Then the priest is to take a handful of the grain offering as a memorial portion and burn it on the altar; after that he is to have the woman drink the water. Then the priest is to take a handful of the grain offering as a memorial portionIn the context of Numbers 5, this grain offering is part of the ritual for determining the faithfulness of a wife accused of adultery. The grain offering, typically made of barley, is significant as it represents the fruits of the earth and the labor of the people. The priest taking a handful as a memorial portion signifies a reminder before God, invoking His attention and judgment. This act of remembrance is a common theme in offerings, as seen in Leviticus 2:2, where the memorial portion is burned on the altar as a pleasing aroma to the Lord. The use of barley, a less expensive grain, may symbolize humility and the seriousness of the situation. and burn it on the altar;
Burning the offering on the altar is a symbolic act of presenting it to God, seeking His divine judgment and intervention. The altar, central to Israelite worship, represents a place of sacrifice and communication with God. This act of burning signifies purification and the seeking of divine truth. The altar's role in sacrifices is seen throughout the Old Testament, such as in Exodus 29:18, where offerings are burned as a pleasing aroma to the Lord. The burning of the grain offering in this context underscores the gravity of the situation and the need for divine insight. after that he is to have the woman drink the water.
The water, mixed with dust from the tabernacle floor and ink from the written curses, is a crucial part of the ritual. This act is unique to the trial of jealousy described in Numbers 5. The drinking of the water serves as a test of innocence or guilt, with the belief that God will reveal the truth through physical manifestations. This reflects the cultural and historical context of ancient Israel, where divine intervention was sought in legal matters. The ritual underscores the seriousness of marital fidelity and the community's reliance on God's justice. The concept of water as a means of revealing truth can be seen in other biblical narratives, such as the bitter waters of Marah in Exodus 15:23-25, where God transforms the water to reveal His provision and care. Persons / Places / Events 1. The PriestA religious leader responsible for performing the ritual described in this passage. The priest acts as an intermediary between God and the people, executing the ceremonial law. 2. The WomanThe subject of the ritual, suspected of unfaithfulness. Her participation in this ritual is part of a broader legal and religious process. 3. The Grain OfferingA sacrificial offering made of grain, symbolizing dedication and submission to God. It serves as a memorial portion in this context. 4. The AltarA sacred place where offerings are made to God. It represents God's presence and the place of atonement and worship. 5. The WaterPart of the ritual, this water is mixed with dust from the tabernacle floor and is used to test the woman's faithfulness. Teaching Points The Role of the PriestThe priest's role as an intermediary emphasizes the importance of spiritual leadership and accountability in the community. Symbolism of the Grain OfferingThe grain offering represents dedication to God, reminding believers of the need for personal sacrifice and commitment in their spiritual walk. The Altar as a Place of WorshipThe altar signifies God's presence and the importance of approaching Him with reverence and sincerity. Testing and FaithfulnessThe ritual underscores the seriousness of faithfulness in relationships and the need for integrity before God. God's Justice and MercyWhile the ritual reflects God's justice, it also points to His desire for truth and reconciliation, encouraging believers to seek His mercy. Bible Study Questions 1. How does the role of the priest in Numbers 5:26 inform our understanding of spiritual leadership today? 2. In what ways does the grain offering in this passage symbolize our own dedication to God, and how can we apply this in our daily lives? 3. How does the concept of the altar as a place of worship and sacrifice relate to our personal worship practices? 4. What lessons can we learn from the testing of the woman's faithfulness, and how can we apply these lessons to our own relationships? 5. How does the balance of justice and mercy in this passage reflect God's character, and how can we emulate this balance in our interactions with others? Connections to Other Scriptures Leviticus 2Discusses the grain offering, providing context for its use and significance in Israelite worship. John 8:1-11The account of the woman caught in adultery, highlighting themes of judgment, mercy, and the role of Jesus as the ultimate judge. Psalm 26:2A prayer for God to test and examine one's heart, paralleling the testing of the woman's faithfulness. People Ephah, Israelites, MosesPlaces SinaiTopics Afterward, Afterwards, Altar, Bitter, Burn, Burning, Cause, Cereal, Drink, Grain, Handful, Meal, Meal-offering, Memorial, Memorial-part, Oblation, Offer, Offering, Perfume, Portion, Present, Priest, Sign, Smoke, ThereofDictionary of Bible Themes Numbers 5:11-28 4456 grain Numbers 5:11-31 5472 proof, evidence
8830 suspicion 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 5:26 NIVNumbers 5:26 NLTNumbers 5:26 ESVNumbers 5:26 NASBNumbers 5:26 KJV
Numbers 5:26 Commentaries
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