Numbers 5:15

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Or, making the sin known, and not purging it.

Only in the sin offering, and so this offering of jealousy were neither oil nor incense offered.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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, Exo 16:36, the quantity of manna for one man every day, Exo 16:16, and the quantity of flour in the daily meat offering, Exo 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, Lev 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, Lev 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Measure, (sati). Hebrew and Septuagint, "epha," of which the measure was only one-third. (Calmet) --- Oil, &c. These were rejected in sacrifices for sin, Leviticus v. 11. Jealous husbands have no sentiments of commiseration, or of sweetness; (Haydock) nor can any experience the emotions of joy, while they are in such a situation. (Tirinus)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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 husband’s 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

He shall bring her offering for her HnBdq, "her offering;" hyl, "on her account." It was to be a meat offering not connected on this occasion with any other sacrifice of the fruits of the earth, symbolizing the fruits of her guilty, or at least care. less and suspicious, conduct. As of barley meal, not of fine wheat flour, it indicated her present low and vile estate (deserved or undeserved); as without incense or oil, it disclaimed for itself the sanctifying influences of God"s grace and of prayer. Thus every detail of the offering, while it did not condemn the woman (for one found guilty could not have made any offering at all), yet represented her questionable repute and unquestionable dishonour, for even the unjust suspicion of the husband is a dishonour to the wife. Barley meal. In the days of Elisha half the price of fine flour, (2Ki_7:1) and only eaten by the poor. (Eze_4:12Jo Eze_6:9) An offering of jealousy. Literally, "of jealousies." taonq, an intensive plural. An offering of memorial, bringing iniquity to remembrance. Yusia mnhmosinou , Septuagint. An offering to bring the woman into judicial remembrance before the Lord, in order that her sin (if any) might be remembered with him, and be declared.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The man shall bring her to the priest - Who first strove to persuade her to own the truth. If she did, she was not put to death, (which must have been, if it had been proved against her) but only was divorced and lost her dowry. Her offering - By way of solemn appeal to God, whom hereby she desired to judge between her and her husband, and by way of atonement to appease God, who had for her sins stirred up her husband against her. He shall pour no oil - Both because it was a kind of sin-offering, from which these were excluded, and because she came thither as a delinquent, or suspected of delinquency, 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 denoted, Psalm 1xli, 2. Bringing iniquity to remembrance - Both to God before whom she appeared as a sinner, and to her own conscience, if she was guilty; and, if she were not guilty of this, yet it reminded her of her other sins, for which this might be a punishment.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

a tenth

This is one part out of ten equal parts. (See: Fractions)

a tenth of an ephah

This can be written in modern measurements. AT: "a tenth of an ephah (which is about 2 liters)" or "2 liters" (See: Biblical Volume)

a grain offering of jealousy

"a grain offering for jealousy"

a reminder of the iniquity

A "reminder" is something that shows evidence that something had occurred that required justice. In this case, he made the offering to determine whether his wife had committed adultery or not.

translationWords

priest

drink offering

tenth

barley

oil

frankincense

grain offering

sin

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

קמח implies that it shall not be of fine sifted flour.

It must be שערים BARLEY, and not wheat; because she committed a bestial act, therefore shall her offering consist of that which is food for beasts (Sifrei Bamidbar 8; Sotah 14a).

לא יצק עליו שמן HE SHALL POUR NO OIL UPON IT, so that her offering shall not be embellished (cf. Rashi on Leviticus 5:11) — and also because oil is called light (it is named יצהר from the root צהר, to give light; see Tanchuma) whilst she acted in darkness (Midrash Tanchuma, Nasso 3; cf. Sotah 15a).

ולא יתן עליו לבנה NOR SHALL HE PUT FRANKINCENSE THEREON — Because the matriarchs are symbolically termed frankincense, as it is said, (Songs 4:6) “I will get me … to the hill of frankincense” (which is taken as an allusion to the matriarchs), whilst she deviated from their paths (Midrash Tanchuma, Nasso 3).

כי מנחת קנאת הוא FOR IT IS A MEAL OFFERING OF JEALOUSY — i.e., this קמח is a meal offering of jealousy; for the word קמח is masculine and is therefore referred to by the masc. form.

