The Fallible · Synthetic · Study Bible

Numbers19:11–22

Purification of the Unclean

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Numbers 19:11–22 — Purification of the Unclean. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

11“Whoever touches any dead body will be unclean for seven days.”+

11Whoever touches any dead body will be unclean for seven days.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

han·nō·ḡê·a‘ lə·ḵāl bə·mêṯ ’ā·ḏām ne·p̄eš wə·ṭā·mê šiḇ·‘aṯ yā·mîm

Literal — word-for-word from the original

“The-one-touching any dead-of man — a-soul (nepheš) — shall-be-unclean seven days.”

Where the English smooths the original

  • נֶ֣פֶשׁ The BSB reads “dead body,” but the Hebrew word is נֶפֶשׁ (nepheš), normally “soul / living breath-creature.” Here the very word for life is bent to name a corpse — death is the un-souling of a nepheš, which is why the contact defiles so deeply.
  • הַנֹּגֵ֥עַ הַנֹּגֵעַ is an article + participle, “the-one-touching,” a standing category of person, not the simple relative “whoever.” The law fixes on the act of touch (nāgaʻ) — mere contact, not consumption or kinship.
  • בְּמֵ֖ת בְּמֵת is the preposition bə- (“on/with”) prefixed to the participle of mûṯ, “a dying/dead one” — literally “in/at a dead-one.” English “any dead body” flattens the construct chain “dead-of man, a soul.”
Word by word8 · parsed+
הַנֹּגֵ֥עַhan·nō·ḡê·a‘Whoever touchesH5060
√ nâgaʻ — properly, to touch, iArticleVerbQalParticiplemasculine singular
The article-plus-participle han-nōḡêaʻ makes “toucher” a legal status, not a one-off event; the root nāgaʻ recurs through the whole unit (vv. 13, 16, 18, 21, 22) as the verb that carries contagion.
לְכָל־lə·ḵālanyH3605
√ kôl — properly, the wholePreposition-lNounmasculine singular construct
בְּמֵ֖תbə·mêṯdeadH4191
√ mûwth — to die (literally or figuratively)Preposition-bVerbQalParticiplemasculine singular
bə-mêṯ — the participle of mûṯ, “to die.” Death is the engine of the entire chapter; Henry's verdict on the unit is that “death is the wages of sin.”
אָדָ֑ם’ā·ḏāmvvvH120
√ ʼâdâm — ruddy iNounmasculine singular
’āḏām, “man / mankind,” the same word as the first man. Ellicott and Gill both stress the point Aben Ezra made: this is man, not beast — the carcass of a beast defiled only till evening (Lev 11:24), but a human corpse for a full seven days.
נֶ֣פֶשׁne·p̄ešbodyH5315
√ nephesh — properly, a breathing creature, iNounfeminine singular
nepheš — the word for a living, breathing soul, here applied to the lifeless. The pairing mêṯ ’āḏām nepheš (“dead, man, soul”) is dense and almost untranslatable; the corpse is the wreck of what was a soul.
וְטָמֵ֖אwə·ṭā·mêwill be uncleanH2930
√ ṭâmêʼ — to be foul, especially in a ceremial or moral sense (contaminated)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular
wə-ṭāmê — the verb ṭāmēʼ, “to be / become ceremonially foul.” This and its cognates (the adjective ṭāmēʼ, the noun ṭumʼāh) saturate the unit; uncleanness is the chapter's keyword.
שִׁבְעַ֥תšiḇ·‘aṯfor sevenH7651
√ shebaʻ — seven (as the sacred full one)Numbermasculine singular construct
šiḇʻaṯ — “seven,” the sacred full number. Seven days = the maximum grade of impurity, marking corpse-contact as the gravest of the common defilements.
יָמִֽים׃yā·mîmdaysH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine plural
yāmîm, “days.” The duration is the point: seven, not “until evening.” The exact span, the Pulpit Commentary notes, is here “definitely fixed” for the first time.
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
The death of man was the wages of sin; and hence contact with the dead body of a man was attended by ceremonial defilement of longer duration.
✦Matthew PooleAnnotations upon the Holy Bible1685
Whereas the touch of a dead beast made a man unclean only till even, Leviticus 11:24 .
✦Albert BarnesNotes on the Bible1834
One practical effect of attaching defilement to a dead body, and to all that touched it, etc., would be to insure early burial
Barnes presses the practical, sanitary side the theological readers pass over: the law's net effect was prompt burial.
✦John GillExposition of the Entire Bible1746–63
the reason of which is, because death is the fruit of sin, which is of a defiling nature, and to show that all that are dead in sins are defiled and defiling, and are not to be touched, or to have communion and fellowship held with them but to be abstained from.
✦The Pulpit CommentarySpence & Exell, eds.1880s
had no doubt been recognized as a religious pollution from ancient times; but the exact period of consequent uncleanness is here definitely fixed.
Pollution by the dead was old; what is new here is the fixed seven-day span.
12“He must purify himself with the water on the third day and on th…”+

12He must purify himself with the water on the third day and on the seventh day; then he will be clean. But if he does not purify himself on the third and seventh days, he will not be clean.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hū yiṯ·ḥaṭ·ṭā- ḇōw haš·šə·lî·šî bay·yō·wm haš·šə·ḇî·‘î ū·ḇay·yō·wm yiṭ·hār wə·’im- lō yiṯ·ḥaṭ·ṭā haš·šə·lî·šî ū·ḇay·yō·wm haš·šə·ḇî·‘î bay·yō·wm lō yiṭ·hār

Literal — word-for-word from the original

“He shall-de-sin-himself with-it on-the-third day and-on-the-seventh day, then he-shall-be-clean; but-if not he-de-sins-himself on-the-third and-seventh, he-shall-not be-clean.”

Where the English smooths the original

  • יִתְחַטָּא־ יִתְחַטָּא is the Hithpael of ḥāṭāʼ — the very root for “to sin.” In this stem it means “to un-sin / de-sin oneself,” to purge sin away. The BSB's “purify himself” is right in sense, but the original literally treats cleansing as the undoing of sin — uncleanness and sin share one word.
  • ב֞וֹ בּוֹ, “with-it,” has no antecedent in the verse; the suffix points back to the “water of purification” of v. 9. Keil notes bô “refers, so far as the sense is concerned, to the water.” English must supply “[the water].”
  • הַשְּׁלִישִׁ֛י The Hebrew names the third day with weight; many of the voices (Benson, Poole, JFB) read it typologically — “to typify Christ's resurrection on that day.” The number, not a natural necessity, governs the rite.
Word by word17 · parsed+
ה֣וּאhūHeH1931
√ hûwʼ — he (she or it)Pronounthird person masculine singular
יִתְחַטָּא־yiṯ·ḥaṭ·ṭā-must purify himselfH2398
√ châṭâʼ — properly, to missVerbHitpaelImperfectthird person masculine singular
yiṯḥaṭṭāʼ — Hithpael of ḥāṭāʼ, “to sin.” The reflexive of the sin-root: to purify is, etymologically, to de-sin oneself. The same verb structures vv. 13, 19, 20.
ב֞וֹḇōwwith [the water]
Prepositionthird person masculine singular
הַשְּׁלִישִׁ֛יhaš·šə·lî·šîon the thirdH7992
√ shᵉlîyshîy — thirdArticleNumberordinal masculine singular
haš-šəlîšî, “the third.” Benson and Poole take the third day “to typify Christ's resurrection on that day, by which we are cleansed”; JFB calls the timing “inexplicable on any natural or moral ground.”
בַּיּ֧וֹםbay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Preposition-b, ArticleNounmasculine singular
הַשְּׁבִיעִ֖יhaš·šə·ḇî·‘îand on the seventhH7637
√ shᵉbîyʻîy — seventhArticleNumberordinal masculine singular
haš-šəḇîʻî, “the seventh” — the completion. Poole reads the seven-day span as teaching that “our purification in this life is gradual, and not perfect till we come to that eternal sabbath.”
וּבַיּ֥וֹםū·ḇay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Conjunctive waw, Preposition-b, ArticleNounmasculine singular
יִטְהָ֑רyiṭ·hārthen he will be cleanH2891
√ ṭâhêr — to be pure (physical sound, clear, unadulteratedVerbQalImperfectthird person masculine singular
yiṭhār — the root ṭāhēr, “to be clean / pure,” the positive counterpart to ṭāmēʼ. The verse pivots on the gap between de-sinning (ḥāṭāʼ) and the resulting cleanness (ṭāhēr).
וְאִם־wə·’im-But ifH518
√ ʼim — used very widely as demonstrative, lo!Conjunction
לֹ֨אlōhe does notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
lōʼ, the negative — and the whole sting of the verse. Cleansing is not automatic; refuse the appointed means and “he shall not be clean.”
יִתְחַטָּ֜אyiṯ·ḥaṭ·ṭāpurify himselfH2398
√ châṭâʼ — properly, to missVerbHitpaelImperfectthird person masculine singular
הַשְּׁלִישִׁ֛יhaš·šə·lî·šîon the thirdH7992
√ shᵉlîyshîy — thirdArticleNumberordinal masculine singular
וּבַיּ֥וֹםū·ḇay·yō·wm. . .H3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Conjunctive waw, Preposition-b, ArticleNounmasculine singular
הַשְּׁבִיעִ֖יhaš·šə·ḇî·‘îand seventhH7637
√ shᵉbîyʻîy — seventhArticleNumberordinal masculine singular
בַּיּ֧וֹםbay·yō·wmdaysH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Preposition-b, ArticleNounmasculine singular
לֹ֥אlōhe will notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
יִטְהָֽר׃yiṭ·hārbe cleanH2891
√ ṭâhêr — to be pure (physical sound, clear, unadulteratedVerbQalImperfectthird person masculine singular
yiṭhār (repeated, negated) — the verse closes by stating the contrary case bluntly. No third-and-seventh-day water, no cleanness; the remedy is offered but not optional.
The Voices✦ public domain+
✦Joseph BensonCommentary on the Old and New Testaments1810s
On the third day — To typify Christ’s resurrection on that day, by which we are cleansed or sanctified.
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Christ, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath.
✦Matthew PooleAnnotations upon the Holy Bible1685
On the seventh day he shall be clean, to teach us that our purification in this life is gradual, and not perfect till we come to that eternal sabbath, which the seventh day respected.
✦Cambridge Bible for Schools and Colleges—1880s
the verse means that the polluted man must purify himself on the third day and the seventh day ; he shall be clean in that case, but not otherwise.
Cambridge weighs the textual question of one sprinkling vs. two; cf. v. 19, which assumes two.
13“Anyone who touches a human corpse and fails to purify himself de…”+

13Anyone who touches a human corpse and fails to purify himself defiles the tabernacle of the LORD. That person must be cut off from Israel. He remains unclean, because the water of purification has not been sprinkled on him, and his uncleanness is still on him.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

kāl- han·nō·ḡê·a‘ hā·’ā·ḏām ’ă·šer- yā·mūṯ bə·mêṯ bə·ne·p̄eš wə·lō yiṯ·ḥaṭ·ṭā ’eṯ- ṭim·mê miš·kan Yah·weh ha·hi·w han·ne·p̄eš wə·niḵ·rə·ṯāh mî·yiś·rā·’êl yih·yeh ṭā·mê kî mê nid·dāh lō- zō·raq ‘ā·lāw ṭum·’ā·ṯōw ḇōw ‘ō·wḏ

Literal — word-for-word from the original

“Every toucher of-the-dead, of-a-soul of-the-man who dies, and-not de-sins-himself — he-has-defiled the-dwelling of-YHWH; and-that soul shall-be-cut-off from-Israel; … because water-of-impurity was-not sprinkled on-him, his-uncleanness is-yet on-him.”

