1. Pentateuch Story of BaptismFor Ed Case IIIJuly 23, 2012

2. The Pentateuchs Story of BaptismIn this presentation, we will interpret the Christian concept of baptism from itsroots in the Pentateuch. This will require us to consider some of the NewTestament Greek in order to explain the interpretation. The New Testament canbe helpful in revealing mysteries in the Pentateuch and elsewhere in the OldTestament. The story of baptism takes various forms in the Pentateuch withoutexplicitly using the Greek word, baptizo, to describe the story of Yahweh. So,in order to consider baptism, we must first look at its occurrence in the Greek ofthe New Testament.A. New Testament References1. 1 Peter 3:20 refers back to the Flood in the days of Noah. (Slide 1)a. This verse focuses on what happens to the few who enter the Ark that Theosprepared. The last two hemistiches contain the essential information that willmake sense as we consider the true meaning of baptism.b. The Greek text is literally translated, eight souls, and these were themembers of Noahs family. The Greek, Strongs #5590, is the standard wordfor psucha, soul and is the equivalent to the Hebrew word, nefes.c. Note that the focus of Theos preparation of an ark was for these eightsouls. It is not their bodies or their spirits that is the focus of His work: itis their souls!!!!!d. Also note that this work saved their souls using a Greek prepositionalphrase, through water. In the Greek New Testament, the use of prepositions isimportant. The Greek preposition, dee-a, is deliberately chosen to indicatethat the water is the means through which the salvation of their souls takesplace.e. In verse 20, the verb in the last hemistich is a compound word made up of thepreposition, dee-a, through, and the verb, Strongs #4982, to save. (Slide 2)2. In the second hemistich in 1 Peter 3:21, the verb without the preposition,dee-a, is used: baptism now saves. 3. disobeying-ones [#544] then [#4218] when [#3753] waited [#1551] the of-the Theos [#2316] longsuffering [#3115] in [#1722] days [#2250] of-Noe [#3575] being-prepared [#2680] ark [#2787] eight soulsinto [#1519] which [#3739] few [#3641] that-is [#5123] eight [#3638] souls [#5590] were-saved [#1295] through [#1223] water [#5204]through water 4. which [#3739] and us [#2248] antitype [#499] now [#3568] saves [#4982] baptism [#908] not of-flesh [#4561] putting-off [#595] filth [#4509] antitypebut [#235] conscience [#4893] good [#18] answer [#1908] into [#1519] Theos [#2316] through [#1223] resurrection [#386] Jesus [#2424] Christ [#5547] 5. a. In the days of Noah, the wicked are a ransom for the righteous. Themodel of baptismwas an anti-tupos, an antitype. The water which thendestroyed now saves us.b. The contrast between the destroying force of the waters of the deep andwaters of the heavens and the waters now used to destroy, khatta-flesh sin flesh, is explained in Romans 6 as the burial in the likeness of Jesus death.[I need a fuller explanation of this Romans 6 reference as well as how 1Corinthians 12:13 fits into the model!!!!]B. Old Testament References1. As we have previously discussed, the eight souls in the Ark cohabit the Arkthat Noah builds that contains the land creatures and birds. (Slide 3)a. A careful examination of Genesis 6:14 reveals an important detail that willaid us in interpreting what we read in 1 Peter 3. The Ark is lined with a sealantthat is smeared on the boards of the woods of gofer. The sealant isfrequently translated as pitch in English.b. In the last two hemistiches of Genesis 6:14, the verb, Strongs #3722, kaw-far,is used together with a noun derived from it, Strongs #3724, kofer. Thenoun is the word that is associated with atonement in the Tabernacle Structureand its rituals.c. Gesenius reveals that this pitch or kofer is the same word that is used inExodus 30:12 for the redemption silver that was used to make the 100 pillarsockets and the chapiters on the top of the copper pillars. As Gesenius notes, it isalso used in Isaiah 43:3 concerning the redemption of the soul or nefes. Andlastly, the connection to the Greek word, lu-tron, is so unmistakable thateven Gesenius must acknowledge its correlation. This is Strongs #3083 and isfrequently translated as ransom.d. The humans dwelling on the face of the Adamah are all