Understanding δάμαλις (damalis) Strong’s G1151: The Sacred Heifer in Biblical Purification Rituals

Pronunciation Guide: dah’-mal-is (with emphasis on the first syllable)

Basic Definition

Strong’s G1151: The Greek noun δάμαλις (damalis) specifically refers to a young cow or heifer, particularly one that has not yet given birth or been yoked for work. In biblical contexts, it carries special significance as a sacrificial animal used in specific purification rituals. The word appears only once in the New Testament in Hebrews 9:13, where it references the red heifer ceremony described in Numbers 19.

Etymology and Morphology

• Part of Speech: Noun (feminine)
• Root: Derived from the verb δαμάζω (damazō, “to tame, subdue”)
• Language Origin: Classical Greek
• Primary Usage: Ritual/ceremonial contexts in theological discourse
• Semantic Domain: Animals, specifically domesticated cattle used in sacrificial contexts

δάμαλις Morphology:

• δάμαλις (nominative singular) – a heifer
• δαμάλεως (genitive singular) – of a heifer
• δαμάλει (dative singular) – to/with a heifer
• δάμαλιν (accusative singular) – (direct object) a heifer

Origin & History

The term δάμαλις has ancient roots in classical Greek, where it specifically denoted a young cow that had not yet calved. Its etymology connects to the concept of “subduing” or “taming,” reflecting the domestication of cattle in ancient agricultural societies. In Aristotle’s “Historia Animalium,” he uses the term when discussing different stages of cattle development, distinguishing δάμαλις as a female calf that has reached reproductive age but has not yet been bred.

In the Septuagint (LXX), δάμαλις appears in several key passages that establish its ritual significance in Jewish purification ceremonies. It translates the Hebrew פָּרָה אֲדֻמָּה (parah adumah, “red heifer”) in Numbers 19:2, where the elaborate purification ritual is detailed. This connection between the Greek δάμαλις and the Hebrew ceremonial context significantly influenced its singular New Testament usage in Hebrews, where the author draws on this established ceremonial meaning to develop a theological argument about the superior purification offered through the Messiah.

Expanded Definitions & Translation Options

• Young Female Bovine: A young cow that has not yet given birth, emphasizing its youthfulness and purity
• Sacrificial Heifer: A female cow specifically designated for ritual sacrifice
• Red Heifer: In biblical contexts, specifically referring to the red heifer of Numbers 19 used in purification rituals
• Unblemished Female Calf: A perfect specimen without defect, suitable for sacred purposes

δάμαλις Translation Options:

• Heifer – The most precise English equivalent, specifically denoting a young female cow that has not yet calved
• Young Cow – A more general term that captures the essence but loses the specific connotation of virginity
• Red Heifer – Most appropriate when translating in the context of the Numbers 19 ceremony, capturing both the animal type and its distinctive color requirement
• Unblemished Calf – Emphasizes the ritual purity aspect, though less specific about the animal’s gender and age

Biblical Usage

In the New Testament, δάμαλις appears exclusively in Hebrews 9:13, where the author references the purification ritual described in Numbers 19. The passage states: “For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer [δάμαλις], sanctify for the purification of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God?” Here, the author creates a typological comparison between the temporary ritual purification achieved through animal sacrifice and the permanent spiritual cleansing accomplished through the Messiah’s sacrifice.

While appearing only once in the New Testament, δάμαλις has several significant occurrences in the Septuagint that inform its New Testament usage:

