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Compare Translations for Numbers 5:8

Numbers 5:8 ASV
But if the man have no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made unto Jehovah shall be the priest's; besides the ram of the atonement, whereby atonement shall be made for him.
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Numbers 5:8 BBE
But if the man has no relation to whom the payment may be made, then the payment for sin made to the Lord will be the priest's, in addition to the sheep offered to take away his sin.
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Numbers 5:8 CEB
If the person has no close relative to whom the payment can be made, then the compensation payment will go to the LORD for the priest. This is in addition to the ram of reconciliation by which the guilty party himself is reconciled.
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Numbers 5:8 CJB
But if the person has no relative to whom restitution can be made for the guilt, then what is given in restitution for guilt will belong to ADONAI, that is, to the cohen - in addition to the ram of atonement through which atonement is made for him.
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Numbers 5:8 RHE
But if there be no one to receive it, they shall give it to the Lord, and it shall be the priest’s, besides the ram that is offered for expiation, to be an atoning sacrifice.
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Numbers 5:8 ESV
But if the man has no next of kin to whom restitution may be made for the wrong, the restitution for wrong shall go to the LORD for the priest, in addition to the ram of atonement with which atonement is made for him.
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Numbers 5:8 GW
But there may be no heir to whom the payment can be made. In that case, the payment for what you did wrong must be given to the LORD for the priest [to use]. This payment is in addition to the ram which makes peace with the LORD.
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Numbers 5:8 GNT
But if that person has died and has no near relative to whom payment can be made, it shall be given to the Lord for the priest. This payment is in addition to the ram used to perform the ritual of purification for the guilty person.
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Numbers 5:8 HNV
But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to the LORD shall be the Kohen's; besides the ram of the atonement, whereby atonement shall be made for him.
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Numbers 5:8 CSB
But if that individual has no relative to receive compensation, the compensation goes to the Lord for the priest, along with the atonement ram by which the priest will make atonement for the [guilty] person.
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Numbers 5:8 KJV
But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.
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Numbers 5:8 LEB
But if the man does not have a redeemer to make restitution to him for the reparation, the reparation is to be given to Yahweh for the priest, in addition to the ram of atonement by which atonement is made for him.
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Numbers 5:8 NAS
'But if the man has no relative to whom restitution may be made for the wrong, the restitution which is made for the wrong must go to the LORD for the priest, besides the ram of atonement, by which atonement is made for him.
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Numbers 5:8 NCV
But if that person is dead and does not have any close relatives to receive the payment, the one who did wrong owes the Lord and must pay the priest. In addition, the priest must sacrifice a male sheep to remove the wrong so that the person will belong to the Lord.
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Numbers 5:8 NIRV
" 'But suppose the person has died. And suppose there is not a close relative who can be paid for the sin that was committed. Then what is paid belongs to the Lord. It must be given to the priest. A ram must be given along with it. The ram must be sacrificed to the LORD to pay for the sin.
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Numbers 5:8 NIV
But if that person has no close relative to whom restitution can be made for the wrong, the restitution belongs to the LORD and must be given to the priest, along with the ram with which atonement is made for him.
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Numbers 5:8 NKJV
But if the man has no relative to whom restitution may be made for the wrong, the restitution for the wrong must go to the Lord for the priest, in addition to the ram of the atonement with which atonement is made for him.
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Numbers 5:8 NLT
But if the person who was wronged is dead, and there are no near relatives to whom restitution can be made, it belongs to the LORD and must be given to the priest, along with a ram for atonement.
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Numbers 5:8 NRS
If the injured party has no next of kin to whom restitution may be made for the wrong, the restitution for wrong shall go to the Lord for the priest, in addition to the ram of atonement with which atonement is made for the guilty party.
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Numbers 5:8 RSV
But if the man has no kinsman to whom restitution may be made for the wrong, the restitution for wrong shall go to the LORD for the priest, in addition to the ram of atonement with which atonement is made for him.
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Numbers 5:8 DBY
And if the man have no kinsman to recompense the trespass unto, the trespass which is recompensed to Jehovah shall be the priest's, besides the ram of the atonement, wherewith an atonement is made for him.
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Numbers 5:8 MSG
If the wronged person has no close relative who can receive the compensation, the compensation belongs to God and must be given to the priest, along with the ram by which atonement is made.
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Numbers 5:8 WBT
But if the man shall have no kinsman to recompense the trespass to, let the trespass be recompensed to the LORD, [even] to the priest; besides the ram of the atonement, by which an atonement shall be made for him.
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Numbers 5:8 TMB
But if the man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, even to the priest, besides the ram of the atonement, whereby an atonement shall be made for him.
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Numbers 5:8 TNIV
But if that person has no close relative to whom restitution can be made for the wrong, the restitution belongs to the LORD and must be given to the priest, along with the ram with which atonement is made for the wrongdoer.
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Numbers 5:8 TYN
But and yf he that maketh the amendes have no man to doo itto then the amendes that is made shalbe the Lordes and the preastes besyde the ram of the attonementofferynge where with he maketh an attonemet for hymselfe
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Numbers 5:8 WEB
But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to Yahweh shall be the priest's; besides the ram of the atonement, whereby atonement shall be made for him.
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Numbers 5:8 WYC
But if none there is that shall receive that, they shall give it to the Lord, and it shall be the priest's part, besides the ram that is offered for cleansing, that it be a quemeful sacrifice. (But if there is no one who can receive that payment, then they shall give it to the Lord, and it shall be the priest's portion, besides the ram for making amends, which is offered to make amends for them.)
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Numbers 5:8 YLT
`And if the man have no redeemer to restore the guilt to, the guilt which is restored [is] Jehovah's, the priest's, apart from the ram of the atonements, whereby he maketh atonement for him.
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Numbers 5 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 5

