And he is to put the woman under oath and say to her, 'If no other man has slept with you and you have not gone astray and become defiled while under your husband's authority, may you be immune to this bitter water that brings a curse. And he is to put the woman under oath and say to herIn ancient Israel, oaths were solemn declarations made before God, often involving a curse if the oath was broken. This reflects the seriousness of the situation and the belief that God is the ultimate judge of truth. The priest's role in administering the oath underscores the religious and communal nature of the proceedings, as the priest acts as an intermediary between God and the people. ‘If no other man has slept with you
This phrase addresses the specific accusation of adultery, which was a grave offense in Israelite society, threatening the sanctity of marriage and family lineage. The emphasis on "no other man" highlights the exclusivity expected in marriage. Adultery was not only a personal sin but also a violation of the covenant community's moral standards. and you have not gone astray and become defiled
"Going astray" implies a willful departure from the path of righteousness, while "defiled" suggests a state of impurity that affects one's relationship with God and the community. This language reflects the broader biblical theme of faithfulness to God and His commandments, with physical adultery often serving as a metaphor for spiritual unfaithfulness. while under your husband’s authority
This reflects the patriarchal structure of ancient Israelite society, where the husband was the head of the household. The phrase underscores the cultural and legal expectations of a wife's fidelity within the marriage covenant. It also highlights the husband's role in initiating the ritual, as his suspicions trigger the process. may you be immune to this bitter water that brings a curse
The "bitter water" refers to a ritualistic drink used in the test for adultery, believed to reveal guilt or innocence. The curse associated with the water underscores the seriousness of the oath and the belief in divine justice. This ritual reflects the ancient understanding of God's direct involvement in human affairs, where physical manifestations were seen as evidence of spiritual truths. The concept of a curse also ties into the broader biblical theme of blessings and curses as consequences of obedience or disobedience to God's law. Persons / Places / Events 1. The PriestA religious leader responsible for administering the oath and the ritual of the bitter water. The priest acts as a mediator between God and the people, ensuring that the law is upheld. 2. The WomanThe subject of the ritual, suspected of infidelity. She is brought before the priest to determine her innocence or guilt through a divinely ordained process. 3. The HusbandThough not directly mentioned in this verse, he is the one who suspects his wife of infidelity and brings her to the priest. His role is crucial as the accuser in this situation. 4. The Bitter WaterA concoction used in the ritual to determine the woman's faithfulness. It symbolizes divine judgment and is believed to reveal the truth through its effects. 5. The TabernacleThe place where this ritual takes place, representing God's presence among His people and the seriousness of the oath taken there. Teaching Points The Sanctity of MarriageMarriage is a sacred covenant, and faithfulness is paramount. This passage underscores the importance of trust and fidelity within the marital relationship. The Role of Divine JusticeThe ritual of the bitter water serves as a reminder that God is the ultimate judge. Human justice systems are fallible, but God's judgment is perfect and righteous. The Power of OathsTaking an oath before God is a serious matter. This passage teaches us to be truthful and sincere in our commitments, recognizing the weight of our words before God. The Importance of Community and MediationThe involvement of the priest and the community in resolving marital disputes highlights the role of spiritual leaders and the faith community in supporting and guiding individuals through difficult times. Trust in God's SovereigntyIn situations of doubt and suspicion, believers are encouraged to trust in God's sovereignty and His ability to reveal truth and administer justice. Bible Study Questions 1. How does the role of the priest in Numbers 5:19 reflect the responsibilities of spiritual leaders today in addressing issues within the community? 2. In what ways does the ritual of the bitter water demonstrate the seriousness with which God views marital fidelity? 3. How can the principles of divine justice seen in this passage be applied to modern-day conflicts and disputes? 4. What are some practical ways we can uphold the sanctity of marriage in our own lives and communities? 5. How does the account of the woman caught in adultery in John 8 provide a New Testament perspective on the themes of judgment and mercy found in Numbers 5:19? Connections to Other Scriptures Leviticus 20:10This verse outlines the punishment for adultery, providing context for the seriousness of the accusation in Numbers 5:19. John 8:3-11The account of the woman caught in adultery highlights Jesus' approach to sin and judgment, contrasting with the Old Testament law. Proverbs 5:15-20These verses warn against infidelity and emphasize the importance of faithfulness in marriage, reinforcing the moral backdrop of Numbers 5:19. People Ephah, Israelites, MosesPlaces SinaiTopics Adjure, Aside, Astray, Authority, Bitter, Bitterness, Bringeth, Brings, Cause, Caused, Causeth, Causing, Charge, Curse, Free, Harm, Hast, Haven't, Husband, Husband's, Immune, Impure, Instead, Lain, Lover, Married, Oath, Priest, Saying, Slept, Swear, Uncleanness, WatersDictionary of Bible Themes Numbers 5:19 5430 oaths, human Numbers 5:11-28 4456 grain Numbers 5:11-31 5472 proof, evidence
8830 suspicion Numbers 5:19-22 7348 defilement Library Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments …
Lewis Bayly—The Practice of PietyCiii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished; …
John Bunyan—The Works of John Bunyan Volumes 1-3 Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student …
Alfred Edersheim—Sketches of Jewish Social Life Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties …
J. W. McGarvey—The Four-Fold Gospel The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal …
Thomas Watson—A Body of Divinity The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 5:19 NIVNumbers 5:19 NLTNumbers 5:19 ESVNumbers 5:19 NASBNumbers 5:19 KJV
Numbers 5:19 Commentaries
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