Heifer

Hastings' Dictionary of the New Testament

(δάμαλις = פָרָה, ‘a cow’)

The writer of Hebrews finds a parallel between ‘the water (for the removal) of impurity’ (ὕδωρ ῥαντιοσμοῦ = מֵי נָדָּה, ‘water of exclusion’) and the blood of Christ ( Hebrews 9:13 f.). The former element was a mixture of running (living) water with the ashes of a spotless heifer slain and burnt according to the ritual prescribed in Numbers 19. As contact with a dead body, a bone, or a grave involved defilement, and entrance into the sanctuary in a state of uncleanness made the offender liable to excommunication, the use of this holy water was prescribed as a means of purification. Every detail in the ceremonial leads the student of origins back to the childhood of the Semites. ‘Primarily, purification means the application to the person of some medium which removes a taboo, and enables the person purified to mingle freely in the ordinary life of his fellows’ (W. R. Smith, RS [Note: S Religion of the Semites (W. Robertson Smith).]2. 1894, p. 425). In those days there was probably a cult of the sacred cow, while juniper, cypress, and aromatic plants were supposed to have power to expel the evil spirits which brought death into the home. It is certain, however, that, when Israel began to put away childish things, the ancient consuetudinary laws in regard to defilement came to be viewed by the more enlightened minds as mere ‘symbols of spiritual truths.’ To the awakened conscience ‘sin was death, and had wrought death, and the dead body as well as the spiritually dead soul were the evidence of its sway’; while cedar-wood, hyssop, and scarlet may ultimately have been regarded-though this is more doubtful-as ‘the symbols of imperishable existence, freedom from corruption, and fulness of life’ (A. Edersheim, The Temple , 1909, p. 305f.). Discarding all magical ideas, the worshipper of Jahweh thus endeavoured to change the antique ritual into an object-lesson or sacramental means of grace. The writer to the Hebrews uses it as a stepping-stone to Christian truth. Rejecting the Philonic distinction between Levitical washings as directed to the purification of the body and sacrifices as intended to effect a purgation of the soul, he views the whole ritual of lustration and sin-offering alike as an opus operatum which can at the best purify only the body. Accepting this idea on the bare authority of Scripture, he makes it the premiss of an argument a minori ad majus. If (a particle which posits a fact, and scarcely insinuates a doubt) the blood of goats and bulls and the ashes of a heifer cleanse the flesh, defiled by contact with death, much more does the life-blood of the Messiah cleanse the conscience from dead works.

Literature.-Maimonides, Moreh , iii. 47; K. C. W. F. Bähr, Symbolik des mosaischen Cultus , Heidelberg, 1837-39, i. 493ff.; W. Nowack, Lehrbuch der hebräischen Archäologie , Freiburg i. B. and Leipzig, 1894, ii. 288; article‘Red Heifer’ in Hasting's Dictionary of the Bible (5 vols) and Jewish Encyclopedia .

James Strahan.

Fausset's Bible Dictionary

Eglah , Parah . Used, not for plowing, but for the easier work of treading out grain. Cattle were not yoked together but trod it singly, or drew a threshing sledge over it, and were free to eat of it, being unmuzzled ( Deuteronomy 25:4). An image of Israel's freedom and prosperity; but, saith God, "I passed over upon her fair neck," i.e. I will put the Assyrian yoke upon it ( Hosea 10:11); in  Hosea 4:16 translated "Israel is refractory (tossing off the yoke) as a refractory heifer." She had represented God under the calf form ( 1 Kings 12:28), but it is herself who is one, refractory and untamed ( Amos 4:1). "Ye kine (cows, feminine, marking effeminacy) of Bashan," richly fed, effeminate, nobles of Israel; compare  Amos 3:9-10;  Amos 3:12;  Amos 3:15.

Jeremiah ( Jeremiah 46:20) says "Egypt is like a very fair heifer" appropriately, as Αpis was worshipped there under the form of a fair bull with certain spots; in  Jeremiah 46:15 Septuagint and Vulgate read "thy valiant one," namely, Αpis . As the gadfly attacks the heifer so "destruction cometh" on Egypt, namely, Nebuchadnezzar the destroyer or agitator sent by Jehovah; Vulgate translated suitably to the image of a heifer, "a goader," Qerets . Harassing severely may be meant, rather than utter destruction.  Isaiah 15:5, Moab's "fugitives shah flee unto Zoar," on the extreme boundary S. of the Dead Sea, raising their voices as "an heifer of three years old," i.e. one in full vigor but not yet brought under the yoke, just as Moab heretofore unsubdued is now about to be subjugated. Maurer translated " Εglath Shehshijah " as "the third Eglath", to distinguish it from two others of the name.

Wilson's Dictionary of Bible Types

 Genesis 15:9 (c) In this way we may understand the service character of the Lord Jesus Christ He served as a young man. He was crucified after He had been only three and one-half years in public ministry. The Jewish priest began to serve at thirty.

