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5. Purity of the Camp

¹ The LORD said to Moses, ² “Command the Israelites to send away from the camp anyone who has a defiling skin disease The Hebrew word for defiling skin disease, traditionally translated “leprosy,” was used for various diseases affecting the skin. or a discharge of any kind, or who is ceremonially unclean because of a dead body. ³ Send away male and female alike; send them outside the camp so they will not defile their camp, where I dwell among them.” ⁴ The Israelites did so; they sent them outside the camp. They did just as the LORD had instructed Moses.

Restitution for Wrongs

⁵ The LORD said to Moses, ⁶ “Say to the Israelites: ‘Any man or woman who wrongs another in any way Or woman who commits any wrong common to mankind and so is unfaithful to the LORD is guilty ⁷ and 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. ⁸ But 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. ⁹ All the sacred contributions the Israelites bring to a priest will belong to him. ¹⁰ Sacred things belong to their owners, but what they give to the priest will belong to the priest.’”

The Test for an Unfaithful Wife

¹¹ Then 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 ¹³ so 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), ¹⁴ and 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— ¹⁵ then he is to take his wife to the priest. He must also take an offering of a tenth of an ephah That is, probably about 3 1/2 pounds or about 1.6 kilograms 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. ¹⁷ Then he shall take some holy water in a clay jar and put some dust from the tabernacle floor into the water. ¹⁸ After 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. ¹⁹ Then 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. ²⁰ But 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”— ²¹ here the priest is to put the woman under this curse—“may the LORD cause you to become a curse That is, may he cause your name to be used in cursing (see Jer. 29:22); or, may others see that you are cursed; similarly in verse 27. among your people when he makes your womb miscarry and your abdomen swell. ²² May 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. ²⁴ He 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. ²⁵ The priest is to take from her hands the grain offering for jealousy, wave it before the LORD and bring it to the altar. ²⁶ The priest is then to take a handful of the grain offering as a memorial Or representative offering and burn it on the altar; after that, he is to have the woman drink the water. ²⁷ If 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. ²⁸ If, 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, ³⁰ or 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. ³¹ The husband will be innocent of any wrongdoing, but the woman will bear the consequences of her sin.’”

11. And the Lord spoke unto Moses. Although this ceremony appears to be part of the legal services, still I have thought fit to postpone it to this place, because it relates to the observance of the Seventh Commandment. The object of it is, lest women, trusting that they would escape punishment, should abandon themselves to unchastity, or lest jealousy should lead to dissension, and, by alienating the mind of the husband from the wife, should loosen the ties of pure affection, since thus the door would be open to many iniquities. By this rite, therefore, God proclaims Himself the guardian and avenger of conjugal fidelity; and hence it appears how acceptable a sacrifice in His sight is the chastity of married women, of which He condescends to profess Himself the guardian. It is, therefore, no trifling consolation to husbands, that God undertakes the cognizance of the secret wrong, if, perchance, their wives have dealt treacherously with them.

But it will be better to examine the details in order. When at the outset he says, — If a man’s wife go aside, and her offense be concealed, an absurdity appears to be implied; as if He would thus bring to judgment none but those who should be convicted, whereas, if the fact were established, there would be no use in the application of the test. But the condition, “if she commit a trespass against him,” does not signify that the woman’s adultery should be discovered, but refers to the opinion of her husband; and thus the words must be paraphrased in this way: If any one should think that his wife has had connection with another man, and he cannot otherwise be relieved from the anxiety which oppresses him, let him appeal to God for that judgment, which is beyond the reach of man. Still God ⁷⁸⁷⁸ “Toutefois il semble bien que Dieu ait poisee le cas, qu’une femme fust chargee de presomption vehemente;” still it fully appears that God has supposed the case, that the woman should be charged upon strong presumption. — Fr. seems designedly to have expressed the crime, lest husbands should heedlessly involve their innocent wives in disgrace. We know that many are causelessly suspicious; and when jealousy has once taken possession of the mind, there is no room for moderation or equity. ⁷⁹⁷⁹ “Nous savons qu’il y a beaucoup de gens ombrageux, qui concoyvent des fantasies a la volee;” we know that there are many suspicious persons who hastily take fancies into their heads. — Fr. Wherefore it would be inhuman to permit morose and unreasonable husbands to drag their wives to this horrible judgment of God on account of certain trifling suspicions. For, if the husband were cruel and ungodly, it would be like putting a sword into the hands of a madman, to give him such a power without any distinction. God, therefore, implies that the priest should carefully consider, so as not too easily to receive every complaint; although He afterwards more clearly expresses Himself in another part of the conditions, “if a man be jealous of his wife, and she be not defiled.”