15:30 “‘But the person 2 who acts defiantly, 3 whether native-born or a resident foreigner, insults 4 the Lord. 5 That person 6 must be cut off 7 from among his people. 15:31 Because he has despised 8 the word of the Lord and has broken 9 his commandment, that person 10 must be completely cut off. 11 His iniquity will be on him.’” 12
1 tn The word עָרְמָה (’ormah) is problematic. It could mean with prior intent, which would be connected with the word in Prov 8:5, 12 which means “understanding” (or “prudence” – fully aware of the way things are). It could be connected also to an Arabic word for “enemy” which would indicate this was done with malice or evil intentions (U. Cassuto, Exodus, 270). The use here seems parallel to the one in Josh 9:4, an instance involving intentionality and clever deception.
2 tn Heb “soul.”
3 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
4 tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”
5 tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the
6 tn Heb “soul.”
7 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.
8 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.
9 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
10 tn Heb “soul.”
11 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.
12 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.
13 tn Heb “who acts presumptuously not to listen” (cf. NASB).
14 tn Heb “gates.”
15 tn Heb “does the evil in the eyes of the
16 sn Emites. These giant people, like the Anakites (Deut 1:28), were also known as Rephaites (v. 11). They appear elsewhere in the narrative of the invasion of the kings of the east where they are said to have lived around Shaveh Kiriathaim, perhaps 9 to 11 mi (15 to 18 km) east of the north end of the Dead Sea (Gen 14:5).