Numbers 5 13

Numbers 5:13 kjv

And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;

Numbers 5:13 nkjv

and a man lies with her carnally, and it is hidden from the eyes of her husband, and it is concealed that she has defiled herself, and there was no witness against her, nor was she caught?

Numbers 5:13 niv

so that another man has sexual relations with her, and this is hidden from her husband and her impurity is undetected (since there is no witness against her and she has not been caught in the act),

Numbers 5:13 esv

if a man lies with her sexually, and it is hidden from the eyes of her husband, and she is undetected though she has defiled herself, and there is no witness against her, since she was not taken in the act,

Numbers 5:13 nlt

and has sex with another man, but neither her husband nor anyone else knows about it. She has defiled herself, even though there was no witness and she was not caught in the act.

Numbers 5 verses

Numbers 5 13 Meaning

Numbers 5:13 describes the precise conditions that necessitate the "trial of jealousy" or the "Sotah ritual" for a married woman in ancient Israel. It specifies that for this unique divine test to be invoked, three crucial circumstances must coalesce: first, a woman must have engaged in sexual intercourse with a man who is not her husband, thus defiling herself; second, this act of adultery must have been executed in absolute secrecy, entirely hidden from her husband's knowledge and sight, and diligently concealed by the woman; and third, there must be a complete absence of human evidence, meaning no witnesses observed the transgression, nor was she caught in the act itself. This verse, therefore, highlights a scenario where profound suspicion of infidelity exists, leading to ritual impurity, but verifiable human proof is entirely lacking, thereby necessitating a divine revelation of truth.

Numbers 5 13 Context

Numbers chapter 5 opens with laws concerning the purification of the Israelite camp, first by segregating those ritually unclean due to leprosy, discharges, or contact with the dead, and then by addressing restitution for wrongdoing against a neighbor. This emphasis on maintaining the sanctity and purity of the camp—God's dwelling place—sets the broader theme. Verses 11-31, where verse 13 is located, describe the intricate ritual of the "bitter water" or "trial of jealousy" (Sotah). This law addresses a highly sensitive and potentially destructive marital situation: a husband's deep suspicion of his wife's adultery in the absence of any direct human proof. In a patriarchal society where lineage legitimacy and marital fidelity were paramount, a wife's infidelity was not only a moral breach but also a significant threat to family honor and purity. The ordeal was a unique divine mechanism, an appeal directly to Yahweh as the ultimate judge, designed to reveal hidden truth where human legal systems fell short. Unlike surrounding ancient Near Eastern cultures which might employ magical or arbitrary "water ordeals," Israel's ritual was distinct in its direct invocation of Yahweh's judgment, emphasizing His omniscience and commitment to justice within His holy community, while also providing a divinely sanctioned way to resolve deeply held suspicions without resorting to baseless accusations, violence, or false justice.

Numbers 5 13 Word analysis

• "and a man" (וְשָׁכַב אִישׁ - v'shakhav ish):

  • Ish (אִישׁ): "man," used here in a generic sense, indicating anyone other than her lawful husband. The significance is that the subject is an external party, distinct from the husband mentioned in the latter part of the verse.

• "lie with her carnally," (אֹתָהּ שִׁכְבַת זָרַע - otah shikhvat zara')

  • shikhvat zara' (שִׁכְבַת זָרַע): Literally "lying of seed" or "emission of semen." This is a biblical euphemism for sexual intercourse, specifically emphasizing the physical act that results in potential conception.
  • Significance: The phrase specifies the type of illicit encounter: actual coitus. This means the defilement is complete and potentially carries the most profound consequences for the marriage, including the legitimacy of potential offspring. It is not merely an emotional or suggestive act, but a full physical transgression.

• "and it be hid" (וְנֶעְלַם - v'ne'lam):

  • ne'lam (נֶעְלַם): Hebrew Piel passive, from the root alam (עלם), meaning "to be hidden, concealed." This verb emphasizes the secrecy and covert nature of the act itself, implying intentional hiding by those involved.
  • Significance: This is the primary condition necessitating the "bitter water" ritual. If the act were publicly known or proven by human witnesses, different legal procedures would apply, likely involving the death penalty for both parties (Lev 20:10). This law addresses secret sins.

• "from the eyes of her husband," (מֵעֵינֵי אִישָׁהּ - me'einei ishah):

  • me'einei (מֵעֵינֵי): "from the eyes of."
  • ishah (אִישָׁהּ): "her husband."
  • Significance: Directly states the husband's unawareness, a key component for activating this specific ritual. It implies a situation where the husband suspects but lacks the direct sensory evidence needed to prosecute through standard means. The spiritual significance is that while man may be blind, God sees.

• "and be kept close," (וְנִסְתְּרָה - v'nist'rah):

  • nist'rah (וְנִסְתְּרָה): Hebrew Niphal passive, from the root satar (סתר), meaning "to hide oneself, to be concealed." This strengthens the preceding phrase, emphasizing the active effort made to keep the deed secret. It implies not just the act being unseen, but an intentional concealment by the woman and possibly the other man.
  • Significance: This denotes a deliberate action by the parties involved to conceal the sin, not merely an incidental lack of witnesses. This highlights the intentional deception underlying the alleged defilement.

