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Compare Translations for Numbers 19:7

Numbers 19:7 ASV
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.
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Numbers 19:7 BBE
And the priest, after washing his clothing and bathing his body in water, may come back to the tent-circle, and will be unclean till evening.
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Numbers 19:7 CEB
Then the priest will wash his clothes and bathe his body in water. Afterward the priest will enter the camp, but he will be unclean until evening.
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Numbers 19:7 CJB
Then the cohen is to wash his clothes and himself in water, after which he may re-enter the camp; but the cohen will remain unclean until evening.
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Numbers 19:7 RHE
And then after washing his garments, and body, he shall enter into the camp, and shall be unclean until the evening.
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Numbers 19:7 ESV
Then the priest shall wash his clothes and bathe his body in water, and afterward he may come into the camp. But the priest shall be unclean until evening.
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Numbers 19:7 GW
The priest must then wash his clothes and his body. After that, he may go into the camp. But he will be unclean until evening.
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Numbers 19:7 GNT
After that, he is to wash his clothes and pour water over himself, and then he may enter the camp; but he remains ritually unclean until evening.
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Numbers 19:7 HNV
Then the Kohen shall wash his clothes, and he shall bathe his flesh in water, and afterward he shall come into the camp, and the Kohen shall be unclean until the even.
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Numbers 19:7 CSB
Then the priest must wash his clothes and bathe his body in water; after that he may enter the camp, but he will remain ceremonially unclean until evening.
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Numbers 19:7 KJV
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.
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Numbers 19:7 LEB
The priest will wash his garments and his body in the water, and afterward he will come to the camp; the priest will be unclean until the evening.
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Numbers 19:7 NAS
'The priest shall then wash his clothes and bathe his body in water, and afterward come into the camp, but the priest shall be unclean until evening.
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Numbers 19:7 NCV
After the priest has washed himself and his clothes with water, he may come back into the camp, but he will be unclean until evening.
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Numbers 19:7 NIRV
"After that, the priest must wash his clothes. He must also take a bath. Then he can come into the camp. But he will be 'unclean' until evening.
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Numbers 19:7 NIV
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.
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Numbers 19:7 NKJV
Then the priest shall wash his clothes, he shall bathe in water, and afterward he shall come into the camp; the priest shall be unclean until evening.
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Numbers 19:7 NLT
"Then the priest must wash his clothes and bathe himself in water. Afterward he may return to the camp, though he will remain ceremonially unclean until evening.
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Numbers 19:7 NRS
Then the priest shall wash his clothes and bathe his body in water, and afterwards he may come into the camp; but the priest shall remain unclean until evening.
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Numbers 19:7 RSV
Then the priest shall wash his clothes and bathe his body in water, and afterwards he shall come into the camp; and the priest shall be unclean until evening.
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Numbers 19:7 DBY
And the priest shall wash his garments, and he shall bathe his flesh in water, and afterwards he shall come into the camp; and the priest shall be unclean until the even;
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Numbers 19:7 MSG
Afterwards the priest must wash his clothes and bathe well with water. He can then come into the camp but he remains ritually unclean until evening.
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Numbers 19:7 WBT
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 evening.
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Numbers 19:7 TMB
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 evening.
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Numbers 19:7 TNIV
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.
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Numbers 19:7 TYN
And let the preast wash his clothes and bathe his flesh in water and then come in to the hoste and ye preast shalbe vncleane vnto the euen.
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Numbers 19:7 WEB
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.
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Numbers 19:7 WYC
And then at the last, when the priest's clothes and his body be washed, he shall enter into the tents, and he shall be defouled, or unclean, till to eventide. (And then, after the priest hath washed his clothes, and his body, he shall return to the tents, but he shall be defiled, or unclean, until the evening.)
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Numbers 19:7 YLT
and the priest hath washed his garments, and hath bathed his flesh with water, and afterwards doth come in unto the camp, and the priest is unclean till the evening;
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Numbers 19 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 19

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

Verses 1-10 The heifer was to be wholly burned. This typified the painful sufferings of our Lord Jesus, both in soul and body, as a sacrifice made by fire, to satisfy God's justice for man's sin. These ashes are said to be laid up as a purification for sin, because, though they were only to purify from ceremonial uncleanness, yet they were a type of that purification for sin which our Lord Jesus made by his death. The blood of Christ is laid up for us in the word and sacraments, as a fountain of merit, to which by faith we may have constant recourse, for cleansing our consciences.

