Numbers 5:2
Numbers 5:2 in Multiple Translations
“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.
Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:
Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead:
Give orders to the children of Israel to put outside the tent-circle every leper, and anyone who has any sort of flow from his body, and anyone who is unclean from the touch of the dead;
“Order the Israelites to expel from the camp anyone who has a skin disease, or who has a discharge, or who is unclean from touching a dead body.
Commaund the children of Israel that they put out of the hoste euery leper, and euery one that hath an issue, and whosoeuer is defiled by the dead.
'Command the sons of Israel, and they send out of the camp every leper, and every one with an issue, and every one defiled by a body;
“Command the children of Israel that they put out of the camp every leper, everyone who has a discharge, and whoever is unclean by a corpse.
Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whoever is defiled by the dead:
Command the children of Israel, that they cast out of the camp every leper, and whosoever hath an issue of seed, or is defiled by the dead:
“Tell this to the Israeli people: ‘You must send away from your ◄camp/area where you have your tents► any man or woman who has leprosy and anyone who has a discharge of some fluid from his body, and anyone who has become unacceptable to God because of having touched a corpse.
Berean Amplified Bible — Numbers 5:2
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Numbers 5:2 Interlinear (Deep Study)
BIB
HEB
צַ֚ו
אֶת
בְּנֵ֣י
יִשְׂרָאֵ֔ל
וִֽ/ישַׁלְּחוּ֙
מִן
הַֽ/מַּחֲנֶ֔ה
כָּל
צָר֖וּעַ
וְ/כָל
זָ֑ב
וְ/כֹ֖ל
טָמֵ֥א
לָ/נָֽפֶשׁ
צַ֚ו
tsâvâh
H6680
to command
V-Piel-Impv-2ms
אֶת
ʼêth
H853
Obj.
DirObjM
בְּנֵ֣י
bên
H1121
son
N-mp
יִשְׂרָאֵ֔ל
Yisrâʼêl
H3478
Israel
N-proper
וִֽ/ישַׁלְּחוּ֙
shâlach
H7971
to send
Conj | V-Piel-Imperf-3mp
מִן
min
H4480
from
Prep
הַֽ/מַּחֲנֶ֔ה
machăneh
H4264
camp
Art | N-cs
כָּל
kôl
H3605
all
N-ms
צָר֖וּעַ
tsâraʻ
H6879
be leprous
V-Qal-Inf-c
וְ/כָל
kôl
H3605
all
Conj | N-ms
זָ֑ב
zûwb
H2100
to flow
V-Qal
וְ/כֹ֖ל
kôl
H3605
all
Conj | N-ms
טָמֵ֥א
ṭâmêʼ
H2931
unclean
Adj
לָ/נָֽפֶשׁ
nephesh
H5315
soul
Prep | N-cs
Hebrew Word Study
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Hebrew Word Reference — Numbers 5:2
צַ֚ו
tsâvâh
H6680
"to command"
V-Piel-Impv-2ms
To command or give orders, as seen in the Bible when God gives charge to his people. It can also mean to appoint or ordain someone for a task. This word is used in various forms throughout the Old Testament.
Definition: 1) to command, charge, give orders, lay charge, give charge to, order 1a)(Piel) 1a1) to lay charge upon 1a2) to give charge to, give command to 1a3) to give charge unto 1a4) to give charge over, appoint 1a5) to give charge, command 1a6) to charge, command 1a7) to charge, commission 1a8) to command, appoint, ordain (of divine act) 1b) (Pual) to be commanded
Usage: Occurs in 475 OT verses. KJV: appoint, (for-) bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order. See also: Genesis 2:16; Leviticus 10:13; Deuteronomy 12:11.
אֶת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
בְּנֵ֣י
bên
H1121
"son"
N-mp
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Definition: : child/son
Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.
יִשְׂרָאֵ֔ל
Yisrâʼêl
H3478
"Israel"
N-proper
Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.
Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile
Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.
וִֽ/ישַׁלְּחוּ֙
shâlach
H7971
"to send"
Conj | V-Piel-Imperf-3mp
To send or depart is the meaning of this Hebrew word, which has various applications in the Bible. It can describe sending someone or something away, or letting something go.