khatta-flesh becausethey have abandoned mashalling it as Yahweh instructed Cain to do. Throughthe water of the womb of the earth and the dust clouds of heaven, theycombine to rid the earth of all khatta-flesh by baptismal watersthat purify the earth of its polluting qualities.e. In the Tabernacle Structure rituals, the kofer blood is used from holyanimals to purify the uncleanness of the sons of Israel dwelling on the 6. do [#6213] to-you - ark-of [#8392] woods-of [#6086] gfer [#1613]and-you-kfar' [#3722] her - rooms [#7064] you-do [#6213] *** the-ark [#8392] inside [#1004] and-outside [#2351]in-the-kfer [#3724]Strongs #3724 k'fer m. (2) pitch, so called from itsbeing overspread, or overlaid; compare the root No. 2, Gen. 6:14.(Aram. and Arab. Id. (4) , price of expiation, orredemption; Ex. 21:30; 30:12, the redemption-priceofhis life; Isa. 43:3, the price at which thou wastredeemed. 7. Adamah surrounding the miqdash: the Tabernacle Structures holy places. InNoahs situation, it is the pitch or kofer that separates the brackish watersthat are filled with the khatta-flesh of the wicked who are ransomed so theeight souls in the Ark can be saved.2. In Matthew 20:28, Jesus speaks about Himself in the third person. In the lasttwo hemistiches, He says that the son of man comes to give His psukha, Hissoul, as a Strongs #3083, lutron, ransom, for many. (Slide 4)a. The word for ransom is Strongs #3083 and is the correlation to theHebrew word kofer that we just discussed.b. It is clear that the story of baptism is the story of the redemption ofsouls!!!3. The memorialization of Noah is at the very center of the chiasm thatdescribes the Flood. All the land creatures are memorialized at the same timeas Noah. (Slide 5)a. The biblical report from Genesis 6:10 through Genesis 9:19 is a chiastic ormirror or reflection image structure.- The top half of the chiasm until Genesis 8:1 describes the time when the floodwaters increase and the dry land is covered.- The bottom half of the chiasm until Genesis 9:19 represents the end ofCreation Age 1 and the beginning of New Creation Age 2.- At the very center of the chiasm in Genesis 8:1 is the very beginning of NewCreation Age 2; this is the equivalent of the opening of Genesis 1:1:Yahweh remembers Noah. The word, remember, is the verb form of thenoun form, male, and it can be translated as memorialize.- Genesis 8:1 marks the theme for the whole chiastic structure. All thedescriptions of the Ark Structure are given in the feminine gender. We are meantto see that Noah and his seven human companions, the birds, the animals, andthe creeping things emerge from a female womb that has been designedby Elohim and built by Noah.- They emerge as the New Creation preserved from the previous CreationAge because of Noahs righteousness. The Ark, the womb of life, is covered 8. Strongs#3083 just-as [#5618] the son [#5207] the of-man [#444] not he-came [#2064] to-be-ministered-to [#1247] but [#235] to-minister [#1247] and to-give [#1325] the pskh [#5590] of-him [#846] ransom [#3083] for [#473] many [#4183] 9. - Gen. 8.1a and-he-remembered Elohim*** Noah - Gen. 8.1b and*** every-of the-living- - Gen 8.1c and*** every-of the-animalsGen. 8.1d that they in-arkG.Wenham: The Coherence of the Flood Narrative (1994) 10. inside and out with kofer, the blood of the gofer wood, to protect it fromthe sin-polluted earth.- Noah has a new status. He is the antediluvian father of the human speciesand the keeper of the new animal creation. He has lived beyond thedestruction of the old age to emerge as the father of the new age.b. The very first act of Elohim to restore the earth is to cause a ruakh topass over the waters. Put another way, it is the water and the spirit thatcause the baptismal event to be completed. (Slide 6)c. In this case, the water is released from the womb of the earth anddelivers the corpses of the land creatures. And it is the ruakh of the heavensthat begins the actualization of restoration of the earth. Water and spirit,we will see this once again when we consider the baptism ofMoses.3. In 1 Corinthians 10:2, it makes clear that the waters cleaved in the Reed Seacaused a baptism. (Slide 7)a. The verbal form of baptism, Strongs #907, is used in the first hemistich ofverse 2. As it is common in the Greek text, the text uses prepositions to createphrases which, in turn, are used to distinguish ideas.