1Jehovah habló a Moisés diciendo: 2"Manda a los hijos de Israel que alejen del campamento a todos los leprosos, a todos los que padecen de flujo y a todos los que se han contaminado por causa de un cadáver. 3Alejaréis del campamento tanto a hombres como a mujeres; los alejaréis para que no contaminen el campamento de aquellos entre los cuales yo habito." 4Así lo hicieron los hijos de Israel, y los alejaron del campamento. Como Jehovah dijo a Moisés, así lo hicieron los hijos de Israel. 5También Jehovah habló a Moisés diciendo: 6"Di a los hijos de Israel que cuando un hombre o una mujer cometa cualquiera de los pecados con que los hombres ofenden a Jehovah, esa persona será culpable. 7Confesará el pecado que haya cometido y hará restitución completa por el daño que hizo. Sobre ello añadirá la quinta parte y lo dará a aquel a quien había hecho el daño. 8Si el hombre no tiene un pariente redentor a quien se le haga restitución por el daño, se hará la restitución a Jehovah, para el sacerdote, además del carnero de la expiación con el cual éste hará expiación por él. 9"Toda ofrenda alzada de todas las cosas consagradas que los hijos de Israel presentan al sacerdote será para él. 10Las cosas consagradas por cualquier persona serán para él; lo que cualquiera da al sacerdote será para éste." 11Jehovah habló a Moisés diciendo: 12"Habla a los hijos de Israel y diles que si la mujer de alguno se descarría y le es infiel, 13y si alguien tiene relaciones sexuales con ella y el hecho ha quedado escondido y oculto de su marido (pues ella se contaminó y no hay testigo contra ella, porque no fue sorprendida en el acto); 14si él es presa de celos y tiene celos de su mujer, quien se ha contaminado; o si él es presa de celos y tiene celos de su mujer, aun cuando ella no se haya contaminado; 15entonces el hombre traerá su mujer al sacerdote y traerá por ella su ofrenda de una décima de efa de harina de cebada. Sobre ésta no echará aceite ni le pondrá incienso, porque es ofrenda por los celos, ofrenda memorial que trae a la memoria la iniquidad. 16"El sacerdote hará que ella se acerque y esté de pie delante de Jehovah. 17Luego tomará agua santa en una vasija de barro. Tomará también del polvo que está en el suelo del tabernáculo y lo echará en el agua. 18El sacerdote hará que la mujer esté de pie delante de Jehovah, soltará la cabellera de la mujer y pondrá en las manos de ella la ofrenda memorial, que es la ofrenda por los celos. "El sacerdote tendrá en la mano el agua amarga que acarrea maldición, 19y conjurará a la mujer diciendo: ‘Si ningún hombre se ha acostado contigo, ni te has descarriado de tu marido para contaminarte, seas libre de esta agua amarga que acarrea maldición. 20Pero si te has descarriado de tu marido y te has contaminado, y si alguien aparte de tu marido se ha acostado contigo’ 21(el sacerdote conjurará a la mujer con el juramento de maldición y dirá a la mujer), ‘Jehovah te haga maldición y juramento en medio de tu pueblo, haciendo Jehovah que tu muslo se afloje y tu vientre se hinche. 22Esta agua que acarrea maldición entrará en tus entrañas, y hará que se hinche tu vientre y que se afloje tu muslo.’ "Y la mujer dirá: ‘Amén, amén.’ 23"Luego el sacerdote escribirá estas maldiciones en un rollo, y las borrará en el agua amarga. 24El hará que la mujer beba el agua amarga que acarrea maldición, y el agua que acarrea maldición entrará en ella para amargura. 25"Entonces el sacerdote tomará de la mano de la mujer la ofrenda por los celos, la mecerá delante de Jehovah y la ofrecerá delante del altar. 26Luego tomará un puñado de la ofrenda como memorial de ella y lo quemará sobre el altar. Después hará que la mujer beba el agua. 27Cuando le haya hecho beber el agua, sucederá que si ella se ha contaminado y ha sido infiel a su marido, el agua que acarrea maldición entrará en ella para amargura, y su vientre se hinchará y su muslo se aflojará; y la mujer será maldita en medio de su pueblo. 28Pero si la mujer no se ha contaminado, sino que es pura, será declarada inocente y tendrá descendencia. 29"Estas son las instrucciones acerca de los celos: Cuando una mujer se descarría de su marido y se contamina, 30o cuando el marido es presa de celos a causa de su mujer, él hará que ella esté de pie delante de Jehovah, y el sacerdote hará con ella según todas estas instrucciones. 31Así aquel hombre será libre de culpa, y la mujer cargará con su propia culpa."
