Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Numbers 5 Introduction
The Israelites are commanded to purify the camp by excluding all lepers, and all diseased and unclean persons, Numbers 5:1-3. They do so, Numbers 5:4. Law concerning him who has defrauded another - he shall confess his sin, restore the principal and add besides one fifth of its value, Numbers 5:5-7. If he have no kinsman to whom the recompense can be made, it shall be given unto the Lord, Numbers 5:8. All the holy things offered to the Lord shall be the priest's portion, Numbers 5:9, Numbers 5:10. The law concerning jealousy, Numbers 5:11-14. The suspected woman's offering, Numbers 5:15. She is to be brought before the Lord, Numbers 5:16. The priest shall take holy water, and put it in dust from the floor of the tabernacle, Numbers 5:17. Shall put the offering in her hand, and adjure her, Numbers 5:18-20. The form of the oath, Numbers 5:21, Numbers 5:22; which is to be written on a book, blotted out in the bitter waters, and these the suspected person shall be obliged to drink, Numbers 5:23, Numbers 5:24. The jealousy-offering shall be waved before the Lord, Numbers 5:25, Numbers 5:26. The effect which shall be produced if the suspected person be guilty, Numbers 5:27. The effect if not guilty, Numbers 5:28. Recapitulation, with the purpose and design of the law, Numbers 5:29, Numbers 5:30.
INTRODUCTION TO Numbers 5
This chapter contains a repetition of some former laws, concerning putting unclean persons out of the camp, Numbers 5:1; making restitution in case of trespass against another, Numbers 5:5; and of giving the offering of all holy things and all hallowed things to the priests, Numbers 5:9; and a new law concerning jealousy, in a man, of his wife, Numbers 5:11; when she was to be brought to the priest, and various rites and ceremonies to be used, Numbers 5:15; who was to give her bitter water as a trial of her chastity, which, if guilty, would have a strange effect upon her, and make her accursed, but if not, would not affect her, and she would be free and happy, Numbers 5:24.
V.
This chapter contains laws for the preservation of sanctity amongst the people in the midst of whom Jehovah was pleased to dwell.
(2) Every leper.—On the nature of this disease and the laws prescribed with regard to it, see Leviticus 13, 14, and Notes.
Whosoever is defiled by the dead.—The law respecting defilement contracted by contact with the dead bodies of unclean animals and insects is contained in Leviticus 11:24-25; and the law respecting defilement contracted by the priests, by contact with the dead, is contained in Leviticus 21. The law concerning defilement, in regard to the Israelites generally, is found at greater length in Numbers 19 of this book.
(6) To do a trespass.—The noun maal, which is here employed in conjunction with its cognate verb, implies stealth, or secrecy in the action.
And that person be guilty.—Better, then that person shall be guilty, as in Leviticus 5:3.
(7) And add unto it the fifth part thereof.—The law contained in this and the following verses appears to be supplementary to that which is found in Leviticus 5:16. It is prescribed in Leviticus that both in the case of trespass committed in the holy things of the Lord, and also in the case of private wrongs, restitution should be made to the full amount of the injury done, with the addition of one-fifth to that amount. It is here not only provided by implication that in the case of the death of the person who suffered the injury, restitution should be made to his goel, or near kinsman, but also, that in the event of there being no near kinsman, restitution should be made to the Lord in the person of the priest.
(8) Let the trespass be recompensed unto the Lord, even to the priest.—Better, the guilt offering with which restitution is made shall be the Lord’s, even the priest’s.
(9) And every offering.—The word rendered offering, terumah (properly, heave-offering) may denote specifically the heave-offering, i.e., the shoulder, or rather leg, of the sacrificial victim (as in Exodus 29:27; Leviticus 7:14; Leviticus 7:32), or it may be used here (as in Exodus 25:2; Exodus 30:13) in the general sense of an offering dedicated to the Lord by elevation. A comparison of this passage with Exodus 29:28, and with Numbers 18:8-9, seems to warrant the conclusion that the reference here is, at least primarily, to the heave-offerings of the sacrifices, which were the portion, not of the priests generally, but of the particular priest who offered the sacrifice.
(12) And commit a trespass against him.—The word rendered commit a trespass is the same as in Numbers 5:6 (see Note). As the law of marriage lies at the very foundation of the civil commonwealth, it was of the greatest importance that stringent measures should be adopted for the detection and punishment of the sin of adultery.
(13) Taken with the manner.—Better, caught, or, taken in the act.
