Numbers 5

Numbers 5


The LordI spokeII to Moses,III saying, 

Notes on verse 1

I “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
II “spoke” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
III “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.

“CommandIV the IsraelitesV to putVI

Notes on verse 2a

IV “command” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
V “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. Yisrael is from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
VI “put” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.

out of the campVII everyoneVIII who has a defiling skin diseaseIX

Notes on verse 2b

VII “camp” = machaneh. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.
VIII “everyone” = kol. From kalal (to complete). This is all or every
IX “has a defiling skin disease” = tsara. From tsaraath (leprosy or a mark). This is to have leprosy or another skin disease.

orX a dischargeXI and everyone who is uncleanXII through contact with a corpse;XIII 

Notes on verse 2c

X {untranslated} = kol. Same as “everyone” in v2. See note VIII above.
XI “discharge” = zub. This is to flow or gush. It is to flow like water or overflow. It can also be discharge, pine, waste away, or have a sexual flow.
XII “is unclean” = tame. From tame (to defile, be unclean, pollute in a ritual or ethical sense). This is unclean, ill, or ritually impure.
XIII “corpse” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.

you shall put out both maleXIV and female,XV putting them outsideXVI the camp;

Notes on verse 3a

XIV “male” = zakar. From zakar (to remember, to mark something so that it can be recalled, to be mindful of, to mention). This is male. Properly, perhaps, it means one who is remembered, which is to say a male.
XV “female” = neqebah. From naqab (to pierce, bore holes, puncture; to make a hole more or less forcefully; also to curse or libel). This is female or woman from an anatomical reference.
XVI “outside” = chuts. Root may mean to sever. So, this is something that is separated by a wall – the outside, the street, a field, highway, or abroad.

they must not defileXVII their camp, where I dwellXVIII amongXIX them.” The Israelites didXX so,XXI putting them outside the camp; as the Lord had spoken to Moses, so the Israelites did.

Notes on verses 3b-4

XVII “defile” = tame. Related to “is unclean” in v2. See note XII above.
XVIII “dwell” = shakan. This is to settle down in the sense of residing somewhere or staying there permanently. It can mean abide or continue. “Mishkan,” taken from this verb, is the Hebrew word for the Tabernacle (as a place where God abided).
XIX “among” = tavek. This is among, middle, in the midst, the center. Perhaps, properly, to sever.
XX “did” = asah. This is to make, do, act, appoint, become in many senses.
XXI “so” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.

The Lord spoke to Moses, saying, “Speak to the Israelites: When a manXXII or a womanXXIII wrongsXXIV, XXV another,XXVI

Notes on verses 5-6a

XXII “man” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
XXIII “woman” = ishshah. Related to “man” in v6. From ish (see note XXII above). This is woman, wife, or female.
XXIV “wrongs” = asahchatta’ah. Asah is the same as “did” in v4. See note XX above. Chatta’ah is from chata’ (to miss or go wrong and so to sin, bear the blame; it can also include the sense of forfeiting or lacking). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
XXV {untranslated} = kol. Same as “everyone” in v2. See note VIII above.
XXVI “another” = adam. Perhaps from adam (to be red, make ruddy); related to adamah (ground, dirt, earth). This is man, humankind, also Adam’s name. It refers to a human individual or humanity.

breakingXXVII faithXXVIII with the Lord, that personXXIX incurs guiltXXX and shall confessXXXI the sinXXXII that has been committed.XXXIII

Notes on verses 6b-7a

XXVII “breaking” = maal. This is to be or behave in a way that is unfaithful, to violate or transgress. It can also mean to cover up.
XXVIII “faith” = maal. Related to “breaking” in v6. From maal (see note XXVII above). This is unfaithful act, trespass, sin.
XXIX “person” = nephesh. Same as “corpse” in v2. See note XIII above.
XXX “incurs guilt” = asham. This is to be guilty, suffer, be punished; to destroy, condemn, be desolate, or perish.
XXXI “confess” = yadah. From yad (hand). This is to throw one’s hands into the air in a gesture of praise. So, it is to praise, give thanks, or make a confession.
XXXII “sin” = chatta’ah. Same as “wrongs” in v6. See note XXIV above.
XXXIII “committed” = asah. Same as “did” in v4. See note XX above.

