This is what you must do to cleanse them:This directive is given to Moses concerning the Levites, who were set apart for service in the Tabernacle. The cleansing ritual signifies their consecration and readiness to serve God. The concept of cleansing is central in the Old Testament, symbolizing spiritual purification and preparation for holy service. This mirrors the New Testament call for believers to be spiritually cleansed and set apart for God's work.
Sprinkle them with the water of purification:
The water of purification likely refers to water mixed with the ashes of a red heifer, as described inNumbers 19. This ritual underscores the importance of purification from sin and impurity, a theme that runs throughout Scripture. The sprinkling of water can be seen as a precursor to the New Testament practice of baptism, symbolizing the washing away of sin and the beginning of a new life dedicated to God.
Have them shave their whole bodies:
Shaving the entire body was a symbolic act of removing impurity and starting anew. This practice is similar to the Nazirite vow, where shaving marked the end of a period of consecration (Numbers 6:18). It signifies a complete transformation and dedication to God, paralleling the Christian concept of becoming a new creation in Christ (2 Corinthians 5:17).
and wash their clothes:
Washing clothes is a recurring biblical symbol for purification and righteousness. In ancient cultures, clean garments often represented purity and readiness to enter God's presence. This act is echoed inRevelation 7:14, where the saints have washed their robes and made them white in the blood of the Lamb, symbolizing spiritual purity through Christ's sacrifice.
and so purify themselves:
The purification process for the Levites was both physical and spiritual, preparing them for their sacred duties. This comprehensive cleansing reflects the holistic nature of God's requirements for holiness. It points to the ultimate purification available through Jesus Christ, who cleanses believers from all unrighteousness (1John 1:9), enabling them to serve God in spirit and truth.
Persons / Places / Events
1.
The LevitesThe tribe of Levi was set apart for religious duties and service in the Tabernacle. This verse describes the purification process for the Levites as they are consecrated for their sacred duties.
2.
MosesAs the leader of the Israelites, Moses was responsible for overseeing the consecration and purification of the Levites.
3.
The TabernacleThe central place of worship for the Israelites during their journey in the wilderness. The Levites were tasked with its care and service.
4.
Water of PurificationA special water used for ceremonial cleansing, symbolizing spiritual purification and readiness for service.
5.
The WildernessThe setting for the Israelites' journey from Egypt to the Promised Land, where they received the Law and instructions for worship.
Teaching Points
The Importance of PurificationThe purification of the Levites underscores the necessity of being spiritually clean before serving God. This principle remains relevant for Christians today, emphasizing the need for repentance and holiness.
Symbolism of CleansingThe physical acts of shaving and washing symbolize deeper spiritual truths. Just as the Levites were cleansed outwardly, believers are called to seek inward purity through Christ.
Service and DedicationThe Levites' preparation for service highlights the importance of dedication and readiness in serving God. Christians are encouraged to prepare themselves spiritually for their roles in God's kingdom.
Community and LeadershipMoses' role in the purification process illustrates the importance of godly leadership and community support in spiritual growth and service.
Old Testament ForeshadowingThe rituals of purification point forward to the ultimate cleansing provided by Jesus. Understanding these connections enriches our appreciation of Christ's work.
Bible Study Questions and Answers
1.What is the meaning of Numbers 8:7?
2.How does Numbers 8:7 illustrate the importance of purification in spiritual life?
3.What does the shaving of the body symbolize in Numbers 8:7?
4.How can we apply the purification process in Numbers 8:7 to our lives?
5.What New Testament passages connect with the cleansing theme in Numbers 8:7?
6.How does the use of "water of purification" relate to baptism in Christianity?
7.Why does Numbers 8:7 emphasize purification through shaving and washing?
8.How does the ritual in Numbers 8:7 relate to modern Christian practices?
9.What is the historical context of the purification process in Numbers 8:7?
10.What are the top 10 Lessons from Numbers 8?
11.Why does Numbers 8:7 require shaving the entire body for purification, and is there any archaeological evidence of this practice?
12.What does hyssop symbolize in the Bible?
13.How does the ritual laying on of hands in Numbers 8:10 align or conflict with other priestly consecration rites in the Torah?
