Bilangan 5:20

5:20 But if you ¹  have gone astray while under your husband’s authority, and if you have defiled yourself and some man other than your husband has had sexual relations with you….” ² 

Bilangan 11:5

11:5 We remember ³  the fish we used to eat ⁴  freely ⁵  in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic.

Bilangan 25:14

25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan ⁶  of the Simeonites.

Bilangan 31:17

31:17 Now therefore kill every boy, ⁷  and kill every woman who has had sexual intercourse with a man. ⁸ 

Bilangan 35:17-18

35:17 If he strikes him by throwing a stone large enough that he could die, and he dies, he is a murderer. The murderer must surely be put to death. 35:18 Or if he strikes him with a wooden hand weapon so that he could die, and he dies, he is a murderer. The murderer must surely be put to death.

[5:20]  ¹ tn The pronoun is emphatic – “but you, if you have gone astray.”

[5:20]  ² tn This is an example of the rhetorical device known as aposiopesis, or “sudden silence.” The sentence is broken off due to the intensity or emphasis of the moment. The reader is left to conclude what the sentence would have said.

[11:5]  ³ tn The perfect tense here expresses the experience of a state of mind.

[11:5]  sn As with all who complain in such situations, their memory was selective. It was their bitter cries to the Lord from the suffering in bondage that God heard and answered. And now, shortly after being set free, their memory of Egypt is for things they do not now have. It is also somewhat unlikely that they as slaves had such abundant foods in Egypt.

[11:5]  ⁴ tn The imperfect tense would here be the customary imperfect, showing continual or incomplete action in past time.

[11:5]  ⁵ tn The adverb “freely” is from the word חָנַן (khanan, “to be gracious”), from which is derived the noun “grace.” The word underscores the idea of “free, without cost, for no reason, gratis.” Here the simple sense is “freely,” without any cost. But there may be more significance in the choice of the words in this passage, showing the ingratitude of the Israelites to God for His deliverance from bondage. To them now the bondage is preferable to the salvation – this is what angered the Lord.

[25:14]  ⁶ tn Heb “a father’s house.” So also in v. 15.

[31:17]  ⁷ tn Heb “every male among the little ones.”

[31:17]  sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil.

[31:17]  ⁸ tn Heb “every woman who has known [a] man by lying with a man.”