Definition: : depart/send 1) to send, send away, let go, stretch out 1a) (Qal) 1a1) to send 1a2) to stretch out, extend, direct 1a3) to send away 1a4) to let loose 1b) (Niphal) to be sent 1c) (Piel) 1c1) to send off or away or out or forth, dismiss, give over, cast out 1c2) to let go, set free 1c3) to shoot forth (of branches) 1c4) to let down 1c5) to shoot 1d) (Pual) to be sent off, be put away, be divorced, be impelled 1e) (Hiphil) to send
Usage: Occurs in 790 OT verses. KJV: [idiom] any wise, appoint, bring (on the way), cast (away, out), conduct, [idiom] earnestly, forsake, give (up), grow long, lay, leave, let depart (down, go, loose), push away, put (away, forth, in, out), reach forth, send (away, forth, out), set, shoot (forth, out), sow, spread, stretch forth (out). See also: Genesis 3:22; Exodus 9:27; Joshua 14:11.
מִן
min
H4480
"from"
Prep
This Hebrew word means a portion or part of something, and is often used to show the relationship between things, like from or out of something.
Definition: prep 1) from, out of, on account of, off, on the side of, since, above, than, so that not, more than 1a) from (expressing separation), off, on the side of 1b) out of 1b1) (with verbs of proceeding, removing, expelling) 1b2) (of material from which something is made) 1b3) (of source or origin) 1c) out of, some of, from (partitively) 1d) from, since, after (of time) 1e) than, more than (in comparison) 1f) from...even to, both...and, either...or 1g) than, more than, too much for (in comparisons) 1h) from, on account of, through, because (with infinitive) conj 2) that Aramaic equivalent: min (מִן־ "from" H4481)
Usage: Occurs in 1094 OT verses. KJV: above, after, among, at, because of, by (reason of), from (among), in, [idiom] neither, [idiom] nor, (out) of, over, since, [idiom] then, through, [idiom] whether, with. See also: Genesis 2:6; Exodus 16:32; Leviticus 14:26.
הַֽ/מַּחֲנֶ֔ה
machăneh
H4264
"camp"
Art | N-cs
This word refers to a camp or army, like the Israelites' encampments in the wilderness. It can also mean a group of people or animals. The KJV translates it as 'army, band, or camp'.
Definition: 1) encampment, camp 1a) camp, place of encampment 1b) camp of armed host, army camp 1c) those who encamp, company, body of people
Usage: Occurs in 190 OT verses. KJV: army, band, battle, camp, company, drove, host, tents. See also: Genesis 32:3; Joshua 6:18; Psalms 27:3.
כָּל
kôl
H3605
"all"
N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
צָר֖וּעַ
tsâraʻ
H6879
"be leprous"
V-Qal-Inf-c
This Hebrew word means to be afflicted with leprosy, a skin disease. It is used in the Bible to describe someone with leprosy, like in the stories of Moses and Miriam. The word appears in Exodus and Numbers.
Definition: 1) to be diseased of skin, be leprous 1a) (Qal) to be a leper 1b) (Pual) to have leprosy
Usage: Occurs in 18 OT verses. KJV: leper, leprous. See also: Exodus 4:6; 2 Kings 5:1; 2 Chronicles 26:23.
וְ/כָל
kôl
H3605
"all"
Conj | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
זָ֑ב
zûwb
H2100
"to flow"
V-Qal
To flow means to have a continuous movement, like water, and can also refer to wasting away or overflowing. It is used in the Bible to describe various physical and emotional states.
Definition: : flowing 1) to flow, gush, issue, discharge 1a) (Qal) 1a1) to flow, gush 1a2) to die, pine away (fig.) 1a3) to flow (of issue from woman), have an issue, flux 1a4) flowing (participle)
Usage: Occurs in 41 OT verses. KJV: flow, gush out, have a (running) issue, pine away, run. See also: Exodus 3:8; Numbers 13:27; Psalms 78:20.
וְ/כֹ֖ל
kôl
H3605
"all"
Conj | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
טָמֵ֥א
ṭâmêʼ
H2931
"unclean"
Adj
In the Bible, this Hebrew word means to be unclean in a spiritual sense, often due to sin or impurity, as seen in Leviticus. It can refer to people, places, or things. The concept is key to understanding biblical purity laws.
Definition: 1) unclean, impure 1a) ethically and religiously 1b) ritually 1c) of places
Usage: Occurs in 78 OT verses. KJV: defiled, [phrase] infamous, polluted(-tion), unclean. See also: Leviticus 5:2; Numbers 9:6; Isaiah 6:5.