מנחת קנאת A MEAL OFFERING OF JEALOUSY — The plural קנאות is used because it arouses against her two outbreaks of jealousy — the jealousy of the Omnipresent and the jealousy of her husband (Tosefta Sotah 2; Sifrei Bamidbar 8; cf. Rashi’s second comment on איש איש v. 12).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

HE SHALL POUR NO OIL UPON IT — “so that her offering shall not be enriched, for oil is called light, whereas she acted in darkness. NOR SHALL HE PUT FRANKINCENSE THEREON, for the matriarchs are compared to frankincense, as it is said, to the hill of frankincense [an allegorical expression explained by the Midrash as an allusion to the matriarchs], but this woman turned aside from their [virtuous] ways (Midrash Tanhuma Nasso 3). FOR IT IS A MEAL-OFFERING OF JEALOUSIES. This flour arouses against her two jealousies — the jealousy of G-d, and the jealousy of her husband.” Thus far is Rashi’s language on the basis of the words of our Rabbis. 3; Sifre Naso 8.But in the opinion of all the commentators [the meaning of the expression] for it is a meal-offering of jealousies is to say that because this meal-offering [of the sotah] is a woman suspected of adultery, and is subject to the laws explained further on in Verses 11-31. The law concerning her meal-offering is found in Verse 15, where it is called a meal-offering of jealousy. is an offering which may bring her punishment [if the charge against her is true], therefore it is of a lesser quality [than all other meal-offerings and is to be brought of] barley without oil and frankincense. On the other hand, a meal-offering of which the memorial-part is brought to be acceptable before the Eternal, is to be brought from fine wheat-flour with oil and frankincense. But in my opinion the expression for it is a meal-offering of jealousies refers to the beginning of the verse, stating that the husband shall bring the offering for his wife, that is to say, instead of her, for it is a meal-offering of jealousies bringing her iniquity to remembrance. Thus it is not fitting that she should bring it of her own property, but it is he who is to bring the meal-offering to G-d so that He should take note of his suspicions of her, and punish her on his [the husband’s] behalf. And the reason [why this meal-offering comes from] se’orim (barley) (barley) is suggestive of the word sa’ar (storm), as is indicated in the next verse quoted by Ramban. is so that ‘sa’arath’ (a storm of) the Eternal is gone forth in fury, yea, a whirling storm; it shall whirl upon the head of wickedness, like the cake of barley bread, 22-28). mentioned in the story of Gideon, which [one of the Midianites who saw it in a dream] interpreted as referring to a storm (sa’ar) and great confusion [which would break forth upon the camp of the Midianites]. Similarly, the earthen vessel [in which the holy water is put] is a hint that she shall be broken like a potter’s vessel, and likewise the dust [which must be taken from the floor of the Tabernacle and put into the water indicates] that she is dust, and into dust shall she return [if she is guilty of adultery]. The meaning of the word hu [ki minchath kna’oth ‘hu’ — using the masculine form of “it” in the phrase “it is a meal-offering of jealousies,” when it should have used hi, the feminine form, since the word minchah (meal-offering) is feminine] is because it refers back to the word kemach (flour) [which is mentioned above in the same verse, and the word kemach is masculine]. But this [unusual usage of the masculine here] has a mystical explanation, for further on when the meal-offering is in the hands of the woman Scripture uses the word hi [minchath kna’oth hi — literally: “‘she’ is a meal-offering of jealousies”]. And now [in this verse] Scripture mentions the memorial first, stating that “she” brings iniquity to remembrance. [literally: “for a meal-offering of jealousies ‘he’ is, a meal-offering of memorial, bringing iniquity to remembrance”], and the meaning thereof is that in this meal-offering there is both judgment and mercy: judgment, if she is guilty, and mercy if innocent. The word hu in this verse thus refers both to kemach and zikaron, which allude to these two attributes. Hence also the word hu is mentioned before zikaron (“memorial”), for “the memorial which brings iniquity to remembrance” surely alludes to the attribute of judgment, and the word hu which is mentioned before “the memorial” therefore alludes to mercy. Further on in Verse 18, however, the text reads: eith minchath hazikaron minchath kna’oth hi. There the word hi (“she”) appears at the end of the whole expression, after hazikaron (“the memorial”), when the meal-offering is in her hands [as the verse states] it is only “judgment” which brings the iniquity to remembrance. See further my Hebrew commentary p. 213.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.