- In the first phrase, the preposition, ise, is used to distinguish baptism intoMoses from the two forms of water by which this baptism was accomplished;en in the cloud and en in the sea.- The sea water destroys the plagued, khatta-flesh nature that pursues thesons of Israel and tries to return them to slavery. The Egyptianmilitary stands in for the khatta-flesh nature. This is the mirror image ofthe earth destroying the khatta-flesh nature in the days of Noah.b. The verb in the first hemistich, Strongs #907, to baptize, is in the middlevoice. In Greek, this middle voice can sometimes stand in for a passiverather that an active voice.- It is worth noting that the New Testament Greek linguist Bullinger says that theGreek of this text uses the middle for the passive.- This would make the text read the sons of Israel baptized themselves intoMoses. 11. - and-he-memorializes [#2142] Elohim [#430] *** Noah [#5146] - and*** all-of the-living [#2416]- - Strongs and*** all-of the-animals [#929] #7307that they in-ark [#8392] and-he-caused-to-pass [#5674] Elohim [#430] - rakh [#7307] upon the-earth [#776] and-they-shkak [#7918] the-waters [#4325] 12. and all [#3956] into [#1519] the Moses [#3475] were-baptized [#907] in [#1722] the cloud [#3507] and in [#1722] the sea [#2281]Heterosis; or Exchange Of Accidence: Exchange of one Voice, Mood,Tense, Person, Number, Degree, or Gender, for another 3. Middle forPassive. 1 Cor. x. 2. And were all baptized into Moses: lit., baptizedthemselves. Bullinger, Figures of Speech, p. 510, 512 13. 4. When the sons of Israel come out of Egypt, they memorialize the firstthree days of Creation. Each of these days reported in Genesis 1 are causedby separation. (Slide 8)a. In the first day of Creation, light is separated from darkness. The sons ofIsrael are brought out of the darkness of Egypt.- With them they bring the materials that will be used to fashion the TabernacleStructure in the wilderness of Sinai- They are organized as the tsava of Yahweh, and they are guided by a pillar ofcloud that leads them to the next dayb. In the second day of Creation, the waters are separated and the heavensare stretched between the waters. Israel crosses the Reed Sea with Pharaohsarmy in pursuit. Pharaohs army is destroyed before it can recapture the thingsthat have come out of them.c. In the third day, the dry ground named, earth, appears. In parallel, thechildren of Israel cross the Reed Sea, and the dry ground of the wildernessappears on the other side. In the third day, there is no rain so nothing can grow.It is in Genesis 2 that we come to understand that no rain has yet fallen.5. In Exodus 14, we read the children of Israel approach the Reed Sea,eastward. The Sea has not yet been separated, so they cannot passover, (Slide 9)a. A strong east ruakh blows and the Reed Sea parts. They pass over the dryland toward the earth on the other side. We shall see that the standard Englishtranslation, dry land, is not literal and accurate!!b. A deliberate use of the feminine form of the word that represents awasting or destroying thing is used. It is the same usage that occurs in theFlood account in Genesis 7. The waters come back together again, and theEgyptians are killed. They are the khatta-flesh that is destroyed like the sonsof Elohim and the daughters of men were in the Flood account.c. In this case the order is reversed. In Genesis, the waters come together tokill the khatta-flesh, and the ruakh marks the new creation. In Exodus,the ruakh marks the parting of the waters, and the return of the waterskills the khatta-flesh. 14. Break ForthFrom EgyptReed SeaCleavedDry GroundAppears 15. 6. In Genesis 7:22, the land creatures, including humans, died. It describes themas whatever that the neshama of the ruakh of lives was. It is all these thatdied. (Slide 10)a. In the second hemistich, the feminine form of the Hebrew word, kharav,is used. It is the word that describes a wasting and destroying power. However,in the feminine form of kharava, there is nothing in the word that implies theword, land. The idea of translating this word as land is an interpolation.b. So when we consider the crossing of the Reed Sea, we once again see thewind or spirit causing a birth of a new creation. Out of Egypt, the sons ofIsrael break forth and when they cross the Reed Sea, the sea is turned tokharava Exodus 14:21.