Numbers 19:1
New International Version
The LORD said to Moses and Aaron:

New Living Translation
The LORD said to Moses and Aaron,

English Standard Version
Now the LORD spoke to Moses and to Aaron, saying,

Berean Standard Bible
Then the LORD said to Moses and Aaron,

King James Bible
And the LORD spake unto Moses and unto Aaron, saying,

New King James Version
Now the LORD spoke to Moses and Aaron, saying,

New American Standard Bible
Then the LORD spoke to Moses and Aaron, saying,

NASB 1995
Then the LORD spoke to Moses and Aaron, saying,

NASB 1977
Then the LORD spoke to Moses and Aaron, saying,

Legacy Standard Bible
Then Yahweh spoke to Moses and Aaron, saying,

Amplified Bible
Then the LORD spoke to Moses and Aaron, saying,

Christian Standard Bible
The LORD spoke to Moses and Aaron,

Holman Christian Standard Bible
The LORD spoke to Moses and Aaron, “

American Standard Version
And Jehovah spake unto Moses and unto Aaron, saying,

English Revised Version
And the LORD spake unto Moses and unto Aaron, saying,

GOD'S WORD® Translation
The LORD said to Moses and Aaron,

Good News Translation
The LORD commanded Moses and Aaron

International Standard Version
The LORD told Moses and Aaron,

Majority Standard Bible
Then the LORD said to Moses and Aaron,

NET Bible
The LORD spoke to Moses and Aaron:

New Heart English Bible
The LORD spoke to Moses and to Aaron, saying,

Webster's Bible Translation
And the LORD spoke to Moses and to Aaron, saying,

World English Bible
Yahweh spoke to Moses and to Aaron, saying,
Literal Translations
Literal Standard Version
And YHWH speaks to Moses and to Aaron, saying,

Young's Literal Translation
And Jehovah speaketh unto Moses, and unto Aaron, saying,

Smith's Literal Translation
And Jehovah will speak to Moses and to Aaron, saying,
Catholic Translations
Douay-Rheims Bible
And the Lord spoke to Moses and Aaron, saying:

Catholic Public Domain Version
And the Lord spoke to Moses and Aaron, saying:

New American Bible
The LORD spoke to Moses and Aaron:

New Revised Standard Version
The LORD spoke to Moses and Aaron, saying:
Translations from Aramaic
Lamsa Bible
AND the LORD spoke to Moses and to Aaron, saying,

Peshitta Holy Bible Translated
And LORD JEHOVAH spoke with Moshe and with Ahron and said to them:
OT Translations
JPS Tanakh 1917
And the LORD spoke unto Moses and unto Aaron, saying:

Brenton Septuagint Translation
And the Lord spoke to Moses and Aaron, saying,

Additional Translations ...
Audio Bible



Context
The Red Heifer
1Then the LORD said to Moses and Aaron, 2“This is the statute of the law that the LORD has commanded: Instruct the Israelites to bring you an unblemished red heifer that has no defect and has never been placed under a yoke.…

Cross References
Hebrews 9:13-14
For if the blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that their bodies are clean, / how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death, so that we may serve the living God!

Leviticus 4:2-3
“Tell the Israelites to do as follows with one who sins unintentionally against any of the LORD’s commandments and does what is forbidden by them: / If the anointed priest sins, bringing guilt on the people, he must bring to the LORD a young bull without blemish as a sin offering for the sin he has committed.

Leviticus 16:3-5
This is how Aaron is to enter the Holy Place: with a young bull for a sin offering and a ram for a burnt offering. / He is to wear the sacred linen tunic, with linen undergarments. He must tie a linen sash around him and put on the linen turban. These are holy garments, and he must bathe himself with water before he wears them. / And he shall take from the congregation of Israel two male goats for a sin offering and one ram for a burnt offering.

Hebrews 10:1-4
For the law is only a shadow of the good things to come, not the realities themselves. It can never, by the same sacrifices offered year after year, make perfect those who draw near to worship. / If it could, would not the offerings have ceased? For the worshipers would have been cleansed once for all, and would no longer have felt the guilt of their sins. / Instead, those sacrifices are an annual reminder of sins, ...

