TRV
Translation
King James Version
And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.
Complete Jewish Bible
Here is how you are to cleanse them: sprinkle the purification water on them, have them shave their whole body with a razor, and have them wash their clothes and cleanse themselves.
Berean Standard Bible
This is what you must do to cleanse them: Sprinkle them with the water of purification. Have them shave their whole bodies and wash their clothes, and so purify themselves.
American Standard Version
And thus shalt thou do unto them, to cleanse them: sprinkle the water of expiation upon them, and let them cause a razor to pass over all their flesh, and let them wash their clothes, and cleanse themselves.
World English Bible Messianic
You shall do this to them, to cleanse them: sprinkle the water of cleansing on them, let them shave their whole bodies with a razor, and let them wash their clothes, and cleanse themselves.
Geneva Bible (1599)
And thus shalt thou doe vnto them, when thou purifiest them, Sprinckle water of purification vpon them, and let them shaue all their flesh, and wash their clothes: so they shalbe cleane.
Young's Literal Translation
`And thus thou dost to them to cleanse them: sprinkle upon them waters of atonement, and they have caused a razor to pass over all their flesh, and have washed their garments, and cleansed themselves,
In the KJVVerse 3,947 of 31,102
Study This Verse
Commentary on Numbers 8 verses 5–26
5 ¶ And the LORD spake unto Moses, saying,
6 Take the Levites from among the children of Israel, and cleanse them.
7 And thus shalt thou do unto them, to cleanse them: Sprinkle water of purifying upon them, and let them shave all their flesh, and let them wash their clothes, and so make themselves clean.
8 Then let them take a young bullock with his meat offering, even fine flour mingled with oil, and another young bullock shalt thou take for a sin offering.
9 And thou shalt bring the Levites before the tabernacle of the congregation: and thou shalt gather the whole assembly of the children of Israel together:
10 And thou shalt bring the Levites before the LORD: and the children of Israel shall put their hands upon the Levites:
11 And Aaron shall offer the Levites before the LORD for an offering of the children of Israel, that they may execute the service of the LORD.
12 And the Levites shall lay their hands upon the heads of the bullocks: and thou shalt offer the one for a sin offering, and the other for a burnt offering, unto the LORD, to make an atonement for the Levites.
13 And thou shalt set the Levites before Aaron, and before his sons, and offer them for an offering unto the LORD.
14 Thus shalt thou separate the Levites from among the children of Israel: and the Levites shall be mine.
15 And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering.
16 For they are wholly given unto me from among the children of Israel; instead of such as open every womb, even instead of the firstborn of all the children of Israel, have I taken them unto me.
17 For all the firstborn of the children of Israel are mine, both man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself.
18 And I have taken the Levites for all the firstborn of the children of Israel.
19 And I have given the Levites as a gift to Aaron and to his sons from among the children of Israel, to do the service of the children of Israel in the tabernacle of the congregation, and to make an atonement for the children of Israel: that there be no plague among the children of Israel, when the children of Israel come nigh unto the sanctuary.
20 And Moses, and Aaron, and all the congregation of the children of Israel, did to the Levites according unto all that the LORD commanded Moses concerning the Levites, so did the children of Israel unto them.
21 And the Levites were purified, and they washed their clothes; and Aaron offered them as an offering before the LORD; and Aaron made an atonement for them to cleanse them.
22 And after that went the Levites in to do their service in the tabernacle of the congregation before Aaron, and before his sons: as the LORD had commanded Moses concerning the Levites, so did they unto them.
