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5
العالياه 3
And the children of Israel did so, and put them out without the camp; as the LORD spoke unto Moses, so did the children of Israel.
And every man’s hallowed things shall be his: whatsoever any man giveth the priest, it shall be his.
العالياه 4
And the man shall be clear from iniquity, and that woman shall bear her iniquity.
Miqra according to the Masorah · الترخيص: CC BY-SA · المصدر
The Holy Scriptures: A New Translation (JPS 1917) · الترخيص: Public Domain · المصدر
كلمة بكلمة (Hebrew → English · Strong’s)
- וְהֶעֱמִ֨ידʻâmadto stand
- הַכֹּהֵ֥ןkôhênone officiating
- אֶֽתʼêthself (but generally used to point out mo
- הָאִשָּׁה֮ʼishshâha woman
- לִפְנֵ֣יpânîymthe face
- יְהוָה֒YᵉhôvâhJehovah
- וּפָרַע֙pâraʻto loosen
- אֶתʼêthself (but generally used to point out mo
- רֹ֣אשׁrôʼshthe head
- הָֽאִשָּׁ֔הʼishshâha woman
- וְנָתַ֣ןnâthanto give
- עַלʻalabove
- כַּפֶּ֗יהָkaphthe hollow hand or palm (so of the paw o
- אֵ֚תʼêthself (but generally used to point out mo
- מִנְחַ֣תminchâha donation
- הַזִּכָּר֔וֹןzikrôwna memento
- מִנְחַ֥תminchâha donation
- קְנָאֹ֖תqinʼâhjealousy or envy
- הִ֑ואhûwʼhe
- וּבְיַ֤דyâda hand (the open one (indicating power
- הַכֹּהֵן֙kôhênone officiating
- יִהְי֔וּhâyâhto exist
- מֵ֥יmayimwater
- הַמָּרִ֖יםmarbitter
- הַמְאָֽרֲרִֽיםʼârarto execrate
Open Scriptures Hebrew Bible (CC BY 4.0); Strong’s Hebrew Dictionary (CC BY-SA).
Numbers 5:18 in every translation
English · Metsudah Chumash, Metsudah Publications, 2009
The kohein shall station the woman before Adonoy, and expose the woman’s hair, and place on her palms the meal-offering of remembrance; it is a meal-offering of jealousy and there will be in the kohein’s hand, the bitter, lethal waters.
الترخيص: CC BY
English · The Rashi chumash by Rabbi Shraga Silverstein
And the Cohein shall stand the woman before the L-rd [again (see 16). (They would walk her from place to place to "weary" her into confession)]; and he shall dishevel the hair of the woman [in order to shame her], and he shall place in her hands the meal-offering of memorial, [to "weary" her into confession so that the Tetragrammaton not be erased in the waters] — it is a meal-offering of rancors — and in the hand of the Cohein will be the bitter [(causing her a "bitter" end)] blighting waters [("blighting" her from the world)].
الترخيص: CC BY
עברית · Miqra according to the Masorah
וְהֶעֱמִ֨יד הַכֹּהֵ֥ן אֶֽת־הָאִשָּׁה֮ לִפְנֵ֣י יְהֹוָה֒ וּפָרַע֙ אֶת־רֹ֣אשׁ הָֽאִשָּׁ֔ה וְנָתַ֣ן עַל־כַּפֶּ֗יהָ אֵ֚ת מִנְחַ֣ת הַזִּכָּר֔וֹן מִנְחַ֥ת קְנָאֹ֖ת הִ֑וא וּבְיַ֤ד הַכֹּהֵן֙ יִהְי֔וּ מֵ֥י הַמָּרִ֖ים הַמְאָֽרְרִֽים׃
الترخيص: CC BY-SA
English · The Holy Scriptures: A New Translation (JPS 1917)
And the priest shall set the woman before the LORD, and let the hair of the woman’s head go loose, and put the meal-offering of memorial in her hands, which is the meal-offering of jealousy; and the priest shall have in his hand the water of bitterness that causeth the curse.
