Bilangan 5:13

5:13 and a man has sexual relations ¹  with her ²  without her husband knowing it, ³  and it is hidden that she has defiled herself, since ⁴  there was no witness against her, nor was she caught –

Bilangan 5:22

5:22 and this water that causes the curse will go ⁵  into your stomach, and make your abdomen swell and your thigh rot.” ⁶  Then the woman must say, “Amen, amen.” ⁷ 

Bilangan 5:28

5:28 But if the woman has not defiled herself, and is clean, then she will be free of ill effects ⁸  and will be able to bear children.

Bilangan 5:31

5:31 Then the man will be free from iniquity, but that woman will bear the consequences ⁹  of her iniquity.’” ¹⁰ 

Bilangan 6:7

6:7 He must not defile himself even ¹¹  for his father or his mother or his brother or his sister if they die, ¹²  because the separation ¹³  for ¹⁴  his God is on his head.

[5:13]  ¹ tn Heb “and a man lies with her with the emission of semen.” This makes it clear that there was adultery involved, so that the going astray is going astray morally. The indication in the text is that if she had never behaved suspiciously the sin might not have been detected.

[5:13]  ² tc The sign of the accusative אֹתָהּ (’otah) is probably to be repointed to the preposition with the suffix, אִתָּהּ (’ittah).

[5:13]  ³ tn Heb “and it is concealed from the eyes of her husband.”

[5:13]  ⁴ tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin.

[5:22]  ⁵ tn The verb is the perfect tense with vav (ו) consecutive. It could be taken as a jussive following the words of the priest in the previous section, but it is more likely to be a simple future.

[5:22]  ⁶ tn Heb “fall away.”

[5:22]  ⁷ tn The word “amen” carries the idea of “so be it,” or “truly.” The woman who submits to this test is willing to have the test demonstrate the examination of God.

[5:28]  ⁸ tn Heb “will be free”; the words “of ill effects” have been supplied as a clarification.

[5:31]  ⁹ sn The text does not say what the consequences are. Presumably the punishment would come from God, and not from those administering the test.

[5:31]  ¹⁰ tn The word “iniquity” can also mean the guilt for the iniquity as well as the punishment of consequences for the iniquity. These categories of meanings grew up through figurative usage (metonymies). Here the idea is that if she is guilty then she must “bear the consequences.”

[6:7]  ¹¹ tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.

[6:7]  ¹² tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.

[6:7]  sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus’ hard saying in Matt 8:22, “let the dead bury their own dead,” makes sense in the light of this passage – Jesus was calling for commitment to himself.

[6:7]  ¹³ tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.

[6:7]  ¹⁴ tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.