14.Psalm 51:7 - Does the idea of being cleansed with hyssop conflict with modern understandings of physical purification and disease prevention?What Does Numbers 8:7 Mean
This is what you must do to cleanse themThe Lord Himself outlines a specific, step-by-step ritual for the Levites’ consecration. The command is not a suggestion; it is a divine directive that grants the Levites the privilege of serving at the tabernacle (Numbers 8:14). God’s instructions echo earlier ordination ceremonies for priests (Exodus 29:1–9;Leviticus 8:6), confirming that ministry always begins with God-given cleansing, never human invention.
Key takeaways:
• Service flows out of holiness; cleansing precedes ministry (2 Timothy 2:21).
• God’s pattern is orderly, detailed, and purposeful, reminding us that He is not casual about worship (1 Corinthians 14:40).
Sprinkle them with the water of purification“Sprinkle them with the water of purification” (Numbers 8:7). This water, prepared with the ashes of a red heifer (Numbers 19:9), symbolized the removal of sin’s defilement. Sprinkling, rather than immersion, underscores that cleansing is received, not achieved.
Cross references enrich the picture:
• Blood and water imagery converge in priestly ordination (Leviticus 8:30) and ultimately at the cross (John 19:34).
•Hebrews 9:13-14 explains that if the “ashes of a heifer” sanctify for the cleansing of the flesh, “how much more will the blood of Christ” cleanse our consciences.
Have them shave their whole bodiesComplete shaving (Numbers 8:7) was a dramatic, visible break with former life—much like a fresh start. It parallels the Nazirite’s head shaving at vow completion (Numbers 6:9,18) and hints at removing every trace of impurity.
Why the razor?
• A total commitment: nothing left untouched (Romans 12:1).
• A sign of submission: even hair, a symbol of strength or identity (cf.1 Corinthians 11:14-15), is surrendered to God.
• A reminder that holiness involves the entire person, not selective areas (1 Peter 1:15-16).
and wash their clothesClean garments signify a cleansed life. Throughout Scripture, clothes picture character:
• Aaron and his sons washed and donned holy garments before service (Exodus 40:12-13).
• Isaiah’s vision of filthy garments replaced by festal robes (Isaiah 6:5-7;Zechariah 3:3-5) foreshadows Christ clothing believers in righteousness (Revelation 7:14).
Practical insight: outward cleanliness mirrors inner renewal; what is true spiritually should be evident publicly (Matthew 5:16).
and so purify themselvesThe verse concludes, “and so purify themselves” (Numbers 8:7). All three acts—sprinkling, shaving, washing—combine to produce the stated result: purification fit for service. God provides the means; the Levites respond in obedient faith.
• Purification is both positional (declared clean) and practical (equipped for daily ministry) (James 4:8).
• The pattern points ahead to Jesus, who cleanses us “once for all” (Hebrews 10:10) yet calls us to ongoing sanctification (John 13:10).
summaryNumbers 8:7 illustrates that God’s servants must be cleansed His way—by divinely supplied water, complete surrender, and visible purification. The Levites’ ritual foreshadows the believer’s cleansing through Christ’s sacrifice and the Spirit’s sanctifying work. Holiness is God’s gift, embraced through obedient trust, enabling effective, God-honoring service.
(7)
Water of purifying.--Literally,
water of sin,or,
of sin-offering(Hebrew,
hattath)
.As in the case of the holy water, to which reference is made in
Numbers 6:17, so here also there is no explanation given of the particular water which was to be used in cleansing the Levites. The bullock which was appointed to be offered as a sin-offering at the consecration of Aaron and his sons (
Exodus 29:14;
Leviticus 8:14) is described by the same word which is here employed (in the Authorised Version,
sin-offering); and in
Leviticus 4:14, the sacrifice which was appointed to be offered for the expiation of sin (in the Authorised Version,
the sin) is also spoken of under the same name; so also is the sin-offering of the Levites in
Numbers 8:8 of this chapter. The sin-water evidently denotes the water appointed to be used in the purification of sin; and the reference is probably (as in
Numbers 6:17) to the water which was kept in the brazen laver in front of the Tabernacle. It is possible, however, that some direction which is not here recorded may have been given respecting putting the ashes of the sin-offering into water. (Comp.
Numbers 19:9, where the water of purification is described under the same name: "it is a purification for sin." Literally, it is
hattath.) In this case, however, the sin-offering, which is not mentioned until
Numbers 8:8, must have been sacrificed previously to the sprinkling. . . .