الترخيص: Public Domain
עברית · Tanach with Ta'amei Hamikra
וְהֶעֱמִ֨יד הַכֹּהֵ֥ן אֶֽת־הָאִשָּׁה֮ לִפְנֵ֣י יְהוָה֒ וּפָרַע֙ אֶת־רֹ֣אשׁ הָֽאִשָּׁ֔ה וְנָתַ֣ן עַל־כַּפֶּ֗יהָ אֵ֚ת מִנְחַ֣ת הַזִּכָּר֔וֹן מִנְחַ֥ת קְנָאֹ֖ת הִ֑וא וּבְיַ֤ד הַכֹּהֵן֙ יִהְי֔וּ מֵ֥י הַמָּרִ֖ים הַמְאָֽרֲרִֽים׃
الترخيص: Public Domain
עברית · Tanach with Text Only
והעמיד הכהן את האשה לפני יהוה ופרע את ראש האשה ונתן על כפיה את מנחת הזכרון מנחת קנאת הוא וביד הכהן יהיו מי המרים המאררים
الترخيص: Public Domain
עברית · Tanach with Nikkud
וְהֶעֱמִיד הַכֹּהֵן אֶת־הָאִשָּׁה לִפְנֵי יְהוָה וּפָרַע אֶת־רֹאשׁ הָאִשָּׁה וְנָתַן עַל־כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן מִנְחַת קְנָאֹת הִוא וּבְיַד הַכֹּהֵן יִהְיוּ מֵי הַמָּרִים הַמְאָרֲרִים׃
الترخيص: Public Domain
ייִדיש · Yehoyesh's Yiddish Tanakh Translation [yi]
און דער כֹּהן זאָל שטעלן די פֿרױ פֿאַר גאָט, און צעשױבערן דעם קאָפּ פֿון דער פֿרױ, און געבן אױף אירע האַנטפֿלעכן דאָס שפּײַזאָפּפֿער פֿון דערמאָנונג, דאָס איז דאָס שפּײַזאָפּפֿער פֿון אײפֿערזוכט; און אין דעם כֹּהנס האַנט זאָל זײַן דאָס דאָזיקע װאַסער פֿון ביטערניש װאָס מאַכט פֿאַרשאָלטן.
الترخيص: CC0
Français · Bible du Rabbinat 1899 [fr]
Plaçant alors la femme en présence du Seigneur, le pontife lui découvrira la tête et lui posera sur les mains l’oblation de ressouvenir, qui est l’oblation de jalousie, tandis qu’il tiendra dans sa propre main les eaux amères de la malédiction.
الترخيص: Public Domain
Polski · Bible in Polish, trans. Izaak Cylkow, 1841 - 1908 [pl]
I postawi kapłan niewiastę przed oblicze Wiekuistego, i rozpuści włosy na głowie niewiasty, i poda w ręce jej śniedną ofiarę pamięci, ową śniedną ofiarę zazdrości; w ręku zaś kapłana będzie woda goryczy, klątwy.
الترخيص: Public Domain
Deutsch · Die Heilige Schrift, trans. Dr. Simon Bernfeld, Berlin, 1902 - German [de]
Der Priester stelle die Frau vor den Herrn und entblöße das Haupt der Frau, auf ihre flachen Hände lege er das Speiseopfer der Erinnerung, das ein Speiseopfer der Eifersucht ist, und in der Hand des Priesters seien das bittere Wasser, das Fluchbringende.
الترخيص: Public Domain
Esperanto · La Malnova Testamento, L.L.Zamenhof [eo]
Kaj la pastro starigos la virinon antaŭ la Eternulo kaj disliberigos la harojn sur la kapo de la virino kaj donos en ŝiajn manojn la farunoferon de la memorigo, tiun farunoferon de ĵaluzo, kaj en la mano de la pastro estos akvo maldolĉa, malbeniga.
الترخيص: Public Domain
Commentary on Numbers 5:18
Rashi
English
The kohein shall station . . . etc., Has it not already said, ‘ . .and station her before Adonoy’? (V. 16) But, they moved her from place to place to exhaust her, so that she might lose her composure and confess.
