Exegetical and Hermeneutical Commentary of Numbers 5:15
Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth [part] of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.
15. the tenth part of an ephah ] A little under 7 pints. An ephah was a dry measure equivalent to the liquid measure bath; both were equal to 1/10th homer. See Isa 5:10.
barley meal ] The coarsest farinaceous food, ordinarily used by the poorer classes (Jdg 7:13, Joh 6:9; Joh 6:13), and given to animals (1Ki 4:28). It would frequently be used as an offering in early days, but the mention of it is unique in P , which probably shews that it was an integral part of a primitive ceremony on which P’s account is based. Elsewhere in P ‘fine meal’ is always prescribed.
he shall pour no oil upon it &c.] Perhaps because symbols of joy and festivity were excluded by the grievous nature of the woman’s alleged crime. Oil and frankincense were also forbidden in the case of a poor man’s sin-offering (Lev 5:11).
Fuente: The Cambridge Bible for Schools and Colleges
Then, she persisting in her denial, and her husband requiring her submission to this way of trial. Her offering was partly because none were to appear before God empty, Exo 23:15; partly, by way of solemn appeal to God, whom hereby she desired to judge between her and her husband; and partly, by way of atonement to appease God, who had for her sins stirred up her husband against her, and sent an evil spirit between them. See 1Sa 26:19. No oil nor frankincense, both because it was a kind of sin-offering, from which these were excluded, Lev 5:11, and to testify, her sorrowful sense of the hand of God, and of her husbands displeasure, and because she came thither as a delinquent, or one suspected of delinquency, and under an ill fame, and unpleasing both to God and men; as one that wanted that grace and amiableness and joy which oil signified, and that acceptance with God which frankincense designed, Psa 141:2.
Bringing iniquity to remembrance; both to God, before whom she appeared as a sinner, and to her own conscience, if she were guilty, and, if she were not guilty of this, yet it reminded her of her other sins, for which this might be a punishment.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Then shall the man bring his wife unto the priest,…. Not to the high priest but to a common priest, anyone then officiating in his course; for there was a jealousy offering to be offered up before the Lord upon the altar, which none but a priest might do; and besides, the whole process in this affair was to be carried, on by him: according to the Misnah n, the man brought his wife first to the sanhedrim, or court of judicature in the place where he lived; before whom, as Maimonides o says, he proved by witnesses that he had warned his wife of being in private with such a man, and yet she had done it again; and whereas she insisted on her chastity, he desired that the bitter waters might be given her, that the truth might appear; and then they sent him with two disciples of the wise men, to the great sanhedrim at Jerusalem, where the trial was made; who, in order to bring her too confession, endeavoured to terrify her, as they do persons in capital cases, and finding this wilt not do, then they used smooth words, saying, my daughter, perhaps much wine was the occasion of it, or much laughter, c.
and he shall bring her offering for her: not the priest, but her husband, and that whether he is willing or not, as Aben Ezra who also observes, that it may be interpreted, with her, or for her sake, not to make any expiation for any fault of his, that when he first observed her immodesty, did not reprove her; for the offering, though brought by him, was not his, but his wife’s, and not to expiate her sin, but to bring it to remembrance, as is after expressed:
the tenth [part] of an ephah of barley meal; which was an omer,
Ex 16:36, the quantity of manna for one man every day, Ex 16:16, and the quantity of flour in the daily meat offering, Ex 29:40; only that was of fine wheaten flour; this of barley, the food of beasts, as the Targum of Jonathan remarks; and R. Gamaliel in the Misnah p says, that as her deed was the deed of a beast, so her offering was the food of a beast; and this is observed by Jarchi and Aben Ezra on the text, as the reason of barley being used in this offering: some say it was a symbol of her impudence, others of her being little at home, as the barley is not long under ground q; the true reason, it may be, was for her humiliation, being vile, and mean, hence it follows:
he shall pour no oil upon it, nor put frankincense thereon; as used to be oft meat offerings, denoting their acceptableness to God, Le 2:1; the reason seems to be, because these were tokens of joy and gladness, whereas this was a mournful affair to the husband, that he should have any cause of suspicion and jealousy, to the wife that she should be suspected, and to the whole family on that account:
for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to remembrance; if guilty of it, and therefore oil and frankincense were forbidden in this kind of offering as in a sin offering, Le 5:11.
n Ut supra, (Misn. Bava Kama, c. 9.) sect. 3, 4. o Hilchot Sotah, c. 3. sect. 1. p Sotah, c. 2. sect. 1. q Apud Muis. in loc.