23 And the LORD spake unto Moses, saying,
24 This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation:
25 And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more:
26 But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge.
We read before of the separating of the Levites from among the children of Israel when they were numbered, and the numbering of them by themselves (Num 3:6, Num 3:15), that they might be employed in the service of the tabernacle. Now here we have directions given for their solemn ordination (Num 8:6), and the performance of it, Num 8:20. All Israel must know that they took not this honour to themselves, but were called of God to it; nor was it enough that they were distinguished from their neighbours, but they must be solemnly devoted to God. Note, All that are employed for God must be dedicated to him, according as the degree of employment is. Christian musts be baptized, ministers must be ordained; we must first give ourselves unto the Lord, and then our services. Observe in what method this was done:
I. The Levites must be cleansed, and were so. The rites and ceremonies of their cleansing were to be performed, 1. By themselves. They must wash their clothes, and not only bathe, but shave all their flesh, as the leper was to do when he was cleansed, Lev 14:8. They must cause a razor to pass over all their flesh, to clear themselves from that defilement which would not wash off. Jacob, whom God loved, was a smooth man; it was Esau that was hairy. The great pains they were to take with themselves to make themselves clean teaches all Christians, and ministers particularly, by repentance and mortification, to cleanse themselves from all filthiness of flesh and spirit, that they may perfect holiness. Those must be clean that bear the vessels of the Lord. 2. By Moses. He must sprinkle the water of purifying upon them, which was prepared by divine direction. This signified the application of the blood of Christ to our souls by faith, to purify us from an evil conscience, that we may be fit to serve the living God. It is our duty to cleanse ourselves, and God's promise that he will cleanse us.
II. The Levites, being thus prepared, must be brought before the Lord in a solemn assembly of all Israel, and the children of Israel must put their hands upon them (Num 8:10), so transferring their interest in them and in their service (to which, as a part, the whole body of the people was entitled) to God and to his sanctuary. They presented them to God as living sacrifices, holy and acceptable, to perform a reasonable service; and therefore, as the offerers in all other cases did, they laid their hands upon them, desiring that their service might be accepted in lieu of the attendance of the whole congregation, particularly the first-born, which they acknowledge God might have insisted on. This will not serve to prove a power in the people to ordain ministers; for this imposition of hands by the children of Israel upon the Levites did not make them ministers of the sanctuary, but only signified the people's parting with that tribe out of their militia, and civil incorporations, in order to their being made ministers by Aaron, who was to offer them before the Lord. All the congregation of the children of Israel could not lay hands on them, but it is probable that the rulers and elders did it as the representative body of the people. Some think that the first-born did it because in their stead the Levites were consecrated to God. Whatever God calls for from us to serve his own glory by, we must cheerfully resign it, lay our hands upon it, not to detain it but to surrender it, and let it go to him that is entitled to it.
III. Sacrifices were to be offered for them, a sin-offering first (Num 8:12), and then a burnt-offering, to make an atonement for the Levites, who, as the parties concerned, were to lay their hands upon the head of the sacrifices. See here, 1. That we are all utterly unworthy and unfit to be admitted into and employed in the service of God, till atonement be made for sin, and thereby our peace made with God. That interposing cloud must be scattered before there can be any comfortable communion settled between God and our souls. 2. That it is by sacrifice, by Christ the great sacrifice, that we are reconciled to God, and made fit to be offered to him. It is by him that Christians are sanctified to the work of their Christianity, and ministers to the work of their ministry. The learned bishop Patrick's notion of the sacrifice offered by the Levites is that the Levites were themselves considered as an expiatory sacrifice, for they were given to make atonement for the children of Israel, (Num 8:19), and yet not being devoted to death, any more than the first-born were, these two sacrifices were substituted in their stead, upon which therefore they were to lay their hands, that the sin which the children of Israel laid upon them (Num 8:10) might be transferred to these beasts.
IV. The Levites themselves were offered before the Lord for an offering of the children of Israel, Num 8:11. Aaron gave them up to God, as being first given up by themselves, and by the children of Israel. The original word signifies a wave-offering, not that they were actually waved, but they were presented to God as the God of heaven, and the Lord of the whole earth, as the wave-offerings were. And in calling them wave-offerings it was intimated to them that they must continually lift up themselves towards God in his service, lift up their eyes, lift up their hearts, and must move to and fro with readiness in the business of their profession. They were not ordained to be idle, but to be active and stirring.
