Numbers 19:18
Then 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.
a man who is clean
In the Hebrew context, the word for "clean" is "tahor," which signifies ritual purity. This purity is not merely physical but also spiritual, indicating a state of being set apart for God's purposes. The requirement for a clean man underscores the holiness necessary to perform acts of purification, reflecting God's desire for His people to be holy as He is holy (Leviticus 11:44).

take hyssop
Hyssop, or "ezov" in Hebrew, is a plant used frequently in purification rites. Its use here is symbolic of cleansing and purification, as seen in other scriptures like Psalm 51:7, "Purify me with hyssop, and I will be clean." Hyssop's role in the Passover (Exodus 12:22) further emphasizes its significance in the deliverance and sanctification of God's people.

dip it in the water
The act of dipping, or "tabal" in Hebrew, signifies immersion and thoroughness in the cleansing process. The water used here is mixed with the ashes of the red heifer, symbolizing the removal of impurity and sin. Water, a symbol of life and purification, is a recurring theme in Scripture, pointing to the cleansing power of God's Word and Spirit (Ephesians 5:26).

sprinkle it on the tent
Sprinkling, or "nazah" in Hebrew, is a ritual act that signifies the transfer of purity. The tent, representing the dwelling place, must be purified to restore fellowship with God. This act foreshadows the sprinkling of Christ's blood, which purifies believers and reconciles them to God (Hebrews 9:13-14).

on all the furnishings
The furnishings, or "keli" in Hebrew, include all items within the tent. This comprehensive cleansing signifies that every aspect of life must be purified and dedicated to God. It reflects the call for believers to present their bodies as living sacrifices, holy and pleasing to God (Romans 12:1).

and the people who were there
The inclusion of people highlights the communal aspect of purification. In the Hebrew community, impurity affected not just individuals but the entire community. This underscores the importance of communal holiness and accountability, as seen in the New Testament's call for believers to bear one another's burdens (Galatians 6:2).

on anyone who touched a human bone
Touching a human bone, or "etzem" in Hebrew, rendered a person unclean. This reflects the seriousness of death as a consequence of sin. The need for purification from contact with death points to the hope of resurrection and eternal life through Christ, who conquered death (1 Corinthians 15:54-57).

or a grave
A grave, or "kever" in Hebrew, is a place of burial and symbolizes the finality of death. The need for purification from contact with a grave emphasizes the separation between life and death, and the hope of eternal life through Christ, who is the resurrection and the life (John 11:25).

or a person who has died
Contact with a deceased person, or "met" in Hebrew, required purification to restore ritual cleanliness. This highlights the pervasive impact of sin and death, and the necessity of divine intervention for true cleansing, fulfilled in Jesus' sacrificial death and resurrection (Romans 6:23).

or a person who has been slain
The phrase "has been slain," or "chalal" in Hebrew, refers to death by violence. This underscores the tragic consequences of sin and the need for atonement. It points to Christ, the Lamb who was slain, whose death brings peace and reconciliation with God (Revelation 5:9).

Persons / Places / Events
1. The Clean Man
This refers to an individual who is ceremonially clean, meaning he has not been defiled by contact with a corpse or other sources of impurity. His role is crucial in the purification process.

2. Hyssop
A plant used in ancient purification rituals. It symbolizes cleansing and purification throughout the Bible.

3. The Tent and Furnishings
Represents the dwelling place and its contents, which must be purified if they have been in contact with death.

4. The People
Those who were present in the tent or who have come into contact with death, requiring purification to restore ceremonial cleanliness.

5. Human Bone, Grave, Deceased Person
These are sources of ceremonial impurity, according to the Mosaic Law, necessitating the purification process described.
Teaching Points
The Necessity of Purification
The ritual underscores the seriousness of sin and death, which defile and separate us from God. It reminds us of our need for spiritual cleansing.

Symbolism of Hyssop
Hyssop represents the means by which God provides purification. In the New Testament, this points to the cleansing power of Christ's sacrifice.

Community Responsibility
The clean man’s role in the purification process highlights the importance of community in maintaining spiritual purity and accountability.

The Holiness of God
The detailed purification process reflects God's holiness and the need for His people to approach Him with reverence and purity.

