5:2 they must send everyone from the camp Despite the ostracizing effects of placing people outside of the camp for conditions they cannot control, theologically this practice was necessary for Israel’s survival, because impurity that came too close to Yahweh could provoke the deadly power of the divine presence and cost many lives.

who is afflicted with a rash The Hebrew term used here refers to being afflicted by any of a number of skin diseases (see note on Lev 13:1–59). For more regarding how priests were to treat leprosy and its unclean status, see Lev 13:1–59 and note.

with a fluid discharge Women who have just given birth (Lev 12) or who are menstruating (Lev 15:19–24) are not specifically listed here, indicating that the discharges in view are abnormal. Childbirth and menstruation are natural conditions; the discharges here are caused by disease. The woman with the issue of blood whom Jesus heals in the Synoptic Gospels likely fell into this category (Matt 9:18–26; Mark 5:21–43; Luke 8:40–56).

through contact with a corpse Since death is the opposite of life, contact with death meant ritual impurity—an unfit condition for entering sacred space and approaching the life-giver, God. Compare Lev 21:2–11.

5:3 where I am dwelling in their midst Refers to the divine presence within the tabernacle’s most holy place, which is at the center of the camp.

5:7 will make restitution for their guilt The Hebrew word used here, asham, is also used with respect to guilt offerings (see note on Lev 5:6). To make restitution, the guilty had to make a payment equal to the value of what was stolen plus 20 percent. However, when a thief was caught without surrendering voluntarily, the restitution was double the value of the item (Exod 22:3), or perhaps more (Exod 21:16). This enhanced penalty likely encouraged people to confess. The offender also would make a guilt (reparation) offering (see Num 5:8).

5:8 is to be given to Yahweh If a fraud victim died before the case was settled and had no next of kin, the restitution payment went to the officiating priest, in addition to a sacrificial ram.

5:13 she is concealed Meaning, there are no witnesses and she does not become pregnant.

she is defiled A moral defilement, not a ritual one. This defilement refers to the status of her womb. Since an adulterous woman’s womb is viewed as tainted by the genetic material of a man who is not her husband, the husband’s line is in danger; the paternity of future children is now suspect.

there is no witness against her The Israelites could not enact severe penalties on the testimony of only one witness (Num 35:30). The trial by ordeal described here assumes that God serves as a witness. The penalty for guilt in this case is not death (see vv. 22, 27), as it would be if the guilty couple was caught in the act (see Lev 20:10; Deut 22:22).

5:14 a spirit of jealousy The Hebrew term used here, ruach, which can be translated as “breath, wind, spirit,” often indicates an emotional state, not a supernatural spirit (compare Isa 19:14; Hos 4:12; 5:4).

Old Testament Anthropology

5:15 an ephah of Slightly greater than 22 liters. Since the woman is suspected of a presumptuous sin, she cannot bring her own sacrifice (see Num 15:30).

He will not pour oil Oil and frankincense commonly conveyed a spirit of joy (Psa 104:15). This is not a sacrifice of atonement, since no proof of actual sin yet exists. If the woman is guilty, there will be no atonement.

5:17 holy waters in a clay vessel The water probably comes from the laver in the tabernacle courtyard (see Exod 30:17–21).

the floor of the tabernacle Probably from the floor inside the tent structure (the holy place), an area officially consecrated by ritual. The tabernacle was Israel’s portable tent shrine used from their time at Mount Sinai through the reign of King David. The construction and consecration of the tabernacle and all of its furnishings is detailed in Exod 25–31 and 35–40.

5:18 the grain offering of the remembering While grain offerings are spoken of elsewhere (see note on Lev 2:1–16), this specific kind of grain offering is mentioned only here.

the waters of bitterness that brings a curse The Hebrew word mar (“bitterness”) probably does not refer to the taste of the mixture since water mixed with dirt would not necessarily taste bitter. Rather, it refers to the negative social consequences the woman will endure if she is found guilty.

5:21 a curse and a sworn oath The Hebrew phrase here uses two nouns—alah (which may be rendered “curse”) and shevu'ah (which may be rendered “oath”)—probably emphasizing the severity of the punishment. The following verses only use alah to emphasize the negative aspect since shevu'ah does not have negative connotations.

your hip The Hebrew word used here, yarekh, can refer to the upper thigh, hip, or side, but here it is likely a euphemism for the womb (e.g., Gen 24:2, 9).

5:22 into your intestines to cause your womb to swell The curse affects the woman’s reproductive system; if she is guilty, she will be unable to bear children.

5:23 on the scroll, and he will wipe them off into the waters of Here, the instructions are not clear as to how the priest is to get the written curse into the water. The act of “washing” or “blotting” (machah) something out of a book or scroll (sepher) refers to daubing off wet ink. This would remove as much ink as possible, although the writing could still be seen.

5:25 he will wave the grain offering A ritual gesture to call God’s attention to the offering before presenting it at the altar (see Lev 14:12, 24).

5:26 will grasp her memorial offering from the grain offering The sacrificial procedure follows the one outlined for a regular grain offering (minchah; compare Lev 2:2).

5:27 woman will be as a curse in the midst of her people The woman has been rendered barren by God. People in the ancient Near East considered childlessness to be related to divine disfavor (see Gen 20:18; 30:1–3; 1 Sam 1:6, 11).

5:28 be able to conceive children Opposite of the penalty; see v. 27.

5:31 The man The Hebrew word used here, ha'ish, is a generic word for “man”—so which man is in view is ambiguous. It could possibly refer to the man with whom the woman had relations, although a husband who wrongfully accused his wife is also not held to account.