Bilangan 15:31

15:31 Because he has despised ¹  the word of the Lord and has broken ²  his commandment, that person ³  must be completely cut off. ⁴  His iniquity will be on him.’” ⁵ 

Bilangan 21:28

21:28 For fire went out from Heshbon,

a flame from the city of Sihon.

It has consumed Ar of Moab

and the lords ⁶  of the high places of Arnon.

Bilangan 22:13

22:13 So Balaam got up in the morning, and said to the princes of Balak, “Go to your land, ⁷  for the Lord has refused to permit me to go ⁸  with you.”

[15:31]  ¹ 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]  ² tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.

[15:31]  ³ tn Heb “soul.”

[15:31]  ⁴ 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]  ⁵ 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.

[21:28]  ⁶ tc Some scholars emend to בָּלְעָה (bal’ah), reading “and devoured,” instead of בַּעֲלֵי (ba’aley, “its lords”); cf. NAB, NRSV, TEV. This emendation is closer to the Greek and makes a better parallelism, but the MT makes good sense as it stands.

[22:13]  ⁷ tc The LXX adds “to your lord.”

[22:13]  ⁸ tn The main verb is the Piel perfect, “he has refused.” This is followed by two infinitives. The first (לְתִתִּי, lÿtitti) serves as a complement or direct object of the verb, answering the question of what he refused to do – “to give me.” The second infinitive (לַהֲלֹךְ, lahalokh) provides the object for the preceding infinitive: “to grant me to go.”