Christ as the Fulfillment
The Old Testament rituals foreshadow the complete and perfect cleansing available through Jesus Christ, who purifies us from all unrighteousness.
Bible Study Questions
1. How does the role of the clean man in Numbers 19:18 reflect our responsibility to help others in their spiritual walk today?

2. In what ways does the use of hyssop in the Old Testament connect to the New Testament understanding of purification through Christ?

3. How can we apply the principle of community responsibility for purity in our church or small group settings?

4. What does the detailed process of purification in Numbers 19:18 teach us about the nature of sin and its impact on our relationship with God?

5. How does understanding the Old Testament purification rituals enhance our appreciation for the sacrifice of Jesus as described in Hebrews 9:13-14?
Connections to Other Scriptures
Psalm 51:7
David's plea for purification with hyssop connects to the cleansing theme in Numbers 19:18, highlighting the spiritual need for cleansing from sin.

Hebrews 9:13-14
This passage contrasts the Old Testament purification rituals with the superior cleansing offered through the blood of Christ, emphasizing the fulfillment of the law in Jesus.

John 19:29
The use of hyssop at the crucifixion of Jesus symbolizes the ultimate purification and fulfillment of the Old Testament law.
Purge Me with Hyssop, and I Shall be CleanW. Binnie Numbers 19:1-10, 17-19
Defilement from the DeadD. Young Numbers 19:1-22
The Law of the Red Heifer AppliedD. G. Watt, M. A.Numbers 19:1-22
The Ordinance of the Red HeiferW. Jones.Numbers 19:1-22
The Ordinance of the Red HeiferJ. M. Gibson, D. D.Numbers 19:1-22
The Red HeiferSpurgeon, Charles HaddonNumbers 19:1-22
The Red Heifer a Wilderness TypeC. H. Mackintosh.Numbers 19:1-22
The Red Heifer an Analogue of the ChristW. Jones.Numbers 19:1-22
The Water of Purification, and its LessonsE.S. Prout Numbers 19:1-22
People
Aaron, Eleazar, Israelites, Moses
Places
Wilderness of Paran
Topics
Anyone, Body, Bone, Clean, Dead, Death, Died, Dip, Dipped, Dying, Furnishings, Grave, Human, Hyssop, Killed, Natural, Naturally, Persons, Pierced, Resting-place, Shaking, Slain, Someone, Sprinkle, Sprinkled, Sword, Tent, Touched, Utensils, Vessels
Dictionary of Bible Themes
Numbers 19:18

     5137   bones
     9040   grave, the

Numbers 19:1-22

     7340   clean and unclean

Numbers 19:10-20

     7416   purification

Numbers 19:11-21

     8325   purity, nature of

Numbers 19:17-20

     4470   hyssop

Numbers 19:17-21

     7426   ritual washing

Numbers 19:18-21

     7454   sprinkling

Library
Nor, in that the Law Orders a Man to be Purified Even after Intercourse...
23. Nor, in that the Law orders a man to be purified even after intercourse with a wife, doth it show it to be sin: unless it be that which is allowed by way of pardon, which also, being in excess, hinders prayers. But, as the Law sets [1999] many things in sacraments and shadows of things to come; a certain as it were material formless state of the seed, which having received form will hereafter produce the body of man, is set to signify a life formless, and untaught: from which formless state,
St. Augustine—On the Good of Marriage

Fifth Sunday in Lent
Text: Hebrews 9, 11-15. 11 But Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, 12 nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption. 13 For if the blood of goats and bulls, and the ashes of a heifer sprinkling them that have been defiled, sanctify unto the cleanness of the flesh:
Martin Luther—Epistle Sermons, Vol. II

Li. Dining with a Pharisee, Jesus Denounces that Sect.
^C Luke XI. 37-54. ^c 37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat. [The repast to which Jesus was invited was a morning meal, usually eaten between ten and eleven o'clock. The principal meal of the day was eaten in the evening. Jesus dined with all classes, with publicans and Pharisees, with friends and enemies.] 38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner. [The Pharisee marveled at this because
J. W. McGarvey—The Four-Fold Gospel

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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