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19. Water of Cleansing

¹ The LORD said to Moses and Aaron: ² “This is a requirement of the law that the LORD has commanded: Tell the Israelites to bring you a red heifer without defect or blemish and that has never been under a yoke. ³ Give it to Eleazar the priest; it is to be taken outside the camp and slaughtered in his presence. ⁴ Then Eleazar the priest is to take some of its blood on his finger and sprinkle it seven times toward the front of the tent of meeting. ⁵ While he watches, the heifer is to be burned—its hide, flesh, blood and intestines. ⁶ The priest is to take some cedar wood, hyssop and scarlet wool and throw them onto the burning heifer. ⁷ After that, the priest must wash his clothes and bathe himself with water. He may then come into the camp, but he will be ceremonially unclean till evening. ⁸ The man who burns it must also wash his clothes and bathe with water, and he too will be unclean till evening.

⁹ “A man who is clean shall gather up the ashes of the heifer and put them in a ceremonially clean place outside the camp. They are to be kept by the Israelite community for use in the water of cleansing; it is for purification from sin. ¹⁰ The man who gathers up the ashes of the heifer must also wash his clothes, and he too will be unclean till evening. This will be a lasting ordinance both for the Israelites and for the foreigners residing among them.

¹¹ “Whoever touches a human corpse will be unclean for seven days. ¹² They must purify themselves with the water on the third day and on the seventh day; then they will be clean. But if they do not purify themselves on the third and seventh days, they will not be clean. ¹³ If they fail to purify themselves after touching a human corpse, they defile the LORD’s tabernacle. They must be cut off from Israel. Because the water of cleansing has not been sprinkled on them, they are unclean; their uncleanness remains on them.

¹⁴ “This is the law that applies when a person dies in a tent: Anyone who enters the tent and anyone who is in it will be unclean for seven days, ¹⁵ and every open container without a lid fastened on it will be unclean.

¹⁶ “Anyone out in the open who touches someone who has been killed with a sword or someone who has died a natural death, or anyone who touches a human bone or a grave, will be unclean for seven days.

¹⁷ “For the unclean person, put some ashes from the burned purification offering into a jar and pour fresh water over them. ¹⁸ Then a man who is ceremonially clean is to take some hyssop, dip it in the water and sprinkle the tent and all the furnishings and the people who were there. He must also sprinkle anyone who has touched a human bone or a grave or anyone who has been killed or anyone who has died a natural death. ¹⁹ The man who is clean is to sprinkle those who are unclean on the third and seventh days, and on the seventh day he is to purify them. Those who are being cleansed must wash their clothes and bathe with water, and that evening they will be clean. ²⁰ But if those who are unclean do not purify themselves, they must be cut off from the community, because they have defiled the sanctuary of the LORD. The water of cleansing has not been sprinkled on them, and they are unclean. ²¹ This is a lasting ordinance for them.

“The man who sprinkles the water of cleansing must also wash his clothes, and anyone who touches the water of cleansing will be unclean till evening. ²² Anything that an unclean person touches becomes unclean, and anyone who touches it becomes unclean till evening.”

22. And whatsoever the unclean person toucheth. Others translate it, — “Whosoever toucheth an unclean thing shall be unclean.” for, since the Hebrew is without a neuter gender, ²⁶²⁶ S.M. had used the words cited by C. “Quicunque tetigerit immundum;” but C. appears to have overlooked his note upon this clause, viz., “Hoc est, qui tetigerit hominem, qui super mortuo est immundus;” or else he would have seen that immundum was not meant for a neuter. — W. the relative אשר, asher, and the noun הטמא, hattame, may be either masculine or neuter; and either sense would not be unsuitable; except that we gather from the second clause, that reference is rather made here to the contagion with which unclean persons infect either men or garments, or other articles. For those who had touched a dead body, or bones, or a grave, were not only unclean until the evening, but for seven entire days. But it appears that this was added in conclusion, lest the Jews should murmur at the severity of the punishment, as if God would inflict the penalty of death for a trifling sin. In this way, then, Moses shews how great is the guilt incurred by those who, being unclean, intrude into the sanctuary; because, as far as in them lies, they pollute the holiness of God, and not without intolerable impertinence. Hence appears to be taken the reproof of the Prophet, when he reproaches the Jews with having done nothing but defile the worship of God with their sacrifices; for he proposes this question to the priests, — “If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy?” After they have replied in the negative, he asks again, “If one that is unclean by a dead body touch any of these, shall it be unclean?” and they answer, “It shall be unclean.” Whence the Prophet infers:

"So is this people, and so is this nation before me, saith the Lord, and so is the work of their hands; and that which they offer there is unclean.” (Haggai 2:12-14.)

This passage shews us the legitimate use of the ceremony, that corrupt and perverse worshippers ²⁷²⁷ “Ceux qui servent a Dieu sans droite affection, and par hypocrisie;” those who serve God without right affections, and in hypocrisy. — Fr. bring disgrace rather than honor on God, whilst they mix up His holy name with their profanations.