- The Hebrew word used here could have been something else to represent dryground. But this ground is deliberately chosen to contrast what we see inGenesis 7:22.- The action is once again initiated by water and once again, water and Strongs#7307, ruakh, produce a new creation out of the destruction of thekhatta-flesh. In this case, the Egyptians serve as a ransom for the souls ofthe sons of Israel.- Their baptism kills the khatta-flesh and their nefeses, souls, areaggregated into Moses. The verticality of the baptism of Noah isreplaced by the horizontal of the baptismofMoses.7. In John 3:4, the Jewish ruler, Nicodemus, asks Jesus how a man can beborn again. Does he reenter his mothers womb?? In verse 5, Jesus answersNicodemus. (Slide 11)a. In both the Flood of Noah and the crossing of the Reed Sea, we see theaction of the water and the spirit from above and below that causes thekhatta-flesh to die.b. It is this that is the essence of baptism: the death of the khatta-flesh. Thisexplains the mystery of Jesus explanation of water and spirit remark toNicodemus. 16. kol that neshm-of [#53 - 97] rakh-of [#7307] lives [#2416] in-nostrils-of-him [#639] from-kol that in-the-khrv [#2724] they-died [#4191]Strongs #2724 khrv (for ) thatwhich isdry, dry land, Gen. 7:22; Ex. 14:21; 2 Ki. 2:8. - and-he-drove-back [#3212] Yahweh [#3068] *** the-sea [#3220]Strongs - #7307 in-wind-of [#7307] east [#6921] strong [#5794] all-of the-night [#3915] - and-he-turned [#7760] *** the-sea [#3220] to-khrv [#2724] and-they-were-divided [#1234] the-waters [#4325] 17. answered [#611] Jesus [#2424] Strongs#1080truly [#281] truly [#281] I-tell [#3004] to-you [#4671] except [#1437][#3361] some [#5100] might-be-born [#1080] out-of [#1537] water [#5204] and spirit [#4151] not he-can [#1410] to-enter [#1525] water and spirit into [#1519] kingdom [#932] the of-Theos [#2316] 18. c. But we have not yet fully explained how this is somehow a birth from awomans womb and how it is related to baptism. Nicodemus asked thisquestion in verse 4, and we will now turn our attention to this question.8. We have explained the roots of Jesus statement in John 3 about being bornof water and the spirit.a. The water in the Flood of Noah comes from the heavens and the earth in theform of floodgates of heaven opening and the earth opening up the springs of thegreat deep.b. The spirit appears in Genesis 8:1 to mark the beginning of therecreation of the earth by once again separating the waters that allow theland creatures to once again live on the dry ground.c. In the water of the Reed Sea story, the spirit of the heavens marks thebeginning of the parting of the waters. The kharava is a pathway forescape for the people of Moses but is an entry to death for the Egyptian army.The waters close up on the Egyptians who are the khatta-flesh who mustdie in order that the people of Moses are saved. The return of the Reed Seaswater causes the Egyptians death.d. But the story of water and spirit is not yet finished. Both Jesus andNicodemus talk about a birth which we will now discuss.9 . In Job 10:18-19, Job says he wishes he had never been born. In his explanation,he uses two parallel words that represent a womb and fluids that flowfrom a womb (Slide 12)a. The first two parallel words can be translated as womb in English. The firstis Strongs #7358. This word has a mem prefix which means from, so the useof the word in the first hemistich literally means, from womb. The second wordis Strongs #990 which occurs in the last hemistich. It is sometimes translated aswomb. But its literal meaning is innermost parts, and it can be applied toboth male and females.b. The second paired set of words refers to the flow froma womb orinnermost parts. The first use occurs in the first hemistich, and it is Strongs#3318. This is a frequently occurring word in the Hebrew text that means tobreak forth. It is paired with Strongs #2896 in the last hemistich, and it means 19. and-why from-womb [#7358] you-cause-me-to-break-forth [#3318]- I-expire [#1478] and-eye [#5869] not she-sees-me [#7200]- like-that not I-came-to-be I-amStrongs#7358Strongs#990// from-belly [#990] to-the-grave [#6913] I-was-caused-to-flow [#2986]Strongs#3318Strongs#2986// 20. to flow. It can be seen that the last hemistich could refer to the male equivalentof seminal fluid flowing from its source into the Adamah.c. The parallel use of Strongs #990 and Strongs #7358 can be seen in Psalms22:10-11. The two verses have two uses of Strongs #990. (Slide 13) Both wordscan be translated as womb because breaking forth from a womb seems tofit the nature of the hemistiches of this verse.