Bilangan 5:7

5:7 then he must confess ¹  his sin that he has committed and must make full reparation, ²  add one fifth to it, and give it to whomever he wronged. ³ 

Bilangan 11:10

Moses’ Complaint to the Lord

11:10 ⁴ Moses heard the people weeping ⁵  throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. ⁶ 

Bilangan 16:27

16:27 So they got away from the homes of Korah, Dathan, and Abiram on every side, and Dathan and Abiram came out and stationed themselves ⁷  in the entrances of their tents with their wives, their children, and their toddlers.

Bilangan 22:35

22:35 But the angel of the Lord said to Balaam, “Go with the men, but you may only speak ⁸  the word that I will speak to you.” ⁹  So Balaam went with the princes of Balak.

Bilangan 30:11

30:11 and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand.

Bilangan 35:16

35:16 “But if he hits someone with an iron tool so that he dies, ¹⁰  he is a murderer. The murderer must surely be put to death.

[5:7]  ¹ tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”

[5:7]  ² tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.

[5:7]  ³ tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”

[11:10]  ⁴ sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

[11:10]  ⁵ tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

[11:10]  ⁶ tn Heb “it was evil in the eyes of Moses.”

[16:27]  ⁷ tn The verb נִצָּבִים (nitsavim) suggests a defiant stance, for the word is often used in the sense of taking a stand for or against something. It can also be somewhat neutral, having the sense of positioning oneself for a purpose.

[22:35]  ⁸ tn The imperfect tense here can be given the nuance of permission.

[22:35]  ⁹ tn The Hebrew word order is a little more emphatic than this: “but only the word which I speak to you, it you shall speak.”

[35:16]  ¹⁰ 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.