Numbers5
New International Version
1The Lord said to Moses,
2“Command the Israelites to send away from the camp anyone who has a defiling skin disease or a discharge of any kind, or who is ceremonially unclean because of a dead body.
3Send away male and female alike; send them outside the camp so they will not defile their camp, where I dwell among them.”
4The Israelites did so; they sent them outside the camp. They did just as the Lord had instructed Moses.
5The Lord said to Moses,
6“Say to the Israelites: ‘Any man or woman who wrongs another in any way and so is unfaithful to the Lord is guilty
7and must confess the sin they have committed. They must make full restitution for the wrong they have done, add a fifth of the value to it and give it all to the person they have wronged.
8But if that person has no close relative to whom restitution can be made for the wrong, the restitution belongs to the Lord and must be given to the priest, along with the ram with which atonement is made for the wrongdoer.
9All the sacred contributions the Israelites bring to a priest will belong to him.
10Sacred things belong to their owners, but what they give to the priest will belong to the priest.’”
11Then the Lord said to Moses,
12“Speak to the Israelites and say to them: ‘If a man’s wife goes astray and is unfaithful to him
13so that another man has sexual relations with her, and this is hidden from her husband and her impurity is undetected (since there is no witness against her and she has not been caught in the act),
14and if feelings of jealousy come over her husband and he suspects his wife and she is impure—or if he is jealous and suspects her even though she is not impure—
15then he is to take his wife to the priest. He must also take an offering of a tenth of an ephah of barley flour on her behalf. He must not pour olive oil on it or put incense on it, because it is a grain offering for jealousy, a reminder-offering to draw attention to wrongdoing.
16“‘The priest shall bring her and have her stand before the Lord.
17Then he shall take some holy water in a clay jar and put some dust from the tabernacle floor into the water.
18After the priest has had the woman stand before the Lord, he shall loosen her hair and place in her hands the reminder-offering, the grain offering for jealousy, while he himself holds the bitter water that brings a curse.
19Then the priest shall put the woman under oath and say to her, “If no other man has had sexual relations with you and you have not gone astray and become impure while married to your husband, may this bitter water that brings a curse not harm you.
20But if you have gone astray while married to your husband and you have made yourself impure by having sexual relations with a man other than your husband”—
21here the priest is to put the woman under this curse—“may the Lord cause you to become a curse among your people when he makes your womb miscarry and your abdomen swell.
22May this water that brings a curse enter your body so that your abdomen swells or your womb miscarries.” “‘Then the woman is to say, “Amen. So be it.”
23“‘The priest is to write these curses on a scroll and then wash them off into the bitter water.
24He shall make the woman drink the bitter water that brings a curse, and this water that brings a curse and causes bitter suffering will enter her.
25The priest is to take from her hands the grain offering for jealousy, wave it before the Lord and bring it to the altar.
26The priest is then to take a handful of the grain offering as a memorial offering and burn it on the altar; after that, he is to have the woman drink the water.
27If she has made herself impure and been unfaithful to her husband, this will be the result: When she is made to drink the water that brings a curse and causes bitter suffering, it will enter her, her abdomen will swell and her womb will miscarry, and she will become a curse.
28If, however, the woman has not made herself impure, but is clean, she will be cleared of guilt and will be able to have children.
29“‘This, then, is the law of jealousy when a woman goes astray and makes herself impure while married to her husband,
30or when feelings of jealousy come over a man because he suspects his wife. The priest is to have her stand before the Lord and is to apply this entire law to her.
31The husband will be innocent of any wrongdoing, but the woman will bear the consequences of her sin.’”
Study Guide
Public-domain commentary and original-language notes for Numbers 5.