• "and she be defiled," (וְהִיא נִטְמְאָה - v'hi nit'me'ah):

  • nit'me'ah (נִטְמְאָה): Hebrew Niphal, from the root tama' (טמא), "to be unclean, defile." This is a ritual and moral defilement, rendering her unfit to participate in sacred communal life until she is cleansed or until her guilt/innocence is revealed.
  • Significance: Adultery renders one unclean not only morally but also ritually, having profound implications for her relationship with God and the holy community of Israel. This defilement is presented as an existing spiritual reality, even if its cause is hidden.

• "and there be no witness against her," (וְעֵד אֵין בָּהּ - v'ed ein bah):

  • v'ed ein bah (וְעֵד אֵין בָּהּ): Literally "and witness not in her" or "against her."
  • Significance: This crucial legal criterion rules out the application of typical Israelite jurisprudence, which required the testimony of two or three witnesses for a capital offense like adultery (Deut 17:6; 19:15). Its absence mandates the need for divine adjudication through the ordeal.

• "neither she be taken with the manner;" (וְהִיא לֹא נִתְפְּשָׂה - v'hi lo nitp'sah):

  • nitp'sah (נִתְפְּשָׂה): Hebrew Niphal passive, from the root tafas (תפש), "to seize, catch." "Taken with the manner" means "caught in the act."
  • Significance: This further reinforces the complete lack of direct evidence. She wasn't found in the act, meaning there was no immediate, undeniable proof of her defilement, such as in the case of the woman in John 8. This distinguishes the Numbers 5 case as one of pure, unproven suspicion requiring divine revelation.

• "and a man lie with her carnally...and she be defiled": This word group clearly identifies the fundamental transgression at stake: the consummation of adultery. This act inherently carries spiritual and ritual defilement, forming the basis of the husband's concern and the reason for the need for truth. The physical defilement compromises the sanctity of the marital bond and, potentially, the purity of the family lineage within the covenant community.

• "and it be hid from the eyes of her husband, and be kept close, and there be no witness against her, neither she be taken with the manner;": This composite phrase articulates the stringent conditions under which the special ordeal is required. It describes a situation of absolute human evidentiary vacuum. Each sub-phrase—lack of husband's awareness, active concealment, absence of direct testimony, and not being apprehended in the act—collectively underscores that human legal recourse is exhausted, making divine intervention the sole means of discerning truth and bringing justice. This state of unproven suspicion creates intense distress and threatens the integrity of the marriage, necessitating a divinely ordained resolution.

Numbers 5 13 Bonus section

• The detail of "carnally" (שִׁכְבַת זָרַע - shikhvat zara') strongly links the act to potential paternity and inheritance issues, which were extremely significant in ancient Israelite society, underscoring the severity of a wife's infidelity as a threat to the purity of the family lineage and patrimony.
• The ritual's uniqueness in Israelite law (relying on a supernatural outcome rather than human witnesses) demonstrates the profound sacredness and societal importance of marital fidelity. It shows that God was directly concerned with preserving the covenant relationship between husband and wife, even in matters not outwardly evident.
• While seemingly harsh from a modern perspective, this ordeal offered a unique, divine means for resolving marital tension stemming from unproven suspicion. It served as a protection against capricious or baseless accusations of adultery, as the ritual involved sacred elements and was performed by the priest before the Lord. It placed the ultimate judgment in God's hands, thereby preventing violent retaliation by the husband or the public shaming of a potentially innocent woman based solely on suspicion.

Numbers 5 13 Commentary

Numbers 5:13 meticulously outlines the precise pre-conditions for the unique trial of jealousy, an ordeal divinely established for a marriage in crisis. The verse underscores a scenario of profound and potentially devastating marital breach: a wife's sexual defilement by another man, coupled with absolute secrecy. The problem is not merely the suspected sin of adultery itself (which, if proven, carried a clear death penalty, Lev 20:10), but rather the complete absence of any humanly verifiable proof. The husband's "spirit of jealousy" (v.14) prompts this appeal to God, as there are no eyewitnesses to corroborate the suspicion, nor was the woman caught in the illicit act. This state of hiddenness—"hid from the eyes of her husband," "kept close," "no witness," "not taken with the manner"—is crucial. It transforms a case of alleged crime into a unique spiritual predicament where human legal structures are inadequate. In such circumstances, God, as the omniscient Judge who sees what is hidden, provides a mechanism for truth to emerge. The ritual highlights the gravity of covenant defilement, the sacredness of marriage, and God's active involvement in maintaining moral order even in the realm of private, unproven sin. It provided a divinely appointed pathway for truth, offering vindication for the innocent and judgment for the guilty, thereby preserving order and justice within the community.

• Example 1: A modern context might be akin to a spouse deeply suspicious of infidelity, finding circumstantial evidence (e.g., unusual patterns, evasiveness) but lacking concrete proof (e.g., photo, witness account), creating profound distress and uncertainty that ordinary means cannot resolve.
• Example 2: The principle resonates with hidden spiritual impurities or sins in the life of a believer that go undetected by others but bring inward defilement and spiritual unrest, which eventually, through God's conviction, lead to confession and cleansing (1 John 1:9).