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Numbers 5

1

And the Lord spake unto Moses, saying,

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Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:

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Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the midst whereof I dwell.

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And the children of Israel did so, and put them out without the camp: as the Lord spake unto Moses, so did the children of Israel.

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And the Lord spake unto Moses, saying,

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Speak unto the children of Israel, When a man or woman shall commit any sin that men commit, to do a trespass against the Lord, and that person be guilty;

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Then they shall confess their sin which they have done: and he shall recompense his trespass with the principal thereof, and add unto it the fifth part thereof, and give it unto him against whom he hath trespassed.

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But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the Lord, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.

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And every offering of all the holy things of the children of Israel, which they bring unto the priest, shall be his.

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And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.

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And the Lord spake unto Moses, saying,

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Speak unto the children of Israel, and say unto them, If any man’s wife go aside, and commit a trespass against him,

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And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;

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And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:

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Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.

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And the priest shall bring her near, and set her before the Lord:

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And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water:

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And the priest shall set the woman before the Lord, and uncover the woman’s head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:

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And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse:

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But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband:

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Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The Lord make thee a curse and an oath among thy people, when the Lord doth make thy thigh to rot, and thy belly to swell;

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And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen.

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And the priest shall write these curses in a book, and he shall blot them out with the bitter water:

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And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter.

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Then the priest shall take the jealousy offering out of the woman’s hand, and shall wave the offering before the Lord, and offer it upon the altar:

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And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water.

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And when he hath made her to drink the water, then it shall come to pass, that, if she be defiled, and have done trespass against her husband, that the water that causeth the curse shall enter into her, and become bitter, and her belly shall swell, and her thigh shall rot: and the woman shall be a curse among her people.

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And if the woman be not defiled, but be clean; then she shall be free, and shall conceive seed.

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This is the law of jealousies, when a wife goeth aside to another instead of her husband, and is defiled;

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Or when the spirit of jealousy cometh upon him, and he be jealous over his wife, and shall set the woman before the Lord, and the priest shall execute upon her all this law.

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Then shall the man be guiltless from iniquity, and this woman shall bear her iniquity.

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Numbers 5

The expulsion of the unclean from the camp—those with infectious disease, those with discharge, and those defiled by contact with the dead—reestablishes the camp's sanctity as inviolable, driven by the theological principle that uncleanness pollutes the camp where the LORD dwells in the tabernacle. Restitution law (verses 5–8) addresses theft and fraud, requiring the guilty party to restore the principal, add one-fifth, and make atonement before the priest, grounding justice in the sanctuary system itself and making restitution a form of atonement. The bitter water trial (sotah) for a woman suspected of adultery by her husband introduces a theologically complex ordeal in which the water's effects become the vehicle of divine judgment: if guilty, her thigh shrivels and her belly swells; if innocent, she is cleared and may bear children. This remarkable mechanism transfers the burden of proof from human testimony to divine discernment, acknowledging that some accusations require the LORD's direct intervention to resolve. The sotah ritual became one of the Mishnah's paradigmatic cases of divine revelation, and its specificity—the woman's hair uncovered, the offering of jealousy, the priestly curse written and washed into the water—transforms abstract purity into concrete bodily consequence. The chapter's progression from physical contagion to property violation to sexual transgression suggests that Numbers 5 governs all threats to communal wholeness and the sanctity of the camp.

Numbers 5:9

Speak unto the children of Israel: When a man or woman shall commit any sin that men commit — the introduction of the sin concept establishes that violations of covenant obligations occur among all Israel, both men and women, without distinction.

Numbers 5:10

To do a trespass against the LORD, and that soul be guilty — the trespass (ma'al) represents not merely breaking a rule but betraying the covenant relationship with God. The guilt attaches to the 'soul' (nephesh), indicating that the violation affects the person's entire being.

Numbers 5:11

Then he shall confess his sin which he hath done — the confession (yadah) involves both acknowledgment and full disclosure, making the violation explicit and beginning the reconciliation process.

Numbers 5:1

And the LORD spoke to Moses, saying — the divine word shifts from Levitical organization to camp holiness, introducing regulations ensuring the sanctuary's purity from defilement.

Numbers 5:2

Command the children of Israel, that they send out of the camp every leper — the removal of lepers from the camp creates a protective perimeter around the sanctified space where YHWH dwells. Leprosy (tzara'at) is a boundary condition marking the person as ritually unclean and threatening to communal holiness.

Numbers 5:3

And everyone that has an issue — the removal of those with bodily discharge (those unclean by genital emissions) maintains the camp's ritual purity. The plural designation 'everyone' emphasizes that multiple categories of unclean persons must be removed.

Numbers 5:4

And everyone that is unclean by the dead — the removal of those defiled by contact with corpses maintains the camp's purity from the defilement associated with death. Numbers 19 will elaborate on the extent of death defilement and its purification process.

Numbers 5:5

Both male and female shall ye send out, outside the camp shall ye send them — the universal application of the expulsion rule (both male and female) emphasizes that purity regulations transcend gender distinctions. The repeated language ('send out,' 'outside the camp') stresses the absolute separation of the unclean from the holy camp.

Numbers 5:6

That they defile not their camps in the midst of which I dwell — the theological rationale for expulsion is that YHWH dwells in the camp's center (the tabernacle). The presence of uncleanness would violate the holiness required for God's residence. The camp is transformed into a sacred space fundamentally incompatible with ritual defilement.

Numbers 5:7

And the children of Israel did so, and sent them out outside the camp — the people's obedience validates the purity regulations and demonstrates their commitment to maintaining the sanctity of the camp where God dwells.

Numbers 5:8

And the LORD spoke to Moses, saying — the divine word introduces regulations governing restitution for sin, extending Leviticus 6 to the case where the victim has died and there is no kinsman-redeemer.