• “For if the blood of bulls and goats and the ashes of a heifer [δάμαλις] sprinkling those who have been defiled sanctify for the cleansing of the flesh…” Hebrews 9:13
• “Tell the people of Israel to bring you a red heifer [δάμαλιν] without defect, in which there is no blemish and on which a yoke has never come.” Numbers 19:2 (LXX)
• “Like a heifer [δάμαλις] that has never been trained, Ephraim is trained to love to thresh, and I spared the beauty of her neck.” Hosea 10:11 (LXX)
• “Egypt is a beautiful heifer [δάμαλις], but a gadfly is coming from the north against her.” Jeremiah 46:20 (LXX)
• “Moab has been at ease from his youth and has settled on his lees; he has not been emptied from vessel to vessel, nor has he gone into exile; so his taste remains in him, and his scent is not changed. Therefore, behold, the days are coming, declares יהוה (Yahweh), when I shall send to him pourers who will pour him, and empty his vessels and break his jars in pieces. Then Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Bethel, their confidence. How do you say, ‘We are heroes and mighty men of war’? The destroyer of Moab and his cities has come up, and the choicest of his young men have gone down to slaughter, declares the King, whose name is יהוה (Yahweh) of hosts. The calamity of Moab is near at hand, and his affliction hastens swiftly. Mourn for him, all you who are around him, and all who know his name; say, ‘How the mighty scepter is broken, the glorious staff.’ Come down from your glory, and sit on the parched ground, O inhabitant of Dibon! For the destroyer of Moab has come up against you; he has destroyed your strongholds. Stand by the way and watch, O inhabitant of Aroer! Ask him who flees and her who escapes; say, ‘What has happened?’ Moab is put to shame, for it is broken; wail and cry! Tell it beside the Arnon, that Moab is laid waste. Judgment has come upon the tableland, upon Holon, and Jahzah, and Mephaath, and Dibon, and Nebo, and Beth-diblathaim, and Kiriathaim, and Beth-gamul, and Beth-meon, and Kerioth, and Bozrah, and all the cities of the land of Moab, far and near. The horn of Moab is cut off, and his arm is broken, declares יהוה (Yahweh). Make him drunk, because he magnified himself against יהוה (Yahweh), so that Moab shall wallow in his vomit, and he too shall be held in derision. Was not Israel a derision to you? Was he found among thieves, that whenever you spoke of him you wagged your head? Leave the cities, and dwell in the rock, O inhabitants of Moab! Be like the dove that nests in the sides of the mouth of a gorge. We have heard of the pride of Moab— he is very proud— of his loftiness, his pride, and his arrogance, and the haughtiness of his heart. I know his insolence, declares יהוה (Yahweh); his boasts are false, his deeds are false. Therefore I wail for Moab; I cry out for all Moab; for the men of Kir-heres I mourn. More than for Jazer I weep for you, O vine of Sibmah! Your branches passed over the sea, reached to the Sea of Jazer; on your summer fruits and your grapes the destroyer has fallen. Gladness and joy have been taken away from the fruitful land of Moab; I have made the wine cease from the wine presses; no one treads them with shouts of joy; the shouting is not the shout of joy. From the outcry at Heshbon even to Elealeh, as far as Jahaz they utter their voice, from Zoar to Horonaim and Eglath-shelishiyah. For the waters of Nimrim also have become desolate. And I will bring to an end in Moab, declares יהוה (Yahweh), him who offers sacrifice in the high place and makes offerings to his god. Therefore my heart moans for Moab like a flute, and my heart moans like a flute for the men of Kir-heres. Therefore the riches they gained have perished. For every head is shaved and every beard cut off. On all the hands are gashes, and around the waist is sackcloth. On all the housetops of Moab and in the squares there is nothing but lamentation, for I have broken Moab like a vessel for which no one cares, declares יהוה (Yahweh). How it is broken! How they wail! How Moab has turned his back in shame! So Moab has become a derision and a horror to all that are around him. For thus says יהוה (Yahweh): Behold, one shall fly swiftly like an eagle and spread his wings against Moab; the cities shall be taken and the strongholds seized. The heart of the warriors of Moab shall be in that day like the heart of a woman in her birth pains; Moab shall be destroyed and be no longer a people, because he magnified himself against יהוה (Yahweh). Terror, pit, and snare are before you, O inhabitant of Moab! declares יהוה (Yahweh). He who flees from the terror shall fall into the pit, and he who climbs out of the pit shall be caught in the snare. For I will bring these things upon Moab, the year of their punishment, declares יהוה (Yahweh). In the shadow of Heshbon fugitives stop without strength, for a fire came out from Heshbon, flame from the house of Sihon; it has destroyed the forehead of Moab, the crown of the sons of tumult. Woe to you, O Moab! The people of Chemosh are undone, for your sons have been taken captive, and your daughters into captivity. Yet I will restore the fortunes of Moab in the latter days, declares יהוה (Yahweh). Thus far is the judgment on Moab.” Jeremiah 48:11-47 (LXX)
• “And the elders of that city which is nearest to the slain man shall take a heifer [δάμαλιν] that has never been worked and has never worn a yoke.” Deuteronomy 21:3 (LXX)

Cultural Insights

The significance of the δάμαλις in biblical purification rituals is rooted in ancient Near Eastern cultural practices that attached special importance to unblemished animals for sacred purposes. The red heifer ceremony described in Numbers 19 was unique among Israelite sacrifices because the entire animal was burned outside the camp (rather than portions being consumed), and its ashes were preserved for making “water for impurity,” used to cleanse those who had been contaminated by contact with a dead body.

This ritual holds particular significance in Jewish tradition. The Talmud and Mishnah dedicate an entire tractate (Parah) to discussing the intricate details of this ceremony, highlighting its importance in Second Temple Judaism. According to rabbinic tradition, only nine red heifers were ever sacrificed from the time of Moses until the destruction of the Second Temple in 70 CE. The tenth red heifer is associated with the coming of the Messiah and the restoration of temple worship—a connection that adds profound depth to the author of Hebrews’ typological use of δάμαλις to point to Yeshua (Jesus) as the ultimate means of purification.

The extreme rarity of a perfect red heifer (which according to tradition must have no more than two non-red hairs) made this sacrifice particularly precious and mysterious. Modern attempts to breed a perfect red heifer for future temple use have gained attention in eschatological discussions among certain Jewish and Christian groups interested in end-time prophecy and Third Temple preparations.