Verse 7. -
Sprinkle water of purifying upon them. Rather, "water of sin," so called because it had to do with the removal of sin, just as "water of separation" (
Numbers 19:9, 13) was that which delivered from the legal state of separation. It is not likely to have been prepared in the same manner as this latter (
Numbers 19:9), both because of the great difference between the two cases, and because the ordinance of the red heifer belonged to a later period. Nor is it likely to have resembled that used for cleansing the leper, or the water of jealousy. But it is rash to conclude that, because we do not read any special directions for its preparation, it must, therefore, have been nothing trot water from the laver which stood in the outer court. That water appears, indeed, to be called "holy water" in
Numbers 5:17, which is intelligible enough; but no probable reason can be shown why it should be called "sin water;" it would seem as reasonable to call the water which our Lord turned into wine "sill water," because it stood there "for the purifying of the Jews." It is better to say that we do not know, because it is not recorded, how this water was prepared, or how it corresponded to its name. The Levites who were to be sprinkled would seem to have included all the males, some twenty thousand in number; because it was
all the males, and not only those between thirty and fifty, who were to be dedicated in place of the first-born. In any case it was, of course, impossible that Moses could have sprinkled them individually (see below on verse 11).
Let them shave all their flesh. Literally, "let them cause the razor to pass over their whole body." Some distinguish between
עָבַר תּעַר here and
גִלַּה in
Leviticus 14:8, 9, as though the latter meant a much more complete shaving off of the hair than the former; but this difference is doubtful; the fact that the whole body as well as the head was to be shaved implies that it was more than a mere cutting short of the hair.
Let them wash their clothes. This was constantly enjoined on all the faithful as a preparation for any special religious service (see on Exodus 19:10).
And so make themselves clean. The shaving and washing had, no doubt, a symbolic significance, but their primary object was simply and obviously personal cleanliness; it is the hair and the clothes that chiefly harbour impurities, especially in a hot climate.
Parallel Commentaries ...
Hebrew
This is whatוְכֹֽה־(wə·ḵōh-)Conjunctive waw | Adverb
Strong's 3541:Like this, thus, here, nowyou must doתַעֲשֶׂ֤ה(ṯa·‘ă·śeh)Verb - Qal - Imperfect - second person masculine singular
Strong's 6213:To do, maketo cleanse them:לְטַֽהֲרָ֔ם(lə·ṭa·hă·rām)Preposition-l | Verb - Piel - Infinitive construct | third person masculine plural
Strong's 2891:To be clean or pureSprinkleהַזֵּ֥ה(haz·zêh)Verb - Hifil - Imperative - masculine singular
Strong's 5137:To spurt, spatter, sprinklethemעֲלֵיהֶ֖ם(‘ă·lê·hem)Preposition | third person masculine plural
Strong's 5921:Above, over, upon, againstwith the waterמֵ֣י(mê)Noun - masculine plural construct
Strong's 4325:Water, juice, urine, semenof purification.חַטָּ֑את(ḥaṭ·ṭāṯ)Noun - feminine singular
Strong's 2403:An offence, its penalty, occasion, sacrifice, expiation, an offenderHave them shaveוְהֶעֱבִ֤ירוּ(wə·he·‘ĕ·ḇî·rū)Conjunctive waw | Verb - Hifil - Conjunctive perfect - third person common plural
Strong's 5674:To pass over, through, or by, pass ontheir wholeכָּל־(kāl-)Noun - masculine singular construct
Strong's 3605:The whole, all, any, everybodiesבְּשָׂרָ֔ם(bə·śā·rām)Noun - masculine singular construct | third person masculine plural
Strong's 1320:Flesh, body, person, the pudenda of a, manand washוְכִבְּס֥וּ(wə·ḵib·bə·sū)Conjunctive waw | Verb - Piel - Conjunctive perfect - third person common plural
Strong's 3526:To trample, to washtheir clothes,בִגְדֵיהֶ֖ם(ḇiḡ·ḏê·hem)Noun - masculine plural construct | third person masculine plural
Strong's 899:A covering, clothing, treachery, pillageand so purify themselves.וְהִטֶּהָֽרוּ׃(wə·hiṭ·ṭe·hā·rū)Conjunctive waw | Verb - Hitpael - Conjunctive perfect - third person common plural
Strong's 2891:To be clean or pure
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OT Law: Numbers 8:7 You shall do this to them (Nu Num.) 
