Bilangan 5:17

5:17 The priest will then take holy water ¹  in a pottery jar, and take some ²  of the dust ³  that is on the floor of the tabernacle, and put it into the water.

Bilangan 15:30

Deliberate Sin

15:30 “‘But the person ⁴  who acts defiantly, ⁵  whether native-born or a resident foreigner, insults ⁶  the Lord. ⁷  That person ⁸  must be cut off ⁹  from among his people.

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ¹⁰  and said, “O God, the God of the spirits of all people, ¹¹  will you be angry with the whole community when only one man sins?” ¹² 

Bilangan 22:11

22:11 “Look, a nation has come out ¹³  of Egypt, and it covers the face of the earth. Come now and put a curse on them for me; perhaps I will be able to defeat them ¹⁴  and drive them out.” ¹⁵ 

Bilangan 28:15

28:15 And one male goat ¹⁶  must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

Bilangan 32:9

32:9 When ¹⁷  they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter ¹⁸  the land that the Lord had given ¹⁹  them.

Bilangan 35:32

35:32 And you must not accept a ransom for anyone who has fled to a town of refuge, to allow him to return home and live on his own land before the death of the high priest. ²⁰ 

[5:17]  ¹ tn This is probably water taken from the large bronze basin in the courtyard. It is water set apart for sacred service. “Clean water” (so NEB) does not capture the sense very well, but it does have the support of the Greek that has “pure running water.” That pure water would no doubt be from the bronze basin anyway.

[5:17]  ² tn Heb “from.” The preposition is used here with a partitive sense.

[5:17]  ³ sn The dust may have come from the sanctuary floor, but it is still dust, and therefore would have all the pollutants in it.

[15:30]  ⁴ tn Heb “soul.”

[15:30]  ⁵ 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]  ⁶ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

[15:30]  ⁷ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

[15:30]  ⁸ tn Heb “soul.”

[15:30]  ⁹ 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.

[16:22]  ¹⁰ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ¹¹ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ¹² tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[22:11]  ¹³ tn In this passage the text differs slightly; here it is “the nation that comes out,” using the article on the noun, and the active participle in the attributive adjective usage.

[22:11]  ¹⁴ tn Here the infinitive construct is used to express the object or complement of the verb “to be able” (it answers the question of what he will be able to do).

[22:11]  ¹⁵ tn The verb is the Piel perfect with vav (ו) consecutive. It either carries the force of an imperfect tense, or it may be subordinated to the preceding verbs.

[28:15]  ¹⁶ tn Heb “one kid of the goats.”

[32:9]  ¹⁷ tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.

[32:9]  ¹⁸ tn The infinitive construct here with lamed (ל) is functioning as a result clause.

[32:9]  ¹⁹ tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.

[35:32]  ²⁰ tn Heb “the priest.” The Greek and the Syriac have “high priest.” The present translation, along with many English versions, uses “high priest” as a clarification.