1Then the LORD said to Moses,
2“Command the Israelites to send away from the camp anyone with a skin disease, anyone who has a bodily discharge, and anyone who is defiled by a dead body.
3You must send away male and female alike; send them outside the camp so they will not defile their camp, where I dwell among them.”
4So the Israelites did this, sending such people outside the camp. They did just as the LORD had instructed Moses.
5And the LORD said to Moses,
6“Tell the Israelites that when a man or woman acts unfaithfully against the LORD by committing any sin against another, that person is guilty
7and must confess the sin he has committed. He must make full restitution, add a fifth to its value, and give all this to the one he has wronged.
8But if the man has no 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 of atonement, by which the atonement is made for him.
9Every sacred contribution the Israelites bring to the priest shall belong to him.
10Each man’s sacred gifts are his own, but whatever he gives to the priest will belong to the priest.”
11Then the LORD said to Moses,
12“Speak to the Israelites and tell them that if any man’s wife goes astray and is unfaithful to him
13by sleeping with another man, and it is concealed from her husband and her impurity is undetected (since there is no witness against her and she was not caught in the act),
14and if a feeling of jealousy comes over her husband and he suspects his wife who has defiled herself—or if a feeling of jealousy comes over him and he suspects her even though she has not defiled herself—
15then he is to bring his wife to the priest. He must also bring for her an offering of a tenth of an ephah of barley flour. He is not to pour oil over it or put frankincense on it, because it is a grain offering for jealousy, an offering of memorial as a reminder of iniquity.
16The priest is to bring the wife forward and have her stand before the LORD.
17Then he is to take some holy water in a clay jar and put some of the dust from the tabernacle floor into the water.
18After the priest has the woman stand before the LORD, he is to let down her hair and place in her hands the grain offering of memorial, which is the grain offering for jealousy. The priest is to hold the bitter water that brings a curse.
19And he is to put the woman under oath and say to her, ‘If no other man has slept with you and you have not gone astray and become defiled while under your husband’s authority, may you be immune to this bitter water that brings a curse.
20But if you have gone astray while under your husband’s authority and have defiled yourself and lain carnally with a man other than your husband’—
21and the priest shall have the woman swear under the oath of the curse—‘then may the LORD make you an attested curse among your people by making your thigh shrivel and your belly swell.
22May this water that brings a curse enter your stomach and cause your belly to swell and your thigh to shrivel.’ Then the woman is to say, ‘Amen, Amen.’
23And the priest shall write these curses on a scroll and wash them off into the bitter water.
24He is to have the woman drink the bitter water that brings a curse, and it will enter her and may cause her bitter suffering.
25The priest shall take from her hand the grain offering for jealousy, wave it before the LORD, and bring it to the altar.
26Then the priest is to take a handful of the grain offering as a memorial portion and burn it on the altar; after that he is to have the woman drink the water.
27When he has made her drink the water, if she has defiled herself and been unfaithful to her husband, then the water that brings a curse will enter her and cause bitter suffering; her belly will swell, her thigh will shrivel, and she will become accursed among her people.
28But if the woman has not defiled herself and is clean, she will be unaffected and able to conceive children.
29This is the law of jealousy when a wife goes astray and defiles herself while under her husband’s authority,
30or when a feeling of jealousy comes over a husband and he suspects his wife. He is to have the woman stand before the LORD, and the priest is to apply to her this entire law.
31The husband will be free from guilt, but the woman shall bear her iniquity.”
Numbers 5 Section and Chapter Commentary
Num 5:11-31
Required medicinal abortion for suspected adultery
Numbers chapter 5 outlines a ritual where a priest prepares 'water of bitterness' for a husband to give his wife if he suspects her of adultery and pregnancy by another man. If she is guilty, the water causes a miscarriage and her womb to discharge, shaming her. If she is innocent, no harm occurs. This passage describes a divinely sanctioned, induced abortion, indicating that an illegitimate fetus is not considered a human life to be protected.
Summarized by AI · The Bible and Abortion: When Does Life Begin in the Bible? · Lecture 2: Biblical Views of the Unborn · watch the clip
Mary's Virginal Conception and Joseph's Return
Consistent with Luke's Gospel, the Proto-Gospel of James states that Mary conceives through the Holy Spirit after an angelic announcement. When Joseph returns after a long absence to find Mary pregnant, he is initially distraught, believing she has been unfaithful. However, after both Mary and Joseph undergo a ritual from Numbers 5, they are cleared of any wrongdoing, confirming Mary's purity and virginal conception.
Summarized by AI · Bart D. Ehrman · YouTube · Mary Before Jesus · watch the clip
Numbers 5 describes a divinely prescribed abortion
Numbers 5:11-31 outlines a ritual for a husband who suspects his wife of adultery and pregnancy by another man. The priest administers 'water of bitterness' which, if she is guilty, causes her womb to 'discharge' and 'drop,' resulting in a miscarriage. This is presented as a divinely sanctioned procedure leading to an induced abortion, further suggesting the fetus is not considered a human being whose loss is murder.
Summarized by AI · Bart D. Ehrman · YouTube · What Does the Bible Say about Abortion? · watch the clip
Biblical stance on abortion and fetal personhood
Opponents of abortion often claim the Bible universally views a fetus as a human being and abortion as murder. However, the Bible does not explicitly discuss abortion. Passages that address intentional acts causing miscarriage, such as Exodus 21 and Numbers 5, do not equate the loss of a fetus with murder, reflecting an ancient understanding of personhood different from modern views.
Summarized by AI · Bart D. Ehrman · YouTube · How to Weaponize the Bible · watch the clip
Abortion: An Absent Issue in Jesus' Teachings
Abortion, a central issue for many fundamentalists, is never discussed by Jesus or the New Testament. The Old Testament has only two passages (Numbers 5 and Exodus 21) that touch on the status of an unborn fetus, and these suggest the authors did not consider a fetus a human being.
Summarized by AI · Bart D. Ehrman · YouTube · Do Fundamentalists (Actually) Follow Jesus? · watch the clip
The Sota ritual addressed paternity uncertainty
The Sota ritual described in Numbers 5 provided a mechanism to address a husband's suspicion of his wife's adultery. This ritual, involving the wife drinking 'dirty water' and curses, aimed to resolve paternity uncertainty. If the wife was guilty, she would suffer a miscarriage, thereby preventing a child of uncertain parentage from inheriting the husband's property, highlighting the economic concerns behind adultery laws.
Summarized by AI · The Ten Commandments · Lecture 8: The Rest of the Commandments · watch the clip
Ordeal of Jealousy and Virginity Test
Joseph and Mary undergo an 'ordeal' or virginity test to prove Mary's purity and their truthfulness after her pregnancy becomes known. Their survival of this test in the wilderness demonstrates the veracity of Mary's account, a narrative element not found in the canonical gospels but paralleling Greco-Roman novels.
Summarized by AI · Bart D. Ehrman · YouTube · The Intriguing Portrayal of Mary's Birth and Life in the Proto-Gospel of James · watch the clip
Biblical View on Abortion
The Bible does not directly address abortion. Passages sometimes cited in relation to abortion, such as Exodus 21 and Numbers 5, suggest that biblical authors did not consider an unborn child a human being with the same legal status as a born person. For example, Numbers 5 describes a ritual that could lead to an abortive process if a woman was suspected of adultery, implying divine sanction for such an outcome.
Summarized by AI · Bart D. Ehrman · YouTube · Slavery in the Bible · watch the clip