another sign of their entering into a state of purity, the study whereof is incumbent upon all, but especially on the ministers of religion; see Lev 14:8-9<\/span>. Calmet thinks it probable, that the same ceremony was observed by the priests on the day of their consecration, though we have no precept concerning it. The priests of Egypt, in like manner, shaved their whole bodies every third day, as a mark of purity and cleanliness. Hence they are sometimes characterised by the name of the bald tribe; grege calvo. <\/em>Juv. Sat. 6. And so the heathens had their water of lustration, (probably borrowed from the Mosaic law) wherewith they were accustomed to sprinkle themselves in token of purification, as in Virgil, AEneid vi. l. 229, 230. <\/p>\n Idem ter socios pura circumtulit unda, Spargens rore levi et ramo felicis olivae.<\/em> <\/p>\n “A verdant branch of olive in his hands, He mov’d around, and purify’d the bands; Slow as he pass, the lustral waters shed,” &c. PITT. <\/p>\n 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.<\/p>\n Ver. 7. Sprinkle water of purifying, &c.<\/strong> ] 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 <\/em> Gal 1:15 Ministers are fullones animarum,<\/em> their office is to whiten others; themselves therefore should be as those Nazarites Lam 4:7 “whiter than snow.” <\/p>\n <\/p>\n Shave all their flesh.<\/strong> ] 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.<\/p>\n water of purifying = sin water: i.e., water prepared as in Num 19. <\/p>\n Sprinkle: Lev 8:6, Lev 14:7, Isa 52:15, Eze 36:25, Heb 9:10 <\/p>\n water: Num 19:9, Num 19:10, Num 19:13, Num 19:17-19, Psa 51:7, Heb 9:13 <\/p>\n let them shave: Heb. let them cause a razor to pass over, etc. Lev 14:8, Lev 14:9 <\/p>\n wash their: Num 19:7, Num 19:8, Num 19:10, Num 19:19, Num 31:20, Gen 35:2, Exo 19:10, Lev 15:6, Lev 15:10, Lev 15:11, Lev 15:27, Lev 16:28, Psa 51:2, Jer 4:14, Mat 23:25, Mat 23:26, Jam 4:8, 1Pe 3:21, Rev 7:14 <\/p>\n Reciprocal: Num 8:21 – were purified Num 31:23 – it shall be purified Heb 10:22 – sprinkled<\/p>\n 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.<\/p>\n 8:7 And thus shalt thou do unto them, to cleanse them: Sprinkle {c} water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and [so] make themselves clean.<\/p>\n (c) In Hebrew it is called the water of sin, because it is made to purge sin, as in Num 19:9.<\/p>\n 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. 7. water of expiation ] lit. water of sin, a unique expression denoting ‘water that washes away sin.’ Cf. the ‘waters … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 8:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3955","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3955","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3955"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3955\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3955"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3955"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3955"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"