Numbers 5:24
He is to have the woman drink the bitter water that brings a curse, and it will enter her and cause her bitter suffering.
He is to make the woman drink
This phrase refers to the priest's role in the ritual described in Numbers 5, known as the "ordeal of jealousy." The Hebrew word for "make" (שָׁקָה, shakah) implies a deliberate action, emphasizing the priest's authority and responsibility in administering this test. Historically, this reflects the patriarchal structure of ancient Israelite society, where men held religious and legal authority. The act of drinking symbolizes submission to divine judgment, a theme prevalent throughout the Old Testament.

the bitter water
The "bitter water" (מֵי הַמָּרִים, mei hammarim) is a concoction of holy water and dust from the tabernacle floor. The bitterness signifies the potential curse and the gravity of the situation. In ancient Near Eastern cultures, similar ordeals were used to determine guilt or innocence, reflecting a common belief in divine intervention in justice. The bitterness also serves as a physical manifestation of the spiritual and emotional turmoil associated with sin and suspicion.

that brings a curse
The Hebrew word for "curse" (אָלָה, alah) indicates an oath or imprecation. This phrase underscores the seriousness of the ritual, as it invokes divine retribution upon the guilty. In the broader biblical context, curses are often seen as consequences of disobedience to God's commandments. This reflects the covenantal relationship between God and Israel, where blessings and curses are contingent upon faithfulness to the law.

and it will enter her
The phrase "enter her" (וּבָאָה בָהּ, uva'ah bah) suggests a deep, internal effect, indicating that the outcome of the ritual is not merely physical but also spiritual. This reflects the biblical understanding of the body and soul as interconnected. The entry of the water symbolizes the penetration of divine judgment into the innermost being, revealing truth and exposing hidden sin.

and cause bitter suffering
The Hebrew word for "suffering" (צָבָה, tzavah) can also mean swelling or distention, indicating a physical manifestation of the curse. This phrase highlights the potential consequences of sin and the seriousness of the accusation. In the broader scriptural context, suffering is often seen as a result of sin, but also as a means of purification and redemption. This duality reflects the biblical theme of justice tempered with mercy, where suffering can lead to repentance and restoration.

Persons / Places / Events
1. The Priest
In Numbers 5:24, the priest plays a central role in administering the ritual of the bitter water. He acts as a mediator between God and the people, ensuring that the law is upheld.

2. The Woman
The woman in this passage is suspected of adultery. She undergoes a ritual to determine her guilt or innocence, highlighting the seriousness of marital fidelity in Israelite society.

3. The Bitter Water
This is a concoction used in the ritual to test the woman's faithfulness. It symbolizes the potential curse that could come upon her if she is guilty.

4. The Tabernacle
The setting for this event is the Tabernacle, the dwelling place of God among the Israelites, where sacred rituals and judgments are carried out.

5. The Curse
The curse is a divine judgment that would manifest physically if the woman is guilty, serving as a deterrent against infidelity.
Teaching Points
The Role of the Priest
The priest acts as a mediator, emphasizing the importance of spiritual leadership and accountability in the community.

The Seriousness of Marital Fidelity
This passage underscores the value God places on faithfulness in marriage, encouraging believers to uphold their marital vows.

Divine Justice and Mercy
While the ritual seems harsh, it reflects God's justice. However, it also points to the need for mercy and grace, as seen in the New Testament.

The Power of Symbols
The bitter water serves as a powerful symbol of the consequences of sin, reminding believers of the spiritual realities behind physical actions.
Bible Study Questions
1. How does the role of the priest in Numbers 5:24 inform our understanding of spiritual leadership today?

2. In what ways does the ritual of the bitter water reflect the seriousness with which God views marital fidelity?

3. How can we reconcile the justice seen in Numbers 5:24 with the mercy shown by Jesus in John 8:3-11?

4. What are some modern-day "bitter waters" that serve as reminders of the consequences of sin in our lives?

5. How can the principles found in Numbers 5:24 guide us in maintaining integrity and faithfulness in our relationships?
Connections to Other Scriptures
Leviticus 20:10
This passage outlines the punishment for adultery, providing context for the seriousness of the accusation in Numbers 5:24.

John 8:3-11
The account of the woman caught in adultery in the New Testament offers a perspective on mercy and forgiveness, contrasting with the Old Testament law.

Proverbs 5:3-4
These verses warn against the allure of adultery, describing its consequences as bitter, similar to the bitter water in Numbers 5:24.
A Fallacious Test of InnocenceScientific IllustrationsNumbers 5:11-31
Innocence Mysteriously DeclaredCaroline's Fox's JournalNumbers 5:11-31
Innocence Strangely DeclaredW. Smith.Numbers 5:11-31
The Trial of JealousyD. Young Numbers 5:11-31
The Trial of the Suspected WifeW. Jones.Numbers 5:11-31
People
Ephah, Israelites, Moses
Places
Sinai
Topics
Bitter, Bitterness, Bringeth, Brings, Cause, Caused, Causes, Causeth, Causing, Curse, Drink, Enter, Entered, Pain, Suffering, Waters
Dictionary of Bible Themes
Numbers 5:11-28

     4456   grain

Numbers 5:11-31

     5472   proof, evidence
     8830   suspicion

Library
Meditations against Despair, or Doubting of God's Mercy.
It is found by continual experience, that near the time of death, when the children of God are weakest, then Satan makes the greatest nourish of his strength, and assails them with his strongest temptations. For he knows that either he must now or never prevail; for if their souls once go to heaven, he shall never vex nor trouble them any more. And therefore he will now bestir himself as much as he can, and labour to set before their eyes all the gross sins which ever they committed, and the judgments
Lewis Bayly—The Practice of Piety

Ciii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all
J. W. McGarvey—The Four-Fold Gospel

Influences that Gave Rise to the Priestly Laws and Histories
[Sidenote: Influences in the exile that produced written ceremonial laws] The Babylonian exile gave a great opportunity and incentive to the further development of written law. While the temple stood, the ceremonial rites and customs received constant illustration, and were transmitted directly from father to son in the priestly families. Hence, there was little need of writing them down. But when most of the priests were carried captive to Babylonia, as in 597 B.C., and ten years later the temple
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Work of Jesus Christ as an Advocate,
CLEARLY EXPLAINED, AND LARGELY IMPROVED, FOR THE BENEFIT OF ALL BELIEVERS. 1 John 2:1--"And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." By JOHN BUNYAN, Author of "The Pilgrim's Progress." London: Printed for Dorman Newman, at the King's Arms, in the Poultry, 1689. ADVERTISEMENT BY THE EDITOR. This is one of the most interesting of Bunyan's treatises, to edit which required the Bible at my right hand, and a law dictionary on my left. It was very frequently republished;
John Bunyan—The Works of John Bunyan Volumes 1-3

Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student
Alfred Edersheim—Sketches of Jewish Social Life

Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties
J. W. McGarvey—The Four-Fold Gospel

The Eternity of God
The next attribute is, God is eternal.' Psa 90:0. From everlasting to everlasting thou art God.' The schoolmen distinguish between aevun et aeternum, to explain the notion of eternity. There is a threefold being. I. Such as had a beginning; and shall have an end; as all sensitive creatures, the beasts, fowls, fishes, which at death are destroyed and return to dust; their being ends with their life. 2. Such as had a beginning, but shall have no end, as angels and the souls of men, which are eternal
Thomas Watson—A Body of Divinity

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution
John Edgar McFadyen—Introduction to the Old Testament

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