V. God here declares his acceptance of them: The Levites shall be mine, Num 8:14. God took them instead of the first-born (Num 8:16-18), of which before, Num 3:41. Note, What is in sincerity offered to God shall be graciously owned and accepted by him. And his ministers who have obtained mercy of him to be faithful have particular marks of favour and honour put upon them: they shall be mine, and then (Num 8:15) they shall go in to do the service of the tabernacle. God takes them for his own, that they may serve him. All that expect to share in the privileges of the tabernacle must resolve to do the service of the tabernacle. As, on the one hand, none of God's creatures are his necessary servants (he needs not the service of any of them), so, on the other hand, none are taken merely as honorary servants, to do nothing. All whom God owns he employs; angels themselves have their services.
VI. They are then given as a gift to Aaron and his sons (Num 8:19), yet so as that the benefit accrued to the children of Israel. 1. The Levites must act under the priests as attendants on them, and assistants to them, in the service of the sanctuary. Aaron offers them to God (Num 8:11), and then God gives them back to Aaron, Num 8:19. Note, Whatever we give up to God, he will give back to us unspeakably to our advantage. Our hearts, our children, our estates, are never more ours, more truly, more comfortably ours, than when we have offered them up to God. 2. They must act for the people. They were taken to do the service of the children of Israel, that is, not only to do the service which they should do, but to serve their interests, and do that which would really redound to the honour, safety, and prosperity of the whole nation. Note, Those that faithfully perform the service of God do one of the best services that can be done to the public; God's ministers, while they keep within the sphere of their office and conscientiously discharge the duty of it, must be looked upon as some of the most useful servants of their country. The children of Israel can as ill spare the tribe of Levi as any of their tribes. But what is the service they do the children of Israel? It follows, it is to make an atonement for them, that there be no plague among them. It was the priests' work to make atonement by sacrifice, but the Levites made atonement by attendance, and preserved the peace with heaven which was made by sacrifice. If the service of the priests in the tabernacle had been left to all the first-born of Israel promiscuously, it would have been either neglected or done unskillfully and irreverently, being done by those that were not so closely tied to it, nor so diligently trained to it, nor so constantly used to it, as the Levites were; and this would bring a plague among the children of Israel - meaning, perhaps, the death of the first-born themselves, which was the last and greatest of the plagues of Egypt. To prevent this, and to preserve the atonement, the Levites were appointed to do this service, who should be bred up to it under their parents from their infancy, and therefore would be well versed in it; and so the children of Israel, that is, the first-born, should not need to come nigh to the sanctuary; or, when any Israelites had occasion, the Levites would be ready to instruct them, and introduce them, and so prevent any fatal miscarriage or mistake. Note, It is a very great kindness to the church that ministers are appointed to go before the people in the things of God, as guides, overseers, and rulers, in religious worship, and to make that their business. When Christ ascended on high, he gave these gifts, Eph 4:8, Eph 4:11, Eph 4:12.
VII. The time of their ministration is fixed. 1. They were to enter upon the service at twenty-five years old, Num 8:24. They were not charged with the carrying of the tabernacle and the utensils of it till they were thirty years old, Num 4:3. But they were entered to be otherwise serviceable at twenty-five years old, a very good age for ministers to begin their public work at. The work then required that strength of body and the work now requires that maturity of judgment and steadiness of behaviour which men rarely arrive at till about that age; and novices are in danger of being lifted up with pride. 2. They were to have a writ of ease at fifty years old; then they were to return from the warfare, as the phrase is (Num 8:25), not cashiered with disgrace, but preferred rather to the rest which their age required, to be loaded with the honours of their office, as hitherto they had been with the burdens of it. They shall minister with their brethren in the tabernacle, to direct the junior Levites, and set them in; and they shall keep the charge, as guards upon the avenues of the tabernacle, to see that no stranger intruded, nor any person in his uncleanness, but they shall not be put upon any service which may be a fatigue to them. If God's grace provide that men shall have ability according to their work, man's prudence should take care that men have work only according to their ability. The aged are most fit for trusts, and to keep the charge; the younger are most fit for work, and to do the service. Those that have used the office of a servant well purchase to themselves a good degree, Ti1 3:13. Yet indeed gifts are not tied to ages (Job 32:9), but all these worketh that one and the self-same Spirit. Thus was the affair of the Levites settled.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–26. Public domain.
