Numbers 15:8

15:8 And when you prepare a young bull as a burnt offering or a sacrifice for discharging a vow or as a peace offering to the Lord,

Numbers 5:20

5:20 But if you ¹  have gone astray while under your husband’s authority, and if you have defiled yourself and some man other than your husband has had sexual relations with you….” ² 

Numbers 6:9

Contingencies for Defilement

6:9 “‘If anyone dies very suddenly ³  beside him and he defiles ⁴  his consecrated head, ⁵  then he must shave his head on the day of his purification – on the seventh day he must shave it.

Numbers 10:9

10:9 If you go to war in your land against an adversary who opposes ⁶  you, then you must sound an alarm with the trumpets, and you will be remembered before the Lord your God, and you will be saved ⁷  from your enemies.

Numbers 15:14

15:14 If a resident foreigner is living ⁸  with you – or whoever is among you ⁹  in future generations ¹⁰  – and prepares an offering made by fire as a pleasing aroma to the Lord, he must do it the same way you are to do it. ¹¹ 

Numbers 15:22

Rules for Unintentional Offenses

15:22 ¹² “‘If you ¹³  sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses –

Numbers 9:14

9:14 If a resident foreigner lives ¹⁴  among you and wants to keep ¹⁵  the Passover to the Lord, he must do so according to the statute of the Passover, and according to its custom. You must have ¹⁶  the same ¹⁷  statute for the resident foreigner ¹⁸  and for the one who was born in the land.’”

[5:20]  ¹ tn The pronoun is emphatic – “but you, if you have gone astray.”

[5:20]  ² tn This is an example of the rhetorical device known as aposiopesis, or “sudden silence.” The sentence is broken off due to the intensity or emphasis of the moment. The reader is left to conclude what the sentence would have said.

[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.

[10:9]  ¹ tn Both the “adversary” and “opposes” come from the same root: צָרַר (tsarar), “to hem in, oppress, harass,” or basically, “be an adversary.”

[10:9]  ² tn The Niphal perfect in this passage has the passive nuance and not a reflexive idea – the Israelites would be spared because God remembered them.

[15:14]  ¹ tn The word גּוּר (gur) was traditionally translated “to sojourn,” i.e., to live temporarily in a land. Here the two words are from the root: “if a sojourner sojourns.”

[15:14]  ² tn Heb “in your midst.”

[15:14]  ³ tn The Hebrew text just has “to your generations,” but it means in the future.

[15:14]  ⁴ tn The imperfect tenses must reflect the responsibility to comply with the law, and so the classifications of instruction or obligation may be applied.

[15:22]  ¹ sn These regulations supplement what was already ruled on in the Levitical code for the purification and reparation offerings. See those rulings in Lev 4-7 for all the details. Some biblical scholars view the rules in Leviticus as more elaborate and therefore later. However, this probably represents a misunderstanding of the purpose of each collection.

[15:22]  ² tn The verb is the plural imperfect; the sin discussed here is a sin committed by the community, or the larger part of the community.

[9:14]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Or “you must have one statute.”

[9:14]  ⁵ 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….”