Numbers 5:8
5:8 But if the individual has no close relative
1 to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the
Lord 2 for the priest, in addition to the ram of atonement by which atonement is made for him.
Numbers 5:13
5:13 and a man has sexual relations
3 with her
4 without her husband knowing it,
5 and it is hidden that she has defiled herself, since
6 there was no witness against her, nor was she caught –
Numbers 20:5
20:5 Why
7 have you brought us up from Egypt only to bring us to
8 this dreadful place? It is no place for grain, or figs, or vines, or pomegranates; nor is there any water to drink!”
Numbers 20:19
20:19 Then the Israelites said to him, “We will go along the highway, and if we
9 or our cattle drink any of your water, we will pay for it. We will only pass through on our feet, without doing anything else.”
Numbers 21:5
21:5 And the people spoke against God and against Moses, “Why have you brought us up out of Egypt to die in the wilderness, for there is no bread or water, and we
10 detest this worthless
11 food.”
Numbers 22:26
22:26 Then the angel of the Lord went farther, and stood in a narrow place, where there was no way to turn either to the right or to the left.
Numbers 27:4
27:4 Why should the name of our father be lost from among his family because he had no son? Give us a possession
12 among the relatives
13 of our father.”
Numbers 27:8
27:8 And you must tell the Israelites, ‘If a man dies
14 and has no son, then you must transfer his inheritance to his daughter;
Numbers 35:27
35:27 and the avenger of blood finds him outside the borders of the town of refuge, and the avenger of blood kills the slayer, he will not be guilty of blood,
1 sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.
2 tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.
3 tn Heb “and a man lies with her with the emission of semen.” This makes it clear that there was adultery involved, so that the going astray is going astray morally. The indication in the text is that if she had never behaved suspiciously the sin might not have been detected.
4 tc The sign of the accusative אֹתָהּ (’otah) is probably to be repointed to the preposition with the suffix, אִתָּהּ (’ittah).
5 tn Heb “and it is concealed from the eyes of her husband.”
6 tn The noun clause beginning with the simple conjunction is here a circumstantial clause, explaining that there was no witness to the sin.
5 tn Heb “and why.”
6 tn Here also the infinitive construct (Hiphil) forms the subordinate clause of the preceding interrogative clause.
7 tn The Hebrew text uses singular pronouns, “I” and “my,” but it is the people of Israel that are intended, and so it may be rendered in the plural. Similarly, Edom speaks in the first person, probably from the king. But it too could be rendered “we.”
9 tn Heb “our souls.”
10 tn The Israelites’ opinion about the manna was clear enough – “worthless.” The word used is קְלֹקֵל (qÿloqel, “good for nothing, worthless, miserable”).
11 tn That is, the possession of land, or property, among the other families of their tribe.
12 tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.
13 tn Heb “a man, if he dies.”