- On the other hand, in the first hemistich of verse 11, Strongs #7358, womb,is used. It is clearly womb that is intended as an equivalent Englishtranslation.- Hemistiches four and five show the parallel use of both Strongs #990 and#7358 as a mothers womb.10. The Book of Job gives the parallel account of the birth of a child fromamothers womb and the waters that occupy the lower places of the earth,including the sea. In Job 3:10-11, Job speaks, and in Job 38:8, Yahwehspeaks. (Slide 14)a. Both accounts use the same, Strongs #1817 word for door to refer to thedoor of a belly and the door of the sea. The belly of a man produces theseminal fluid that provides a fluidic seed, and the belly of a woman producesthe fluidic egg that unites their two nefes. Both use the word Strongs#7358, womb. Both also describe the fluidic discharge as Strongs #3318, tobreak forth.b. It is clear that the discharge of a woman, in particular, is parallel to thedischarge of fluids for the depths of the earth.c. This distinguishes the formation of Adam. Adams flesh is formed fromthe dust of the Adamah and the waters of the clouds of the heavens. This isfresh water suitable for drinking.d. On the other hand, the womb of a women and the womb of the earth releasefluids from the depths of the earth that are brackish and not suitable fordrinking.11. Let us compare Job 38:8 and a verse from a Psalms of David: Psalms139:13. (Slide 15) 21. - ki [#3588] youStrongs#7358Strongs#990// you-break-forth-me [#1518] from-womb [#990 ] -causing-me-to-hope [#982] upon breasts-of [#7699] mo th e r-o f -me [#517] upon-you I-was-cast [#7993] from-womb [#7358] from-womb-of [#990] mother-of-me #517 ] ] El-of-me [#410] you 22. Strongs ki [#3588] not he-shut [#5462]Strongs#1817doors-of [#1817] belly-of-me [#990] and-he-causes-to-hide [#5641] trouble [#5999] from-eyes-of-me [#5869]Strongs #7358 why not from-womb [#7358] I-died [#4191] from-belly [#990] I-broke-forth [#3318] and-I-expired [#1478] and-he-causes-to-skak [#5526] doors [#1817] sea [#3220]#3318in-to-break-him-forth [#1518] from-womb [#7358] he-breaks-forth [#3318] 23. Strongs#5526 and-he-causes-to-skak [#5526] doors[#1 18 7] sea [#3220] in-to-break-him-forth [#1518] from-womb [#7358] he-breaks-forth [#3318]- ki [#3588] you you-qned [#7069] kidneys-of-me [#3629] you-skaked-me [#5526] in-womb-of [#990] mother -o f-m e #517 ] ] 24. a. The analogy of the womb of the earth holding the waters of the deep andbreaking forth like a birth is once again seen in Psalms 139.b. The same verb for to cover is used in both verses. It is Strongs #5526,sawkak, which means to cover. Yahweh contains the doors of the sea in acover. When they break forth, they break forth as from a womb. Davidsays the same of his mothers innermost parts, here translated as Strongs #990.c. Psalms interpreters have known for quite some time that in Psalms 139:13and 15, David parallels his formation in his mothers womb to being woveninto the midst of the earth. (Slide 16)- We see once again a repetition of the idea that the body and the earthare parallel models. The making of the human body is parallelized with themaking of the earth. Both are used to memorialize the making of thecosmos depicted in Genesis 1 and 2.12. In Genesis 1:2, we read about the formless and void state of the earth.Brackish waters are everywhere, and darkness is upon the face of thedeep. Elohims ruakh hover upon the face of the waters. (Slide 17)a. Strongs #8415, deep, is used to describe the parallel position of Elohimsruakh. The position of the raukh of Elohim upon the face of the deep anddarkness is a deliberate contrast that must be important.b. Once again, we see from our prior discussion and Jesus statement toNicodemus in John 3, the parallel and complimentary function of waterand spirit in a new creation.c. Waters of the deep are not the same