Where the English smooths the original

  • מִשְׁכַּ֤ן The BSB's “tabernacle” renders מִשְׁכַּן (miškan), literally “the dwelling-place” — from šāḵan, “to dwell.” The defilement is not abstract: the unpurged man pollutes the very tent where YHWH dwells. v. 20 will use the parallel word miqdāš, “sanctuary.”
  • וְנִכְרְתָ֛ה וְנִכְרְתָה is the Nifal of kāraṯ, “to cut off” — the same verb used for “cutting” a covenant. “Cut off from Israel” is the gravest social-religious sentence; the Geneva note glosses it “a polluted and excommunicated person,” the Pulpit Commentary “excommunicate on earth, and liable to the direct visitation of Heaven.”
  • נִדָּ֜ה “Water of purification” translates מֵי נִדָּה — literally “water of niddāh,” a rare word (24 verses) meaning menstrual impurity / that which is cast out. The cleansing water is named by the very impurity it removes; the same striking word recurs in Ezekiel 36:17 for Israel's defilement.
Word by word28 · parsed+
כָּֽל־kāl-AnyoneH3605
√ kôl — properly, the wholeNounmasculine singular construct
הַנֹּגֵ֡עַhan·nō·ḡê·a‘who touchesH5060
√ nâgaʻ — properly, to touch, iArticleVerbQalParticiplemasculine singular
הָאָדָ֨םhā·’ā·ḏāma humanH120
√ ʼâdâm — ruddy iArticleNounmasculine singular
אֲשֶׁר־’ă·šer-H834
√ ʼăsher — who, which, what, thatPronounrelative
יָמ֜וּתyā·mūṯH4191
√ mûwth — to die (literally or figuratively)VerbQalImperfectthird person masculine singular
בְּמֵ֣תbə·mêṯcorpseH4191
√ mûwth — to die (literally or figuratively)Preposition-bVerbQalParticiplemasculine singular
בְּנֶפֶשׁ֩bə·ne·p̄eš. . .H5315
√ nephesh — properly, a breathing creature, iPreposition-bNounfeminine singular construct
וְלֹ֣אwə·lōand failsH3808
√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle
יִתְחַטָּ֗אyiṯ·ḥaṭ·ṭāto purifyH2398
√ châṭâʼ — properly, to missVerbHitpaelImperfectthird person masculine singular
אֶת־’eṯ-himselfH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
טִמֵּ֔אṭim·mêdefilesH2930
√ ṭâmêʼ — to be foul, especially in a ceremial or moral sense (contaminated)VerbPielPerfectthird person masculine singular
ṭimmēʼ — Piel of ṭāmēʼ, “he has made foul / defiled.” The intensive stem: the man does not merely become unclean, he actively pollutes the sanctuary by entering it defiled (so Benson, Poole).
מִשְׁכַּ֤ןmiš·kanthe tabernacleH4908
√ mishkân — a residence (including a shepherd's hut, the lair of animals, figuratively, the graveNounmasculine singular construct
miškan, “the dwelling” (√šāḵan, to dwell). The tent is where YHWH dwells among Israel; corpse-defilement, unpurged, reaches even there. The Pulpit Commentary: the defilement “reached even to God himself.”
יְהוָה֙Yah·wehof the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
YHWH — the covenant name. It is His dwelling that is defiled; the offense is against the LORD personally, not against ritual abstraction.
הַהִ֖ואha·hi·wThatH1931
√ hûwʼ — he (she or it)ArticlePronounthird person feminine singular
הַנֶּ֥פֶשׁhan·ne·p̄ešpersonH5315
√ nephesh — properly, a breathing creature, iArticleNounfeminine singular
וְנִכְרְתָ֛הwə·niḵ·rə·ṯāhmust be cut offH3772
√ kârath — to cut (off, down or asunder)Conjunctive wawVerbNifalConjunctive perfectthird person feminine singular
wə-niḵrəṯāh — Nifal of kāraṯ, “shall be cut off.” Keil and the Pulpit Commentary both cross-reference Genesis 17:14 (the uncircumcised “cut off”): the same penalty for despising the covenant sign.
מִיִּשְׂרָאֵ֑לmî·yiś·rā·’êlfrom IsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobPreposition-mNounpropermasculine singular
יִהְיֶ֔הyih·yehHe remainsH1961
√ hâyâh — to exist, iVerbQalImperfectthird person masculine singular
טָמֵ֣אṭā·mêuncleanH2931
√ ṭâmêʼ — foul in a religious senseAdjectivemasculine singular
כִּי֩kîbecauseH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
מֵ֨יmêthe waterH4325
√ mayim — waterNounmasculine plural construct
נִדָּ֜הnid·dāhof purificationH5079
√ niddâh — properly, rejectionNounfeminine singular
niddāh — “impurity, that which is cast out,” a rare term (24 vv). The “water of niddāh” takes its name from the uncleanness it answers; Ezekiel 36:17 reuses it to picture Israel's own defilement before God washes them.
לֹא־lō-has notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
זֹרַ֤קzō·raqbeen sprinkledH2236
√ zâraq — to sprinkle (fluid or solid particles)VerbQalPassPerfectthird person masculine singular
zōraq — QalPassive of zāraq, “was sprinkled / dashed.” The cleansing depends on an applied act done to the person; without the sprinkling, “his uncleanness is yet upon him.”
עָלָיו֙‘ā·lāwon himH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular
טֻמְאָת֥וֹṭum·’ā·ṯōwand his uncleannessH2932
√ ṭumʼâh — religious impurityNounfeminine singular constructthird person masculine singular
בֽוֹ׃ḇōw
Prepositionthird person masculine singular
ע֖וֹד‘ō·wḏis still on himH5750
√ ʻôwd — properly, iteration or continuanceAdverb
ʻôḏ, “still, yet” — the verse's last, heavy word. Gill: the stain “will remain marked before God… as nothing can remove the stain and blot of sin but the blood of Christ.”
The Voices✦ public domain+
✦Joseph BensonCommentary on the Old and New Testaments1810s
Is upon him — He continues in his guilt, not now to be washed away by this water, but to be punished by cutting off.
✦The Pulpit CommentarySpence & Exell, eds.1880s
The uncleanness of death was not simply a personal matter, it involved, if not duly purged, the whole congregation, and reached even to God himself, for its defilement spread to the sanctuary.
✦John GillExposition of the Entire Bible1746–63
because the water of separation was not sprinkled upon him, he shall be unclean; as all are who are not sprinkled with the blood of Christ: his uncleanness is yet upon him; and will remain, nothing can remove it; as nothing can remove the stain and blot of sin but the blood of Christ
✦Geneva Study BibleMarginal Notes1599
So that he should not be esteemed to be of the holy people, but as a polluted and excommunicated person.
Geneva's marginal gloss on “cut off from Israel.”
14“This is the law when a person dies in a tent: Everyone who enter…”+

14This is the law when a person dies in a tent: Everyone who enters the tent and everyone already in the tent will be unclean for seven days,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

zōṯ hat·tō·w·rāh kî- ’ā·ḏām yā·mūṯ bə·’ō·hel kāl- hab·bā ’el- hā·’ō·hel wə·ḵāl ’ă·šer bā·’ō·hel yiṭ·mā šiḇ·‘aṯ yā·mîm

Literal — word-for-word from the original

“This is-the-law: when a-man dies in-a-tent — every-one coming into the-tent, and-every-one who-is in-the-tent, shall-be-unclean seven days.”