Copy as
Pacian of BarcelonaAD 391
Hairs of the flesh mean whatever human corruption is left. Hairs of the flesh are the thoughts of the old life, which we so expel from our minds that no grief at their loss fatigues us. Levite means “one taken up.” So all Levites should shave the hairs of the flesh. For he who is taken up into divine service should appear before the eyes of God cleansed of all carnal thoughts. His mind should not bring forth illicit thoughts and deform the beautiful shape of his soul with unruly hair. But as much as the virtue of holy conversation draws a man up, as we said, he was still born into the old life, and he bears it with him. Thus the hairs of the Levites are to be shaved off, not pulled out. For when hairs have been shaved off the flesh the roots remain, and the hairs grow and are shaved off again. Vain thoughts should be cut off with great effort, but they can never be entirely rooted out. For the flesh always begets what is vain, and the spirit cuts it back with the knife of watchful concern. We see this happening in us more subtly when we reach the heights of contemplation. Exposition of the Old and New Testament, Numbers
PateriusAD 606
Exposition of the Old and New Testament, Numbers 3
Hairs of the flesh mean whatever human corruption is left. Hairs of the flesh are the thoughts of the old life, which we so expel from our minds that no grief at their loss fatigues us. Levite means “one taken up.” So all Levites should shave the hairs of the flesh. For he who is taken up into divine service should appear before the eyes of God cleansed of all carnal thoughts. His mind should not bring forth illicit thoughts and deform the beautiful shape of his soul with unruly hair. But as much as the virtue of holy conversation draws a man up, as we said, he was still born into the old life, and he bears it with him. Thus the hairs of the Levites are to be shaved off, not pulled out. For when hairs have been shaved off the flesh the roots remain, and the hairs grow and are shaved off again. Vain thoughts should be cut off with great effort, but they can never be entirely rooted out. For the flesh always begets what is vain, and the spirit cuts it back with the knife of watchful concern. We see this happening in us more subtly when we reach the heights of contemplation.
Richard ChallonerAD 1781
Let them be sprinkled with the water of purification: This was the holy water mixed with the ashes of the red cow, Num. 19., appointed for purifying all that were unclean. It was a figure of the blood of Christ, applied to our souls by his holy sacraments.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Numbers 8:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Numbers 8:7 outlines the initial, divinely prescribed purification rites for the Levites, a foundational step in their consecration for sacred service in the Tabernacle. This verse details specific actions—sprinkling with water of purifying, shaving all their body hair, and washing their clothes—all meticulously designed to ceremonially cleanse them, preparing them to approach and serve a holy God in His sanctuary. The thoroughness of these rituals underscores the profound holiness required for those engaged in divine ministry under the Old Covenant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 8:7 is rich in literary devices that amplify its theological significance. The Repetition of the concept of "cleanse" (from the Hebrew root ṭâhêr) at the beginning and end of the verse forms an Inclusio, powerfully framing the entire purification process and underscoring the paramount importance of purity. The verse functions as an Instructional Passage, providing precise, step-by-step commands for a ritual process, characteristic of legal and cultic texts in the Pentateuch. Each action—sprinkling, shaving, washing—is profoundly Symbolic. The "water of purifying" symbolizes divine cleansing and separation from defilement. The radical act of "shaving all their flesh" represents a complete shedding of the old self and a total dedication to a new, holy identity, signifying a profound break from their former commonness. Washing their clothes further symbolizes a comprehensive external purification, ensuring no aspect remains defiled. The sequence of actions presents a clear Process, moving from an initial symbolic application of water to a radical physical transformation, culminating in a state of ritual purity. The pervasive use of Imperative Verbs ("shalt thou do," "sprinkle," "shave," "wash") emphasizes the divine authority behind these commands and the non-negotiable nature of the requirements for sacred service.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 8:7 profoundly illustrates the theological principle that God's absolute holiness demands purity from all who would serve Him. The meticulous and rigorous nature of the Levites' cleansing rituals underscores that access to God and participation in His sacred work are not casual matters but require intentional, thorough, and divinely prescribed preparation. This passage teaches us that divine service is not based on human merit or convenience, but solely on God's sovereign command and His provision of the necessary means for purification. The Levites' physical cleansing foreshadows the deeper spiritual cleansing necessary for all who would draw near to God, emphasizing that a holy God requires a holy people, set apart for His purposes. The Old Testament consistently affirms this truth, from the initial consecration of the priests to the broader call for Israel to be a holy nation.
