Antiguo Testamento

Numbers — Capítulo 5

The book of Numbers tells the story of Israel in the wilderness, journeying toward the Promised Land from Mount Sinai. As Moses led Israel from Egypt to Canaan, God tested his people in the crucible of the wilderness to see if they would be faithful to him as a unified nation. Numbers documents their successes and failures. Israel’s disobedience resulted in the Lord’s judgment, always counterba…

Versión

Texto — Reina-Valera 1960

1Jehová habló a Moisés, diciendo:

2Manda a los hijos de Israel que echen del campamento a todo leproso, y a todos los que padecen flujo de semen, y a todo contaminado con muerto.

3Así a hombres como a mujeres echaréis; fuera del campamento los echaréis, para que no contaminen el campamento de aquellos entre los cuales yo habito.

4Y lo hicieron así los hijos de Israel, y los echaron fuera del campamento; como Jehová dijo a Moisés, así lo hicieron los hijos de Israel.

5Además habló Jehová a Moisés, diciendo:

6Di a los hijos de Israel: El hombre o la mujer que cometiere alguno de todos los pecados con que los hombres prevarican contra Jehová y delinquen,

7aquella persona confesará el pecado que cometió, y compensará enteramente el daño, y añadirá sobre ello la quinta parte, y lo dará a aquel contra quien pecó.

8Y si aquel hombre no tuviere pariente al cual sea resarcido el daño, se dará la indemnización del agravio a Jehová entregándola al sacerdote, además del carnero de las expiaciones, con el cual hará expiación por él.

9Toda ofrenda de todas las cosas santas que los hijos de Israel presentaren al sacerdote, suya será.

10Y lo santificado de cualquiera será suyo; asimismo lo que cualquiera diere al sacerdote, suyo será.

11También Jehová habló a Moisés, diciendo:

12Habla a los hijos de Israel y diles: Si la mujer de alguno se descarriare, y le fuere infiel,

13y alguno cohabitare con ella, y su marido no lo hubiese visto por haberse ella amancillado ocultamente, ni hubiere testigo contra ella, ni ella hubiere sido sorprendida en el acto;

14si viniere sobre él espíritu de celos, y tuviere celos de su mujer, habiéndose ella amancillado; o viniere sobre él espíritu de celos, y tuviere celos de su mujer, no habiéndose ella amancillado;

15entonces el marido traerá su mujer al sacerdote, y con ella traerá su ofrenda, la décima parte de un efa de harina de cebada; no echará sobre ella aceite, ni pondrá sobre ella incienso, porque es ofrenda de celos, ofrenda recordativa, que trae a la memoria el pecado.

16Y el sacerdote hará que ella se acerque y se ponga delante de Jehová.

17Luego tomará el sacerdote del agua santa en un vaso de barro; tomará también el sacerdote del polvo que hubiere en el suelo del tabernáculo, y lo echará en el agua.

18Y hará el sacerdote estar en pie a la mujer delante de Jehová, y descubrirá la cabeza de la mujer, y pondrá sobre sus manos la ofrenda recordativa, que es la ofrenda de celos; y el sacerdote tendrá en la mano las aguas amargas que acarrean maldición.

19Y el sacerdote la conjurará y le dirá: Si ninguno ha dormido contigo, y si no te has apartado de tu marido a inmundicia, libre seas de estas aguas amargas que traen maldición;

20mas si te has descarriado de tu marido y te has amancillado, y ha cohabitado contigo alguno fuera de tu marido

21(el sacerdote conjurará a la mujer con juramento de maldición, y dirá a la mujer): Jehová te haga maldición y execración en medio de tu pueblo, haciendo Jehová que tu muslo caiga y que tu vientre se hinche;

22y estas aguas que dan maldición entren en tus entrañas, y hagan hinchar tu vientre y caer tu muslo. Y la mujer dirá: Amén, amén.

23El sacerdote escribirá estas maldiciones en un libro, y las borrará con las aguas amargas;

24y dará a beber a la mujer las aguas amargas que traen maldición; y las aguas que obran maldición entrarán en ella para amargar.

25Después el sacerdote tomará de la mano de la mujer la ofrenda de los celos, y la mecerá delante de Jehová, y la ofrecerá delante del altar.

26Y tomará el sacerdote un puñado de la ofrenda en memoria de ella, y lo quemará sobre el altar, y después dará a beber las aguas a la mujer.

27Le dará, pues, a beber las aguas; y si fuere inmunda y hubiere sido infiel a su marido, las aguas que obran maldición entrarán en ella para amargar, y su vientre se hinchará y caerá su muslo; y la mujer será maldición en medio de su pueblo.

28Mas si la mujer no fuere inmunda, sino que estuviere limpia, ella será libre, y será fecunda.

