Discovery BoxEzekiel 20:21
Context20:21 “‘But the children 1 rebelled against me, did not follow my statutes, did not observe my regulations by carrying them out (the one who obeys 2 them will live by them), and desecrated my Sabbaths. I decided to pour out 3 my rage on them and fully vent my anger against them in the wilderness.
Exodus 16:27-28
Context16:27 On the seventh day some of the people went out to gather it, but they found nothing. 16:28 So the Lord said to Moses, “How long do you refuse 4 to obey my commandments and my instructions?
Numbers 15:31-36
Context15:31 Because he has despised 5 the word of the Lord and has broken 6 his commandment, that person 7 must be completely cut off. 8 His iniquity will be on him.’” 9
15:32 When the Israelites were 10 in the wilderness they found a man gathering wood on the Sabbath day. 11 15:33 Those who found him gathering wood brought him to Moses and Aaron and to the whole community. 15:34 They put him in custody, because there was no clear instruction about what should be done to him. 15:35 Then the Lord said to Moses, “The man must surely be put to death; the whole community must stone 12 him with stones outside the camp.” 15:36 So the whole community took him outside the camp and stoned him to death, 13 just as the Lord commanded Moses.
Isaiah 56:6
Context56:6 As for foreigners who become followers of 14 the Lord and serve him,
who love the name of the Lord and want to be his servants –
all who observe the Sabbath and do not defile it,
and who are faithful to 15 my covenant –
[20:21] 2 tn Or “carries them out.”
[20:21] 3 tn Heb “and I said/thought to pour out.”
[16:28] 4 tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.
[15:31] 5 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] 6 tn The verb פָּרַר (parar, “to break”) can mean to nullify, break, or violate a covenant.
[15:31] 8 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] 9 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.
[15:32] 10 tn The preterite of the verb “to be” is here subordinated to the next, parallel verb form, to form a temporal clause.
[15:32] 11 sn For this brief passage, see A. Phillips, “The Case of the Woodgatherer Reconsidered,” VT 19 (1969): 125-28; J. Weingreen, “The Case of the Woodgatherer (Numbers XV 32-36),” VT 16 (1966): 361-64; and B. J. Bamberger, “Revelations of Torah after Sinai,” HUCA 16 (1941): 97-113. Weingreen argues that there is something of the Rabbinic method of setting a fence around the Law here; in other words, if this sin were not punished, the Law would have been violated in greater ways. Gathering of wood, although seemingly harmless, is done with intent to kindle fire, and so reveals a culpable intent.
[15:35] 12 tn The sentence begins with the emphatic use of the infinitive absolute with the verb in the Hophal imperfect: “he shall surely be put to death.” Then, a second infinitive absolute רָגוֹם (ragom) provides the explanatory activity – all the community is to stone him with stones. The punishment is consistent with other decrees from God (see Exod 31:14,15; 35:2). Moses had either forgotten such, or they had simply neglected to (or were hesitant to) enact them.
[15:36] 13 tn Heb “stoned him with stones, and he died.”
[56:6] 14 tn Heb “who attach themselves to.”
[56:6] 15 tn Heb “and take hold of”; NAB “hold to”; NIV, NRSV “hold fast.”