The unclean to be removed out of the camp, Restitution to be made for trespasses. (1-10) The trial of jealousy. (11-31)

Verses 1-10 The camp was to be cleansed. The purity of the church must be kept as carefully as the peace and order of it. Every polluted Israelite must be separated. The wisdom from above is first pure, then peaceable. The greater profession of religion any house or family makes, the more they are obliged to put away iniquity far from them. If a man overreach or defraud his brother in any matter, it is a trespass against the Lord, who strictly charges and commands us to do justly. What is to be done when a man's awakened conscience charges him with guilt of this kind, though done long ago? He must confess his sin, confess it to God, confess it to his neighbour, and take shame to himself; though it go against him to own himself in a lie, yet he must do it. Satisfaction must be made for the offence done to God, as well as for the loss sustained by the neighbour; restitution in that case is not enough without faith and repentance. While that which is wrongly gotten is knowingly kept, the guilt remains on the conscience, and is not done away by sacrifice or offering, prayers or tears; for it is the same act of sin persisted in. This is the doctrine of right reason, and of the word of God. It detects hypocrites, and directs the tender conscience to proper conduct, which, springing from faith in Christ, will make way for inward peace.

Verses 11-31 This law would make the women of Israel watch against giving cause for suspicion. On the other hand, it would hinder the cruel treatment such suspicions might occasion. It would also hinder the guilty from escaping, and the innocent from coming under just suspicion. When no proof could be brought, the wife was called on to make this solemn appeal to a heart-searching God. No woman, if she were guilty, could say "Amen" to the adjuration, and drink the water after it, unless she disbelieved the truth of God, or defied his justice. The water is called the bitter water, because it caused the curse. Thus sin is called an evil and a bitter thing. Let all that meddle with forbidden pleasures, know that they will be bitterness in the latter end. From the whole learn, 1. Secret sins are known to God, and sometimes are strangely brought to light in this life; and that there is a day coming when God will, by Christ, judge the secrets of men according to the gospel, ( Romans 2:16 ) . 2 In particular, Whoremongers and adulterers God will surely judge. Though we have not now the waters of jealousy, yet we have God's word, which ought to be as great a terror. Sensual lusts will end in bitterness. 3. God will manifest the innocency of the innocent. The same providence is for good to some, and for hurt to others. And it will answer the purposes which God intends.

Numbers 5 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 5

Numbers 5:1-4 . THE UNCLEAN TO BE REMOVED OUT OF THE CAMP.

