King James Bible
with Catholic Commentary by George Leo Haydock

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Numbers 19

The ashes of a heifer. (1-10) Used to purify the unclean. (11-22)

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The ashes of a heifer

1 And the LORD spake unto Moses and unto Aaron, saying,

2 This is the ordinance of the law which the LORD hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke:

3 And ye shall give her unto Eleazar the priest, that he may bring her forth without the camp, and one shall slay her before his face:

4 And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood directly before the tabernacle of the congregation seven times:

5 And one shall burn the heifer in his sight; her skin, and her flesh, and her blood, with her dung, shall he burn:

6 And the priest shall take cedar wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer.

7 Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the priest shall be unclean until the even.

8 And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even.

9 And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of separation: it is a purification for sin.

10 And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even: and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever.

Used to purify the unclean

11 He that toucheth the dead body of any man shall be unclean seven days.

12 He shall purify himself with it on the third day, and on the seventh day he shall be clean: but if he purify not himself the third day, then the seventh day he shall not be clean.

13 Whosoever toucheth the dead body of any man that is dead, and purifieth not himself, defileth the tabernacle of the LORD; and that soul shall be cut off from Israel: because the water of separation was not sprinkled upon him, he shall be unclean; his uncleanness is yet upon him.

14 This is the law, when a man dieth in a tent: all that come into the tent, and all that is in the tent, shall be unclean seven days.

15 And every open vessel, which hath no covering bound upon it, is unclean.

16 And whosoever toucheth one that is slain with a sword in the open fields, or a dead body, or a bone of a man, or a grave, shall be unclean seven days.

17 And for an unclean person they shall take of the ashes of the burnt heifer of purification for sin, and running water shall be put thereto in a vessel:

18 And a 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:

19 And the clean person shall sprinkle upon the unclean on the third day, and on the seventh day: and on the seventh day he shall purify himself, and wash his clothes, and bathe himself in water, and shall be clean at even.

20 But the man that shall be unclean, and shall not purify himself, that soul shall be cut off from among the congregation, because he hath defiled the sanctuary of the LORD: the water of separation hath not been sprinkled upon him; he is unclean.

21 And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even.

22 And whatsoever the unclean person toucheth shall be unclean; and the soul that toucheth it shall be unclean until even.

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G Haydock's Catholic Bible Commentary

Ver. 2. Observance. Heb. “ceremony.” Sept. “distinction, (diastole, S. Aug. q. 33,) or ordinance.” C. — Victim. Heb. “the ordinance of the law.” D. — A red cow, &c. This red cow, offered in sacrifice for sin, and consumed with fire without the camp, with the ashes of which, mingled with water, the unclean were to be expiated and purified; was a figure of the passion of Christ, by whose precious blood, applied to our souls in the holy sacraments, we are cleansed from our sins. Ch. — Age, three years old. Some translate, “entirely red.” They suppose, that these regulations are in opposition to the customs of the Egyptians, who never sacrificed the cow, esteeming it sacred to Isis, or to the moon. Spencer (Rit. ii. 15) adds, that the red colour was formerly in the highest estimation; and this victim represented the death of Christ, who expiated our defilements. The Egyptians immolated bulls of a red colour, in hatred of Typhon, and to appease that dangerous god, whom they depicted perfectly red. Plut. (Isis) observes, that they hate all animals of that colour; and the Copths precipitated a red ass down a precipice. The ancient kings of Egypt sacrificed red men on the tomb of Osiris or Dyphon; (Diod. Bib. 1,) and Manetho assures us, that they scattered their ashes in the wind. If this custom prevailed in the days of Moses, we need not wonder that he teaches the Hebrews to have so little dread of Typhon, as even to chose a red cow in preference, to purify themselves. — Yoke. Such victims were generally chosen by the Romans, Greeks, and Egyptians, as more delicate and respectful. Intacta totidem cervice juvencus. Georg. iv. Bochart, anim. 2. 33. S. Jerom (ep. 27,) says, that a red cow was sacrificed every year, as in reality one would be requisite for all the people, though the Rabbins pretend that only seven, or ten at most, were treated in this manner, from Moses till the destruction of the temple by Titus. Drusius.