The person shall make fullXXXIV restitutionXXXV for the wrong,XXXVI

Notes on verse 7b

XXXIV “full” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).
XXXV “make…restitution” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”
XXXVI “wrong” = asham. Related to “incurs guilt” in v6. From asham (see note XXX above). This is guilt, sin, wrong, or offense. It is also a sin or guilt offering.

addingXXXVII one-fifthXXXVIII to it and givingXXXIX it to the one who was wronged.XL 

Notes on verse 7c

XXXVII “adding” = yasaph. This is to add, increase, continue, exceed.
XXXVIII “one-fifth” = chamishi. From chamesh (five). This is fifth or one-fifth.
XXXIX “giving” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
XL “wronged” = asham. Same as “incurs guilt” in v6. See note XXX above.

If the injured partyXLI has no next of kinXLII to whom restitution may be madeXLIII for the wrong, the restitution for wrong shall go to the Lord for the priest,XLIV

Notes on verse 8a

XLI “injured party” = ish. Same as “man” in v6. See note XXII above.
XLII “has…next of kin” = gaal. This is to redeem someone or something according to kinship laws. So, it could be acting on a relative’s behalf to buy back their property, to marry one’s brother’s widow, etc. This could be more briefly translated as to redeem, acts as kinsman, or purchase. As a noun, it could be deliverer or avenger.
XLIII “restitution may be made” = shub. Same as “make…restitution” in v7. See note XXXV above.
XLIV “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.

in addition toXLV the ramXLVI of atonementXLVII with which atonement is madeXLVIII for the guilty party.

Notes on verse 8b

XLV “in addition to” = bad. From badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is apart, alone, separation, body part, tree branch, except. It can also be a city’s chief.
XLVI “ram” = ayil. From the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power). This is strength so it is used to indicate things that are strong or powerful: political chiefs, rams, posts, trees, oaks.
XLVII “atonement” = kippur. 6x in OT– all in the Torah. From the same as kopher (a cover, ransom price, amount of money, bribe); from kaphar (to appease, cover, pacify, cancel). This is atonement and expiation.
XLVIII “atonement is made” = kaphar. Related to “atonement” in v8. See note XLVII above.

Among allXLIX the sacredL donationsLI of the Israelites, every gift that they bringLII to the priest shall beLIII his. 10 The sacred donations of allLIV are their own; whatever anyoneLV gives to the priest shall be his.”

Notes on verses 9-10

XLIX “all” = kol. Same as “everyone” in v2. See note VIII above.
L “sacred” = qodesh. This is set apart and so sacred. God is different from us and so God is holy/set apart. Things we dedicate to God’s service are set apart for God and so they, too, are holy, etc.
LI “donations” = terumah. From rum (to be high, rise, exalted, become proud, display, offer, present, set apart, extol; to rise in a literal or figurative sense). This is offering, gift – a sacred offering. It could also be a tribute or a bribe.
LII “bring” = qarab. This is to come near, offer, make ready, approach, take.
LIII “be” = hayah. Related to “Lord” in v1. See note I above.
LIV “all” = ish. Same as “man” in v6. See note XXII above.
LV “anyone” = ish. Same as “man” in v6. See note XXII above.

11 The Lord spoke to Moses, saying, 12 “Speak to the Israelites and say to them: If any man’s wifeLVI goes astrayLVII and is unfaithfulLVIII to him, 13 if a man has had intercourseLIX with her but it is hiddenLX

Notes on verses 11-13a

LVI “wife” = ishshah. Same as “woman” in v6. See note XXIII above.
LVII “goes astray” = satah. 6x in OT. This is to go astray, turn from duty.
LVIII “is unfaithful” = maal + maal. Maal is the same as “breaking” in v6. See note XXVII above. Maal is the same as “faith” in v6. See note XXVIII above.
LIX “had intercourse” = shakabshekabah + zera. Shakab is to lie down, lodge. It is lying for sleep, sex, or other reasons. Shekabah is related to “had intercourse in v13. 9x in OT. From shakab (see above). This is an act of lying so it could be a layer, the act of copulation, or an emission. Zera is from zara (to sow or scatter seed; conceive or yield). This is seed or sowing. It can, thus, mean a fruit, plant, sowing time, child, offspring, or posterity.
LX “is hidden” = alam. This is to conceal, cover from sight in a literal or figurative sense. Could be to escape, liar, neglect, or secret thing.