Verses 11-22 Why did the law make a corpse a defiling thing? Because death is the wages of sin, which entered into the world by it, and reigns by the power of it. The law could not conquer death, nor abolish it, as the gospel does, by bringing life and immortality to light, and so introducing a better hope. 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. Those who promise themselves benefit by the righteousness of Christ, while they submit not to the grace and influence of the Holy Spirit, do but deceive themselves; we cannot be purified by the ashes, otherwise than in the running water. What use could there be in these appointments, if they do not refer to the doctrines concerning the sacrifice of Christ? But comparing them with the New Testament, the knowledge to be got from them is evident. The true state of fallen man is shown in these institutions. Here we learn the defiling nature of sin, and are warned to avoid evil communications.

Numbers 19 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 19

Numbers 19:1-22 . THE WATER OF SEPARATION.

2. This is the ordinance of the law--an institution of a peculiar nature ordained by law for the purification of sin, and provided at the public expense because it was for the good of the whole community.
Speak unto the children of Israel, that they bring thee a red heifer without spot, &c.--This is the only case in which the color of the victim is specified. It has been supposed the ordinance was designed in opposition to the superstitious notions of the Egyptians. That people never offered a vow but they sacrificed a red bull, the greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the color, provision was made for eradicating from the minds of the Israelites a favorite Egyptian superstition regarding two objects of their animal worship.

3-6. ye shall give her unto Eleazar the priest that he may bring her forth without the camp--He was the second or deputy high priest, and he was selected for this duty because the execution of it entailed temporary defilement, from which the acting high priest was to be preserved with the greatest care. It was led "forth without the camp," in accordance with the law regarding victims laden with the sins of the people, and thus typical of Christ ( Hebrews 13:12 ; also Leviticus 24:14 ). The priest was to sprinkle the blood "seven times" before--literally, "towards" or "near" the tabernacle, a description which seems to imply either that he carried a portion of the blood in a basin to the door of the tabernacle ( Leviticus 4:17 ), or that in the act of sprinkling he turned his face towards the sacred edifice, being disqualified through the defiling influence of this operation from approaching close to it. By this attitude he indicated that he was presenting an expiatory sacrifice, for the acceptance of which he hoped, in the grace of God, by looking to the mercy seat. Every part of it was consumed by fire except the blood used in sprinkling, and the ingredients mixed with the ashes were the same as those employed in the sprinkling of lepers ( Leviticus 14:4-7 ). It was a water of separation--that is, of "sanctification" for the people of Israel.

7. the priest shall be unclean until the even--The ceremonies prescribed show the imperfection of the Levitical priesthood, while they typify the condition of Christ when expiating our sins ( 2 Corinthians 5:21 ).

11-22. He that toucheth the dead body of any man shall be unclean--This law is noticed here to show the uses to which the water of separation [ Numbers 19:9 ] was applied. The case of a death is one; and as in every family which sustained a bereavement the members of the household became defiled, so in an immense population, where instances of mortality and other cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford the necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were distributed through all the cities and towns of Israel.

12. He shall purify himself . . . the third day--The necessity of applying the water on the third day is inexplicable on any natural or moral ground; and, therefore, 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. Every one knowingly and presumptuously neglecting to have himself sprinkled with this water was guilty of an offense which was punished by excommunication.

14. when a man dieth in a tent, &c.--The instances adduced appear very minute and trivial; but important ends, both of a religious and of a sanitary nature, were promoted by carrying the idea of pollution from contact with dead bodies to so great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egyptians, who kept in their houses the mummied remains of their ancestors, 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, and from the open field the unburied remains of strangers and foreigners who fell in battle.

21. he that sprinkleth . . . ; and he that toucheth the water of separation shall be unclean until even--The opposite effects ascribed to the water of separation--of cleansing one person and defiling another--are very singular, and not capable of very satisfactory explanation. 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 communicated thereby.