Fuente: John Gill’s Exposition of the Entire Bible
15. Then shall the man bring his wife to the priest. This offering is different from the rest, which have been heretofore mentioned, because it is a kind of adjuration, whereby the woman exposes herself to be accursed. Pure meal without frankincense or oil is therefore offered, since the rite (80) of expiation would not be in accordance with the curse. That the woman may be more afraid of perjuring herself, she is presented before God, with her head uncovered too, as if the priest would drag her from her lurking-place; for it seems incongruous that, as some suppose, the veil was removed from her head in token of her infamy, since thus she would have been condemned before her case was heard. She is, then, brought before God’s face with her head bare, that she may be seriously alarmed; and then follows the mode of absolution or condemnation. The priest is commanded to take holy water in an earthen vessel, to throw in some dust from the floor, and then a book or scroll, on which were written the words of the curse, so that the blots should remain in the water, and so to give the cup to the woman. Some interpret the holy water to be that which was kept ill the brazen laver, to be always ready for the ablution of those engaged in duly offering sacrifices. Let my readers, however, consider whether he does not rather mean the water in which the ashes of the red heifer were sprinkled, and whereby solemn purifications were made, (Num 19:1,) as we have already seen. For thus the woman was admonished that, if she perjured herself, no further means of expiation remained. The dust collected from the floor was also a sign of detestation: in short, the whole proceedings were calculated to humble her, so that she might not double her offense by perjury. Besides, the priest is commanded to repeat the words of the curse, lest she should seek to escape by some subterfuge or other. The question, however, arises, why she should be compelled to imprecate evil upon herself rather than others were who were suspected of murder or other atrocious crimes? and I think it was for this reason, because no other offense can be so easily concealed. Lest, therefore, women should grow hardened from their cunning and evil arts, a remedy is provided against their various deceptions; and thus God shows that the marriage-bed is under His protection and safeguard. We must remember, too, that this was not a mere empty bugbear, inasmuch as God undoubtedly appeared as the open avenger of unfaithfulness, according to His declaration. Nor is the threat added in vain, that if the woman be a deceiver, she should be a curse among the people, because her belly should swell and her thigh dissolve; whilst, on the other hand, He does not promise in vain, that if she be innocent, she should not only be free, but prolific also; so that God’s blessing would be the seal of her absolution. For this is the meaning of the expression, “she shall be sown with seed;” (81) as, on the contrary, it was said that her thigh (82) should dissolve when she wasted away with barrenness. We infer, from the opposite effects of the same water, that by the outward symbol God wrought with His secret power as the occasion demanded.
(80) “Litandi ritus.” — Lat. “La facon d’obtenir grace devant Dieu, et se reconcilier.” — Fr.
(81) A. V. , “and shall conceive seed.” “Heb., shall be sown with seed; which the Chaldee expoundeth, shall prove with child. ” — Ainsworth.
(82) “ Thy thigh to fall. Heb., thy thigh falling; in Greek, thy thigh fallen; in Chaldee, thy thigh dissolved. — Ibid. “Something similar to the disease called prolapsus uteri. ” — Adam Clarke.
Fuente: Calvin’s Complete Commentary
15. Bring his wife unto the priest The outline of this ritual consisted in the presentation of the suspected wife by her husband to the priest with an offering to bring iniquity “to remembrance.” The essential part was the oath, in which she solemnly protested her innocence, the water being merely the visible channel through which the supernatural curse was to operate, as the clay put upon the eyes of the blind was a visible link between the divine omnipotence and the opening of the eyes. God was invoked to pronounce sentence, and his presence was recognised by throwing a handful of the barley meal on the blazing altar, the woman meanwhile standing before the Lord with the offering in her hand. The priest stood holding the earthen vessel of holy water, mixed with dust taken from the floor of the sanctuary, declaring the woman free from evil consequences if innocent, and dooming her to terrible sufferings if guilty. The curses written in a book were then washed off into the water; the woman drank it, and uttered “Amen, amen,” to the curses falling upon her head from the lips of the priest.
Her offering None were allowed to approach the sanctuary empty handed. Exo 23:15. The Hebrew word for offering corban is from the verb to approach, implying that an offering of access or introduction must be made to Jehovah, in accordance with Oriental usage when an inferior comes into the presence of a superior.
The tenth of an ephah of barley meal The ephah, according to Josephus, was about eight and a half gallons; but the Rabbies say that it was about half that quantity. The barley meal, without oil or frankincense, was a coarse and cheap offering, symbolizing the gross animal character and vileness of the crime in question, and the sad state of the family offering it. It was not an atoning sacrifice, but a memorial solemnly referring the decision to Jehovah. This meat offering, made without the accompaniment of burnt offerings and peace offerings, proves its independence, which has been denied by Bahr and Kurtz on insufficient grounds. No oil was to be poured upon it, probably because the oil is not only the emblem of joy, but in its threefold use for light, food, and healing, symbolizes the illumination, the spiritual sustenance, and restoring efficacy of the Holy Ghost, whose inner abode presupposes the sincerity of the worshipper, the very point in question in the case of the suspected wife.