as waters of the heavens that raindown fresh water. They are brackish, but they too serve a function in thedestiny of humans who serve Yahweh.13. Genesis 7:11 and Psalms 78:15 describe two apparently different events,but we shall see that their description is more similar than it might seem. (Slide18)a. In Genesis 7, the physics of the water that floods the earth in the days ofNoah is described in the second half of verse 11. The Flood was a reversal ofElohims Creation report in Genesis 1. The waters return to their primordialpositions by removing the restraints that hold them. 25. not he-was-h- ki [#3588] youWomb // Earth you-qned [#7069] kidneys-of-me [#3629] you-skaked-me [#5526] in-womb-of [#990] mother -o f-m e #517 ] ] - idden [#3582] frame-of-me #6 ] 108] from-you- when I-was-done [#6213] in-the-secret-place [#5643] I-was-woven-together [#7551] in-midst-of [#8482] earth [#776] 26. and-the-earth [#776] she-was [#1961] formless [#8414] and-empty [#922] -and-darkness [#2822] upon face-of [#6440] the-de e p [#8415]Strongs #8415 and-rakh-of [#7307] Elohim [#430]Strongs#7307 - hovering [#7363] upon face-of [#6440] the-waters [#5325] 27. Strongs#8248 - they-cleaved-themselves [#1234] all-of springs-of [#4 [ 9 9 5 de ep [#8415] great [#7227] and-floodgates-of [#699] the-heavens [#8064] they-were-opened [#6605]Strongs#8414 like he-cleaves [#1234] rocks [#6697] in- th e-desert [#4057] and-he-causes-to-water [#8248] like-deeps [#84 5 1 ] g reat [#7227] 28. b. The waters in the heavens are released, and they pour down. The watersof the deep rise upward as springs that are cleaved. But the languageassociated with Strongs #8415 is different than in Genesis 1:2. It is now called,great deep. The water that Elohim force downward pushes it to greaterdepths than the face of the deep that was in Genesis 1.c. Psalms 78:15 recalls the incident at the waters ofMeribah. This narrative isprovided in Exodus 17 and Numbers 20. As pointed out by Jacob Milgrom,Exodus 17 and Numbers 20 are in symmetric positions in the grand chiasm inthe Pentateuch.- At Meribah,Moses strikes a rock, and the rock cleaves. Water pours fromthe rock like a river. This water is potable and suitable for drinking by humansand their livestock. It should be pointed out that there are importantdifferences between these two accounts.- Strongs #8248 means to cleave. The Genesis 7 account uses the Niphalform of the verb. This is a reflexive form that makes the cleaving to itself. Inother words, the action is performed by the springs of the great deep. On theother hand, in Psalms 78, the rock is cleaved to provide fresh water fordrinking.- The second important contrast is in the phrase, the great deep. In theGenesis account, the springs release brackish water that rises and killshumans and land animals. In the Psalms account, The Hebrew consonant prefix,kaf, is used to represent the word, like. The watering of humans from thecleaved rock is like the watering of the earth at her great depths.- The Psalms 78 account tells us that the water fromMeribah memorializes theCreation report of the third day, but in a way that is beneficial to land animalsand humans.14. The Greek text relates the waters ofMeribah to Christ in 1 Corinthians10:4. Note the absence of the forename, Jesus, in the last hemistich and theretention of the surname, Christ. (Slide 19)a. The Greek performs the same functions that we see in the Hebrew text. Herewe see earth providing water for the inside of the human. This is freshwater, potable water, and not brackish water. 29. and all [#3956] the same [#846] spiritual [#4152] drank [#4095] drink [#4188] they-drank [#4095] for out-of [#1537] a-spiritual [#4152] following [#190]rock [#4073] the rock [#4073] and was [#2258] the Christ [#5547] 30. b. Thus Jesus provides waters like the waters from the deep, but they aresuitable for drinking and sustaining human and animal life.c. It is important to contrast this with verse 2. They are not the waters ofbaptism and do not provide this function. Rather, they teach us new andunique aspects of the nature of the Christ.15. In Leviticus 12:2, a woman that causes to bear seed and bears a malechild is said to be unclean for seven days. The last hemistich provides thereason why she is unclean. (Slide 20)a. This period, it says, is like the