Where the English smooths the original

  • הַתּוֹרָ֔ה הַתּוֹרָה (hat-tôrāh) is “the Torah / instruction,” more than “a law.” The verse formally opens a sub-statute (“This is the Torah when…”), a heading-formula the Pulpit Commentary notes “rigidly defines” the extent of the infection.
  • בְּאֹ֑הֶל “In a tent” renders בְּאֹהֶל (’ōhel). JFB and the Pulpit Commentary both observe the word tent “fixes the date of the law as given in the wilderness”; the LXX already reads “house” (oikia), transferring it to settled life.
  • הַבָּ֤א הַבָּא is the participle of bôʼ, “the one coming/entering.” The defilement spreads by presence, not touch — Cambridge: “Mere presence under the same roof as the dead, without actual contact, causes defilement.”
Word by word16 · parsed+
זֹ֚אתzōṯThisH2063
√ zôʼth — this (often used adverb)Pronounfeminine singular
zōʼṯ, “this” (feminine, agreeing with tôrāh) — the demonstrative that opens a formal legal heading: “This is the law of…”
הַתּוֹרָ֔הhat·tō·w·rāhis the lawH8451
√ tôwrâh — a precept or statute, especially the Decalogue or PentateuchArticleNounfeminine singular
hat-tôrāh, “the law/instruction” (√yārāh, to point, teach). A new ordinance-formula begins; Cambridge titles vv. 14–22 “A second use of the ‘water of impurity.’”
כִּֽי־kî-whenH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
אָדָ֖ם’ā·ḏāma personH120
√ ʼâdâm — ruddy iNounmasculine singular
יָמ֣וּתyā·mūṯdiesH4191
√ mûwth — to die (literally or figuratively)VerbQalImperfectthird person masculine singular
yāmûṯ — mûṯ, “dies,” again the chapter's root cause. The trigger is a death indoors, which contaminates the enclosed air and all within.
בְּאֹ֑הֶלbə·’ō·helin a tentH168
√ ʼôhel — a tent (as clearly conspicuous from a distance)Preposition-bNounmasculine singular
’ōhel, “tent.” JFB: the strict rule would keep Israel from the Egyptian custom of “mummied remains of their ancestors,” and would ensure “a speedy interment to all.”
כָּל־kāl-EveryoneH3605
√ kôl — properly, the wholeNounmasculine singular construct
הַבָּ֤אhab·bāwho entersH935
√ bôwʼ — to go or come (in a wide variety of applications)ArticleVerbQalParticiplemasculine singular
hab-bāʼ — participle of bôʼ, “the one entering.” Even one who only walks in, after the death, is defiled; presence suffices.
אֶל־’el-. . .H413
√ ʼêl — near, with or amongPreposition
הָאֹ֙הֶל֙hā·’ō·helthe tentH168
√ ʼôhel — a tent (as clearly conspicuous from a distance)ArticleNounmasculine singular
וְכָל־wə·ḵāland everyoneH3605
√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct
אֲשֶׁ֣ר’ă·šerH834
√ ʼăsher — who, which, what, thatPronounrelative
בָּאֹ֔הֶלbā·’ō·helalready in the tentH168
√ ʼôhel — a tent (as clearly conspicuous from a distance)Preposition-b, ArticleNounmasculine singular
יִטְמָ֖אyiṭ·māwill be uncleanH2930
√ ṭâmêʼ — to be foul, especially in a ceremial or moral sense (contaminated)VerbQalImperfectthird person masculine singular
yiṭmāʼ — Qal imperfect of ṭāmēʼ, “shall be unclean” — for the same full seven days as direct corpse-contact in v. 11. The enclosed space transmits the maximum grade.
שִׁבְעַ֥תšiḇ·‘aṯfor sevenH7651
√ shebaʻ — seven (as the sacred full one)Numbermasculine singular construct
יָמִֽים׃yā·mîmdaysH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine plural
The Voices✦ public domain+
✦Cambridge Bible for Schools and Colleges—1880s
Mere presence under the same roof as the dead, without actual contact, causes defilement.
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
it ensured a speedy interment to all, thus not only keeping burial places at a distance, but removing from the habitations of the living the corpses of persons who died from infectious disorders
✦The Pulpit CommentarySpence & Exell, eds.1880s
In a tent. This fixes the date of the law as given in the wilderness, but it leaves in some uncertainty the rule as to settled habitations.
✦John GillExposition of the Entire Bible1746–63
A tent is only mentioned, because the Israelites now dwelt in tents, as Aben Ezra remarks; otherwise the law holds equally good of an house as of a tent
15“and any open container without a lid fastened on it is unclean.”+

15and any open container without a lid fastened on it is unclean.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·ḵōl p̄ā·ṯū·aḥ ’ă·šer kə·lî ’ên- ṣā·mîḏ pā·ṯîl ‘ā·lāw ṭā·mê hū

Literal — word-for-word from the original

“And-every open vessel that has-no lid-cord bound on-it — unclean it-is.”

Where the English smooths the original

  • פָת֔וּחַ פָתוּחַ is a Qal passive participle of pāṯaḥ, “opened-wide” — not merely “open” but standing-open. An uncovered vessel drinks in the death-laden air; Gill and the rabbis restrict this to an earthen vessel.
  • צָמִ֥יד “A lid” translates צָמִיד (ṣāmîḏ), elsewhere a bracelet / arm-clasp — here a cover that clasps shut. The next word פָּתִיל (pāṯîl, “twine/cord”) stands in apposition: a lid fastened with a cord. Keil: pāṯîl “is in apposition to ṣāmîḏ.”
  • פָּתִ֖יל פָּתִיל, “cord/twine,” explains how the lid is secured. The whole phrase is one idea — a tied-down cover — which the BSB unpacks as “a lid fastened on it.” The seal must be bound, not merely resting.
Word by word10 · parsed+
וְכֹל֙wə·ḵōland anyH3605
√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct
wə-ḵōl, “and every” — the law widens from persons to objects; even pottery in the death-tent is implicated.
פָת֔וּחַp̄ā·ṯū·aḥopenH6605
√ pâthach — to open wide (literally or figuratively)VerbQalQalPassParticiplemasculine singular
pāṯûaḥ — passive participle of pāṯaḥ, “opened.” The Pulpit Commentary: “If the vessel was open, its contents were polluted by the odour of death.”
אֲשֶׁ֛ר’ă·šerH834
√ ʼăsher — who, which, what, thatPronounrelative
כְּלִ֣יkə·lîcontainerH3627
√ kᵉlîy — something prepared, iNounmasculine singular
kəlî, “vessel / implement” (lit. “something prepared”) — Gill and Maimonides take it specifically of an earthen vessel, which absorbs impurity through its porous walls.
אֵין־’ên-withoutH369
√ ʼayin — a non-entityAdverb
צָמִ֥ידṣā·mîḏa lidH6781
√ tsâmîyd — a bracelet or arm-claspNounmasculine singular construct
ṣāmîḏ — normally “bracelet/clasp,” here a fastened cover. Keil parses pāṯîl (“cord”) as in apposition: a lid held by a string keeps the corpse-air out.
פָּתִ֖ילpā·ṯîlfastenedH6616
√ pâthîyl — twineNounmasculine singular
עָלָ֑יו‘ā·lāwon itH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular
טָמֵ֖אṭā·mêis uncleanH2931
√ ṭâmêʼ — foul in a religious senseAdjectivemasculine singular
ṭāmēʼ (adjective) + hûʼ, “unclean it-is.” The terse verdict — the verbless clause makes the ruling absolute and final.
הֽוּא׃hū. . .H1931
√ hûwʼ — he (she or it)Pronounthird person masculine singular
The Voices✦ public domain+
✦The Pulpit CommentarySpence & Exell, eds.1880s
If the vessel was open, its contents were polluted by the odour of death.
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
So also did every "open vessel upon which there was not a covering, a string," i.e., that had not a covering fastened by a string, to prevent the smell of the corpse from penetrating it.
✦Matthew PooleAnnotations upon the Holy Bible1685
Every open vessel, because it receives the air of the tent, by which it is ceremonially polluted. Compare Leviticus 11:32 ,33 .
✦John GillExposition of the Entire Bible1746–63
which hath no covering bound upon it; a linen or a woollen cloth wrapped and tied about it: is unclean; the air of the house getting into it by its being uncovered.
16“Anyone in the open field who touches someone who has been killed…”+

16Anyone in the open field who touches someone who has been killed by the sword or has died of natural causes, or anyone who touches a human bone or a grave, will be unclean for seven days.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·ḵōl ‘al- pə·nê haś·śā·ḏeh ’ă·šer- yig·ga‘ ba·ḥă·lal- ḥe·reḇ ’ōw ḇə·mêṯ ’ōw- ’ā·ḏām ḇə·‘e·ṣem ’ōw ḇə·qā·ḇer yiṭ·mā šiḇ·‘aṯ yā·mîm

Literal — word-for-word from the original

“And-every-one who in the-open field touches a-slain-of-sword, or a-dead-one, or a-bone of-man, or a-grave — shall-be-unclean seven days.”

Where the English smooths the original

  • בַּֽחֲלַל־ חֲלַל (ḥālāl) is not just “killed” but pierced through, slain by violence — the battlefield casualty. The BSB's “someone who has been killed by the sword” catches it; the word itself carries the wound.
  • בְעֶ֥צֶם “A human bone” translates בְעֶצֶם (ʻeṣem, “bone, as strong”). The defilement reaches even the bare, long-dead remains — Cambridge and the Pulpit Commentary both link this to Jesus' word on the Pharisees as unmarked graves men touch unawares (Luke 11:44).
  • בְקָ֑בֶר בְקָבֶר (qeḇer), “grave/sepulchre.” Contact with the tomb itself defiles — the contagion extends, the Pulpit Commentary says, “even to the tombs… which held them.”
Word by word18 · parsed+
וְכֹ֨לwə·ḵōlAnyoneH3605
√ kôl — properly, the wholeConjunctive wawNounmasculine singular
עַל־‘al-inH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
פְּנֵ֣יpə·nêthe open fieldH6440
√ pânîym — the face (as the part that turns)Nouncommon plural construct
pənê haś-śāḏeh, “the face of the field” — the open country, away from any tent. The law now covers the battlefield and the wilds, not just the home.
הַשָּׂדֶ֗הhaś·śā·ḏeh. . .H7704
√ sâdeh — a field (as flat)ArticleNounmasculine singular
אֲשֶׁר־’ă·šer-whoH834
√ ʼăsher — who, which, what, thatPronounrelative
יִגַּ֜עyig·ga‘touchesH5060
√ nâgaʻ — properly, to touch, iVerbQalImperfectthird person masculine singular
yiggaʻ — nāgaʻ, “touches,” the chapter's contagion-verb, now governing four objects in series.
בַּֽחֲלַל־ba·ḥă·lal-someone who has been killedH2491
√ châlâl — pierced (especially to death)Preposition-bNounmasculine singular construct
ḥālāl, “the slain/pierced.” The Pulpit Commentary notes “the law must certainly have been relaxed in the case of soldiers,” else war would defile the whole army.
חֶ֙רֶב֙ḥe·reḇby the swordH2719
√ chereb — droughtNounfeminine singular
א֣וֹ’ōworH176
√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction
בְמֵ֔תḇə·mêṯhas died of natural causesH4191
√ mûwth — to die (literally or figuratively)Preposition-bVerbQalParticiplemasculine singular
אֽוֹ־’ōw-orH176
√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction
אָדָ֖ם’ā·ḏāmanyone who touches a humanH120
√ ʼâdâm — ruddy iNounmasculine singular
בְעֶ֥צֶםḇə·‘e·ṣemboneH6106
√ ʻetsem — a bone (as strong)Preposition-bNounfeminine singular construct
ʻeṣem, “bone.” A single bare bone defiles — the reach of death extends to “the mouldering remains of humanity” (Pulpit Commentary).
א֣וֹ’ōworH176
√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction
בְקָ֑בֶרḇə·qā·ḇera graveH6913
√ qeber — a sepulchrePreposition-bNounmasculine singular
qeḇer, “grave.” Cambridge: this underlies “our Lord's denunciation of the Pharisees in Luke 11:44” — graves that defile those who touch them unknowing.
יִטְמָ֖אyiṭ·māwill be uncleanH2930
√ ṭâmêʼ — to be foul, especially in a ceremial or moral sense (contaminated)VerbQalImperfectthird person masculine singular
yiṭmāʼ, “shall be unclean” — again the full seven days. Whether by battle, by chance bone, or by tomb, the grade is identical to v. 11.
שִׁבְעַ֥תšiḇ·‘aṯfor sevenH7651
√ shebaʻ — seven (as the sacred full one)Numbermasculine singular construct
יָמִֽים׃yā·mîmdaysH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine plural
The Voices✦ public domain+
✦Cambridge Bible for Schools and Colleges—1880s
The thought of defilement from unwitting contact with a grave underlies our Lord’s denunciation of the Pharisees in Luke 11:44 .
✦The Pulpit CommentarySpence & Exell, eds.1880s
Thus the defilement was extended to the mouldering remains of humanity, and even to the tombs
✦John GillExposition of the Entire Bible1746–63
all which has respect to the defiling nature of sin, which is the cause of death and the grave.
✦Matthew PooleAnnotations upon the Holy Bible1685
With a sword, or by any other violent way.
17“For the purification of the unclean person, take some of the ash…”+

