Numbers 5
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
God's covenant with the people in Horeb, Deu 5:1-4. Moses the mediator of it, Deu 5:5. A repetition of the ten commandments, vv. 6-21; which God wrote on two tables of stone, Deu 5:22. The people are filled with dread at the terrible majesty of God, Deu 5:23-26; and beseech Moses to be their mediator, Deu 5:27. The Lord admits of their request, Deu 5:28; and deplores their ungodliness, Deu 5:29. They are exhorted to obedience, that they may be preserved in the possession of the promised land, Deu 5:30-33.
Open source ↗THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4) 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 impuritie…
Open source ↗And the Lord spake unto Moses,.... Jarchi says, what follows was said on the day the tabernacle was erected, but it seems rather to have been delivered after the several camps were formed, and the people numbered, when those that were unclean were ordered to be cast out of them: saying; as follows.
Open source ↗Removal of Unclean Persons out of the Camp. - As Jehovah, the Holy One, dwelt in the midst of the camp of His people, those who were affected with the uncleanness of leprosy (Lev 13), of a diseased flux, or of menstruation (Lev 15:2., Num 15:19.), and those who had become unclean through touching a corpse (Num 19:11., cf. Lev 21:1; Lev 22:4), whether male or female, were to be removed out of the camp, that they might not defile it by their uncleanness. The command of God, to remove these persons out of the camp, was carried out at once by the nation; and even in Canaan it was so far observed, that lepers at any rate were placed in special pest-houses outside the cities (see at Lev 13:45-46).
Open source ↗Here is, I. A command for the purifying of the camp, by turning out from within its lines all those that were ceremonially unclean, by issues, leprosies, or the touch of dead bodies, until they were cleansed according to the law, Num 5:2, Num 5:3. 1. These orders are executed immediately, Num 5:4. (1.) The camp was now newly-modelled and put in order, and therefore, to complete the reformation of it, it is next to be cleansed. Note, The purity of the church must be as carefully consulted and preserved as the peace and order of it. It is requisite, not only that every Israelite be confined to his own standard, but that every polluted Israelite be separated from it. The wisdom from above is first pure, then peaceable. (2.) God's tabernacle was now fixed in the midst of their camp, and therefore they must be careful to keep it clean. Note, The greater profession of religion any house or family make the more they are obliged to put away iniquity far from their tabernacle, Job 22:23. The person, the place, in the midst of which God dwells, must not be defiled; for, if it be, he will be affronted, offended, and provoked to withdraw, Co1 3:16, Co1 3:17. 2. This expulsion of the unclean out of the camp was to signify, (1.) What the governors of the church ought to do: they must separate between the precious and the vile, and purge out scandalous persons, as old leaven (Co1 5:8, Co1 5:13), lest others should be infected and defiled, Heb 12:15. It is for the glory of Christ and the edification of his church that those who are openly and incorrigibly profane and vicious should be put out and kept from Christian communion till they repent. (2.) What God himself will do in the great day: he will thoroughly purge his floor, and gather out of his kingdom all things that offend. As her…
Open source ↗5:1–10:10 These legal matters were to ensure the purity of the Israelites, their priesthood, and the Tabernacle. Such regulations drew constant attention to ancient Israel’s identity as a theocracy of which Moses was the primary spokesman. 5:1-31 These laws concern purity, restitution, and marital faithfulness. 5:1-4 Modern Westerners find the need for ceremonial or ritual purity difficult to understand. Westerners view skin diseases, bodily discharge, and contact with corpses as concerns of health and hygiene, but the primary issue in the Old Testament is guarding God’s holiness against ceremonial uncleanness (see Lev 11–15). The community had to safeguard the holiness of the camp so that unclean things or people did not ceremonially defile things associated with the Lord (Num 5:2-3). The community had to choose between having God in the camp or letting a defiled person remain in the camp, because both could not remain (5:3). • The importance of purity extends from Leviticus and Numbers to the book of Revelation: All that is ceremonially unclean will be forbidden to enter the New Jerusalem where God resides (see study note on Rev 21:27). In the New Testament, however, impurity is limited to what is morally impure (Acts 10:28; Eph 5:5; 1 Thes 2:3; 4:7).