fromLXI her husband,LXII so that she is undetectedLXIII though she has defiled herself, and there is no witnessLXIV against her since she was not caught in the act;LXV 

Notes on verse 13b

LXI {untranslated} = ayin. This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).
LXII “husband” = ish. Same as “man” in v6. See note XXII above.
LXIII “is undetected” = sathar. This is hide, conceal, or be absent. It is hiding because something is covered – used in a literal or figurative sense.
LXIV “witness” = ed. From ud (to admonish, repeat, duplicate, testify, restore, record, relieve). This is a witness, testimony, or one who records testimony. It can also refer to a prince.
LXV “caught in the act” = taphas. This is to catch, seize, wield, capture. It can also mean to use unwarrantably.

14 if a spiritLXVI of jealousyLXVII comesLXVIII on him and he is jealousLXIX of his wife who has defiled herself, or if a spirit of jealousy comes on him and he is jealous of his wife, though she has not defiled herself, 

Notes on verse 14

LXVI “spirit” = ruach. This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.
LXVII “jealousy” = qinah. Perhaps from qana (to be jealous, zealous, envious). This is zeal, jealousy, envy, anger, passion, rivalry.
LXVIII “comes” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
LXIX “is jealous” = qanah. Related to “jealousy” in v14. From qinah (see note LXVII above). This is to be zealous or to provoke to jealousy.

15 then the man shall bringLXX his wife to the priest. And he shall bringLXXI the offering requiredLXXII for her, one-tenthLXXIII of an ephahLXXIV

Notes on verse 15a

LXX “bring” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
LXXI “bring” = bo. Same as “bring” in v15. See note LXX above.
LXXII “offering required” = qorban. Related to “bring” in v9. From qarab (see note LII above). This is an oblation or offering, which is to say, a sacrifice.
LXXIII “one-tenth” = asiri. From the same as eser (ten, -teen); perhaps from asar (to tithe, render a tenth of). This is a tenth.
LXXIV “ephah” = ephah. Perhaps from Egyptian ipet (“a dry measure of volume equivalent to…about 19.2 litres”). This is an ephah – specifically, a measure for flour or grain. It can also be used ore generally to refer to a measure. See

of barleyLXXV flour.LXXVI He shall pourLXXVII no oilLXXVIII on it and putLXXIX no frankincenseLXXX on it,

Notes on verse 15b

LXXV “barley” = seorah. From the same as sear (hair, hairy, rough); perhaps from sa’ar (to storm, scattered by a storm, blow away, rage, storm tossed; this is to toss in a literal or figurative sense). This is barley, perhaps as hairy.
LXXVI “flour” = qemach. 15x in OT. Root perhaps meaning to grind. This is something ground, such as flour, meal, or grain.
LXXVII “pour” = yatsaq. This is to pour out, flow, wash away, or overflow. It can imply melting as one does to cast metal. By extension, it can refer to something being steadfast, stiffened, firmly in place.
LXXVIII “oil” = shemen. From shamen (to shine, which implies being oily, growing fat). This is fat, oil, grease, olive oil – often with perfume. Used figuratively for fertile, lavish, rich.
LXXIX “put” = natan. Same as “giving” in v7. See note XXXIX above.
LXXX “frankincense” = lebonah. From laban (white); from laben (to be or make white, to make bricks). This is frankincense – it may be because it is white itself or because its smoke is.

for it is a grain offeringLXXXI of jealousy, a grain offering of remembrance,LXXXII bringing iniquityLXXXIII to remembrance.LXXXIV

Notes on verse 15c

LXXXI “grain offering” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).
LXXXII “remembrance” = zikkaron. Related to “male” in v3. From zakar (see note XIV above). This is remembrance, memorial, or record. It can also be a day that is memorable.
LXXXIII “iniquity” = avon. Perhaps related to avah (to bend, twist, be amiss). This is sin, mischief, guilt, fault, punishment for iniquity, or moral evil.
LXXXIV “bringing…to remembrance” = zakar. Related to “male” in v3 & “remembrance” in v15. See note XIV above.