Chapter Summary
In this chapter: The unclean to be removed out of the camp, Restitution to be made for trespasses. (1–10). The trial of jealousy. (11–31).
vv1-10
The camp was to be cleansed. The purity of the church must be kept as carefully as the peace and order of it. Every polluted Israelite must be separated. The wisdom from above is first pure, then peaceable. The greater profession of religion any house or family makes, the more they are obliged to put away iniquity far from them. If a man overreach or defraud his brother in any matter, it is a trespass against the Lord, who strictly charges and commands us to do justly. What is to be done when a man's awakened conscience charges him with guilt of this kind, though done long ago? He must confess his sin, confess it to God, confess it to his neighbour, and take shame to himself; though it go against him to own himself in a lie, yet he must do it. Satisfaction must be made for the offence done to God, as well as for the loss sustained by the neighbour; restitution in that case is not enough without faith and repentance. While that which is wrongly gotten is knowingly kept, the guilt remains on the conscience, and is not done away by sacrifice or offering, prayers or tears; for it is the same act of sin persisted in. This is the doctrine of right reason, and of the word of God. It detects hypocrites, and directs the tender conscience to proper conduct, which, springing from faith in Christ, will make way for inward peace.
vv11-31
This law would make the women of Israel watch against giving cause for suspicion. On the other hand, it would hinder the cruel treatment such suspicions might occasion. It would also hinder the guilty from escaping, and the innocent from coming under just suspicion. When no proof could be brought, the wife was called on to make this solemn appeal to a heart-searching God. No woman, if she were guilty, could say “Amen” to the adjuration, and drink the water after it, unless she disbelieved the truth of God, or defied his justice. The water is called the bitter water, because it caused the curse. Thus sin is called an evil and a bitter thing. Let all that meddle with forbidden pleasures, know that they will be bitterness in the latter end. From the whole learn, 1. Secret sins are known to God, and sometimes are strangely brought to light in this life; and that there is a day coming when God will, by Christ, judge the secrets of men according to the gospel, Ro 2:16. 2 In particular, Whoremongers and adulterers God will surely judge. Though we have not now the waters of jealousy, yet we have God's word, which ought to be as great a terror. Sensual lusts will end in bitterness. 3. God will manifest the innocency of the innocent. The same providence is for good to some, and for hurt to others. And it will answer the purposes which God intends.
Key Words
דָבַר: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
מֹשֶׁה: Mosheh, the Israelite lawgiver
אָמַר: to say (used with great latitude)
צָוָה: (intensively) to constitute, enjoin
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
שָׁלַח: to send away, for, or out (in a great variety of applications)
מַחֲנֶה: an encampment (of travellers or troops); hence, an army, whether literal (of soldiers) or figurative (of dancers, angels, cattle, locusts, stars; or even the sacred courts)
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
צָרַע: to scourge, i.e. (intransitive and figurative) to be stricken with leprosy
Cross References
Numbers 5Parallel definition of trespass against a neighbor as also being a trespass against the Lord.
Supported by Matthew Poole, JFB
Direct parallel linking the acknowledgment and confession of guilt to a specific trespass.
Supported by Matthew Poole
Underlying law establishing the physical exclusion and dwelling alone of lepers outside the camp.
Supported by JFB
Establishes the defilement caused by physical contact with a dead body.
Supported by Matthew Poole
The requirement to restore the principal plus adding a fifth part for restitution.
Supported by Matthew Poole
General ordinance that all dedicated and holy things of Israel belong to the priests.
Supported by John Calvin
Contrasts voluntary confession restitution (fifth added) with penalty for convicted, obstinate theft.
Supported by Matthew Poole, JFB
Establishes that the trespass offering belongs to the priest who makes atonement.
Supported by John Calvin
Omission of oil and frankincense in poor offerings, signifying grief or sin memory rather than joy.
Supported by Matthew Henry
Specific regulations defining uncleanness resulting from various bodily issues and discharges.
Supported by Matthew Poole
Defines the 'goel' (kinsman redeemer) who would normally receive restitution on behalf of deceased.
Supported by John Calvin
Uncovering the head as a traditional sign of humiliation or mourning, like the leper.
Supported by JFB
Definition of the 'memorial' portion of grain offering burned upon the altar.
Supported by Matthew Poole