 Numbers 19:2-4 (c) This may be taken as a picture of the Lord Jesus Christ as a strong, vigorous youth. The red may represent the precious Blood of Christ Both the Saviour and His work at Calvary are necessary to separate us from the world. (See  Hebrews 9:13).

 Isaiah 15:5 (a) This is an interesting type of the Moabites who, though strong, active and energetic, will need to flee for their lives because of the invading enemy. At three years of age, the heifer is reckoned to have reached his maturity, and is ready for breeding purposes, or other acts which can only be given to a matured animal. (See  Jeremiah 48:34).

 Hosea 4:16 (a) The heifer evidently is difficult to break for work. This is a picture of this young animal sitting down on her haunches, planting her feet in the ground, and trying to prevent the cowboy from pulling her along. It was GOD's desire to bring Israel back into a place of blessing, but she resisted, refused and held back.

 Hosea 10:11 (a) This type represents Israel in her true condition of sincere service to GOD, and her spirit of obedience.

Watson's Biblical & Theological Dictionary

a young cow, used in sacrifice at the temple,  Numbers 19:1-10 . Moses and Aaron were instructed to deliver the divine command to the children of Israel that they should procure "a red heifer, without spot," that is, one that was entirely red, without one spot of any other colour; "free from blemish, and on which the yoke had never yet come," that is, which had never yet been employed in ploughing the ground or in any other work; for according to the common sense of all mankind, those animals which had been made to serve other uses, became unfit to be offered to God,—a sentiment which we find in Homer and other Heathen writers.

The animal was to be delivered to the priest, who was to lead her forth out of the camp, and there to slay her; the priest was then to take of the blood with his finger, and sprinkle it seven times before the tabernacle, and afterward to burn the carcass: then to take cedar wood and hyssop, and scarlet wood, and cast them into the flames. The ashes were to be gathered up, and preserved in a secure and clean place, for the use of the congregation, by the sprinkling of which ashes in water, it became a water of separation, by means of which a typical or ceremonial purification for sin was effected,  Hebrews 9:13 .

Morrish Bible Dictionary

A young cow, which is several times alluded to as 'three years old,' as if that was the age when they began to be broken in for labour.  Genesis 15:9;  Isaiah 15:5;  Jeremiah 48:34 . They were not usually offered as sacrifices; but it was appointed that one should be slain when an unknown murder was discovered in a field, to put away the guilt of shedding innocent blood.  Deuteronomy 21:1-9 . Various symbolical references are made to the heifer. Samson called his wife a heifer with which others had ploughed to discover his riddle.  Judges 14:18 . Egypt was like a 'very fair heifer;' and Israel was a 'backsliding or untractable heifer,' though it had been taught and loved to tread out the corn.  Jeremiah 46:20;  Jeremiah 50:11;  Hosea 4:16;  Hosea 10:11 .

Holman Bible Dictionary

 Deuteronomy 21:3 Judges 14:18 Hosea 10:11 Isaiah 7:21 1 Samuel 16:2 Genesis 15:9 Deuteronomy 21:1-9 Numbers 19:1-10 Numbers 19:1

Samson characterized scheming with his wife as “plowing with my heifer” ( Judges 14:18 ). One of David's wives ( 2 Samuel 3:5 ) was named Eglah (heifer). The heifer was used as a symbol for the splendor of Egypt ( Jeremiah 46:20 ) and of Babylon ( Jeremiah 50:11 ).  Hosea 10:11 pictures obedient Ephraim as a trained heifer. In contrast, disobedient Israel is a stubborn cow.

Easton's Bible Dictionary

 Deuteronomy 21:4,6 Jeremiah 46:20 Hosea 10:11 Isaiah 7:21 Judges 14:18 Jeremiah 50:11 Isaiah 15:5 Jeremiah 48:34

Heb. parah ( Genesis 41:2;  Numbers 19:2 ). Bearing the yoke ( Hosea 4:16 ); "heifers of Bashan" ( Amos 4:1 ), metaphorical for the voluptuous females of Samaria. The ordinance of sacrifice of the "red heifer" described in  Numbers 19:1-10; Compare  Hebrews 9:13 .

Vine's Expository Dictionary of NT Words

1: Δάμαλις (Strong'S #1151 — Noun Feminine — damalis — dam'-al-is )

etymologically "one of fit age to be tamed to the yoke" (damao, "to tame"), occurs in  Hebrews 9:13 , with reference to the "red heifer" of  Numbers 19 .

Hastings' Dictionary of the Bible

Heifer . The heifer was used in agriculture (  Judges 14:18 ,   Jeremiah 50:11 ,   Hosea 10:11 ), and in religious ritual (  Genesis 15:9 ,   1 Samuel 16:2 ,   Numbers 19:2 f. etc.). Israel is compared to a heifer in   Hosea 4:16 , and so is Egypt in   Jeremiah 46:20 , and Chaldæa in   Jeremiah 50:11 . See also Ox, Red Heifer.