16 “Then the priest shall bring her nearLXXXV and setLXXXVI her beforeLXXXVII the Lord;LXXXVIII 

Notes on verse 16

LXXXV “bring…near” = qarab. Same as “bring” in v9. See note LII above.
LXXXVI “set” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
LXXXVII “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
LXXXVIII “Lord” = YHVH. Related to “Lord” in v1 & “be” in v9. From the same as YHVH (see note I above). This is a different vowel pointing, but the same meaning as “Lord.”

17 the priest shall takeLXXXIX holyXC waterXCI in an earthenXCII vesselXCIII

Notes on verse 17a

LXXXIX “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
XC “holy” = qadosh. Related to “sacred” in v9. From qodesh (see note L above). This is sacred or holy in a ritual or moral sense. As a noun, it refers to a holy one (like a saint or angel), a holy place (the sanctuary), or God (the Holy One).
XCI “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
XCII “earthen” = cheres. 17x in OT. This is earthenware, a potsherd, a stone.
XCIII “vessel” = keli. From kalah (to end, be finished, complete, prepare, consume, spent, or completely destroyed). This is something that was prepared – any implement, utensil, article, vessel, weapon, or instrument. Also includes jewels, weapons, bags, carriages, and furniture.

and take some of the dustXCIV that is on the floorXCV of the tabernacleXCVI and putXCVII it into the water. 

Notes on verse 17b

XCIV “dust” = aphar. May be related to aphar (to throw dust, be dust). This is dust as powdered, perhaps gray colored. It could be ashes, powder, ground, dry earth, clay mud, or rubbish.
XCV “floor” = qarqa. 8x in OT. Perhaps from qara (to tear or cut out in a literal or figurative sense; to revile or to apply eye make up – as though they are made to look larger). This is floor or bottom (as in the bottom of the sea).
XCVI “tabernacle” = mishkan. Related to “dwell” in v3. From shakan (see note XVIII above). This is a place where one lives – a tabernacle, tent, or other kind of dwelling. It can also be a lair where animals live, the grave, the Temple, or the Tabernacle.
XCVII “put” = natan. Same as “giving” in v7. See note XXXIX above.

18 The priest shall set the woman beforeXCVIII the Lord,XCIX dishevelC the woman’s hair,CI and placeCII

Notes on verse 18a

XCVIII “before” = paneh. Same as “before” in v16. See note LXXXVII above.
XCIX “Lord” = YHVH. Same as “Lord” in v1. See note I above.
C “dishevel” = para. 16x in OT. This is to loosen, let alone, uncover, avoid, dismiss, or perish.
CI “hair” = rosh. Same as “full” in v7. See note XXXIV above.
CII “place” = natan. Same as “giving” in v7. See note XXXIX above.

in her handsCIII the grain offering of remembrance, which is the grain offering of jealousy. In his own handCIV the priest shall haveCV the water of bitternessCVI that brings the curse.CVII 

Notes on verse 18b

CIII “hands” = kaph. From kaphaph (to bend – from a root meaning curve or bend down). This is palm of the hand or sole of the foot, footstep, grasp. Figuratively, it can also mean power.
CIV “hand” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
CV “have” = hayah. Same as “be” in v9. See note LIII above.
CVI “bitterness” = mar. From marar (to be bitter, embittered, weep, troubled). This is bitterness literal or figurative. It could be fierce, angry, or discontented.
CVII “brings the curse” = arar. This is to curse.

19 Then the priest shall make her take an oath,CVIII saying,CIX ‘If no man has lainCX with you, if you have not turned asideCXI

Notes on verse 19a

CVIII “takes an oath” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
CIX {untranslated} = ishshah. Same as “woman” in v6. See note XXIII above.
CX “has lain” = shakab. Same as “had intercourse” in v13. See note LIX above.
CXI “turned aside” = satah. Same as “goes astray” in v12. See note LVII above.

to uncleannessCXII while underCXIII your husband’s authority, be immuneCXIV to this water of bitterness that brings the curse. 