לָ/נָֽפֶשׁ
nephesh
H5315
"soul"
Prep | N-cs
The Hebrew word for soul or living being, used in the Bible to describe the essence of a person or animal. It encompasses the ideas of life, breath, and vitality, and is translated as 'soul' or 'creature' in the KJV. This word is central to biblical concepts of humanity and existence.
Definition: 1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion 1a) that which breathes, the breathing substance or being, soul, the inner being of man 1b) living being 1c) living being (with life in the blood) 1d) the man himself, self, person or individual 1e) seat of the appetites 1f) seat of emotions and passions 1g) activity of mind 1g1) uncertain 1h) activity of the will 1h1) uncertain 1i) activity of the character 1i1) uncertain
Usage: Occurs in 683 OT verses. KJV: any, appetite, beast, body, breath, creature, [idiom] dead(-ly), desire, [idiom] (dis-) contented, [idiom] fish, ghost, [phrase] greedy, he, heart(-y), (hath, [idiom] jeopardy of) life ([idiom] in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, [phrase] slay, soul, [phrase] tablet, they, thing, ([idiom] she) will, [idiom] would have it. See also: Genesis 1:20; Leviticus 26:43; Judges 18:25.
Study Notes — Numbers 5:2
Show Verse Quote Highlights
- Context
- Cross References
- Numbers 5:2 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Numbers 5:2
- Jamieson-Fausset-Brown on Numbers 5:2
- Matthew Poole's Commentary on Numbers 5:2
- Trapp's Commentary on Numbers 5:2
- Adam Clarke's Commentary on Numbers 5:2
- Cambridge Bible on Numbers 5:2
- Whedon's Commentary on Numbers 5:2
- Sermons on Numbers 5:2
Context — Cleansing the Camps
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.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 21:1 | Then the LORD said to Moses, “Speak to Aaron’s sons, the priests, and tell them that a priest is not to defile himself for a dead person among his people, |
| 2 | Leviticus 13:46 | As long as he has the infection, he remains unclean. He must live alone in a place outside the camp. |
| 3 | Numbers 12:14 | But the LORD answered Moses, “If her father had but spit in her face, would she not have been in disgrace for seven days? Let her be confined outside the camp for seven days; after that she may be brought back in.” |
| 4 | Numbers 9:6–10 | But there were some men who were unclean due to a dead body, so they could not observe the Passover on that day. And they came before Moses and Aaron that same day and said to Moses, “We are unclean because of a dead body, but why should we be excluded from presenting the LORD’s offering with the other Israelites at the appointed time?” “Wait here until I find out what the LORD commands concerning you,” Moses replied. Then the LORD said to Moses, “Tell the Israelites: ‘When any one of you or your descendants is unclean because of a dead body, or is away on a journey, he may still observe the Passover to the LORD. |
| 5 | Numbers 31:19 | All of you who have killed a person or touched the dead are to remain outside the camp for seven days. On the third day and the seventh day you are to purify both yourselves and your captives. |
| 6 | Numbers 19:11–16 | Whoever touches any dead body will be unclean for seven days. He must purify himself with the water on the third day and on the seventh day; then he will be clean. But if he does not purify himself on the third and seventh days, he will not be clean. Anyone who touches a human corpse and fails to purify himself defiles the tabernacle of the LORD. That person must be cut off from Israel. He remains unclean, because the water of purification has not been sprinkled on him, and his uncleanness is still on him. This is the law when a person dies in a tent: Everyone who enters the tent and everyone already in the tent will be unclean for seven days, and any open container without a lid fastened on it is unclean. Anyone in the open field who touches someone who has been killed by the sword or has died of natural causes, or anyone who touches a human bone or a grave, will be unclean for seven days. |
| 7 | Leviticus 15:2–27 | “Say to the Israelites, ‘When any man has a bodily discharge, the discharge is unclean. This uncleanness is from his discharge, whether his body allows the discharge to flow or blocks it. So his discharge will bring about uncleanness. Any bed on which the man with the discharge lies will be unclean, and any furniture on which he sits will be unclean. Anyone who touches his bed must wash his clothes and bathe with water, and he will be unclean until evening. Whoever sits on furniture on which the man with the discharge was sitting must wash his clothes and bathe with water, and he will be unclean until evening. Whoever touches the body of the man with a discharge must wash his clothes and bathe with water, and he will be unclean until evening. If the man with the discharge spits on one who is clean, that person must wash his clothes and bathe with water, and he will be unclean until evening. Any saddle on which the man with the discharge rides will be unclean. Whoever touches anything that was under him will be unclean until evening, and whoever carries such things must wash his clothes and bathe with water, and he will be unclean until evening. If the man with