1Ug si Jehova misulti kang Moises, nga nagaingon: 2Isugo mo sa mga anak sa Israel nga papahawaon nila sa campo ang tanan nga sanlahon, ug ang tanang mga gipangagian sa mahugaw, ug ang tanan nga nabuling tungod sa minatay: 3Silang duruha, ang lalake ug ang babaye, papahawaon ninyo sila, sa gawas sa campo ibutang ninyo sila; aron dili mahugawan ang ilang campo diha sa taliwala diin ako nagapuyo. 4Ug kini gibuhat sa mga anak sa Israel, ug ilang gipapahawa sila gikan sa campo: ingon sa gipamulong ni Jehova kang Moises, mao nga gibuhat kini sa mga anak sa Israel. 5Ug si Jehova misulti kang Moises, nga nagaingon: 6Isulti mo sa mga anak sa Israel: Sa diha nga ang lalake kun ang babaye makabuhat ug bisan unsa nga sala nga gibuhat sa mga tawo, aron sa paglapas batok kang Jehova, ug kana nga kalaga sad-an man; 7Nan, magasugid siya sa iyang sala nga iyang nahimo: ug pagaulian niya ang tanan gayud tungod sa iyang sala, ug kini pun-an niya sa ikalima ka bahin, ug igahatag niadtong iyang gipakasad-an. 8Apan kong ang tawo walay kaubanan nga pagahatagan sa inuli tungod sa sala, ang igauli tungod sa sala nga gihimo alang kang Jehova, mamaiya sa sacerdote; labut pa sa carnero nga lake sa pagtabon-sa-sala, nga tungod niana gihimo ang pagtabon-sa-sala alang kaniya. 9Ug ang tagsatagsa ka halad-nga-binayaw sa tanang mga butang nga balaan sa mga anak sa Israel, nga gihatag sa sacerdote, mamaiya kini . 10Ug ang tagsatagsa ka butang nga ginabalaan sa tagsatagsa ka tawo, mamaiya kini: bisan unsa nga igahatag sa tawo sa sacerdote, kini mamaiya sa sacerdote . 11Ug si Jehova misulti kang Moises, nga nagaingon: 12Isulti mo sa mga anak sa Israel, ug ipamulong mo kanila: Kong ang asawa ni bisan kinsa nga tawo mahiligas ug magabuhat ug sala batok kaniya, 13Ug ang usa ka tawo makahigda ipon kaniya sa pagpakighilawas, ug ang iyang bana wala makakita niana, ug natago pa kana, ug siya nahugawan gayud, ug walay saksi batok kaniya, ug siya wala hisakpi sa pagbuhat; 14Ug moabut sa ibabaw niya ang espiritu sa pangabugho, ug siya magapangabugho sa iyang asawa, ug nahugawan siya: o kong moabut sa ibabaw niya ang espiritu sa pagpangabugho, ug magapangabugho siya sa iyang asawa, siya nga wala mahugawi: 15Nan dad-on sa bana ang iyang asawa ngadto sa sacerdote, ug siya magdala sa iyang halad alang kaniya, nga mao ang ikapulo ka bahin sa usa ka epha nga harina sa cebada; siya dili magabubo ug lana sa ibabaw niini, ni magabutang ug incienso sa ibabaw niini: kay kini halad-nga-kalan-on sa pangabugho, halad-nga-kalan-on sa paghinumdum, sa pagpahinumdum sa sala. 16Ug ang sacerdote magadala kaniya sa haduol, ug magapahaluna kaniya sa atubangan ni Jehova. 17Ug ang sacerdote magakuha ug tubig nga balaan sa usa ka saro: ug ang sacerdote magakuha sa abug nga anaa sa salog sa tabernaculo ug igabutang kini sa tubig. 18Ug ang sacerdote magapahamutang sa babaye sa atubangan ni Jehova, ug padunghayon ang buhok sa ulo sa babaye, ug igabutang sa iyang kamot ang halad-nga-kalan-on alang sa handumanan, nga mao ang halad-nga-kalan-on sa pangabugho: ug sa kamot sa sacerdote anaa ang mga tubig nga mapait nga maoy hinungdan sa pagtunglo. 19Ug ang asawa papanumpaon sa sacerdote, ug magaingon sa babaye: Kong walay bisan kinsa nga tawo nga nakakatulog uban kanimo, ug kong wala ka pa mahiligas ngadto sa kahugawan, sanglit anaa sa pagbulot-an sa imong bana, maluwas ka unta gikan niining mga tubig nga mapait nga maoy hinungdan sa pagtunglo. 20Apan kong ikaw mibulag sa imong bana, sanglit anaa ka sa pagbulot-an sa imong bana, ug kong ikaw nahugawan, ug ang usa ka lalake nakahigda uban kanimo, labut pa sa imong bana: 21Unya ang sacerdote magapapanumpa sa babaye uban sa panumpa nga panunglo, ug ang sacerdote magaingon sa babaye: Si Jehova magabuhat kanimo ug panunglo, ug sa panumpa sa taliwala sa imong katawohan, sa diha nga pagahulogon ni Jehova ang imong paa, ug ang imong lawas mohupong: 22Ug kining tubiga nga nagahatag ug panunglo mosulod sa imong kalawasan, ug mopahupong sa imong lawas ug magahulog sa imong paa. Ug ang babaye magaingon: Hinaut unta, hinaut unta. 23Ug ang sacerdote magasulat niining mga panunglo sa usa ka basahon, ug palaon niya kini ngadto sa mga tubig nga mapait. 24Ug igapainum niya sa babaye ang mga tubig nga mapait nga nagadala ug panunglo; ug ang mga tubig nga nagadala ug panunglo mosulod kaniya ug mahimong mapait. 25Ug pagakuhaon sa sacerdote gikan sa kamot sa babaye ang halad-nga-kalan-on sa pangabugho, ug igatabyog niya nga halad-nga-kalan-on sa atubangan ni Jehova, ug pagadad-on kini ngadto sa halaran: 26Ug ang sacerdote magakuha ug usa ka hakup sa halad-nga-kalan-on ingon nga handumanan niana, ug pagasunogon kini sa ibabaw sa halaran, ug sa human niini, ang babaye paimnon sa tubig. 27Ug sa diha nga ikapainum na kaniya ang tubig, unya mahitabo nga kong siya nahugaw, ug nakabuhat siya ug paglapas batok sa iyang bana, nan ang tubig nga nagadala ug panunglo, mosulod kaniya ug mahimong mapait, ug ang iyang lawas mohupong, ug mahulog ang iyang paa, ug ang babaye mahimong usa ka tinunglo sa taliwala sa iyang katawohan. 28Ug kong ang babaye wala mahugawi kondili nga mahinlo, unya siya maluwas, ug manamkon siya. 29Kini mao ang kasugoan sa pangabugho, sa diha nga ang asawa, sanglit anaa sa pagbulot-an sa bana, mahiligas siya, ug mahugawan siya; 30O sa diha nga moabut sa tawo ang espiritu sa pangabugho, ug siya mangabugho sa iyang asawa; nan pagapatindugon niya ang iyang asawa sa atubangan ni Jehova, ug pagabuhaton sa sacerdote kaniya ang tanan nga kasugoan. 31Ug ang lalake mahigawas sa pagkadautan, ug kadtong babayehana magadala sa pagkadautan.
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.