Notes on verse 19b

CXII “uncleanness” = tum’ah. Related to “is unclean” in v2 & “defile” in v3. From tame (see note XII above). This is filthiness or uncleanness. It can refer to ritual or moral impurity.
CXIII “under” = tachat. This is underneath, below, the bottom, instead of.
CXIV “be immune” = naqah. This is to be empty, cleanse, acquit, blameless, immune, innocent. It is to be clean or to make clean in a literal or figurative sense. It can also be bare in a negative sense, destroyed.

20 But if you have gone astray while under your husband’s authority, if you have defiled yourself and some man other thanCXV your husband has had intercourseCXVI with you,’ 21 —let the priest make the woman take the oathCXVII of the curseCXVIII

Notes on verses 20-21a

CXV “other than” = bilade. 17x in OT. From bal (not, none, nothing, a failure); {from balah (to grow old, wear out, waste away, consume, spend)} + ad (up to, while) or ad (eternal, forever, old). This is apart from, besides, without.
CXVI “had intercourse” = natanshekobeth. Natan is the same as “giving” in v7. See note XXXIX above. Shekobeth is related to “had intercourse” and “had intercourse” in v13. 4x in OT. From shakab (see note LIX above). This is intercourse, having sexing.
CXVII “take the oath” = shabashebuah. Shaba is the same as “take an oath” in v19. See note CVIII above. Shebuah is related to “take an oath” in v19. From sheba (see note CVIII above). This is oath or curse.
CXVIII “curse” = alah. From alah (to swear, take an oath, curse – usually negative). This is oath, curse, swearing.

and say to the woman—‘the Lord makeCXIX you an execrationCXX and an oathCXXI among your people,CXXII

Notes on verse 21b

CXIX “make” = natan. Same as “giving” in v7. See note XXXIX above.
CXX “execration” = alah. Same as “curse” in v21. See note CXVIII above.
CXXI “oath” = shebuah. Same as “take the oath” in v21. See note CXVII above.
CXXII “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.

when the LordCXXIII makes your uterusCXXIV drop,CXXV your wombCXXVI discharge;CXXVII 

Notes on verse 21c

CXXIII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CXXIV “uterus” = yarek. Root may mean to be soft. This is thigh, side, body, shank. It can be used figuratively for genitalia.
CXXV “drop” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
CXXVI “womb” = beten. Root may mean to be hollow. This is the belly or womb. It can also refer to a body more broadly.
CXXVII “discharge” = tsabah. 3x in OT – all in this passage. This is to swell, grow, amass like an army.

22 now may this water that brings the curse enterCXXVIII your bowelsCXXIX and make your womb discharge, your uterus drop!’ And the woman shall say, ‘Amen.CXXX Amen.’

Notes on verse 22

CXXVIII “enter” = bo. Same as “bring” in v15. See note LXX above.
CXXIX “bowels” = meeh. This is inward parts, belly, heart, womb, intestines, vastness. It can also be figurative for sympathy.
CXXX “amen” = amen. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.

23 “Then the priest shall putCXXXI these cursesCXXXII in writingCXXXIII and wash them offCXXXIV into the water of bitterness. 

Notes on verse 23

CXXXI “put” = kathab. This is to inscribe, write, record, or decree.
CXXXII “curses” = alah. Same as “curse” in v21. See note CXVIII above.
CXXXIII “writing” = sepher. Perhaps from saphar (to tally or record something; to enumerate, recount, number, celebrate, or declare). This can be writing itself or something that is written like a document, book, letter, evidence, bill, scroll, or register.
CXXXIV “wash…off” = machah. This is to rub, which implies to erase. It can also be making something smooth with grease or oil. So, this could we wipe out, blot out, or destroy. Also, to touch or reach.

