Bilangan 12:11

The Intercession of Moses

12:11 So Aaron said to Moses, “O my lord, ¹  please do not hold this sin against us, in which we have acted foolishly and have sinned!

Bilangan 15:31

15:31 Because he has despised ²  the word of the Lord and has broken ³  his commandment, that person ⁴  must be completely cut off. ⁵  His iniquity will be on him.’” ⁶ 

Bilangan 17:4

17:4 You must place them ⁷  in the tent of meeting before the ark of the covenant ⁸  where I meet with you.

Bilangan 18:22

18:22 No longer may the Israelites approach the tent of meeting, or else they will bear their sin ⁹  and die.

Bilangan 19:1

The Red Heifer Ritual

19:1 ¹⁰ The Lord spoke to Moses and Aaron:

Bilangan 21:6

21:6 So the Lord sent poisonous ¹¹  snakes ¹²  among the people, and they bit the people; many people of Israel died.

Bilangan 25:5

25:5 So Moses said to the judges of Israel, “Each of you must execute those of his men ¹³  who were joined to Baal-peor.”

Bilangan 25:14

25:14 Now the name of the Israelite who was stabbed – the one who was stabbed with the Midianite woman – was Zimri son of Salu, a leader of a clan ¹⁴  of the Simeonites.

Bilangan 30:15

30:15 But if he should nullify them after he has heard them, then he will bear her iniquity.” ¹⁵ 

Bilangan 32:12

32:12 except Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun, for they followed the Lord wholeheartedly.’

Bilangan 32:23

32:23 “But if you do not do this, then look, you will have sinned ¹⁶  against the Lord. And know that your sin will find you out.

Bilangan 32:25

32:25 So the Gadites and the Reubenites replied to Moses, “Your servants will do as my lord commands.

Bilangan 34:2

34:2 “Give these instructions ¹⁷  to the Israelites, and tell them: ‘When you enter Canaan, the land that has been assigned to you as an inheritance, ¹⁸  the land of Canaan with its borders,

Bilangan 35:19

35:19 The avenger ¹⁹  of blood himself must kill the murderer; when he meets him, he must kill him.

[12:11]  ¹ tn The expression בִּי אֲדֹנִי (bi ’adoni, “O my lord”) shows a good deal of respect for Moses by Aaron. The expression is often used in addressing God.

[15:31]  ² 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]  ³ tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.

[15:31]  ⁴ tn Heb “soul.”

[15:31]  ⁵ 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]  ⁶ 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.

[17:4]  ⁷ tn The verb is the Hiphil perfect of נוּחַ (nuakh, “to rest”), and so “to set at rest, lay, place, put.” The form with the vav (ו) consecutive continues the instruction of the previous verse.

[17:4]  ⁸ tn The Hebrew text simply reads “the covenant” or “the testimony.”

[18:22]  ⁹ tn The Hebrew text uses the infinitive construct of the verb “to bear” with the lamed (ל) preposition to express the result of such an action. “To bear their sin” would mean that they would have to suffer the consequences of their sin.

[19:1]  ¹⁰ sn In the last chapter the needs of the priests and Levites were addressed. Now the concern is for the people. This provision from the sacrifice of the red heifer is a precaution to ensure that the purity of the tabernacle was not violated by pollutions of impurity or death. This chapter has two main parts, both dealing with ceremonial purity: the ritual of the red heifer (vv. 1-10), and the purification from uncleanness (vv. 11-22). For further study see J. Milgrom, “The Paradox of the Red Cow (Num 19),” VT 31 (1981): 62-72.

[21:6]  ¹¹ tn Heb “fiery.”

[21:6]  ¹² tn The designation of the serpents/ snakes is נְחָשִׁים (nÿkhashim), which is similar to the word for “bronze” (נְחֹשֶׁת, nÿkhoshet). This has led some scholars to describe the serpents as bronze in color. The description of them as fiery indicates they were poisonous. Perhaps the snake in question is a species of adder.

[25:5]  ¹³ tn Heb “slay – a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”

[25:14]  ¹⁴ tn Heb “a father’s house.” So also in v. 15.

[30:15]  ¹⁵ sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.

[32:23]  ¹⁶ tn The nuance of the perfect tense here has to be the future perfect.

[34:2]  ¹⁷ tn Or “command.”

[34:2]  ¹⁸ tn Heb “this is the land that will fall to you as an inheritance.”

[35:19]  ¹⁹ tn The participle גֹּאֵל (go’el) is the one who protects the family by seeking vengeance for a crime. This is the same verb used for levirate marriages and other related customs.