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver אָמַר (ʼâmar, H559) — to say (used with great latitude)
Open source ↗צָוָה (tsâvâh, H6680) — (intensively) to constitute, enjoin בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) מַחֲנֶה (machăneh, H4264) — an encampment (of travellers or troops); hence, an army, whether literal (of soldiers) or… צָרַע (tsâraʻ, H6879) — to scourge, i.e. (intransitive and figurative) to be stricken with leprosy זוּב (zûwb, H2100) — to flow freely (as water), i.e. (specifically) to have a (sexual) flux; figuratively, to… טָמֵא (ṭâmêʼ, H2931) — foul in a religious sense נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in…
Open source ↗זָכָר (zâkâr, H2145) — properly, remembered, i.e. a male (of man or animals, as being the most noteworthy sex) נְקֵבָה (nᵉqêbâh, H5347) — female (from the sexual form) שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) חוּץ (chûwts, H2351) — properly, separate by awall, i.e. outside, outdoors מַחֲנֶה (machăneh, H4264) — an encampment (of travellers or troops); hence, an army, whether literal (of soldiers) or… טָמֵא (ṭâmêʼ, H2930) — to be foul, especially in a ceremial or moral sense (contaminated) תָּוֶךְ (tâvek, H8432) — a bisection, i.e. (by implication) the centre אֲשֶׁר (ʼăsher, H834) — who, which, what, that; also (as an adverb and a conjunction) when, where, how, because,… שָׁכַן (shâkan, H7931) — to reside or permanently stay (literally or figuratively)
Open source ↗בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application שָׁלַח (shâlach, H7971) — to send away, for, or out (in a great variety of applications) חוּץ (chûwts, H2351) — properly, separate by awall, i.e. outside, outdoors מַחֲנֶה (machăneh, H4264) — an encampment (of travellers or troops); hence, an army, whether literal (of soldiers) or… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver אָמַר (ʼâmar, H559) — to say (used with great latitude)
Open source ↗דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… אִשָּׁה (ʼishshâh, H802) — a woman עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application חַטָּאָה (chaṭṭâʼâh, H2403) — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.) מָעַל (mâʻal, H4603) — properly, to cover up; used only figuratively, to act covertly, i.e. treacherously מַעַל (maʻal, H4604) — treachery, i.e. sin יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… אָשַׁם (ʼâsham, H816) — to be guilty; by implication to be punished or perish
Open source ↗יָדָה (yâdâh, H3034) — physically, to throw (a stone, an arrow) at or away; especially to revere or worship… חַטָּאָה (chaṭṭâʼâh, H2403) — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or… עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… אָשָׁם (ʼâshâm, H817) — guilt; by implication, a fault; also a sin-offering רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of… יָסַף (yâçaph, H3254) — to add or augment (often adverbial, to continue to do a thing) חֲמִישִׁי (chămîyshîy, H2549) — fifth; also a fifth נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) אָשַׁם (ʼâsham, H816) — to be guilty; by implication to be punished or perish
Open source ↗אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… גָּאַל (gâʼal, H1350) — to be the next of kin (and as such to buy back a relative's property, marry his widow,… שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… אָשָׁם (ʼâshâm, H817) — guilt; by implication, a fault; also a sin-offering יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God כֹּהֵן (kôhên, H3548) — literally one officiating, a priest; also (by courtesy) an acting priest (although a… אַיִל (ʼayil, H352) — properly, strength; hence, anything strong; specifically a chief (politically); also a… כִּפֻּר (kippur, H3725) — expiation (only in plural) כָּפַר (kâphar, H3722) — to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or…
Open source ↗תְּרוּמָה (tᵉrûwmâh, H8641) — a present (as offered up), especially in sacrifice or as tribute קֹדֶשׁ (qôdesh, H6944) — a sacred place or thing; rarely abstract, sanctity בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose כֹּהֵן (kôhên, H3548) — literally one officiating, a priest; also (by courtesy) an acting priest (although a…
Open source ↗אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… קֹדֶשׁ (qôdesh, H6944) — a sacred place or thing; rarely abstract, sanctity נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) כֹּהֵן (kôhên, H3548) — literally one officiating, a priest; also (by courtesy) an acting priest (although a…
Open source ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver אָמַר (ʼâmar, H559) — to say (used with great latitude)
Open source ↗דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity אָמַר (ʼâmar, H559) — to say (used with great latitude) אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… אִשָּׁה (ʼishshâh, H802) — a woman שָׂטָה (sâṭâh, H7847) — to deviate from duty מָעַל (mâʻal, H4603) — properly, to cover up; used only figuratively, to act covertly, i.e. treacherously מַעַל (maʻal, H4604) — treachery, i.e. sin
Open source ↗אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… שָׁכַב (shâkab, H7901) — to lie down (for rest, sexual connection, decease or any other purpose) שְׁכָבָה (shᵉkâbâh, H7902) — a lying down (of dew, or for the sexual act) זֶרַע (zeraʻ, H2233) — seed; figuratively, fruit, plant, sowing-time, posterity עָלַם (ʻâlam, H5956) — to veil from sight, i.e. conceal (literally or figuratively) עַיִן (ʻayin, H5869) — an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape) סָתַר (çâthar, H5641) — to hide (by covering), literally or figuratively טָמֵא (ṭâmêʼ, H2930) — to be foul, especially in a ceremial or moral sense (contaminated) עֵד (ʻêd, H5707) — concretely, a witness; abstractly, testimony; specifically, a recorder, i.e. prince תָּפַשׂ (tâphas, H8610) — to manipulate, i.e. seize; chiefly to capture, wield, specifically, to overlay;…
Open source ↗רוּחַ (rûwach, H7307) — wind; by resemblance breath, i.e. a sensible (or even violent) exhalation; figuratively,… קִנְאָה (qinʼâh, H7068) — jealousy or envy עָבַר (ʻâbar, H5674) — to cross over; used very widely of any transition (literal or figurative; transitive,… קָנָא (qânâʼ, H7065) — to be (causatively, make) zealous, i.e. (in a bad sense) jealous or envious אִשָּׁה (ʼishshâh, H802) — a woman טָמֵא (ṭâmêʼ, H2930) — to be foul, especially in a ceremial or moral sense (contaminated)
Open source ↗