REFLECTION AND APPLICATION
While the specific rituals of Numbers 8:7 belong to the Old Covenant's ceremonial law, the underlying spiritual principles of purity, consecration, and thoroughness in preparation for God's service remain profoundly relevant for believers today. Just as the Levites were set apart for the Tabernacle, Christians are called to be a "royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9), serving God in every aspect of their lives. This passage challenges us to consider the depth of purity God desires in our hearts, minds, and actions. It's not about superficial acts, but a radical transformation that sheds the "old self" and embraces a new identity in Christ. Our preparation for service involves a continuous process of spiritual cleansing through repentance, confession, and reliance on the Holy Spirit, ensuring that our lives are truly set apart for God's glory and that we live in a manner worthy of our high calling.
Questions for Reflection
FAQ
Why was such a drastic measure as "shaving all their flesh" required for the Levites?
Answer: The command to "shave all their flesh" (Numbers 8:7) was an exceptionally drastic and thorough measure, symbolizing a complete and radical break from their former common life and a total dedication to God. In ancient Israel, hair was often associated with strength, natural state, or could even be linked to pagan practices. Its complete removal signified a stripping away of their old identity and any potential defilement, marking them as entirely set apart and consecrated for their unique, sacred role in the Tabernacle. This was a visible and physical act of complete separation and a fresh start, emphasizing the profound holiness required for those who would serve in God's immediate presence. This thoroughness ensured no lingering impurity from their previous state remained as they entered sacred service, highlighting the absolute sanctity of their calling.
What was the "water of purifying" and how did it differ from ordinary water?
Answer: The "water of purifying" (Hebrew: mayim chaṭṭâʼâh), mentioned in Numbers 8:7, was not ordinary water but a specially prepared mixture used for ritual purification. While its exact composition for the Levites' consecration is not explicitly detailed in this verse, it is conceptually linked to the "water of separation" described in Numbers 19, which involved the ashes of a red heifer mixed with running water. Its purpose was to cleanse from ritual impurity, such as defilement from touching a corpse, rather than to atone for moral sin. This water, therefore, possessed a divinely appointed ceremonial efficacy, enabling the Levites to be ceremonially cleansed and made fit to approach and serve a holy God in His sanctuary. It was a means of ritual purification, setting apart those who were otherwise common for sacred use.
CHRIST-CENTERED FULFILLMENT
The meticulous cleansing of the Levites in Numbers 8:7 finds its ultimate and perfect fulfillment in Jesus Christ. The "water of purifying" and the radical act of "shaving all their flesh" were powerful shadows pointing to the complete and spiritual cleansing accomplished by Christ. Unlike the Levites, who required repeated ritual purifications due to their inherent sinfulness and the temporary nature of the Old Covenant rituals, Jesus, through His once-for-all sacrifice on the cross, provides a perfect and eternal cleansing. His precious blood is the true "water of purifying" that cleanses not just from ceremonial defilement but from all sin, purifying our consciences from dead works to serve the living God (Hebrews 9:13-14). The symbolic "shaving of all their flesh" foreshadows the spiritual circumcision of Christ, where believers "put off the body of the flesh" through union with Him, a circumcision made without hands (Colossians 2:11). Through Christ, we are not merely ritually clean but spiritually regenerated, washed by the "washing of regeneration and renewal of the Holy Spirit" (Titus 3:5). He is the Lamb of God who truly takes away the sin of the world (John 1:29), making us a holy priesthood, fit to offer spiritual sacrifices and serve God not in a physical tabernacle, but in spirit and truth (1 Peter 2:5).