17For the purification of the unclean person, take some of the ashes of the burnt sin offering, put them in a jar, and pour fresh water over them.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

laṭ·ṭā·mê wə·lā·qə·ḥū mê·‘ă·p̄ar śə·rê·p̄aṯ ha·ḥaṭ·ṭāṯ wə·nā·ṯan ’el- ke·lî ḥay·yîm ma·yim ‘ā·lāw

Literal — word-for-word from the original

“And-they-shall-take for-the-unclean-one some-of-the-dust of-the-burning of-the-sin-offering, and-he-shall-put on-it living water in-a-vessel.”

Where the English smooths the original

  • מֵעֲפַ֖ר “Ashes” renders מֵעֲפַר (ʻāp̄ār) — strictly “dust,” the same word as the dust of the ground from which man was made and to which he returns. The remedy for death's defilement is itself dust — from the burnt heifer.
  • הַֽחַטָּ֑את The BSB's “sin offering” is exact: חַטָּאת (ḥaṭṭāʼṯ), from the sin-root. Ellicott urges the literal “of the burning of the sin-offering.” The red heifer's ashes are a sin-offering reduced to dust — Henry: “the ashes of the heifer signified the merit of Christ.”
  • חַיִּ֖ים “Fresh water” translates מַיִם חַיִּים — literally “living waters,” water alive (running, spring-fed). The Pulpit Commentary gives the LXX hydōr zōn and points to John 4:10; Poole: “These manifestly signify God's Spirit.”
Word by word11 · parsed+
לַטָּמֵ֔אlaṭ·ṭā·mê[For the purification] of the unclean person,H2931
√ ṭâmêʼ — foul in a religious sensePreposition-l, ArticleAdjectivemasculine singular
laṭ-ṭāmēʼ, “for the unclean one” — the rite is for the defiled person; the whole machinery of vv. 17–19 exists to restore one made unclean.
וְלָֽקְחוּ֙wə·lā·qə·ḥūtakeH3947
√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectthird person common plural
מֵעֲפַ֖רmê·‘ă·p̄arsome of the ashesH6083
√ ʻâphâr — dust (as powdered or gray)Preposition-mNounmasculine singular construct
ʻāp̄ār, “dust.” Not generic ash but dust — the stuff of mortal man (Gen 2:7; 3:19). The cure for death-defilement is drawn from a death (the slain heifer) reduced to dust.
שְׂרֵפַ֣תśə·rê·p̄aṯof the burntH8316
√ sᵉrêphâh — cremationNounfeminine singular construct
śərēp̄aṯ, “burning” (√śārap̄, to burn). “The burning of the sin-offering” — the heifer wholly consumed; its ashes carry the value of the sacrifice forward.
הַֽחַטָּ֑אתha·ḥaṭ·ṭāṯsin offeringH2403
√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationArticleNounfeminine singular
ḥaṭṭāʼṯ, “sin-offering” (√ḥāṭāʼ, to sin). Ellicott: better “the burnt sin-offering.” The ash-water is the applied benefit of an atoning death.
וְנָתַ֥ןwə·nā·ṯanput themH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectthird person masculine singular
אֶל־’el-inH413
√ ʼêl — near, with or amongPreposition
כֶּֽלִי׃ke·lîa jarH3627
√ kᵉlîy — something prepared, iNounmasculine singular
חַיִּ֖יםḥay·yîmand pour freshH2416
√ chay — aliveAdjectivemasculine plural
ḥayyîm, “living” — the adjective “alive” modifying water. “Living water” must be moving, spring-fresh; Poole and the Pulpit Commentary read it as a figure of the Spirit (John 7:38–39; 4:10).
מַ֥יִםma·yimwaterH4325
√ mayim — waterNounmasculine plural
mayim, “water” — poured over the ashes in a vessel. Henry's reading of the unit: the ashes are Christ's merit, the running water the Spirit's power, the two never separable.
עָלָ֛יו‘ā·lāwover themH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
Better, of the ashes of the burnt sin-offering; literally, of the burning of the sin-offering.
✦Matthew HenryConcise Commentary on the Whole Bible1706
As the ashes of the heifer signified the merit of Christ, so the running water signified the power and grace of the blessed Spirit, who is compared to rivers of living water; and it is by his work that the righteousness of Christ is applied to us for our cleansing.
✦Matthew PooleAnnotations upon the Holy Bible1685
Running water, i.e, waters flowing from a spring or river which are the purest. These manifestly signify God’s Spirit, which is oft compared to water, John 7:38 ,39 , and by which alone true purification is obtained.
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
They were to take for the unclean person some of the dust of the burning of the cow, i.e., some of the ashes obtained by burning the cow, and put living, i.e., fresh water (see Leviticus 14:5 ), upon it in a vessel.
18“Then a man who is ceremonially clean is to take some hyssop, dip…”+

18Then a man who is ceremonially clean is to take some hyssop, dip it in the water, and sprinkle the tent, all the furnishings, and the people who were there. He is also to sprinkle the one who touched a bone, a grave, or a person who has died or been slain.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’îš ṭā·hō·wr wə·lā·qaḥ ’ê·zō·wḇ wə·ṭā·ḇal bam·ma·yim wə·hiz·zāh ‘al- hā·’ō·hel wə·‘al- kāl- hak·kê·lîm wə·‘al- han·nə·p̄ā·šō·wṯ ’ă·šer hā·yū- šām wə·‘al- han·nō·ḡê·a‘ ba·‘e·ṣem ḇaq·qā·ḇer ḇam·mêṯ ’ōw ’ōw ḇe·ḥā·lāl ’ōw

Literal — word-for-word from the original

“And a-clean man shall-take hyssop and-dip in-the-water and-sprinkle on the-tent, and-on all the-vessels, and-on the-souls who were there, and-on the-one-touching the-bone, or the-slain, or the-dead, or the-grave.”

Where the English smooths the original

  • אֵז֜וֹב אֵזוֹב (’ēzôḇ, “hyssop”) is a rare word — only ten verses in the whole Hebrew Bible. The same hyssop sprinkled the Passover blood (Exodus 12:22) and is begged for in David's “purge me with hyssop” (Psalm 51:7). Benson: “Faith is the bunch of hyssop, wherewith the conscience is sprinkled.”
  • וְהִזָּ֤ה וְהִזָּה is the Hifil of nāzāh, “to cause-to-spurt / sprinkle” — a different verb from the “dashing/throwing” (zāraq) of v. 13. The cleansing is applied by sprinkling; Benson links it to “the blood of sprinkling” (Heb 12:24).
  • טָהוֹר֒ טָהוֹר (ṭāhôr, “clean”): only a clean person may apply the cleansing. Several voices (Poole, Geneva, Gill's Targum) take this clean man to be a priest, though Gill allows “anyone free from ceremonial pollution.”
Word by word26 · parsed+
אִ֣ישׁ’îšThen a manH376
√ ʼîysh — a man as an individual or a male personNounmasculine singular
טָהוֹר֒ṭā·hō·wrwho is ceremonially cleanH2889
√ ṭâhôwr — pure (in a physical, chemical, ceremonial or moral sense)Adjectivemasculine singular
ṭāhôr, “clean.” The agent must himself be clean to mediate cleansing — a structural requirement that the voices read toward the need for a clean Mediator.
וְלָקַ֨חwə·lā·qaḥis to takeH3947
√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular
אֵז֜וֹב’ê·zō·wḇsome hyssopH231
√ ʼêzôwb — hyssopNounmasculine singular
’ēzôḇ, “hyssop” — a rare lexeme (10 vv). The Verifier ties this verse verbally to Exodus 12:22 (Passover) and Psalm 51:7 by this shared, uncommon word. The instrument of sprinkling is the same across blood, sin, and corpse-defilement.
וְטָבַ֣לwə·ṭā·ḇaldipH2881
√ ṭâbal — to dip, to immerseConjunctive wawVerbQalConjunctive perfectthird person masculine singular
wə-ṭāḇal — ṭāḇal, “to dip / immerse” (16 vv), also rare; the hyssop is plunged in the ash-water before it sprinkles.
בַּמַּיִם֮bam·ma·yimit in the waterH4325
√ mayim — waterPreposition-b, ArticleNounmasculine plural
וְהִזָּ֤הwə·hiz·zāhand sprinkleH5137
√ nâzâh — to spirt, iConjunctive wawVerbHifilConjunctive perfectthird person masculine singular
wə-hizzāh — Hifil of nāzāh, “sprinkle.” Benson: “the blood of Christ, being applied by faith, is termed… the blood of sprinkling” (Heb 12:24); and Isaiah 52:15, Christ shall “sprinkle many nations.”
עַל־‘al-. . .H5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
הָאֹ֙הֶל֙hā·’ō·helthe tentH168
√ ʼôhel — a tent (as clearly conspicuous from a distance)ArticleNounmasculine singular
וְעַל־wə·‘al-. . .H5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsConjunctive wawPreposition
כָּל־kāl-allH3605
√ kôl — properly, the wholeNounmasculine singular construct
הַכֵּלִ֔יםhak·kê·lîmthe furnishingsH3627
√ kᵉlîy — something prepared, iArticleNounmasculine plural
וְעַל־wə·‘al-. . .H5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsConjunctive wawPreposition
הַנְּפָשׁ֖וֹתhan·nə·p̄ā·šō·wṯand the peopleH5315
√ nephesh — properly, a breathing creature, iArticleNounfeminine plural
han-nəp̄āšôṯ, “the souls/persons” — the living persons in the tent are sprinkled along with the tent and its vessels; everything death touched is reached by the remedy.
אֲשֶׁ֣ר’ă·šerwhoH834
√ ʼăsher — who, which, what, thatPronounrelative
הָֽיוּ־hā·yū-wereH1961
√ hâyâh — to exist, iVerbQalPerfectthird person common plural
שָׁ֑םšāmthereH8033
√ shâm — there (transferring to time) thenAdverb
וְעַל־wə·‘al-. . .H5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsConjunctive wawPreposition
הַנֹּגֵ֗עַhan·nō·ḡê·a‘He is also to sprinkle the one who touchedH5060
√ nâgaʻ — properly, to touch, iArticleVerbQalParticiplemasculine singular
han-nōḡêaʻ, “the one touching” — the participle returns, gathering up vv. 11–16: every category of corpse-contact is brought under the one sprinkling rite.
בַּעֶ֙צֶם֙ba·‘e·ṣema boneH6106
√ ʻetsem — a bone (as strong)Preposition-b, ArticleNounfeminine singular
בַקָּֽבֶר׃ḇaq·qā·ḇera graveH6913
√ qeber — a sepulchrePreposition-b, ArticleNounmasculine singular
בַמֵּ֖תḇam·mêṯor a person who has diedH4191
√ mûwth — to die (literally or figuratively)Preposition-b, ArticleVerbQalParticiplemasculine singular
א֥וֹ’ōw. . .H176
√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction
א֣וֹ’ōworH176
√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction
בֶֽחָלָ֔לḇe·ḥā·lālbeen slainH2491
√ châlâl — pierced (especially to death)Preposition-b, ArticleNounmasculine singular
א֥וֹ’ōw. . .H176
√ ʼôw — desire (and so probably in Proverbs 31:4)Conjunction
The Voices✦ public domain+
✦Joseph BensonCommentary on the Old and New Testaments1810s
Faith is the bunch of hyssop, wherewith the conscience is sprinkled and the heart purified. And the blood of Christ, being applied by faith, is termed, ( Hebrews 12:24 ,) the blood of sprinkling
✦The Pulpit CommentarySpence & Exell, eds.1880s
Shall take hyssop. See Exodus 12:22 , and cf. Psalm 51:7 .
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
A clean man was then to take a bunch of hyssop (see Exodus 12:22 ), on account of its inherent purifying power, and dip it in the water
✦Geneva Study BibleMarginal Notes1599
clean person shall take hyssop, and dip it in the water, and sprinkle it upon the tent, and upon all the vessels, and upon the persons that were there, and upon him that touched a bone, or one slain, or one dead, or a grave: (k) One of the priests who is clean.
Geneva's gloss (k) takes the clean person to be a priest.
19“The man who is ceremonially clean is to sprinkle the unclean per…”+