Jamieson Fausset Brown Bible Commentary 2 THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (
Num 5:1-
Num 5:4)
Command the children of Israel, that they put out of the camp every leper--The exclusion of leprous persons from the camp in the wilderness, as from cities and villages afterwards, was a sanitary measure taken according to prescribed rules (Lev. 13:1-14:57). This exclusion of lepers from society has been acted upon ever since; and it affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary; but judging from personal observation, we think that in Asia the leprosy has now much abated in frequency and virulence. It usually appears in a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably in paltry huts. Many of them are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring different articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom it is intended. They are generally obliged to wear a distinctive badge that people may know them at first sight and be warned to avoid them. Other means were adopted among the ancient Jews by putting their hand on their mouth and crying, "Unclean, unclean" [
Lev 13:45]. But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonor on the character and residence of Israel's King. And this vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filthiness of the flesh and spirit. The regulations made for ensuring cleanliness in the camp suggest the adoption of similar means for maintaining purity in the church. And although, in large communities of Christians, it may be often difficult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the offender from the privileges and communion of the church is an imperative duty, as necessary to the moral purity of the Christian as the exclusion of the leper from the camp was to physical health and ceremonial purity in the Jewish church.
6 RESTITUTION ENJOINED. (
Num 5:5-
Num 5:10)
When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord--This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating--by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken (
Acts 5:3-
Acts 5:4).
and that person be guilty--that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. (See on
Lev 6:2). In that case, there must be: first, confession, a penitential acknowledgment of sin; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compensation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission of similar trespasses. (See on
Exod 22:1). The difference between the law recorded in that passage and this is that the one was enacted against flagrant and determined thieves, the other against those whose necessities might have urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, who, as God's deputy, received the required satisfaction.
9 every offering . . . shall be his--Whatever was given in this way, or otherwise, as by freewill offerings, irrevocably belonged to the priest.
12 THE TRIAL OF JEALOUSY. (Num. 5:11-31)
if any man's wife go aside, and commit a trespass against him--This law was given both as a strong discouragement to conjugal infidelity on the part of a wife, and a sufficient protection of her from the consequences of a hasty and groundless suspicion on the part of the husband. His suspicions, however, were sufficient in the absence of witnesses (
Lev 20:10) to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the priest with an offering of barley meal, because none were allowed to approach the sanctuary empty handed (
Exod 23:15). On other occasions, there were mingled with the offering, oil which signified joy, and frankincense which denoted acceptance (
Ps 141:2). But on the occasion referred to, both these ingredients were to be excluded, partly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender.
17 the priest shall take holy water--Water from the laver, which was to be mixed with dust--an emblem of vileness and misery (
Gen 3:14;
Ps 22:15).
in an earthen vessel--This fragile ware was chosen because, after being used, it was broken in pieces (
Lev 6:28;
Lev 11:33). All the circumstances of this awful ceremony--her being placed with her face toward the ark--her uncovered head, a sign of her being deprived of the protection of her husband (
1Cor 11:7) --the bitter potion being put into her hands preparatory to an appeal to God--the solemn adjuration of the priest (
Num 5:19-
Num 5:22), all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt.
21 The Lord make thee a curse, &c.--a usual form of imprecation (
Isa 65:15;
Jer 29:22).
22 the woman shall say, Amen, Amen--The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert.
23 write these curses in a book--The imprecations, along with her name, were inscribed in some kind of record--on parchment, or more probably on a wooden tablet.
blot them out with the bitter water--If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk.
29 This is the law of jealousies--Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go--the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biassed in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of God.