2. Command the children of Israel, that they put out of the camp every leper--The exclusion of leprous persons from the camp in the wilderness, as from cities and villages afterwards, was a sanitary measure taken according to prescribed rules (Leviticus 13:1-14:57'). This exclusion of lepers from society has been acted upon ever since; and it affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary; but judging from personal observation, we think that in Asia the leprosy has now much abated in frequency and virulence. It usually appears in a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably in paltry huts. Many of them are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring different articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom it is intended. They are generally obliged to wear a distinctive badge that people may know them at first sight and be warned to avoid them. Other means were adopted among the ancient Jews by putting their hand on their mouth and crying, "Unclean, unclean" [ Leviticus 13:45 ]. But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonor on the character and residence of Israel's King. And this vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filthiness of the flesh and spirit. The regulations made for ensuring cleanliness in the camp suggest the adoption of similar means for maintaining purity in the church. And although, in large communities of Christians, it may be often difficult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the offender from the privileges and communion of the church is an imperative duty, as necessary to the moral purity of the Christian as the exclusion of the leper from the camp was to physical health and ceremonial purity in the Jewish church.

Numbers 5:5-10 . RESTITUTION ENJOINED.

6-8. When a man or a woman shall commit any sin that men commit, to do a trespass against the Lord--This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in the case supposed, that the offense has been aggravated by prevaricating--by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against God, who is the sole judge of what is falsely sworn or spoken ( Acts 5:3 Acts 5:4 ).
and that person be guilty--that is, from the obvious tenor of the passage, conscience-smitten, or brought to a sense and conviction of his evil conduct. first, confession, a penitential acknowledgment of sin; secondly, restitution of the property, or the giving of an equivalent, with the additional fine of a fifth part, both as a compensation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission of similar trespasses. The difference between the law recorded in that passage and this is that the one was enacted against flagrant and determined thieves, the other against those whose necessities might have urged them into fraud, and whose consciences were distressed by their sin. This law also supposes the injured party to be dead, in which case, the compensation due to his representatives was to be paid to the priest, who, as God's deputy, received the required satisfaction.

9, 10. every offering . . . shall be his--Whatever was given in this way, or otherwise, as by freewill offerings, irrevocably belonged to the priest.

Numbers 5:11-31 . THE TRIAL OF JEALOUSY.

12-15. if any man's wife go aside, and commit a trespass against him--This law was given both as a strong discouragement to conjugal infidelity on the part of a wife, and a sufficient protection of her from the consequences of a hasty and groundless suspicion on the part of the husband. His suspicions, however, were sufficient in the absence of witnesses ( Leviticus 20:10 ) to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the priest with an offering of barley meal, because none were allowed to approach the sanctuary empty handed ( Exodus 23:15 ). On other occasions, there were mingled with the offering, oil which signified joy, and frankincense which denoted acceptance ( Psalms 141:2 ). But on the occasion referred to, both these ingredients were to be excluded, partly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender.

17, 18. the priest shall take holy water--Water from the laver, which was to be mixed with dust--an emblem of vileness and misery ( Genesis 3:14 , Psalms 22:15 ).
in an earthen vessel--This fragile ware was chosen because, after being used, it was broken in pieces ( Leviticus 6:28 , 11:33 ). All the circumstances of this awful ceremony--her being placed with her face toward the ark--her uncovered head, a sign of her being deprived of the protection of her husband ( 1 Corinthians 11:7 )--the bitter potion being put into her hands preparatory to an appeal to God--the solemn adjuration of the priest ( Numbers 5:19-22 ), all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt.

21. The Lord make thee a curse, &c.--a usual form of imprecation ( Isaiah 65:15 , Jeremiah 29:22 ).

22. the woman shall say, Amen, Amen--The Israelites were accustomed, instead of formally repeating the words of an oath merely to say, "Amen," a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert.

23, 24. write these curses in a book--The imprecations, along with her name, were inscribed in some kind of record--on parchment, or more probably on a wooden tablet.
blot them out with the bitter water--If she were innocent, they could be easily erased, and were perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk.

29. This is the law of jealousies--Adultery discovered and proved was punished with death. But strongly suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of judicial process, but an ordeal through which a suspected adulteress was made to go--the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. The practice was deep-rooted as well as universal. And it has been thought, that the Israelites being strongly biassed in favor of such usages, this law of jealousies "was incorporated among the other institutions of the Mosaic economy, in order to free it from the idolatrous rites which the heathens had blended with it." Viewed in this light, its sanction by divine authority in a corrected and improved form exhibits a proof at once of the wisdom and condescension of God.