19The man who is ceremonially clean is to sprinkle the unclean person on the third day and on the seventh day. After he purifies the unclean person on the seventh day, the one being cleansed must wash his clothes and bathe in water, and that evening he will be clean.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

haṭ·ṭā·hōr ‘al- wə·hiz·zāh haṭ·ṭā·mê haš·šə·lî·šî bay·yō·wm haš·šə·ḇî·‘î ū·ḇay·yō·wm wə·ḥiṭ·ṭə·’ōw haš·šə·ḇî·‘î bay·yō·wm wə·ḵib·bes bə·ḡā·ḏāw wə·rā·ḥaṣ bam·ma·yim bā·‘ā·reḇ wə·ṭā·hêr

Literal — word-for-word from the original

“And the-clean-one shall-sprinkle on the-unclean-one on-the-third day and-on-the-seventh day; and-he-shall-de-sin-him on-the-seventh day, and-he-shall-wash his-clothes and-bathe in-water, and-be-clean in-the-evening.”

Where the English smooths the original

  • וְחִטְּאוֹ֙ וְחִטְּאוֹ is Piel of ḥāṭāʼ + a 3ms object suffix — “and-he-shall de-sin him.” Crucially, the clean man purifies the unclean man; Ellicott insists on the rendering “he (the clean person) shall purify him (the unclean person).” Cleansing comes from outside, applied by another.
  • הַטָּהֹר֙ הַטָּהֹר (“the clean one”) and הַטָּמֵא (“the unclean one”) stand opposite each other in the verse. The grammar dramatizes substitution: the pure acts upon the impure to make him pure.
  • וְרָחַ֥ץ וְרָחַץ (rāḥaṣ, “bathe/lave”) plus washed clothes plus the sprinkling — Cambridge notes the bathing requirement here “is absent from the law in v. 12.” Full cleansing waits for evening: water applied, body washed, time elapsed.
Word by word17 · parsed+
הַטָּהֹר֙haṭ·ṭā·hōrThe man who is ceremonially cleanH2889
√ ṭâhôwr — pure (in a physical, chemical, ceremonial or moral sense)ArticleAdjectivemasculine singular
haṭ-ṭāhōr, “the clean one” — emphatic at the head of the verse; only the clean can cleanse. Gill (with the Targum) reads him as the priest.
עַל־‘al-. . .H5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition
וְהִזָּ֤הwə·hiz·zāhis to sprinkleH5137
√ nâzâh — to spirt, iConjunctive wawVerbHifilConjunctive perfectthird person masculine singular
הַטָּמֵ֔אhaṭ·ṭā·mêthe unclean personH2931
√ ṭâmêʼ — foul in a religious senseArticleAdjectivemasculine singular
haṭ-ṭāmēʼ, “the unclean one” — the direct object of cleansing. The pure-to-impure direction is the verse's structural heart.
הַשְּׁלִישִׁ֖יhaš·šə·lî·šîon the thirdH7992
√ shᵉlîyshîy — thirdArticleNumberordinal masculine singular
בַּיּ֥וֹםbay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Preposition-b, ArticleNounmasculine singular
הַשְּׁבִיעִ֑יhaš·šə·ḇî·‘îand on the seventhH7637
√ shᵉbîyʻîy — seventhArticleNumberordinal masculine singular
וּבַיּ֣וֹםū·ḇay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Conjunctive waw, Preposition-b, ArticleNounmasculine singular
וְחִטְּאוֹ֙wə·ḥiṭ·ṭə·’ōwAfter he purifiesH2398
√ châṭâʼ — properly, to missConjunctive wawVerbPielConjunctive perfectthird person masculine singularthird person masculine singular
wə-ḥiṭṭəʼô — Piel of ḥāṭāʼ + suffix, “and he shall de-sin him.” Ellicott: “he (the clean person) shall purify him (the unclean person).” The cleansing is mediated, not self-generated.
הַשְּׁבִיעִ֔יhaš·šə·ḇî·‘îthe unclean person on the seventhH7637
√ shᵉbîyʻîy — seventhArticleNumberordinal masculine singular
בַּיּ֣וֹםbay·yō·wmdayH3117
√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Preposition-b, ArticleNounmasculine singular
וְכִבֶּ֧סwə·ḵib·bes[the one being cleansed] must washH3526
√ kâbaç — to trampleConjunctive wawVerbPielConjunctive perfectthird person masculine singular
wə-ḵibbes — kābas, “wash (by treading)” clothes. A second, human act follows the divine remedy; the cleansed man must respond.
בְּגָדָ֛יוbə·ḡā·ḏāwhis clothesH899
√ beged — a covering, iNounmasculine plural constructthird person masculine singular
וְרָחַ֥ץwə·rā·ḥaṣand batheH7364
√ râchats — to lave (the whole or a part of a thing)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular
wə-rāḥaṣ — rāḥaṣ, “bathe.” Cambridge: this washing/bathing “is absent from the law in v. 12,” added here as the rite's full form.
בַּמַּ֖יִםbam·ma·yimin waterH4325
√ mayim — waterPreposition-b, ArticleNounmasculine plural
בָּעָֽרֶב׃bā·‘ā·reḇand that eveningH6153
√ ʻereb — duskPreposition-b, ArticleNounmasculine singular
וְטָהֵ֥רwə·ṭā·hêrhe will be cleanH2891
√ ṭâhêr — to be pure (physical sound, clear, unadulteratedConjunctive wawVerbQalConjunctive perfectthird person masculine singular
wə-ṭāhēr, “and he shall be clean” — but only “in the evening.” The cleanness is real yet timed; Poole earlier called this purification “gradual, and not perfect till… that eternal sabbath.”
The Voices✦ public domain+
✦Charles EllicottCommentary for English Readers1878
The rendering should be, he ( i.e., the clean person) shall purify him ( i.e., the unclean person), and he (the unclean person) shall wash . . .
✦Cambridge Bible for Schools and Colleges—1880s
The defiled person must do this after having been sprinkled. This is absent from the law in Numbers 19:12 .
✦The Pulpit CommentarySpence & Exell, eds.1880s
The twice-repeated application of holy water marked the clinging nature of the pollution to be removed
✦John GillExposition of the Entire Bible1746–63
The clean priest shall sprinkle upon the unclean man, as the Targum of Jonathan; that is, he shall sprinkle the water of purification upon him that is unclean in any of the above ways
20“But if a person who is unclean does not purify himself, he will …”+

20But if a person who is unclean does not purify himself, he will be cut off from the assembly, because he has defiled the sanctuary of the LORD. The water of purification has not been sprinkled on him; he is unclean.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’îš ’ă·šer- yiṭ·mā wə·lō yiṯ·ḥaṭ·ṭā ha·hi·w han·ne·p̄eš wə·niḵ·rə·ṯāh mit·tō·wḵ haq·qā·hāl kî ’eṯ- ṭim·mê miq·daš Yah·weh mê nid·dāh lō- zō·raq ‘ā·lāw hū ṭā·mê

Literal — word-for-word from the original

“But a-man who is-unclean and-not de-sins-himself — that soul shall-be-cut-off from-the-midst of-the-assembly, because the-sanctuary of-YHWH he-has-defiled; water-of-impurity was-not sprinkled on-him, unclean he-is.”

