Bilangan 5:27

5:27 When he has made her drink the water, then, if she has defiled herself and behaved unfaithfully toward her husband, the water that brings a curse will enter her to produce bitterness – her abdomen will swell, her thigh will fall away, and the woman will become a curse among her people.

Bilangan 6:9

Contingencies for Defilement

6:9 “‘If anyone dies very suddenly ¹  beside him and he defiles ²  his consecrated head, ³  then he must shave his head on the day of his purification – on the seventh day he must shave it.

Bilangan 9:10

9:10 “Tell the Israelites, ‘If any ⁴  of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may ⁵  observe the Passover to the Lord.

Bilangan 9:13-14

9:13 But ⁶  the man who is ceremonially clean, and was not on a journey, and fails ⁷  to keep the Passover, that person must be cut off from his people. ⁸  Because he did not bring the Lord’s offering at its appointed time, that man must bear his sin. ⁹  9:14 If a resident foreigner lives ¹⁰  among you and wants to keep ¹¹  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ¹²  the same ¹³  statute for the resident foreigner ¹⁴  and for the one who was born in the land.’”

Bilangan 12:14

12:14 The Lord said to Moses, “If her father had only spit ¹⁵  in her face, would she not have been disgraced for seven days? Shut her out from the camp seven days, and afterward she can be brought back in again.”

Bilangan 18:32

18:32 And you will bear no sin concerning it when you offer up the best of it. And you must not profane the holy things of the Israelites, or else you will die.’” ¹⁶ 

Bilangan 22:18

22:18 Balaam replied ¹⁷  to the servants of Balak, “Even if Balak would give me his palace full of silver and gold, I could not transgress the commandment ¹⁸  of the Lord my God ¹⁹  to do less or more.

Bilangan 24:13

24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond ²⁰  the commandment ²¹  of the Lord to do either good or evil of my own will, ²²  but whatever the Lord tells me I must speak’?

Bilangan 30:5

30:5 But if her father overrules her when he hears ²³  about it, then none ²⁴  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ²⁵  her from it, because her father overruled her.

Bilangan 33:55

33:55 But if you do not drive out the inhabitants of the land before you, then those whom you allow to remain will be irritants in your eyes and thorns in your side, and will cause you trouble in the land where you will be living.

Bilangan 36:3

36:3 Now if they should be married to one of the men ²⁶  from another Israelite tribe, their inheritance would be taken from the inheritance of our fathers and added to the inheritance of the tribe into which they marry. ²⁷  As a result, it will be taken from the lot of our inheritance.

[6:9]  ¹ tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.

[6:9]  ² tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.

[6:9]  ³ sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.

[9:10]  ⁴ tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”

[9:10]  ⁵ tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.

[9:13]  ⁶ tn The disjunctive vav (ו) signals a contrastive clause here: “but the man” on the other hand….

[9:13]  ⁷ tn The verb חָדַל (khadal) means “to cease; to leave off; to fail.” The implication here is that it is a person who simply neglects to do it. It does not indicate that he forgot, but more likely that he made the decision to leave it undone.

[9:13]  ⁸ sn The pronouncement of such a person’s penalty is that his life will be cut off from his people. There are at least three possible interpretations for this: physical death at the hand of the community (G. B. Gray, Numbers [ICC], 84-85), physical and/or spiritual death at the hand of God (J. Milgrom, “A Prolegomenon to Lev 17:11,” JBL 90 [1971]: 154-55), or excommunication or separation from the community (R. A. Cole, Exodus [TOTC], 109). The direct intervention of God seem to be the most likely in view of the lack of directions for the community to follow. Excommunication from the camp in the wilderness would have been tantamount to a death sentence by the community, and so there really are just two views.

[9:13]  ⁹ tn The word for “sin” here should be interpreted to mean the consequences of his sin (so a metonymy of effect). Whoever willingly violates the Law will have to pay the consequences.

[9:14]  ¹⁰ tn The words translated “resident foreigner” and “live” are from the same Hebrew root, גּוּר (gur), traditionally translated “to sojourn.” The “sojourner” who “sojourns” is a foreigner, a resident alien, who lives in the land as a temporary resident with rights of land ownership.

[9:14]  ¹¹ tn The verb is the simple perfect tense with vav (ו) consecutive. It is therefore the equivalent to the imperfect that comes before it. The desiderative imperfect fits this usage well, since the alien is not required to keep the feast, but may indeed desire to do so.

[9:14]  ¹² tn The Hebrew text has “there will be to you,” which is the way of expressing possession in Hebrew. Since this is legal instruction, the imperfect tense must be instruction or legislation.

[9:14]  ¹³ tn Or “you must have one statute.”

[9:14]  ¹⁴ tn The conjunction is used here to specify the application of the law: “and for the resident foreigner, and for the one…” indicates “both for the resident foreigner and the one who….”

[12:14]  ¹⁵ tn The form is intensified by the infinitive absolute, but here the infinitive strengthens not simply the verbal idea but the conditional cause construction as well.

[18:32]  ¹⁶ tn The final clause could also be rendered “in order that you do not die.” The larger section can also be interpreted differently; rather than take it as a warning, it could be taken as an assurance that when they do all of this they will not be profaning it and so will not die (R. K. Harrison, Numbers [WEC], 253).

[22:18]  ¹⁷ tn Heb “answered and said.”

[22:18]  ¹⁸ tn Heb “mouth.”

[22:18]  ¹⁹ sn In the light of subsequent events one should not take too seriously that Balaam referred to Yahweh as his God. He is referring properly to the deity for which he is acting as the agent.

[24:13]  ²⁰ tn Heb “I am not able to go beyond.”

[24:13]  ²¹ tn Heb “mouth.”

[24:13]  ²² tn Heb “from my heart.”

[30:5]  ²³ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

[30:5]  ²⁴ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ²⁵ tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.

[36:3]  ²⁶ tn “Men” is understood; it says “to one from the sons of the tribes of the Israelites for a wife,” or if he has her for a wife.

[36:3]  ²⁷ tn Heb “which they will be to them,” meaning, to those who have them, i.e., the marriages.