Numbers 19:2-6

19:2 “This is the ordinance of the law which the Lord has commanded: ‘Instruct ¹  the Israelites to bring ²  you a red ³  heifer ⁴  without blemish, which has no defect ⁵  and has never carried a yoke. 19:3 You must give it to Eleazar the priest so that he can take it outside the camp, and it must be slaughtered before him. ⁶  19:4 Eleazar the priest is to take ⁷  some of its blood with his finger, and sprinkle some of the blood seven times ⁸  directly in front of the tent of meeting. 19:5 Then the heifer must be burned ⁹  in his sight – its skin, its flesh, its blood, and its offal is to be burned. ¹⁰  19:6 And the priest must take cedar wood, hyssop, ¹¹  and scarlet wool and throw them into the midst of the fire where the heifer is burning. ¹² 

¹ tn Heb “speak to.”

² tn The line literally reads, “speak to the Israelites that [and] they bring [will bring].” The imperfect [or jussive] is subordinated to the imperative either as a purpose clause, or as the object of the instruction – speak to them that they bring, or tell them to bring.

³ tn The color is designated as red, although the actual color would be a tanned red-brown color for the animal (see the usage in Isa 1:18 and Song 5:10). The reddish color suggested the blood of ritual purification; see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

⁴ sn Some modern commentators prefer “cow” to “heifer,” thinking that the latter came from the influence of the Greek. Young animals were usually prescribed for the ritual, especially here, and so “heifer” is the better translation. A bull could not be given for this purification ritual because that is what was given for the high priests or the community according to Lev 4.

⁵ tn Heb “wherein there is no defect.”

⁶ tc The clause is a little ambiguous. It reads “and he shall slaughter it before him.” It sounds as if someone else will kill the heifer in the priest’s presence. Since no one is named as the subject, it may be translated as a passive. Some commentators simply interpret that Eleazar was to kill the animal personally, but that is a little forced for “before him.” The Greek text gives a third person plural sense to the verb; the Vulgate follows that reading.

⁷ tn The verb is the perfect tense with vav (ו) consecutive; it functions here as the equivalent of the imperfect of instruction.

⁸ sn Seven is a number with religious significance; it is often required in sacrificial ritual for atonement or for purification.

⁹ tn Again, the verb has no expressed subject, and so is given a passive translation.

¹⁰ tn The imperfect tense is third masculine singular, and so again the verb is to be made passive.

¹¹ sn In addition to the general references, see R. K. Harrison, “The Biblical Problem of Hyssop,” EvQ 26 (1954): 218-24.

¹² sn There is no clear explanation available as to why these items were to be burned with the heifer. N. H. Snaith suggests that in accordance with Babylonian sacrifices they would have enhanced the rites with an aroma (Leviticus and Numbers [NCB], 272). In Lev 14 the wood and the hyssop may have been bound together by the scarlet wool to make a sprinkling device. It may be that the symbolism is what is important here. Cedar wood, for example, is durable; it may have symbolized resistance to future corruption and defilement, an early acquired immunity perhaps (R. K. Harrison, Numbers [WEC], 256).