E. W. G. Masterman.

Smith's Bible Dictionary

Heifer.  1 Samuel 6:7-12;  Job 21:10;  Isaiah 7:21. The heifer or Young Cow was not commonly used for ploughing, but only for treading out the corn.  Hosea 10:11; but see  Judges 14:18, when it ran about without any headstall,  Deuteronomy 26:4, hence, the expression an "unbroken heifer,"  Hosea 4:16. Authorized Version, "backsliding" to which Israel is compared.

American Tract Society Bible Dictionary

Red heifers were to be offered in sacrifice for the national sins, in the impressive manner described in  Numbers 19:1-10 , illustrating the true sacrifice for sin in the person of Christ,  Hebrews 9:13,14 . The well-fed heifer was a symbol of wanton wildness,  Jeremiah 46:20   50:11   Hosea 4:16 .

King James Dictionary

HEIF'ER, n. hef'er. A young cow.

Webster's Dictionary

(n.) A young cow.

International Standard Bible Encyclopedia

hef´ẽr ( פרה , pārāh , in   Numbers 19 (see following article) and   Hosea 4:16; עגלה , ‛eghlāh , elsewhere in the Old Testament; δάμαλις , dámalis , in  Hebrews 9:13 ):For the "heifer of three years old" in the King James Version, the Revised Version margin of  Isaiah 15:5;  Jeremiah 48:34 , see Eglath-Shelishiyah . A young cow (contrast Bullock ). The ‛eghlāh figures specifically in religious rites only in the ceremony of  Deuteronomy 21:1-9 for the cleansing of the land, where an unexpiated murder had been committed. This was not a sacrificial rite - the priests are witnesses only, and the animal was slain by breaking the neck - but sacrificial purity was required for the heifer. Indeed, it is commonly supposed that the rite as it now stands is a rededication of one that formerly had been sacrificial. In the sacrifices proper the heifer could be used for a peace offering (  Leviticus 3:1 ), but was forbidden for the burnt ( Leviticus 1:3 ) or sin ( Leviticus 4:3 ,  Leviticus 4:14 ) offerings. Hence, the sacrifice of  1 Samuel 16:2 was a peace offering. In   Genesis 15:9 the ceremony of the ratification of the covenant by God makes use of a heifer and a she-goat, but the reason for the use of the females is altogether obscure. Compare following article.

Figuratively: The heifer appears as representing sleekness combined with helplessness in   Jeremiah 46:20 (compare the comparison of the soldiers to 'stalled calves' in the next verse). In   Jeremiah 50:11;  Hosea 10:11 , the heifer is pictured as engaged in threshing. This was particularly light work, coupled with unusually abundant food ( Deuteronomy 25:4 ), so that the threshing heifer served especially well for a picture of contentment. ("Wanton" in  Jeremiah 50:11 , however, is an unfortunate translation in the Revised Version (British and American).) Hosea, in contrast, predicts that the "heifers" shall be set to the hard work of plowing and breaking the sods. In  Judges 14:18 , Samson uses "heifer" in his riddle to refer to his wife. This, however, was not meant to convey the impression of licentiousness that it gives the modern reader.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( עֶגְלָה , Eglah', fem. of עֵגֶל , "calf;" פָּרָה , Parah', fern. of פָּר , "bullock;" Sept. and N.T. Δάμαλις ; Vulg. Vacca). The Hebrew language has no expression that exactly corresponds to our "heifer," for both Eglah and Parah are applied to cows that have calved ( 1 Samuel 6:7-12;  Job 21:10;  Isaiah 7:21); indeed, Eylah means a young animal of any species, the full expression being עֶגְלִת בָּקָר , "heifer of kine" ( Deuteronomy 21:3;  1 Samuel 16:2;  Isaiah 7:21). The heifer or young cow was not commonly used for ploughing, but only for treading out the corn ( Hosea 10:11; but see  Judges 14:18), when it ran about without any headstall ( Deuteronomy 25:4); hence the expression an "unbroken heifer" ( Hosea 4:16; Auth. V. backsliding"), to which Israel is compared. A similar sense has been attached to the expression "calf of three years old," עֶגְלִת שְׁלַישַׁיָּה , i.e. Unsubdued, in  Isaiah 15:5;  Jeremiah 48:34 : but it has by some been taken as a proper name, Eglath Shelishiyah, such names being not very uncommon. The sense of" dissolute" is conveyed undoubtedly in  Amos 4:1. The comparison of Egypt to a "fair heifer" ( Jeremiah 46:20) may be an allusion to the well- known form under which Apis was worshipped (to which we may also refer the words in  Jeremiah 46:15, as understood in the Sept., "Why is the bullock [ Μόσχος Ἐκλεκτός ] swept away?"), the "destruction" threatened being the bite of the gad-fly, to which the word Keretz would fitly apply. "To plough with another man's heifer" ( Judges 14:18) implies that an advantage has been gained by unfair means. The proper names Eglah, Eneglaim, and Parah are derived from the Hebrew terms at the head of this article. (See Red Heifer).