Ver. 3. Of all. Heb. “before his face.” Sept. “they shall bring her out, slay and burn her before him,” which must be referred to some other priests, who accompanied Eleazar on this occasion, v. 8. C. — Aaron did not perform this office, as the sacrifice was not solemn, but sorrowful, and designed for purification. M. — The Rabbins say, however, that the high priest performed this ceremony ever after; and, since the building of the temple, they did it upon Mount Olivet. This is also marked by S. Jerom, ep. 27. It was thus a more lively figure of Jesus Christ sweating blood on that same ground; as the smoke might represent his ascension. Acts i. 10. Lu. xxii. 44. C. — He died out of Jerusalem, in full age, (v. 2,) or 33 years old, being wounded in every part for our transgressions, (v. 5,) setting us an example how to suffer, (v. 6,) and by his blood communicating virtue to the sacraments, v. 5. His body, derived from Adam, (or red earth, v. 2,) was buried in a most clean place, (v. 9,) and those who crucified him became more unclean; (v. 8) while even those who were employed in burying him (v. 9,) required to be cleansed by the grace of his passion, which must be communicated to them by baptism, in the name of the blessed Trinity, without which they cannot partake of any of the sacraments. C. xii. The old law could bring nothing to perfection. Those who lived under that dispensation, were forced to wait till the evening, (v. 7,) when in the last ages the new law commenced, that by faith in Christ they might obtain the remission of their sins. Thus we perceive the meaning of many things which to the Jews were veiled in shadows. Heb. x. S. Aug. q. 33. Theod. q. 36. W. — The Fathers observe also, that the infirmity of our Saviour’s flesh, and his liberty in giving and resuming his life, (Jo. x. 18,) were denoted by the cow, which had never been yoked. C.

Ver. 4. And. Heb. “And Eleazar, the priest, shall take part of her blood with his finger.” He looked from the pile of wood, where he was standing, towards the west, and sprinkled the blood, and wiping his fingers upon the skin of the cow, waiting till the fire was kindled, before he opened her belly; he then threw into the fire the cedar-wood, &c. Drusius. — Others believe that this last ceremony was performed by some one else, (v. 7,) as it is not clear that Eleazar became unclean. His being substituted instead of Aaron, might shew that Christ would institute a new priesthood.

Ver. 6. Dyed. With which the cedar and hyssop were tied together, as being deemed most proper instruments of purifications. Lev. xiv. 4. 49. S. Paul informs us (Heb. ix. 19,) that Moses thus sprinkled the people and the book: and branches of this description were probably used when the people took this holy water, v. 18. The ashes intimate that those who have sinned, may be purified by the sacrament of penance, v. 9. C.

Ver. 10. Strangers. Even those who had not embraced the Jewish religion. Grotius. — Thus, the baptism of Christ brings salvation both to the Jews and to the Gentiles. S. Aug.

Ver. 12. Seventh. If he neglect to be sprinkled on the third day, his purification will be protracted till the 10th. As this was the only means of removing the legal uncleanness contracted by touching a dead body, some of the ashes must have been reserved in various parts of the country, after the Israelites were dispersed. C.

Ver. 13. Upon him, unless he be excused by ignorance, (Lev. v. 3. 6,) he shall be slain.

Ver. 14. Days. Almost all nations seem to have considered themselves defiled by the presence of a corpse. Virgin (Æn. vi. 149,) writes, Præterea jacet exanimum tibi corpus amici—Heu nescis! totamque incestat funere classem.

Ver. 15. Cover. Sam. “neither chains nor bands.” Formerly boxes were tied down. Hom. Odys. viii. If the covering of any hollow vessel was off, when a corpse was present, it became unclean. C.

Ver. 16. Grave. The Hebrews buried it at a distance from towns, and set up some mark to apprise all people, that they might not be defiled for seven days. C.

Ver. 17. Burning of the red cow, which was also a sin-offering, v. 9. H. — Upon the ashes they poured some running or spring water. The pagans generally preferred the water of the sea; or if they could not procure any, they mixed salt with common water. Ovid (Fast iv,) mentions a lustration made with the ashes of a calf, mixed with horse blood; and another, which was used in honour of Pales, the goddess of harvests, by the oldest virgins present, who sprinkled the ashes of calves, populos purget ut ille cinis. Athenæus (ix. 18,) observes that a stick was taken from the fire of the altar, was extinguished in water for the purification of the unclean; and the ancient Romans, who had been at a funeral, sprinkled themselves with water, and jumped over fire for the same purpose; as the Greeks were accustomed to place a vessel full of water, at the doors where a corpse was lying, that all might purify themselves when they came out. C.

Ver. 20. Church, or assembly of the people. H. — He shall be put to death by the judges, or by God. M.

Ver. 21. Evening. The victims which were appointed for the expiation of sin, communicated a legal uncleanness to those who were employed about them. They were looked upon as so holy, that the most pure were guilty of a sort of irreverence by touching them. C.

Ver. 22. Is unclean, by touching the dead, must remain defiled seven days. But those whom he touches, as well as all who may have communication with them in infinitum, may be purified in the evening. C.