24 He shall make the woman drinkCXXXV the water of bitterness that brings the curse, and the water that brings the curse shall enter her and cause bitter pain.CXXXVI 25 The priest shall take the grain offering of jealousy out of the woman’s handCXXXVII and shall elevateCXXXVIII the grain offering

Notes on verses 24-25a

CXXXV “drink” = shaqah. This is to give water to, to cause to drink – to irrigate, drown. It can be used for watering plants or giving water to flocks.
CXXXVI “bitter pain” = mar. Same as “bitterness” in v18. See note CVI above.
CXXXVII “hand” = yad. Same as “hand” in v18. See note CIV above.
CXXXVIII “elevate” = nuph. This is to rock back and forth, wave, sprinkle, quiver, beckon, offer, present.

beforeCXXXIX the LordCXL and bringCXLI it to the altar,CXLII 

Notes on verse 25b

CXXXIX “before” = paneh. Same as “before” in v16. See note LXXXVII above.
CXL “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CXLI “bring” = qarab. Same as “bring” in v9. See note LII above.
CXLII “altar” = mizbeach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is an altar.

26 and the priest shall take a handfulCXLIII of the grain offering as its memorial portionCXLIV and turn it into smokeCXLV on the altar and afterwardCXLVI shall make the woman drink the water. 

Notes on verse 26

CXLIII “take a handful” = qamats. 3x in OT. This is to grasp or take with one’s hand.
CXLIV “memorial portion” = azkarah. Related to “male” in v3 & “remembrance” in v15 & “bringing…to remembrance” in v15. 7x in OT. From zakar (see note XIV above). This is a token portion or memorial offering.
CXLV “turn…into smoke” = qatar. Perhaps from qetoreth (smoke, incense, the scent of the sacrifice as it burned); from the same as qitor (thick smoke, vapor). This is to make an offering, particular one of burned incense. It focuses on the fragrance made from the sacrificial fire. This is generally used to refer to worship.
CXLVI “afterward” = achar. From achar (to remain behind, linger, continue, be behind, or delay; can also imply procrastination). This is after or the last part, following.

27 When he has made her drink the water, then,CXLVII if she has defiled herself and has been unfaithful to her husband, the water that brings the curse shall enter into her and cause bitter pain, and her womb shall discharge, her uterus drop, and the woman shall becomeCXLVIII an execration amongCXLIX her people. 

Notes on verse 27

CXLVII {untranslated} = hayah. Same as “be” in v9. See note LIII above.
CXLVIII “become” = hayah. Same as “be” in v9. See note LIII above.
CXLIX “among” = qereb. Related to “bring” in v9 & “offering required” in v15. Perhaps from qarab (see note LII above). This is among, in the midst, before, the center It is the inward part, whether literal or figurative. It can also be used for the heart, the site of thoughts and feelings. This word is also used as a technical term for the entrails of the animals who are sacrificed.

28 But if the woman has not defiled herself and is clean,CL then she shall be immune and be able to conceiveCLI children.CLII

Notes on verse 28

CL “is clean” = tahor. From taher (bright, which implies being pure or clean; to purge, cleanse, or purify; clean in a ritual sense or a moral one (i.e. moral or holy)). This is clean or pure in a literal, ritual, or ethical sense.
CLI “be able to conceive” = zara. Related to “had intercourse” in v13. See note LIX above.
CLII “children” = zera. Same as “had intercourse” in v13. See note LIX above.

29 “This is the lawCLIII in cases of jealousy, when a wife, while under her husband’s authority, goes astray and defiles herself, 30 or when a spirit of jealousy comes on a man and he is jealous of his wife, then he shall set the woman beforeCLIV the Lord,CLV

Notes on verses 29-30a

CLIII “law” = torah. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach). This is law, instruction, teaching, or statute. It can also refer to the first five books of the Bible – the Torah.
CLIV “before” = paneh. Same as “before” in v16. See note LXXXVII above.
CLV “Lord” = YHVH. Same as “Lord” in v1. See note I above.

and the priest shall applyCLVI this entireCLVII law to her. 31 The man shall be freeCLVIII from iniquity, but the woman shall bearCLIX her iniquity.”

Notes on verses 30b-31

CLVI “apply” = asah. Same as “did” in v4. See note XX above.
CLVII “entire” = kol. Same as “everyone” in v2. See note VIII above.
CLVIII “be free” = naqah. Same as “be immune” in v19. See note CXIV above.
CLIX “bear” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.

Image credit: “The Madonna” by Edward Munch, between 1895 and 1902.

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