29Esta es la ley de los celos, cuando la mujer cometiere infidelidad contra su marido, y se amancillare;

30o del marido sobre el cual pasare espíritu de celos, y tuviere celos de su mujer; la presentará entonces delante de Jehová, y el sacerdote ejecutará en ella toda esta ley.

31El hombre será libre de iniquidad, y la mujer llevará su pecado.

TYNDALE OPEN STUDY NOTES

Versículo 1

I. 5:1–10:10 These legal matters were to ensure the purity of the Israelites, their priesthood, and …

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).

Versículo 2

II. 5:2 skin disease: The Hebrew word used here describes various skin diseases that were regarded as…

5:2 skin disease: The Hebrew word used here describes various skin diseases that were regarded as contagious (cp. Lev 13–14). • Discharge refers to fluids associated with sexual organs (Lev 15; cp. Luke 8:43-48). • touching a dead person: See Num 6:6-11; 19:11.

Versículo 5

III. 5:5-10 Guidelines regarding confession and restitution for wrongdoing emphasize the strong Hebrew…

5:5-10 Guidelines regarding confession and restitution for wrongdoing emphasize the strong Hebrew concern for morality (Lev 6:1-7).

Versículo 6

IV. 5:6 Doing something wrong to another human being is the same as betraying—literally breaking fait…

5:6 Doing something wrong to another human being is the same as betraying—literally breaking faith with—the Lord (cp. 5:8). A right relationship with God produces right relationships with people; a wrong relationship with others shows a wrong relationship with the Lord.

Versículo 7

V. 5:7 This restitution and the guilt offering (see Lev 6–7) associated with the sin was intended to…

5:7 This restitution and the guilt offering (see Lev 6–7) associated with the sin was intended to inculcate a heightened sense of individual responsibility to God’s holiness.

Versículo 8

VI. 5:8 Because sin is ultimately against God (5:6; Ps 51:4), the perpetrator had a moral obligation …

5:8 Because sin is ultimately against God (5:6; Ps 51:4), the perpetrator had a moral obligation to make restitution to the Lord, who authorized the human victims of the sin to receive that payment; if none were living, the Lord received payment through the priest. Perpetrators also had to offer a valuable sacrifice that restored their ritual purity (Num 5:1-4) and their relationship with God. • purified and made right with the Lord: See study note on Lev 1:4.

Versículo 9

VII. 5:9-10 Priests supported their families partly by receiving a share of the sacrifices. In some in…

5:9-10 Priests supported their families partly by receiving a share of the sacrifices. In some instances, surplus sacrifices could be sold to provide funds for the priesthood, for maintaining the sanctuary, and for other religious needs (cp. 1 Cor 8:4-13).

Versículo 11

VIII. 5:11-31 This detailed test for adultery, a “trial by ordeal,” is the only such case found in the …

5:11-31 This detailed test for adultery, a “trial by ordeal,” is the only such case found in the Old Testament, though trial by ordeal was a common procedure in the ancient Near East. God had a special interest in safeguarding marriage as the foundation of Hebrew society, and the purpose of this ordeal was to promote marital faithfulness. We cannot determine how commonly such ordeals actually occurred. This procedure appealed to God’s own intervention to ensure justice in cases lacking evidence (cp. 1 Cor 5:5).

Versículo 14

IX. 5:14-15 The husband presented his case before the priest, and the “ritual law for dealing with su…

5:14-15 The husband presented his case before the priest, and the “ritual law for dealing with suspicion” (5:29) took the husband’s jealousy and suspicion to a higher court.

Versículo 17

X. 5:17 The holy water and the dust were sacred because of their association with the sanctuary.

5:17 The holy water and the dust were sacred because of their association with the sanctuary.

Versículo 21

XI. 5:21 when he makes you infertile, causing your womb to shrivel: Literally when he causes your thi…

5:21 when he makes you infertile, causing your womb to shrivel: Literally when he causes your thigh to waste away. “Thigh” is a euphemism for the reproductive organs (cp. Gen 24:2; 47:29); something would go wrong with her reproductive abilities. The punishment suited the crime as sexual immorality resulted in the inability to have children.

Versículo 23

XII. 5:23-24 The symbolism of drinking disturbing words is repeated in Ezek 2:8–3:3 and Rev 10:8-11.

5:23-24 The symbolism of drinking disturbing words is repeated in Ezek 2:8–3:3 and Rev 10:8-11.

Versículo 29

XIII. 5:29-31 As the trial by ordeal is summarized and justified, it is clear that a husband’s question…

5:29-31 As the trial by ordeal is summarized and justified, it is clear that a husband’s questions about his wife’s guilt or innocence did not burden him with any guilt. We might raise the question of a double standard, but it was very common for ancient laws to draw attention to the woman’s failure in the matter of adultery. However, Israel’s legal system provided for the punishment of both parties to an affair (as in Lev 20:10; Deut 22:21-22).

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Numbers — Capítulo 5