Leviticus 14:4-7
the priest shall order that two live clean birds, cedar wood, scarlet yarn, and hyssop be brought for the one to be cleansed. / Then the priest shall command that one of the birds be slaughtered over fresh water in a clay pot. / And he is to take the live bird together with the cedar wood, scarlet yarn, and hyssop, and dip them into the blood of the bird that was slaughtered over the fresh water. ...

John 1:29
The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!

1 Peter 1:18-19
For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers, / but with the precious blood of Christ, a lamb without blemish or spot.

Leviticus 9:2-3
He said to Aaron, “Take for yourself a young bull for a sin offering and a ram for a burnt offering, both without blemish, and present them before the LORD. / Then speak to the Israelites and say, ‘Take a male goat for a sin offering, a calf and a lamb—both a year old and without blemish—for a burnt offering,

1 John 1:7
But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin.

Exodus 29:10-14
You are to present the bull at the front of the Tent of Meeting, and Aaron and his sons are to lay their hands on its head. / And you shall slaughter the bull before the LORD at the entrance to the Tent of Meeting. / Take some of the blood of the bull and put it on the horns of the altar with your finger; then pour out the rest of the blood at the base of the altar. ...

Romans 3:25
God presented Him as an atoning sacrifice in His blood through faith, in order to demonstrate His righteousness, because in His forbearance He had passed over the sins committed beforehand.

Leviticus 5:6
and he must bring his guilt offering to the LORD for the sin he has committed: a female lamb or goat from the flock as a sin offering. And the priest will make atonement for him concerning his sin.

2 Corinthians 5:21
God made Him who knew no sin to be sin on our behalf, so that in Him we might become the righteousness of God.

Leviticus 1:3-5
If his offering is a burnt offering from the herd, he is to present an unblemished male. He must bring it to the entrance to the Tent of Meeting for its acceptance before the LORD. / He is to lay his hand on the head of the burnt offering, so it can be accepted on his behalf to make atonement for him. / And he shall slaughter the young bull before the LORD, and Aaron’s sons the priests are to present the blood and splatter it on all sides of the altar at the entrance to the Tent of Meeting.

Matthew 27:3-4
When Judas, who had betrayed Him, saw that Jesus was condemned, he was filled with remorse and returned the thirty pieces of silver to the chief priests and elders. / “I have sinned by betraying innocent blood,” he said. “What is that to us?” they replied. “You bear the responsibility.”


Treasury of Scripture

And the LORD spoke to Moses and to Aaron, saying,

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Numbers 19
1. The water of separation made of the ashes of a red heifer
11. The law for the use of it in purification of the unclean














Then
The word "Then" serves as a transitional term, indicating a continuation of the narrative. It connects the preceding events with what is about to be revealed. In the context of the Book of Numbers, this word signifies a divine intervention or instruction following the Israelites' journey and experiences in the wilderness. It reminds us of God's ongoing involvement and guidance in the lives of His people, emphasizing His sovereignty and timing.

the LORD
The term "the LORD" is a translation of the Hebrew name "YHWH" (Yahweh), which is the personal and covenantal name of God. This name is deeply significant in the Hebrew tradition, representing God's eternal, self-existent nature and His faithfulness to His promises. It underscores the relationship between God and Israel, highlighting His role as the ultimate authority and the one who establishes and maintains the covenant with His people.

said
The word "said" indicates direct communication from God. In the Hebrew context, this verb (אָמַר, 'amar) conveys not just speech but authoritative declaration. It reflects the idea that God's words are not merely informative but carry the weight of command and revelation. This divine speech is foundational for the instructions that follow, demonstrating that the laws and ordinances given are not human inventions but divine mandates.

to Moses and Aaron
The phrase "to Moses and Aaron" identifies the recipients of God's communication. Moses and Aaron are central figures in the leadership of Israel, with Moses serving as the primary prophet and lawgiver, and Aaron as the high priest. Their roles are divinely appointed, and this phrase highlights the structure of leadership and mediation between God and His people. It also emphasizes the collaborative nature of their leadership, as both are involved in receiving and implementing God's instructions. This partnership reflects the balance of prophetic and priestly functions in guiding the nation according to God's will.

