Bilangan 15:25-31

15:25 And the priest is to make atonement ¹  for the whole community of the Israelites, and they will be forgiven, ²  because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense. 15:26 And the whole community ³  of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense.

15:27 “‘If any person ⁴  sins unintentionally, then he must bring a yearling female goat for a purification offering. 15:28 And the priest must make atonement for the person who sins unintentionally – when he sins unintentionally before the Lord – to make atonement for him, and he will be forgiven. 15:29 You must have one law for the person who sins unintentionally, both for the native-born among the Israelites and for the resident foreigner who lives among them.

Deliberate Sin

15:30 “‘But the person ⁵  who acts defiantly, ⁶  whether native-born or a resident foreigner, insults ⁷  the Lord. ⁸  That person ⁹  must be cut off ¹⁰  from among his people. 15:31 Because he has despised ¹¹  the word of the Lord and has broken ¹²  his commandment, that person ¹³  must be completely cut off. ¹⁴  His iniquity will be on him.’” ¹⁵ 

[15:25]  ¹ tn The verb is the Piel perfect with vav (ו) consecutive (וְכִפֶּר, vÿkhipper) to continue the instruction of the passage: “the priest shall make atonement,” meaning the priest is to make atonement for the sin (thus the present translation). This verb means “to expiate,” “to atone for,” “to pacify.” It describes the ritual events by which someone who was separated from the holy Lord God could find acceptance into his presence through the sacrificial blood of the substitutionary animal. See Lev 1 and Num 17:6-15.

[15:25]  ² tn Or “they will be forgiven.”

[15:26]  ³ tn Again, rather than translate literally “and it shall be forgiven [to] them” (all the community), one could say, “they (all the community) will be forgiven.” The meaning is the same.

[15:27]  ⁴ tn The Hebrew text hasוְאִם־נֶפֶשׁ אַחַת (vÿ’im-nefesh ’akhat), sometime translated “and if any soul.” But the word describes the whole person, the soul in the body; it refers here to the individual who sins.

[15:30]  ⁵ tn Heb “soul.”

[15:30]  ⁶ tn The sin is described literally as acting “with a high hand” – בְּיָד רָמָה (bÿyad ramah). The expression means that someone would do something with deliberate defiance, with an arrogance in spite of what the Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

[15:30]  ⁷ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

[15:30]  ⁸ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

[15:30]  ⁹ tn Heb “soul.”

[15:30]  ¹⁰ tn The clause begins with “and” because the verb is the perfect tense with vav (ו) consecutive. As discussed with Num 9:13, to be cut off could mean excommunication from the community, death by the community, or death by divine intervention.

[15:31]  ¹¹ tn The verb בָּזָה (bazah, “to despise”) means to treat something as worthless, to treat it with contempt, to look down the nose at something as it were.

[15:31]  ¹² tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.

[15:31]  ¹³ tn Heb “soul.”

[15:31]  ¹⁴ tn The construction uses the Niphal imperfect with the modifying Niphal infinitive absolute. The infinitive makes the sentence more emphatic. If the imperfect tense is taken as an instruction imperfect, then the infinitive makes the instruction more binding. If it is a simple future, then the future is certain. In either case, there is no exclusion from being cut off.

[15:31]  ¹⁵ sn The point is that the person’s iniquity remains with him – he must pay for his sin. The judgment of God in such a case is both appropriate and unavoidable.