Theological Significance

The singular appearance of δάμαλις in Hebrews 9:13 serves as a pivotal point in one of the New Testament’s most profound theological arguments about the nature of atonement and purification. The author establishes a typological relationship between the temporary, external cleansing provided by the red heifer ceremony and the permanent, internal purification accomplished through the Messiah’s sacrifice. This comparison highlights the progressive nature of God’s revelation and redemptive plan, showing how the earlier ritual pointed toward and was fulfilled in the greater reality of Christ’s work.

The red heifer ceremony addressed ritual impurity caused by contact with death—a profound symbol of humanity’s fallen condition and separation from the Holy God who is Life itself. By referencing this ceremony, the author of Hebrews emphasizes how Yeshua’s sacrifice directly addresses the deepest spiritual contamination—sin and death—that separates humanity from God. The red heifer was sacrificed “outside the camp” (Numbers 19:3), paralleling how Yeshua suffered “outside the gate” (Hebrews 13:12), emphasizing His role as the ultimate purification offering.

Additionally, the unique nature of the red heifer sacrifice—where the entire animal was consumed, and its ashes preserved for ongoing purification—beautifully illustrates how the Messiah’s once-for-all sacrifice continues to cleanse believers throughout their lives. Just as the stored ashes of the δάμαλις provided purification whenever needed, the efficacy of Yeshua’s sacrifice remains perpetually available to cleanse the conscience of believers from “dead works” to serve the living God (Hebrews 9:14).

Personal Application

The profound symbolism of the δάμαλις offers powerful spiritual lessons for believers today. Just as the red heifer was required to be without blemish and never yoked, we are reminded of the perfect purity of our Messiah who, though never bound by sin, willingly took our impurity upon Himself. This should inspire both awe at the perfection of God’s redemptive plan and humble gratitude for the lengths to which He went to restore our relationship with Him.

Furthermore, the purpose of purification in the red heifer ceremony—to restore those who had been made “unclean” through contact with death—reminds us that God’s intention in cleansing us is always restorative rather than punitive. He desires to bring us back into fellowship with His community and Himself. When we feel defiled by our contact with this fallen world, we can remember that through the Messiah, a purification far more powerful than the ashes of a δάμαλις is always available to restore our spiritual communion and service.

Related Words

• μόσχος (moschos, pronounced MOSS-koss) – A younger calf or bullock, used more generally for young cattle without the specific connotation of a virgin heifer. Where δάμαλις specifically denotes a young female cow, μόσχος can refer to either gender and appears more frequently in sacrificial contexts. See G3448
• βοῦς (bous, pronounced BOOCE) – The general term for cattle/oxen of either gender or any age, representing the broader category to which the δάμαλις belongs. While δάμαλις specifies a young female cow, βοῦς is the generic term for bovine animals. See G1016
• ἀμνός (amnos, pronounced am-NOSS) – A lamb, particularly one used for sacrifice. While different in species from δάμαλις, they share the conceptual domain of pure animals designated for sacrifice, with ἀμνός becoming the predominant metaphor for Yeshua as the sacrificial “Lamb of God.” See G286
• καθαρίζω (katharizō, pronounced kath-ar-ID-zo) – The verb meaning “to cleanse” or “purify,” representing the purpose for which the ashes of the δάμαλις were used. This verb captures the intended outcome of the red heifer ritual. See G2511
• ῥαντίζω (rhantizō, pronounced hran-TID-zo) – To sprinkle, specifically referring to the ceremonial application of purifying elements like blood or the water mixed with ashes of the δάμαλις. This verb describes the method by which the purifying agent was applied. See G4472

Did You Know?

• Did you know? The ashes of the red heifer (δάμαλις) were considered so holy in Jewish tradition that the priest who prepared them would become ritually impure in the process—a fascinating paradox where the agent of purification would temporarily contaminate its handler. This points to the profound mystery of the Messiah who “became sin for us” (2 Corinthians 5:21) to make us righteous, taking our impurity upon Himself to make us pure.
• Did you know? Modern efforts to breed a perfect red heifer for potential future Temple use have generated significant interest in both Jewish and Christian eschatological circles. In September 2022, the Temple Institute in Jerusalem announced the birth of a red heifer in Israel that they believed might qualify for the ceremony, generating excitement among those anticipating the rebuilding of the Temple. This demonstrates how this ancient ritual symbolized by the word δάμαλις continues to hold profound religious significance even in contemporary times.
• Did you know? The water mixed with the ashes of the δάμαλις was called “מֵי נִדָּה” (mei niddah) in Hebrew, translated as “water of separation” or “water for impurity.” This special mixture was kept available for immediate use whenever someone became ritually impure through contact with death. Similarly, the purification provided by the Messiah remains constantly accessible to believers who, living in a fallen world, continually encounter spiritual “death” and need ongoing cleansing.

Remember This

The δάμαλις (damalis) reminds us that in God’s perfect wisdom, He provided a foreshadowing of the Messiah’s ultimate sacrifice through the red heifer ceremony—a sacred portrait of how perfect purity would one day conquer impurity once and for all, not through preserved ashes but through living water flowing from the sacrifice of Yeshua, our perfect Red Heifer.