Verse 1. - And the Lord spake unto Moses and unto Aaron. On the addition of the second name see on Numbers 18:1. There is no note of time in connection with this chapter, but internal evidence points strongly to the supposition that it belongs to the early days of wandering after the ban. It belongs to a period when death had resumed his normal, and more than his normal, power over the children of Israel; when, having been for a short time expelled (except in a limited number of cases - see above on Numbers 10:28), he had come back with frightful rigour to reign over a doomed generation. It belongs also, as it would seem, to a time when the daily, monthly, and even annual routine of sacrifice and purgation was suspended through poverty, distress, and disfavour with God. It tells of the mercy and condescension which did not leave even the rebellious and excommunicate without some simple remedy, some easily-obtainable solace, for the one religious distress which must of necessity press upon them daily and hourly, not only as Israelites, but as children of the East, sharing the ordinary superstitions of the age. Through the valley of the shadow of death they were doomed at Kadesh to walk, while their fellows fell beside them one by one, until the reek and taint of death passed upon the whole congregation. Almost all nations have had, as is well known, an instinctive horror of death, which has every. where demanded separation and purification on the part of those who have come in contact with it (Bahr, 'Symbolik,' 2, page 466 sq.). And this religious horror had not been combated, but, on the contrary, fostered and deepened by the Mosaic legislation. The law everywhere encouraged the idea that sin and death were essentially connected, and that disease and death spread their infection in the spiritual as well as in the natural order of things. Life and death were the two opposite poles under the law, as under the gospel; but the eye of faith was fixed upon natural life and natural death, and was not trained to look beyond. It could never have occurred to a Jew to say, "Dulce et decorum est pro patria mori." To die, however nobly, was not only to be cut off from God oneself, but to become a curse and a danger and a cause of religious defilement to those around. There is, therefore, a beautiful consistency between this enactment and the circumstances of the time on the one hand, between this enactment and the revealed character of God on the other hand. Although they were his covenant people no more, since they were under sentence of death, yet, like others, and more than others, they had religious horrors and religious fears - not very spiritual, perhaps, but very real to them; these horrors and fears cried to him piteously for relief, and that relief he was careful to give. They must die, but they need not suffer daily torment of death; they must not worship him in the splendid and perfect order of his appointed ritual, but they should at least have the rites which should make life tolerable to them. It appears to be a mistake to connect this ordinance especially with the plague which occurred after the rebellion of Korah. It was not an exceptional calamity, the effects of which might indeed be widespread, but would be soon over, which the people had to dread exceedingly; it was the daily mortality always going on in every camp under all circumstances. If only the elder generation died off in the wilderness, this alone would yield nearly 100 victims every day, and by each of these a considerable number of the survivors must have been defiled. Thus, in the absence of special provision, one of two things must have happened: either the unhappy people would have grown callous and indifferent to the awful presence of death; or, more probably, a dark cloud of religious horror and depression would have permanently enveloped them.

Parallel Commentaries ...


Hebrew
Then the LORD
יְהוָ֔ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

said
וַיְדַבֵּ֣ר (way·ḏab·bêr)
Conjunctive waw | Verb - Piel - Consecutive imperfect - third person masculine singular
Strong's 1696: To arrange, to speak, to subdue

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

Moses
מֹשֶׁ֥ה (mō·šeh)
Noun - proper - masculine singular
Strong's 4872: Moses -- a great Israelite leader, prophet and lawgiver

and Aaron,
אַהֲרֹ֖ן (’a·hă·rōn)
Noun - proper - masculine singular
Strong's 175: Aaron -- an elder brother of Moses


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OT Law: Numbers 19:1 Yahweh spoke to Moses and to Aaron (Nu Num.)
Numbers 18:32
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