Where the English smooths the original

  • מִקְדַּ֨שׁ Where v. 13 said miškan (“dwelling”), v. 20 says מִקְדַּשׁ (miqdāš, “sanctuary / holy place,” from qādaš, to be holy). The threat is repeated, Keil notes, “for the purpose of making it most emphatic” — and the holiness of the place is now named outright.
  • מִתּ֣וֹךְ v. 13 read “cut off from Israel”; v. 20 reads “from the midst of (מִתּוֹךְ) the assembly.” The same penalty, framed spatially — expelled from the very center of the gathered people.
  • הַקָּהָ֑ל הַקָּהָל (qāhāl, “assembly/congregation”) is the gathered worshipping people — the Septuagint's ekklēsia. To be cut off from the qāhāl is to be cast out of the covenant community at worship.
Word by word22 · parsed+
וְאִ֤ישׁwə·’îšBut if a personH376
√ ʼîysh — a man as an individual or a male personConjunctive wawNounmasculine singular
אֲשֶׁר־’ă·šer-whoH834
√ ʼăsher — who, which, what, thatPronounrelative
יִטְמָא֙yiṭ·māis uncleanH2930
√ ṭâmêʼ — to be foul, especially in a ceremial or moral sense (contaminated)VerbQalImperfectthird person masculine singular
yiṭmāʼ, “is unclean” — the case restated: a man who stays defiled by choice. Poole: he “shall contemptuously refuse to submit to this way of purification.”
וְלֹ֣אwə·lōdoes notH3808
√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle
יִתְחַטָּ֔אyiṯ·ḥaṭ·ṭāpurifyH2398
√ châṭâʼ — properly, to missVerbHitpaelImperfectthird person masculine singular
הַהִ֖ואha·hi·whimselfH1931
√ hûwʼ — he (she or it)ArticlePronounthird person feminine singular
הַנֶּ֥פֶשׁhan·ne·p̄eš[he]H5315
√ nephesh — properly, a breathing creature, iArticleNounfeminine singular
וְנִכְרְתָ֛הwə·niḵ·rə·ṯāhwill be cut offH3772
√ kârath — to cut (off, down or asunder)Conjunctive wawVerbNifalConjunctive perfectthird person feminine singular
wə-niḵrəṯāh, “shall be cut off” — Nifal of kāraṯ, repeated from v. 13. Keil: the threat is repeated “for the purpose of making it most emphatic.”
מִתּ֣וֹךְmit·tō·wḵfromH8432
√ tâvek — a bisection, iPreposition-mNounmasculine singular construct
הַקָּהָ֑לhaq·qā·hālthe assemblyH6951
√ qâhâl — assemblage (usually concretely)ArticleNounmasculine singular
qāhāl, “the assembly” (LXX ekklēsia). The sphere of the cutting-off is the worshipping congregation — exclusion from God's gathered people.
כִּי֩kîbecauseH3588
√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
טִמֵּ֗אṭim·mêhe has defiledH2930
√ ṭâmêʼ — to be foul, especially in a ceremial or moral sense (contaminated)VerbPielPerfectthird person masculine singular
ṭimmēʼ — Piel of ṭāmēʼ, “he has defiled.” The reason for the sentence: by his unpurged state he has actively polluted the sanctuary.
מִקְדַּ֨שׁmiq·dašthe sanctuaryH4720
√ miqdâsh — a consecrated thing or place, especially, a palace, sanctuary (whether of Jehovah or of idols) or asylumNounmasculine singular construct
miqdāš, “sanctuary” (√qādaš, holy). The holy place is profaned by the unclean; Benson's note on v. 20 stresses the will — “contemptuously refuse,” the presumptuous, not the ignorant, sin.
יְהוָ֜הYah·wehof the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
מֵ֥יmêThe waterH4325
√ mayim — waterNounmasculine plural construct
נִדָּ֛הnid·dāhof [purification]H5079
√ niddâh — properly, rejectionNounfeminine singular
לֹא־lō-has notH3808
√ lôʼ — not (the simple or absAdverbNegative particle
זֹרַ֥קzō·raqbeen sprinkledH2236
√ zâraq — to sprinkle (fluid or solid particles)VerbQalPassPerfectthird person masculine singular
zōraq, “was sprinkled” — the same passive verb as v. 13. The whole tragedy is omission: the remedy existed and was not applied.
עָלָ֖יו‘ā·lāwon himH5921
√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular
הֽוּא׃hūheH1931
√ hûwʼ — he (she or it)Pronounthird person masculine singular
טָמֵ֥אṭā·mêis uncleanH2931
√ ṭâmêʼ — foul in a religious senseAdjectivemasculine singular
The Voices✦ public domain+
✦Joseph BensonCommentary on the Old and New Testaments1810s
That shall not purify himself — Shall contemptuously refuse to submit to this way of purification.
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
In Numbers 19:20 , the threat of punishment for the neglect of purification is repeated from Numbers 19:13 , for the purpose of making it most emphatic.
✦Matthew PooleAnnotations upon the Holy Bible1685
Shall not purify himself, i.e, shall contemptuously refuse to submit to this way of purification.
✦John GillExposition of the Entire Bible1746–63
because he hath defiled the sanctuary of the Lord: by going into it in his uncleanness: the water of separation hath not been sprinkled upon him, he is unclean
21“This is a permanent statute for the people: The one who sprinkle…”+

21This is a permanent statute for the people: The one who sprinkles the water of purification must wash his clothes, and whoever touches the water of purification will be unclean until evening.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·hā·yə·ṯāh ‘ō·w·lām lə·ḥuq·qaṯ lå̄·hɛm ū·maz·zêh mê- han·nid·dāh yə·ḵab·bês bə·ḡā·ḏāw wə·han·nō·ḡê·a‘ bə·mê han·nid·dāh yiṭ·mā ‘aḏ- hā·‘ā·reḇ

Literal — word-for-word from the original

“And-it-shall-be to-them a statute forever: and-the-one-sprinkling the-water-of-impurity shall-wash his-clothes; and-the-one-touching the-water-of-impurity shall-be-unclean until the-evening.”

Where the English smooths the original

  • עוֹלָ֑ם עוֹלָם (ʻôlām, “forever / perpetual”) marks this “a perpetual statute.” The Pulpit Commentary: the formula “usually emphasizes something of solemn importance,” even where the detail “might seem of trifling moment.” Gill bounds the “forever” at “the coming of the Messiah, when the ceremonial law… was abolished.”
  • וּמַזֵּ֤ה וּמַזֵּה is the Hifil participle of nāzāh, “the one-sprinkling.” The strange turn: the man who applies the cleansing water himself becomes unclean. JFB: its “purifying efficacy was not inherent in itself, but arose from the divine appointment.”
  • וְהַנֹּגֵ֙עַ֙ וְהַנֹּגֵעַ, “and the one touching” — the contagion-participle nāgaʻ once more. Even mere contact with the purifying water defiles till evening; the same water cleanses one and defiles another. Poole calls this a pointer to “the imperfection of their priesthood… and the necessity of a better priest and sacrifice.”
Word by word15 · parsed+
וְהָיְתָ֥הwə·hā·yə·ṯāhThisH1961
√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person feminine singular
wə-hāyəṯāh, “and it shall be” — hāyāh, the verb of being, here legislating permanence: this becomes settled, standing law.
עוֹלָ֑ם‘ō·w·lāmis a permanentH5769
√ ʻôwlâm — properly, concealed, iNounmasculine singular
ʻôlām, “perpetual, age-long.” The Pulpit Commentary: the “perpetual statute” formula stamps even small-seeming details with solemn weight.
לְחֻקַּ֣תlə·ḥuq·qaṯstatuteH2708
√ chuqqâh — {an enactmentPreposition-lNounfeminine singular construct
ḥuqqaṯ, “statute” (√ḥāqaq, to engrave/decree) — an engraved, fixed enactment, the strongest legal category.
לָּהֶ֖םlå̄·hɛmfor [the people]
Prepositionthird person masculine plural
וּמַזֵּ֤הū·maz·zêhThe one who sprinklesH5137
√ nâzâh — to spirt, iConjunctive wawVerbHifilParticiplemasculine singular construct
maz-zēh — Hifil participle of nāzāh, “the sprinkler.” JFB and Poole both seize the paradox: the cleanser is defiled, proving the power lies in God's appointment, not the water or the minister.
מֵֽי־mê-the waterH4325
√ mayim — waterNounmasculine plural construct
הַנִּדָּה֙han·nid·dāhof [purification]H5079
√ niddâh — properly, rejectionArticleNounfeminine singular
יְכַבֵּ֣סyə·ḵab·bêsmust washH3526
√ kâbaç — to trampleVerbPielImperfectthird person masculine singular
בְּגָדָ֔יוbə·ḡā·ḏāwhis clothesH899
√ beged — a covering, iNounmasculine plural constructthird person masculine singular
וְהַנֹּגֵ֙עַ֙wə·han·nō·ḡê·a‘and whoever touchesH5060
√ nâgaʻ — properly, to touch, iConjunctive waw, ArticleVerbQalParticiplemasculine singular
wə-han-nōḡêaʻ, “the toucher” — nāgaʻ again. The Pulpit Commentary draws out the despair the law could breed: “Who shall deliver me from the body of this death?”
בְּמֵ֣יbə·mêthe waterH4325
√ mayim — waterPreposition-bNounmasculine plural construct
הַנִּדָּ֔הhan·nid·dāhof [purification]H5079
√ niddâh — properly, rejectionArticleNounfeminine singular
יִטְמָ֖אyiṭ·māwill be uncleanH2930
√ ṭâmêʼ — to be foul, especially in a ceremial or moral sense (contaminated)VerbQalImperfectthird person masculine singular
yiṭmāʼ, “shall be unclean” — but only “until evening,” a lesser grade than the seven-day corpse-defilement; Poole carefully distinguishes the durations.
עַד־‘aḏ-untilH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
הָעָֽרֶב׃hā·‘ā·reḇeveningH6153
√ ʻereb — duskArticleNounmasculine singular
The Voices✦ public domain+
✦Jamieson, Fausset & BrownCommentary Critical and Explanatory1871
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
✦The Pulpit CommentarySpence & Exell, eds.1880s
he might indeed exclaim, unless habit hardened him to it, "Who shall deliver me from the body of this death?"
The Pulpit Commentary hears Romans 7:24 inside the entangling weight of the law.
✦Matthew PooleAnnotations upon the Holy Bible1685
partly, to mind the Jews of the imperfection of their priesthood, and their ritual purifications and expiations, and consequently of the necessity of a better priest and sacrifice and way of purifying, which these outward rites did point at
✦John GillExposition of the Entire Bible1746–63
To the children of Israel, throughout their generations, unto the coming of the Messiah, when the ceremonial law, which stood in divers washings and purifications, was abolished
22“Anything the unclean person touches will become unclean, and any…”+

22Anything the unclean person touches will become unclean, and anyone who touches it will be unclean until evening.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·ḵōl ’ă·šer- haṭ·ṭā·mê yig·ga‘- bōw yiṭ·mā wə·han·ne·p̄eš han·nō·ḡa·‘aṯ tiṭ·mā ‘aḏ- hā·‘ā·reḇ

Literal — word-for-word from the original

“And-all that the-unclean-one touches shall-be-unclean; and-the-soul that-touches it shall-be-unclean until the-evening.”