the discharge touches anyone without first rinsing his hands with water, the one who was touched must wash his clothes and bathe with water, and he will be unclean until evening. Any clay pot that the man with the discharge touches must be broken, and any wooden utensil must be rinsed with water. When the man has been cleansed from his discharge, he must count off seven days for his cleansing, wash his clothes, and bathe himself in fresh water, and he shall be clean. On the eighth day he is to take two turtledoves or two young pigeons, come before the LORD at the entrance to the Tent of Meeting, and give them to the priest. The priest is to sacrifice them, one as a sin offering and the other as a burnt offering. In this way the priest will make atonement for the man before the LORD because of his discharge. When a man has an emission of semen, he must bathe his whole body with water, and he will be unclean until evening. Any clothing or leather on which there is an emission of semen must be washed with water, and it will remain unclean until evening. If a man lies with a woman and there is an emission of semen, both must bathe with water, and they will remain unclean until evening. When a woman has a discharge consisting of blood from her body, she will be unclean due to her menstruation for seven days, and anyone who touches her will be unclean until evening. Anything on which she lies or sits during her menstruation will be unclean, and anyone who touches her bed must wash his clothes and bathe with water, and he will be unclean until evening. Whoever touches any furniture on which she was sitting must wash his clothes and bathe with water, and he will be unclean until evening. And whether it is a bed or furniture on which she was sitting, whoever touches it will be unclean until evening. If a man lies with her and her menstrual flow touches him, he will be unclean for seven days, and any bed on which he lies will become unclean. When a woman has a discharge of her blood for many days at a time other than her menstrual period, or if it continues beyond her period, she will be unclean all the days of her unclean discharge, just as she is during the days of her menstruation. Any bed on which she lies or any furniture on which she sits during the days of her discharge will be unclean, like her bed during her menstrual period. Anyone who touches these things will be unclean; he must wash his clothes and bathe with water, and he will be unclean until evening. |
| 8 | Deuteronomy 24:8–9 | In cases of infectious skin diseases, be careful to diligently follow everything the Levitical priests instruct you. Be careful to do as I have commanded them. Remember what the LORD your God did to Miriam on the journey after you came out of Egypt. |
| 9 | 2 Kings 7:3 | Now there were four men with leprosy at the entrance of the city gate, and they said to one another, “Why just sit here until we die? |
Numbers 5:2 Summary
This verse is about God commanding the Israelites to send away people with skin diseases, bodily discharges, or those who have come into contact with dead bodies, in order to keep their camp pure and holy, as He dwelled among them (Numbers 5:3). This doesn't mean that people with illnesses or disabilities are unclean or unworthy, but rather that God wants His people to be set apart and dedicated to Him, as seen in Leviticus 20:26. We can apply this principle to our own lives by seeking to be holy and set apart for God, as encouraged in 1 Peter 1:15-16. By doing so, we can deepen our relationship with God and live in a way that honors Him.
Frequently Asked Questions
Why did God command the Israelites to send away people with skin diseases or bodily discharges?
God commanded this to maintain the spiritual and physical purity of the Israelite camp, as He dwelled among them, as seen in Numbers 5:2 and supported by Leviticus 15:31, which emphasizes the importance of purification to avoid defiling the tabernacle.
Does this verse imply that people with illnesses or disabilities are unclean or unworthy?
No, this verse is specifically addressing the need for ritual purity in the Israelite camp, not making a moral judgment about individuals with illnesses or disabilities, as clarified in Luke 17:11-19, where Jesus heals and values those with skin diseases.
How does this verse relate to the concept of holiness in the Bible?
This verse demonstrates God's desire for His people to be set apart and holy, as seen in Leviticus 11:44-45, where God commands the Israelites to be holy because He is holy, and this principle is also reflected in 1 Peter 1:15-16.
Is this command still relevant for Christians today?
While the specific command to send away people with skin diseases is part of the Old Testament law, the underlying principle of seeking spiritual purity and holiness is still relevant for Christians, as seen in 2 Corinthians 7:1 and 1 Thessalonians 4:7, which encourage believers to pursue holiness.
Reflection Questions
- What are some ways I can prioritize spiritual purity in my own life, just as God commanded the Israelites to prioritize ritual purity?
- How can I balance the need for community and inclusivity with the need for spiritual purity and holiness, as seen in this verse and others like Acts 2:42-47?
