Bilangan 5:14

5:14 and if jealous feelings ¹  come over him and he becomes suspicious ²  of his wife, when she is defiled; ³  or if jealous feelings come over him and he becomes suspicious of his wife, when she is not defiled –

Bilangan 15:14

15:14 If a resident foreigner is living ⁴  with you – or whoever is among you ⁵  in future generations ⁶  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ⁷ 

Bilangan 15:22

Rules for Unintentional Offenses

15:22 ⁸ “‘If you ⁹  sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses –

Bilangan 15:24

15:24 then if anything is done unintentionally ¹⁰  without the knowledge of ¹¹  the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering.

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ¹²  and said, “O God, the God of the spirits of all people, ¹³  will you be angry with the whole community when only one man sins?” ¹⁴ 

Bilangan 19:14

19:14 “‘This is the law: When a man dies ¹⁵  in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days.

Bilangan 21:2

21:2 So Israel made a vow ¹⁶  to the Lord and said, “If you will indeed deliver ¹⁷  this people into our ¹⁸  hand, then we will utterly destroy ¹⁹  their cities.”

Bilangan 22:33

22:33 The donkey saw me and turned from me these three times. If ²⁰  she had not turned from me, I would have killed you but saved her alive.”

Bilangan 23:19

23:19 God is not a man, that he should lie,

nor a human being, ²¹  that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not make it happen? ²² 

Bilangan 27:8

27:8 And you must tell the Israelites, ‘If a man dies ²³  and has no son, then you must transfer his inheritance to his daughter;

Bilangan 30:6

Vows Made by Married Women

30:6 “And if she marries a husband while under a vow, ²⁴  or she uttered ²⁵  anything impulsively by which she has pledged herself,

Bilangan 30:8

30:8 But if when her husband hears it he overrules her, then he will nullify ²⁶  the vow she has taken, ²⁷  and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.

Bilangan 30:12

30:12 But if her husband clearly nullifies ²⁸  them when he hears them, then whatever she says ²⁹  by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

Bilangan 30:14

30:14 But if her husband remains completely silent ³⁰  about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them.

Bilangan 32:5

32:5 So they said, “If we have found favor in your sight, ³¹  let this land be given to your servants for our inheritance. Do not have us cross ³²  the Jordan River.” ³³ 

Bilangan 32:15

32:15 For if you turn away from following him, he will once again abandon ³⁴  them in the wilderness, and you will be the reason for their destruction.” ³⁵ 

Bilangan 35:16

35:16 “But if he hits someone with an iron tool so that he dies, ³⁶  he is a murderer. The murderer must surely be put to death.

Bilangan 35:22

35:22 “But if he strikes him suddenly, without enmity, or throws anything at him unintentionally,

[5:14]  ¹ tn The Hebrew text has the construct case, “spirit of jealousy.” The word “spirit” here has the sense of attitude, mood, feelings. The word קִנְאָה (qin’ah) is the genitive of attribute, modifying what kind of feelings they are. The word means either “zeal” or “jealousy,” depending on the context. It is a passionate feeling to guard or protect an institution or relationship. It can also express strong emotional possessiveness such as envy and coveting. Here there is a feeling of jealousy, but no proof of infidelity.

[5:14]  ² tn The word is now used in the Piel stem; the connotation is certainly “suspicious,” for his jealousy seems now to have some basis, even if it is merely suspicion.

[5:14]  ³ tn The noun clause begins with the conjunction and the pronoun; here it is forming a circumstantial clause, either temporal or causal.

[15:14]  ⁴ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ⁵ tn Heb “in your midst.”

[15:14]  ⁶ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ⁷ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[15:22]  ⁸ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

[15:22]  ⁹ tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.

[15:24]  ¹⁰ tn The idea of לִשְׁגָגָה (lishgagah) seems to be that of “inadvertence” or “without intent.” The text gives no indication of how this offense might be committed, or what it might include. It probably describes any transgressions done in ignorance of the Law that involved a violation of tabernacle procedure or priestly protocol or social misdemeanor. Even though it was done unintentionally, it was still a violation and called for ritual purification.

[15:24]  ¹¹ tn Heb “[away] from the eyes of the community.”

[16:22]  ¹² sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ¹³ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ¹⁴ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[19:14]  ¹⁵ tn The word order gives the classification and then the condition: “a man, when he dies….”

[21:2]  ¹⁶ tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.

[21:2]  ¹⁷ tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”

[21:2]  ¹⁸ tn Heb “my.”

[21:2]  ¹⁹ tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.

[22:33]  ²⁰ tc Many commentators consider אוּלַי (’ulay, “perhaps”) to be a misspelling in the MT in place of לוּלֵי (luley, “if not”).

[23:19]  ²¹ tn Heb “son of man.”

[23:19]  ²² tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[27:8]  ²³ tn Heb “a man, if he dies.”

[30:6]  ²⁴ tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.

[30:6]  ²⁵ tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”

[30:8]  ²⁶ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

[30:8]  ²⁷ tn Heb “which [she is] under it.”

[30:12]  ²⁸ tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.

[30:12]  ²⁹ tn Heb whatever proceeds from her lips.”

[30:14]  ³⁰ tn The sentence uses the infinitive absolute to strengthen the idea.

[32:5]  ³¹ tn Heb “eyes.”

[32:5]  ³² tn The verb is the Hiphil jussive from עָבַר (’avar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.

[32:5]  ³³ tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.

[32:15]  ³⁴ tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.

[32:15]  ³⁵ tn Heb “and you will destroy all this people.”

[35:16]  ³⁶ tn the verb is the preterite of “die.” The sentence has :“if…he strikes him and he dies.” The vav (ו) consecutive is showing the natural result of the blow.