days of the nidda to her sickness. The fluidicdischarge is like the fluidic discharge when a woman has her normalmenstrual discharge. English translations frequently translate Strongs #5079 asmenstruation or separation. It is important to note that this water comes frominside of the woman.b. This water is equivalent to the brackish water of the deep, the womb ofthe earth. This brackish water delivers the corpses of the khatta-flesh butalso rums a terumah offering of the Ark filled with the new creationhumans and land animals in the Flood.c. We see the nidda water has a dual nature that likens it to the baptismof the New Testament.16. Numbers 18:9 describes the last parts of the ritual that produces the watersof nidda. The ashes of a red cow are burned together with hyssop and scarletyarn by the priest to produce ash. The ashes are placed in a vessel for thepurpose of purification of the outside of the edah of the camp. (Slide 21)17. The second half of Numbers 18:9 speaks of the future purposes of the ashesof the red cow. When it is mixed with water it becomes waters of nidda.(Slide 22)a. It is for the edah of the sons of Israel to serve as a kind of khattatoffering, and we know this offering is used to purify the holy spaces ormiqdash.b. But the waters of nidda are instead used for unclean humans in thecamp who are in an unclean state. The waters of nidda purify the unclean. It 31. spea- k [#1696] to sons-of [#1121] Israel [#3478] to-say [#559] woman [#802] ki [#3588] she-causes-to-bear-seed [#2232] and-she-bore [#3205]male [#2145] and-she-unclean [#2930] seven-of [#7651] days [#3117] like-days-of [#3117] nidd-of [#5079] to-sickness-of-her [#1738] she-unclean [#2930]Strongs #5079 nidd' f. prop. abomination (see the root No. 4),uncleanness, impurity, Zec. 13:1; - Num. 19:9, 13, 20, 21, waterof impurity, i.e. water by which the unclean were purged, cleansing water.Specially (1) filth, menstrual uncleanness of women, Levit. 12:2; 15:19, 20; .... 32. and-he-gathered [#622] man [#376] clean [#2889] *** ash-of [#665] the-heifer [#6510] and-he-laid-up [#3240] outside [#2351] of-the-camp [#4264] in-place [#4725] clean [#2889] 33. Strongs#5079 - and-she-shall-be to-edah-of [#5712] sons-of [#1120] Israel [#3478] Strongtos-mishmeh'reth [#4931] to-waters-of [#4325] nidd [#5079]#2403khtt t [ 3 40 #2 ] shewater of lustration Hebrew mei niddah, derived from privative Piel, removeimpurity (e.g., niddah, menstural impurity, in Lev. 18:19) and analogous to hitte,remove sin (het). Thus the prophet declares: In that day a fountain shall he opento the House of David and the inhabitants of Jerusalem for purging (le-hattat) andfor cleansing (le-niddah) (Zech. 13:1). Milgrom, Numbers, 1989, p. 160 34. becomes a kind of atonement for uncleanness outside the holy places andin the camp.c. Jacob Milgrom describes the ashes of the red cow in water as water oflustration. Its function, he says, is to remove impurity. It is analogousto hitte, to remove sin.d. The destructive power of the water from the womb of a mother and theearth on khatta-flesh is now transformed into a method for purifying thekhatta-flesh, because it as a khattat: a ritual detergent for uncleanhumans.18. Numbers 31:23 adds to the story of the waters of nidda. Moses leads thearmies of Yahweh in a campaign against the Midianites. (Slide 23)a. The metals they collect are to pass through the fire to purify them for useby Yahweh.b. But what cannot pass through the fire is cleansed with the watersof nidda. This striking and important addition to the use of the waters ofnidda is that things from Gentiles are added to the camp by purifying themin the waters of nidda. The waters provide a definitive way that Gentiles canbe added to Yahwehs people. Some women, children, and animals were addedto the camp.c. In this development, we see the beginnings of how Gentiles wouldbecome intimately associated with Yahweh and His determined destiny forGentiles. It begins with the waters of nidda. 35. - Strongs all-of thing [#1697]- #5079that he-enters [#935] in-the-fire [#784] you-cause-to-pass-over [#5674] in-the-fire [#784] and-he-tahered [#2891] also in-waters-of [#4325] nidd [#5079] he-khtts-himself [#2398]- and-kol that not he-enters [#935] in-the-fire [#784] you-cause-to-pass-over [#5674] in-the-waters [#4325]