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 22:29

22:29 And Balaam said to the donkey, “You have made me look stupid; I wish ⁶  there were a sword in my hand, for I would kill you right now.”

Bilangan 32:23

32:23 “But if you do not do this, then look, you will have sinned ⁷  against the Lord. And know that your sin will find you out.

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.

Bilangan 35:31

35:31 Moreover, you must not accept a ransom for the life of a murderer who is guilty of death; he must surely be put to death.

[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.

[22:29]  ⁶ tn The optative clause is introduced with the particle לוּ (lu).

[32:23]  ⁷ tn The nuance of the perfect tense here has to be the future perfect.