(15) The tenth part of an ephah of barley meal.—The fine wheaten flour appointed to be used in the morning and evening sacrifice was not allowed on this occasion, but barley flour, which was used by the poorer classes, or by the people generally, in time of great distress, and which appears to have been worth about one-half the price of wheaten flour (2Kings 7:1). “A cake of barley bread” is used to denote something base and contemptible (Judges 7:13). Oil and incense. the symbols of the Holy Spirit’s influences and of prayer, were not allowed to be used.
(16) And the priest shall bring her near, and set her before the Lord—i.e., shall bring her before the Tabernacle, wherein was the ark of the Lord, over which He was pleased to manifest His presence (comp. Leviticus 1:3).
(17) Shall take holy water.—This appears to be the only place in which this expression occurs. The water was probably taken from the laver of brass which stood between the Tabernacle and the brazen altar (Exodus 30:18). It is possible, however, that the reference may be to water in which the ashes of the red heifer had been cast (Numbers 19:9). The Jews have a tradition that it was on the day after the erection of the Tabernacle that Eleazar the priest burnt the red heifer, and sprinkled all Israel.
In an earthen vessel.—The vessel was to be of the most common material, not one of the brazen vessels of the Sanctuary.
And of the dust . . . —It was appointed that the serpent should eat dust, as the curse of sin (Genesis 3:14). This dust, however, was sacred, as being the dust of the Tabernacle.
(18) And uncover the woman’s head.—The word, which is rendered uncover, is the same which is used of the leper (Leviticus 13:45), “And his head bare.” It is thought to denote not only the removal of the head-covering, but also letting the hair become loose and dishevelled. (Comp. 1Corinthians 11:5-10.)
The offering of memorial. (See Numbers 5:15; Numbers 5:26.)
(19) With another instead of thy husband.—Or, whilst under thy husband, i.e., whilst in the marriage state, as in the margin. (See Ezekiel 23:5 for the use of the same Hebrew preposition.)
(23) And he shall blot them out with the bitter water.—Better, and he shall blot them out into the bitter water. The curses were to be written upon a roll, and the roll washed in the bitter water, so that the water should be impregnated with the curse before it was drunk.
(24) And he shall cause the woman to drink the bitter water . . . —These words appear to be inserted here by way of anticipation, inasmuch as it appears from Numbers 5:26 that it was not until after the presentation of the offering upon the altar that the woman was required to drink the water. The offering was not presented until after the woman’s oath of purification, but her guilt or innocence was not finally established until the effects of drinking the bitter water were ascertained.
(31) And this woman shall bear her iniquity.—Better, and that woman. Unlike the ordeals of other nations, the guilty were infallibly detected by the test thus imposed, and were constrained to endure the righteous judgment of God.
The preceding chapters are mainly concerned with the Levites, and are more or less connected by a unity of subject. But this and the following chapter contain a miscellaneous collection of regulations on a variety of matters, belonging, in all probability, to different strata of priestly tradition, Numbers 5:1-4. Unclean persons to be excluded from the camp. Numbers 5:5-10. Payments in compensation for wrongs, vv.11–31. The Ordeal of Jealousy.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Nu 5:1-4.
Nu 5:1-4.
THE UNCLEAN TO BE REMOVED OUT OF THE CAMP.
The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Matthew 8:22; Revelation 21:27).
The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Matthew 8:22; Revelation 21:27).
Compare the marginal references. The precepts of Leviticus 13 and Leviticus 15 are now first fully carried out. They could hardly have been so earlier, during the hurry and confusion which must have attended the march out of Egypt, and the encampments which next followed.
The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Matthew 8:22; Revelation 21:27).
The general purpose of the directions given in this and the next chapter is to attest and to vindicate, by modes in harmony with the spirit of the theocratical law, the sanctity of the people of God. Thus, the congregation of Israel was made to typify the Church of God, within which, in its perfection, nothing that offends can be allowed to remain (compare Matthew 8:22; Revelation 21:27).
Compare the marginal references. The precepts of Leviticus 13 and Leviticus 15 are now first fully carried out. They could hardly have been so earlier, during the hurry and confusion which must have attended the march out of Egypt, and the encampments which next followed.
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.
In this chapter we have, I. An order, pursuant to the laws already made, for the removing of the unclean out of the camp, Nu 5:1-4. II. A repetition of the laws concerning restitution, in case of wrong done to a neighbour (Nu 5:5-8), and concerning the appropriating of the hallowed things to the priests, Nu 5:9,10. III. A new law made concerning the trial of a wife suspected of adultery, by the waters of jealousy, Nu 5:11-31, etc.