Expose. He disentangles the plaits of her hair, to humiliate her. From this we derive that, for daughters of Yisroel, a bared head is debasing.
Before Adonoy. At the Nikanor gate. This was the eastern gateway to the [Temple] courtyard, the route by which everyone entered.
And place, on her palms. To exhaust her, [in the hope] that she might lose her composure and confess, so that the Sacred Name not be erased in the water.
The bitter. Because of their aftermath, when they are bitter to her.
Lethal. Which eliminate her from the world, like the phrase, “. . . lethal thornbush.” But it is inappropriate to translate “accursed waters,” as they are sacred [v.17]. And Scripture does not write אֲרוּרִים, but מְאָרְרִים — affecting others. Even Onkelos did not translate לִיטַיָּא, “accursed,” but מְלַטְטַיָּא, “curse causing” — they reveal the curse in the body of this [sotah].
Rashi Chumash, Metsudah Publications, 2009 · الترخيص: CC-BY · Full commentary on Sefaria
Targum Jonathan
English
And the priest shall cause the woman to stand before the Lord, and bind a cord over her loins and upon her breast,- because she should have bound her loins with a girdle; and he shall uncover the woman's head, because she had tied a fillet upon her hair. And he shall put the mincha of memorial, the mincha of jealousy, into her hand; while in the hand of the priest shall be the bitter water of the trial.
The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · الترخيص: Public Domain · Full commentary on Sefaria
Ibn Ezra
עברית
ופרע את ראש האשה. יגלה ולפי דעתי יוציא פרע ראשה שהיה מכוסה:
מי המרים. לפי דעתי שמלת מי סמוך ומלת המרים תאר השם אם כן סודו ידוע גם יתכן שנקראו על שם סופם כמו ובגדי ערומים תפשיט והעד ובאו בה המים המאררים למרים להורות כי האלות הנקראות המאררים ישימו המים מרים אחר היותם מתוקים:
ומלת המאררים. מהבנין הכבד כמו אשר אררה ה':
On Your Way · الترخيص: Public Domain · Full commentary on Sefaria
Ramban (Nachmanides)
English
AND THE PRIEST SHALL HAVE IN HIS HAND ‘MEI HAMARIM’ (THE WATER OF BITTERNESS) THAT CAUSETH THE CURSE. The commentators have written that Scripture describes it [i.e., the water of bitterness] in terms of its final effect, for there will be a bitterness in it, and G-d will deal very bitterly with her, and it will effect a curse upon her. So also have our Rabbis said in the Sifre: 11. “the water is called water of bitterness because of its final effect, for it effects a curse on the body and brings to light the sin.” But in the Gemara [of Tractate Sotah] the Sages have said that the priest put a bitter substance in the water, in order to arouse her. If so, the verse stating, and the water that causeth the curse shall enter into her and become bitter should rather have said: “and the bitter water shall enter into her to cause the curse,” [since the bitter substance was already present in the water before she drank it]. And in the Sifre it is further stated: 16. “And he shall blot them out into the water of bitterness. The verse teaches you that it is the writing [on the scroll of the sotah which was blotted out into the water] which makes the water bitter.”
The correct interpretation appears to me to be in accordance with its plain meaning, for when the woman drinks the water, it will taste to her just like any other water, and only afterwards when it enters into her, will it arouse her if she had become defiled [i.e., committed adultery], and then she will immediately feel the bitterness in her mouth and inside her. Therefore Scripture states, And when he hath made her drink the water, then it shall come to pass, if she be defiled, and have acted unfaithfully against her husband, that the water that causeth the curse shall enter into her and become bitter, in our verse because of its final effect, for if she is guilty, the curses that have been erased into the water will cause a bitter taste and the fatal effects described further on. for it is after drinking, when the water enters her belly, that it immediately becomes bitter in her mouth and inside her, as happens with all substances which make one nauseous and cause vomiting, that they seem very bitter to those that drink them. After that her belly shall swell, and her thigh shall fall away. in our verse because of its final effect, for if she is guilty, the curses that have been erased into the water will cause a bitter taste …
Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 · الترخيص: CC-BY · Full commentary on Sefaria