Nor frankincense Since this was the emblem of acceptable prayer, it could not be offered by her who might be regarding iniquity in her heart, in which case prayer, instead of being a savour of sweet smell, is a stench in the nostrils of Jehovah.
Bringing iniquity to remembrance This was designed not only to quicken the slumbering conscience of the accused, but to exhibit to all spectators the turpitude of this great sin. In an anthropomorphic view of God, it was an appeal to the memory of God to remind him of his promise to interpose for the decision of this trial.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Man is To Bring His Wife to the Priest With An Offering of Memorial ( Num 5:15 ).
Num 5:15
“ Then shall the man bring his wife to the priest, and shall bring her oblation for her, the tenth part of an ephah of barley meal. He shall pour no oil on it, nor put frankincense on it, for it is a grain offering of jealousy, a grain offering of memorial, bringing iniquity to remembrance.”
The man must then bring his wife to the priest. We must see it as very likely that the priest, probably experienced in such things, would discuss the matter before acting in order to discover what grounds there were for the suspicion. He would not want to be involved in something which just arose from a family quarrel, a case that might soon be dropped. The task he was being asked to perform was a sacred one. Serious questions would be asked.
But once he was convinced that there may be genuine grounds for suspicion the husband would then have to present him with a grain offering. This was not a worship offering, for no oil (signifying blessedness) or frankincense (signifying worship) was to be included. It was of a similar nature to the individual sin offering for a poor person (Lev 5:11). But it was even lower than that for the grain here was to be the cheapest of grains, the tenth part of an ephah of barley meal. Barley was cheap (2Ki 7:1), the food for the poor and for animals.
It was ‘a grain offering of jealousy’, that is a representation before Yahweh of his sense that he had been betrayed and that Yahweh had been betrayed and that his wife had sinned wickedly and had defiled the camp. But the aim was not atonement. He was seeking righteousness and the removal of the defilement on the whole of Israel. The offering was to draw Yahweh’s attention to the situation, bringing the supposed sin into remembrance (aware that Yahweh would already know about it), and assuring Him that they were concerned about it too. It was a ‘grain offering of memorial’.
Fuente: Commentary Series on the Bible by Peter Pett
Num 5:15. He shall bring her offering for her This offering was to be of a mean sort, unaccompanied either with oil or frankincense, to denote the mean and humble circumstances of the person on whose account it was offered. See Lev 5:11. The phrase at the close of this verse, an offering of memorial, bringing iniquity to remembrance, is rendered by the Vulgate, an offering investigating adultery; an offering for the discovery of adultery: which expresses the meaning, if not the letter of the Hebrew.
Fuente: Commentary on the Holy Bible by Thomas Coke
Num 5:15 Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth [part] of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.
Ver. 15. Barley meal. ] Barley, not wheat. She hath done the act of a beast, and her oblation is the meat of a beast, as Sal. Zarchi here noteth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
offering. Hebrew. korban, approach-offering. See App-43.
ephah. See App-51.
barley. No other grain, and no other measure. Compare Lev 2:1.
offering: i.e. of jealousy. Hebrew. minchah (App-43.), meal offering.
offering: i.e. of memorial, i.e. causing iniquity to be remembered.
iniquity. Hebrew. ‘avah. App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
her offering for her: This coarse offering, without oil or frankincense, implied the baseness of the crime of which the woman was suspected, and the mournful state of her family. It was not an atoning sacrifice, but an oblation for a memorial, as solemnly referring the decision to God, and calling upon him either to acquit or punish. Lev 5:11, Hos 3:2
bringing: 1Ki 17:18, Eze 29:16, Heb 10:3
Reciprocal: Num 5:18 – and put Num 5:25 – priest Num 5:29 – when a wife goeth Eze 21:23 – call
Fuente: The Treasury of Scripture Knowledge
Num 5:15. The man shall bring her to the priest With the witnesses that could prove the ground of his suspicions, and desire she might be put upon her trial. The Jews say, the priest was first to endeavour to persuade her to confess the truth, saying, to this purpose, Dear daughter, perhaps thou wast overtaken by drinking wine, or wast carried away by the heat of youth, or the examples of ill neighbours; come, confess the truth, for the sake of his great name, which is described in this most sacred ceremony; and do not let it be blotted out with the bitter water. If she confessed, saying, I am defiled, she was not put to death, but was divorced, and lost her dowry; if she said, I am pure, then they proceeded.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5:15 Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth [part] of an ephah of barley meal; he shall pour no {f} oil upon it, nor put frankincense thereon; for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to {g} remembrance.
(f) Only in the sin offering, and so this offering of jealousy were neither oil nor incense offered.
(g) Or, making the sin known, and not purging it.