Where the English smooths the original

  • הַטָּמֵ֖א הַטָּמֵא (“the unclean one”) is now the active agent of contagion. Whatever he touches becomes unclean — uncleanness spreads outward by a single chain of contact. Gill: “denoting the spreading and infectious nature of sin.”
  • יִגַּע־ יִגַּע (nāgaʻ, “touches”) — the chapter's defining verb closes the unit. From v. 11's first “toucher” to here, every transmission of impurity runs through touch; the contagion model is total.
  • וְהַנֶּ֥פֶשׁ וְהַנֶּפֶשׁ (“and the soul”) — the same word nepheš that named the corpse in v. 11 now names the living person at risk. The living soul that touches what the unclean touched is itself made unclean: death's reach is long.
Word by word11 · parsed+
וְכֹ֛לwə·ḵōlAnythingH3605
√ kôl — properly, the wholeConjunctive wawNounmasculine singular
wə-ḵōl, “and all/anything” — the final widening: not just persons and vessels but whatever the unclean man handles.
אֲשֶׁר־’ă·šer-H834
√ ʼăsher — who, which, what, thatPronounrelative
הַטָּמֵ֖אhaṭ·ṭā·mêthe uncleanH2931
√ ṭâmêʼ — foul in a religious senseArticleAdjectivemasculine singular
haṭ-ṭāmēʼ, “the unclean” — now the source, not the victim. Poole carefully limits this to the seven-day corpse-uncleanness, not the lesser one-evening kind of v. 21.
יִגַּע־yig·ga‘-person touchesH5060
√ nâgaʻ — properly, to touch, iVerbQalImperfectthird person masculine singular
yiggaʻ — nāgaʻ, “touches,” the unit's keyword. The chapter ends as it began, on touch; the whole law is a theology of contagious death answered by applied cleansing.
בּ֥וֹbōw
Prepositionthird person masculine singular
יִטְמָ֑אyiṭ·māwill become uncleanH2930
√ ṭâmêʼ — to be foul, especially in a ceremial or moral sense (contaminated)VerbQalImperfectthird person masculine singular
וְהַנֶּ֥פֶשׁwə·han·ne·p̄ešand anyoneH5315
√ nephesh — properly, a breathing creature, iConjunctive waw, ArticleNounfeminine singular
wə-han-nepheš, “and the soul/person” — the very word for a living soul (v. 11's nepheš) now denotes the one endangered. Gill: sin “and sinners are to be avoided.”
הַנֹּגַ֖עַתhan·nō·ḡa·‘aṯwho touches itH5060
√ nâgaʻ — properly, to touch, iArticleVerbQalParticiplefeminine singular
תִּטְמָ֥אtiṭ·māwill be uncleanH2930
√ ṭâmêʼ — to be foul, especially in a ceremial or moral sense (contaminated)VerbQalImperfectthird person feminine singular
tiṭmāʼ, “shall be unclean” (feminine, agreeing with nepheš) — “until evening.” The unit closes on the lesser grade, the everyday reach of impurity, awaiting a remedy the rite could only foreshadow.
עַד־‘aḏ-untilH5704
√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition
הָעָֽרֶב׃פhā·‘ā·reḇeveningH6153
√ ʻereb — duskArticleNounmasculine singular
The Voices✦ public domain+
✦John GillExposition of the Entire Bible1746–63
whatever that man touched, any vessel or thing, that was unclean also; or "whomsoever", any person, man or woman, for it respects both persons and things
✦Matthew PooleAnnotations upon the Holy Bible1685
Shall be unclean, to signify to us the very infectious nature of sin and of sinful company. Until even, because as his defilement was less, so it was fit the duration of it should be shorter.
✦Matthew HenryConcise Commentary on the Whole Bible1706
Here we learn the defiling nature of sin, and are warned to avoid evil communications.
✦Keil & DelitzschBiblical Commentary on the Old Testament1860s
he who was touched by a person defiled (by a corpse), and also the person who touched him, should be unclean till the evening, - a rule which also applied to other forms of uncleanness.
✣

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙Grand Commentary — the unit, read wholesynthesis · verify+

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The keyword is death — 11–13, 16

The unit is governed by one fact and one verb. The fact is death — mûṯ recurs from v. 11 through v. 18 — and the verb is touch, nāgaʻ, the article-participle han-nōḡêaʻ that opens v. 11 and closes the chapter in v. 22. Henry, expounding the whole paragraph (vv. 11–22), names the nerve of it plainly: “death is the wages of sin, which entered into the world by it, and reigns by the power of it.” Ellicott says the same at v. 11 — “the death of man was the wages of sin” — which is why a human corpse defiles for seven days when a beast's carcass defiled only till evening (Poole, citing Leviticus 11:24). The Hebrew makes death's horror unmistakable by calling the corpse a nepheš (v. 11), the very word for a living soul; death is the un-souling of a soul. And the contagion is total: it spreads by presence under one roof (v. 14, Cambridge: “mere presence… without actual contact, causes defilement”), to open vessels that drink the death-air (v. 15), to a bare bone or a tomb in the open field (v. 16) — which Cambridge and the Pulpit Commentary both hear behind Jesus' word on the Pharisees as graves men touch unawares (Luke 11:44).

ii. Defilement reaches the dwelling of God — 13, 20

The gravest clause is not about the body but about the sanctuary. The man who will not purify himself “defiles the dwelling of the LORD” — miškan in v. 13, miqdāš in v. 20, the place where God dwells. The Pulpit Commentary draws out what this means: the uncleanness of death “was not simply a personal matter… it reached even to God himself, for its defilement spread to the sanctuary.” The penalty matches the offense: kāraṯ, to be cut off — the Geneva note glosses it “a polluted and excommunicated person”; the verb is the same one used for the uncircumcised cut off in Genesis 17:14 (so Keil, the Pulpit Commentary). Death, left unanswered, does not merely stain a person; it threatens the whole congregation's standing before the God who lives among them.

iii. The remedy: dust of a death, and living water — 17–19

Against this, the cure is itself drawn from a death. They take “some of the dust (ʻāp̄ār) of the burning of the sin-offering” (v. 17, with Ellicott's literal rendering) — the ashes of the red heifer, a ḥaṭṭāʼṯ — and pour over it “living water,” mayim ḥayyîm. Henry reads the two elements together and will not split them: “the ashes of the heifer signified the merit of Christ… the running water signified the power and grace of the blessed Spirit… we cannot be purified by the ashes, otherwise than in the running water.” Poole agrees the living water “manifestly signify God's Spirit.” The instrument is hyssop (v. 18) — a rare word the Verifier ties verbally to the Passover blood (Exodus 12:22) and to David's “purge me with hyssop” (Psalm 51:7); Benson: “faith is the bunch of hyssop, wherewith the conscience is sprinkled.” And the cleansing is mediated: Ellicott insists the grammar of v. 19 means “he (the clean person) shall purify him (the unclean person)” — the pure acts upon the impure. The dust of a slain victim, applied by a clean mediator through living water: the rite is a parable of the gospel before the gospel.

iv. The water that cleanses and defiles — 21–22

Then the strangest detail: the man who sprinkles the purifying water is himself made unclean, and so is anyone who merely touches it (v. 21). JFB draws the lesson: the water's “purifying efficacy was not inherent in itself, but arose from the divine appointment… not from any virtue in them, or in him that administers them, but solely through the grace of God.” Poole hears in it a deliberate signpost — “to mind the Jews of the imperfection of their priesthood… and consequently of the necessity of a better priest and sacrifice.” The Pulpit Commentary lets the Israelite cry out from inside the net of contagion: “Who shall deliver me from the body of this death?” (Romans 7:24). Gill marks the term of the “perpetual statute” itself — it ran “unto the coming of the Messiah, when the ceremonial law… was abolished.” The chapter ends, in v. 22, where it began: on a touch, and on uncleanness “until evening” — a remedy real but provisional, pointing past itself.

v. Read under Sola Scriptura — this tool's own fallible reading (⚙) — 11–22

Set against the rule that Scripture is its own final interpreter, three things in this unit stand out — offered to be tested, not trusted on this tool's word:

The law diagnoses; it does not cure. The whole machinery — seven days, third-and-seventh-day sprinkling, washing, waiting for evening — manages and measures defilement without ever abolishing the death behind it. Henry's verdict is exactly the Berean reading: “the law could not conquer death, nor abolish it, as the gospel does.” The rite is honest about the disease and modest about the medicine.

The cure is borrowed from a death, applied from outside. Dust of a slain victim, living water, a clean man sprinkling the unclean (v. 19) — every motion of the rite says cleansing comes to the defiled, never from him. This is grace's grammar in ceremonial form, and the New Testament names the substance the shadow carried (Hebrews 9:13–14).

Even the cleansing water leaves a residue of impurity. That the sprinkler is defiled (v. 21) is the law confessing its own limit out loud — a built-in sign that a better priest and a better blood were still owed. The passage does not merely permit the Christ-reading the old voices give it; read whole, it seems to ask for one.

“The water of the red heifer could carry death's defilement off a man for a week; it took the blood of the Lamb to carry it off forever.”

That last line is this tool's reading, not a verse. Weigh it against the text; keep only what Scripture bears out.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Read under Sola Scriptura, Numbers 19:11–22 is the law telling the truth about death and the truth about itself. It can name uncleanness, fix its duration, and stage a cleansing — ashes of a sin-offering carried in living water, sprinkled by a clean hand on an unclean one. But it cannot abolish the death it answers, and it confesses as much: the very water that purifies the defiled defiles the pure (v. 21). The rite is a working diagnosis with a borrowed, provisional remedy. The old voices — Henry, Poole, JFB, Benson — almost in chorus read the ashes as the merit of Christ and the living water as the Spirit; this tool finds that reading not imposed on the text but invited by it, since the passage so plainly points past its own sufficiency. Hold the typology loosely and the diagnosis tightly: every line here insists that death defiles, that cleansing must be applied from outside, and that this particular cleansing was never the last word. Test it against Scripture; the Word, not this note, is the authority.