Numbers 5:12

And he shall make restitution for his guilt in full, and add unto it the fifth part thereof, and give it unto him in respect of whom he hath been guilty — the restitution (asham) involves repaying the full amount owed plus a one-fifth penalty, creating a financial mechanism for covenant restoration. The surcharge (vav added) indicates that the one who wronged another must not only repay but add punitive compensation.

Numbers 5:13

But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made shall be the LORD's, even the priest's — the case where the wronged party has died and has no heir presents a situation where restitution transfers to the priesthood as God's representative. The lack of an heir creates a situation where the victim's right passes to God, illustrating how God acts as ultimate guardian of covenant justice.

Numbers 5:14

In addition to the ram of atonement wherewith atonement is made for him — the restitution money is accompanied by a guilt offering (ram), indicating that both material and ritual compensation are required for covenant restoration. The dual compensation (material + sacrificial) addresses both the human wrong and the divine offense involved in covenant transgression.

Numbers 5:15

And the LORD spoke to Moses, saying — the divine word introduces the sotah (jealousy ordeal), a unique trial designed to address cases where direct human evidence is unavailable.

Numbers 5:16

Speak unto the children of Israel: If any man's wife go aside — the introduction of the sotah case assumes female adultery (the wife going aside), though the provision for the husband's suspicion indicates that evidence is insufficient for direct judgment.

Numbers 5:17

And commit a trespass against him — the adultery is characterized as a 'trespass' (ma'al) against the husband, indicating that the violation is fundamentally a breach of covenant commitment and marital fidelity.

Numbers 5:18

And a man lie with her carnally, and it be hid from the eyes of her husband — the offense is hidden from human witness, creating a situation where the husband suspects but cannot prove adultery. The hidden nature of the offense makes human judgment impossible.

Numbers 5:19

And she be not caught, and there be no witness against her — the absence of witnesses prevents formal legal process; the case requires divine judgment rather than human testimony.

Numbers 5:20

And the spirit of jealousy come upon him, and he be jealous of his wife — the husband's jealousy (kinah) is described as a 'spirit,' suggesting that the emotion is a divinely sent impulse rather than mere human passion. The jealousy becomes the occasion for divine judgment.

Numbers 5:21

Then shall the man bring his wife unto the priest — the priest's role is to administer the trial, acting as God's representative in a case requiring divine judgment. The priest transforms private suspicion into formal judicial process.

Numbers 5:22

And he shall bring her offering for her, the tenth of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon — the offering (minchah) is barley (a coarser grain than wheat), indicating that this offering is lower in status than the regular grain offering. The omission of oil and frankincense reinforces the austere nature of the jealousy offering, appropriate to the gravity of the case.

Numbers 5:23

For it is a meal offering of jealousy, a meal offering of memorial, bringing iniquity to remembrance — the offering's purpose is to 'bring iniquity to remembrance,' transforming the hidden offense into something explicit before God. The offering mechanism converts private sin into public accountability.

Numbers 5:24

And the priest shall take the woman and stand her before the LORD — the priest's positioning of the woman before God emphasizes that the trial is fundamentally between the woman and God; human judgment is suspended pending divine verdict.

Numbers 5:25

And the priest shall take holy water in an earthen vessel — the 'holy water' is water from the laver used for priestly ablution, now repurposed for the ordeal. The earthen vessel contrasts with the holy vessels, indicating a temporary, non-sacred vessel.

Numbers 5:26

And the priest shall take some of the dust that is in the floor of the tabernacle and put it into the water — the dust of the tabernacle's floor (the dust that has touched the place where God dwells) infuses the water with sacred significance. The physical connection to the sanctuary emphasizes that the trial invokes divine presence.

Numbers 5:27

And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands — the uncovering of the woman's head is a sign of shame and exposure (Leviticus 10:6, Numbers 5:18), transforming private suspicion into public humiliation. The placement of the offering in her hands requires her to acknowledge the gravity of the case.

Numbers 5:28

And the priest shall have in his hand the bitter water that causeth the curse — the water's purpose is to induce curse in the guilty and to clear the innocent. The priest holds the water, emphasizing priestly control of the divine mechanism.

Numbers 5:29

And the priest shall cause her to swear, and shall say unto the woman: If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse — the conditional oath (shevuah) invokes blessing if the woman is innocent, creating a mechanism by which divine truth is revealed through swearing.

Numbers 5:30

But if thou hast gone aside, being under thy husband, and if thou be defiled, and some man have lain with thee besides thy husband — the curse condition specifies the offense: going aside while married, becoming defiled through adultery. The specificity emphasizes that the curse targets actual infidelity, not mere suspicion.

Numbers 5:31

Then the priest shall cause the woman to drink the bitter water that causeth the curse — the priest's administration of the bitter water initiates the divine judgment. The woman's drinking of the water becomes the means by which God renders judgment.

Numbers 5:32

And when he hath made her drink the water, then it shall come to pass, that if she be defiled, and have committed a trespass against her husband, that the water that causeth the curse shall go into her, and her belly shall swell, and her thigh shall fall away — the physical symptoms (swelling belly, wasting thigh) constitute the curse executed by God. The somatic manifestation of guilt makes the divine judgment visually evident.

Numbers 5:33

And the woman shall be a curse among her people — the social consequence of guilt includes becoming a curse-object, a living example of divine judgment. The woman's status is transformed from wife to pariah if the curse takes effect.

Numbers 5:34

But if the woman be not defiled, and be clean, then she shall be free, and shall conceive seed — the innocent woman's vindication includes not only acquittal but a promise of fertility, indicating that the trial's purpose includes restoring marital normalcy if the woman is proven pure.