- What does this verse teach me about God's character and His desire for His people to be set apart for Him, and how can I apply this understanding to my relationship with God?
- In what ways can I demonstrate compassion and care for those who may be marginalized or excluded, while still seeking to maintain spiritual purity, as seen in Jesus' ministry in Matthew 9:10-13?
Gill's Exposition on Numbers 5:2
Command the children of Israel,.... Not as from himself, but from the Lord; deliver out the following as a command of his, to which obedience was required of all the children of Israel: that they put
Jamieson-Fausset-Brown on Numbers 5:2
Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead: Put out of the camp every leper.
Matthew Poole's Commentary on Numbers 5:2
Out of the camp, in which the people dwelt; as afterward out of the cities and towns, that they might not converse with others, and infect them. An issue, to wit, of genital seed in men, or of blood in women in their seasons. By the dead, i.e. by the touch of the dead. See .
Trapp's Commentary on Numbers 5:2
Numbers 5:2 Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead:Ver. 2. Put out of the camp.] To show, that sin unrepented of, throws us out of the communion of faith and saints; shuts us out of the congregation of God in earth and heaven. No fellowship, place, or reward with them. See Revelation 21:27. Defiled by the dead.] Heb., Defiled by a soul. The Hebrews call a dead corpse Nephesh here, and elsewhere; that is, a soul, to note that it shall live again, and that the soul shall return to it. The heathene also (saith a grave interpreter) called a dead body a soul: possibly from some glimpse of the resurrection. Animamque sepulchro condimus - Virg., Aeneid.
Adam Clarke's Commentary on Numbers 5:2
Verse 2. Put out of the camp every leper] According to the preceding plan, it is sufficiently evident that each camp had a space behind it, and on one side, whither the infected might be removed, and where probably convenient places were erected for the accommodation of the infected; for we cannot suppose that they were driven out into the naked wilderness. But the expulsion mentioned here was founded, 1. On a purely physical reason, viz., the diseases were contagious, and therefore there was a necessity of putting those afflicted by them apart, that the infection might not be communicated. 2. There was also a spiritual reason; the camp was the habitation of God, and nothing impure should be permitted to remain where he dwelt. 3. The camp was an emblem of the Church, where nothing that is defiled should enter, and in which nothing that is unholy should be tolerated. All lepers - all persevering impenitent sinners, should be driven from the sacred pale, nor should any such ever be permitted to enter.
Cambridge Bible on Numbers 5:2
2. Three forms of uncleanness are here mentioned, all of which are dealt with in detail elsewhere, and all are considered contagious in their ceremonial pollution:—leprosy (Leviticus 13), discharges (Leviticus 15), and contact with the dead (Numbers 19).
Whedon's Commentary on Numbers 5:2
2. Every leper — A discussion of leprosy may be found in Leviticus 13. It was considered a punishment from God.
Sermons on Numbers 5:2
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The Beard, Its Historical and Biblical Significance by John Weaver | In this sermon, the preacher focuses on the significance of unity among brethren. He urges the audience to judge righteous judgment, emphasizing the importance of looking beyond ou |
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The Washing of the Word - From the Episode of Moses Striking the Rock by Art Katz | Art Katz emphasizes the significance of being cleansed by the 'washing of the Word' through the biblical account of Moses striking the rock. He draws parallels between the Old Test |
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(2 Kings) Outcasts and Kings by David Guzik | In this sermon, the speaker discusses the story of the four lepers in the Bible who were facing a severe famine. Despite their desperate situation, they decided to take action and |
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12. Ventures of Faith by Chuck Smith | Chuck Smith emphasizes the significance of stepping out in faith to discover God's will, illustrating that God can work through anyone willing to venture forth. He warns against pr |
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The Problem With Someday by David Wilkerson | David Wilkerson addresses the dangers of procrastination in faith, emphasizing that the word 'someday' represents unfulfilled hopes and dreams. He illustrates this with the story o |
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An Example of God’s Purpose in Our Taking Spoils by David Wilkerson | David Wilkerson emphasizes the spiritual warfare faced by David when the Amalekites attacked Ziklag, illustrating that such attacks are aimed at undermining God's eternal purpose. |
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Why Sit We Here Until We Die? by C.H. Spurgeon | C.H. Spurgeon emphasizes the urgency of seeking salvation, drawing parallels between the plight of lepers in the Bible and the spiritual condition of the unsaved. He urges listener |