The water of the red heifer could carry death's defilement off a man for a week; it took the blood of the Lamb to carry it off forever. — not a verse; this tool's reading, to be tested

⚙Canonical Threads — out to the whole of Scripturecross-refs · verify+

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Hyssop, dipped and sprinkled — the Passover and the Penitent verbal / quotation — confirmed

The clean man takes hyssop (’ēzôḇ), dips it, and sprinkles (v. 18). That same hyssop, dipped in blood, marked the doorposts at Passover (Exodus 12:22), and it is the very instrument David begs for: “Purge me with hyssop, and I shall be clean” (Psalm 51:7). The Verifier rates these links verbal / quotation — confirmed on the strength of a genuinely rare shared lexeme: ’ēzôḇ occurs in only ten verses in the whole Hebrew Bible (Exodus 12:22 also shares ṭāḇal, “to dip,” itself in just 16 verses). One sprinkling-instrument runs through blood-deliverance, corpse-cleansing, and the cry for a clean heart. Benson and the Pulpit Commentary both name the chain.

Numbers 19:18 · Exodus 12:22 · Psalm 51:7

basis: rare shared lexeme H231 ʼêzôwb / hyssop (in only 10 vv across the Hebrew Bible); Numbers 19:18 ↔ Exodus 12:22 additionally share H2881 ṭâbal / 'to dip' (in 16 vv) and H5060 nâgaʻ — Verifier-confirmed verbal link

Defiling the dwelling → cut off from the covenant structural / thematic — confirmed

To touch death and not be cleansed is to defile the dwelling of the LORD and be cut off (vv. 13, 20). Leviticus 15:31 states the principle the chapter applies — Israel must be kept from their uncleanness “that they die not in their uncleanness, when they defile my tabernacle.” The “cutting off” (kāraṯ) is the same verdict pronounced on the uncircumcised who breaks covenant in Genesis 17:14 (a cross-reference Keil and the Pulpit Commentary both make). The Verifier confirms a structural / thematic link in each case via the shared vocabulary of defilement (ṭumʼâh, ṭāmēʼ), the dwelling (miškan), and cutting off (kāraṯ) — pattern and motif, not a quotation.

Numbers 19:13 · Leviticus 15:31 · Genesis 17:14

basis: Numbers 19:13 ↔ Leviticus 15:31 share H2932 ṭumʼâh (31 vv), H4908 mishkân (129 vv), H2930 ṭâmêʼ (142 vv) — the 'defile-the-dwelling' motif; Numbers 19:13 ↔ Genesis 17:14 share H3772 kârath (280 vv) — the 'cut off' penalty. Shared pattern/motif, no quotation claimed

The water of niddāh → Israel's own defilement in Ezekiel verbal / quotation — confirmed

The cleansing fluid is named “water of niddāh” (vv. 13, 20) — water named after the impurity it removes. Ezekiel 36:17 reaches for the same rare words to picture the nation itself: Israel defiled the land, and their way before God “was as the uncleanness of a removed woman” (niddāh). The Verifier rates the Numbers 19:13 ↔ Ezekiel 36:17 link verbal / quotation — confirmed on two rare shared lexemes: niddāh (24 vv) and ṭumʼâh (31 vv). The ritual category of corpse-impurity is thus lifted into prophecy as the diagnosis of the whole people. And the cure answers it: a few verses on comes the promise “I will sprinkle clean water upon you, and ye shall be clean” (Ezekiel 36:25) — which the Verifier confirms only at the lighter structural / thematic grade (sharing the common mayim, “water,” and ṭāhôr, “clean,” not the rare diagnostic words), so it is a thematic answer to Numbers 19, not a second verbal echo.

Numbers 19:13 · Numbers 19:20 · Ezekiel 36:17

basis: rare shared lexemes H5079 niddâh (24 vv) and H2932 ṭumʼâh (31 vv), with H2930 ṭâmêʼ — Verifier-confirmed verbal link between Numbers 19's 'water of niddāh' and Ezekiel 36:17's picture of national defilement

Touch, uncleanness, and seven days across the purity laws structural / thematic — confirmed

The corpse-law shares its core grammar — touch (nāgaʻ), be unclean (ṭāmēʼ), and seven days (šeḇaʻ) — with the wider purity code, e.g. the discharge laws of Leviticus 15:19. The Verifier confirms a structural / thematic link through these shared but common lexemes (each in well over a hundred verses): this is one consistent system of contagion-and-cleansing, not a quotation of one verse by another. Numbers 19 is the application of the same machinery to the highest grade of impurity — the dead.

Numbers 19:11 · Leviticus 15:19

basis: shared (but common) lexemes H5060 nâgaʻ (142 vv), H2930 ṭâmêʼ (142 vv), H7651 shebaʻ (343 vv) — shared system/pattern of the purity code, not a verbal quotation; tier kept structural because the lexemes are frequent

The sprinkled water of cleansing — corpse-defilement and the Levites verbal / quotation — confirmed

The same machinery that cleanses corpse-defilement here also consecrates the Levites. To set the tribe apart, Moses is told: “Sprinkle water of purifying upon them” — and they must wash their clothes and so be clean (Numbers 8:7). The verbs line up almost exactly with v. 19: sprinkle (nāzāh), wash clothes (kābas), be clean (ṭāhēr). The Verifier rates this verbal / quotation — confirmed on a genuinely rare shared lexeme: nāzāh, “to sprinkle,” occurs in only 22 verses in the whole Hebrew Bible (with kābas, in 48). One sprinkling-rite both purges death's defilement and dedicates the men who serve at the dwelling — cleansing and consecration are the same applied act.

Numbers 19:19 · Numbers 8:7

basis: rare shared lexeme H5137 nâzâh / 'to sprinkle' (in only 22 vv across the Hebrew Bible), with H3526 kâbaç (48 vv) and H2891 ṭâhêr — Verifier-confirmed verbal link between the corpse-cleansing sprinkling of Numbers 19:19 and the Levites' consecration-sprinkling of Numbers 8:7

The ashes of the heifer → the blood of Christ (Hebrews 9:13–14) typological

Hebrews names this very rite and presses past it: “if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ… purge your conscience” (Hebrews 9:13–14). This is the explicit New-Testament citation of Numbers 19. Held honestly: because it is a cross-Testament link — Greek Hebrews quoting a Hebrew rite — it shares no Strong's lexeme with the source (the Verifier therefore returns no verbal basis and would flag it). The connection is real and apostolic, but it is a typological / structural reading of the rite, not a word-for-word verbal echo; we tier it accordingly rather than calling it “verbal.”

Numbers 19:17 · Numbers 19:18 · Hebrews 9:13

basis: explicit NT citation of the red-heifer rite in Hebrews 9:13–14, but cross-Testament (Greek↔Hebrew) so NO shared Strong's lexeme exists — Verifier returns empty basis; tiered typological (ancient/apostolic), never 'verbal', because a Greek↔Hebrew link cannot be lexically verbal

⚙Christ in the Unittypology · verify+

AI-generated reading; weigh it against the text.

The ashes of a death that cleanses the living ancient/widely-held

The remedy for death's defilement is dust from a slain victim, a sin-offering reduced to ashes and carried in living water (vv. 17–18). Henry reads the figure directly: “the ashes of the heifer signified the merit of Christ… the running water signified the power and grace of the blessed Spirit.” Hebrews makes the type explicit — the ashes “sprinkling the unclean” are the shadow of “the blood of Christ” that purges the conscience (Hebrews 9:13–14). What the rite could do for the flesh for a week, the cross does for the conscience forever. This reading is ancient and widely held; weigh it against the text.

Numbers 19:17 · Numbers 19:9 · Hebrews 9:13

The clean one who cleanses the unclean widely-held

Only a clean man may apply the water, and the grammar of v. 19 (so Ellicott) means “he — the clean person — shall purify him, the unclean person.” Cleansing always moves from the pure to the impure, applied from outside, never generated within the defiled. That motion is the gospel's own: the one who knew no sin touching, and taking away, the uncleanness of those who did. Yet the law confesses its limit — the very water defiles the one who sprinkles it (v. 21), Poole's pointer to “the necessity of a better priest and sacrifice.” The true clean Mediator is defiled by no contact He makes; He cleanses the leper and the corpse-touched and Himself remains undefiled.

Numbers 19:19 · Numbers 19:21

Living water for the dead in sins widely-held

The cleansing demands mayim ḥayyîm, “living water” (v. 17) — water that must be moving, spring-fed, alive. Poole and the Pulpit Commentary point to the Septuagint's hydōr zōn and to John 4:10, where Christ offers “living water,” and John 7:38–39, where He names it the Spirit. Gill reads the unpurified man — “unclean… as all are who are not sprinkled with the blood of Christ” — as the picture of those “dead in sins.” The dead-defiled need life applied to them; the living water of the rite anticipates the living water Christ gives, by which the dead in sin are made clean.

Numbers 19:17 · Numbers 19:13

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). The Hebrew is the Masoretic tradition. Transliterations, parses, the literal renderings, and the “where the English smooths the Hebrew” notes are this tool's own work (⚙) — careful but fallible; check them against a lexicon (BDB, HALOT) and a standard grammar.

The named voices are quoted verbatim from public-domain commentaries on Numbers 19 (Biblehub): Ellicott, Benson, Henry's Concise, Barnes, Jamieson-Fausset-Brown, Poole, Gill, the Geneva Study Bible, the Cambridge Bible, the Pulpit Commentary, and Keil & Delitzsch. Two cautions specific to this unit: (1) Matthew Henry's note is the same paragraph for vv. 11–22 — his Concise Commentary treats the whole law as one block, so the identical text appears under every verse in the source; we have excerpted different sentences of it under different verses, never re-using a sentence. (2) JFB and Keil likewise carry one running comment across several verses; we attribute each excerpt to the verse-page it was drawn from, but the reader should know these are continuous expositions, not per-verse remarks.

On cross-references: every thread badge carries the Verifier's computed basis. Hebrew↔Hebrew links cite shared Strong's lexemes, with rare lexemes (e.g. ’ēzôḇ, niddāh) supporting a “verbal” tier and common ones held to “structural.” The one cross-Testament link — the red-heifer ashes quoted in Hebrews 9:13–14 — is tiered typological, not “verbal,” precisely because a Greek-to-Hebrew link can share no Strong's number; the Verifier returns an empty basis and we say so in the open. There is no Joshua 1:5 in this unit, so the mandatory Hebrews 13:5 flag does not apply here. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)