Numbers 16:29

16:29 If these men die a natural death, ¹  or if they share the fate ²  of all men, then the Lord has not sent me.

Numbers 12:3

12:3 (Now the man Moses was very humble, ³  more so than any man on the face of the earth.)

Numbers 5:6

5:6 “Tell the Israelites, ‘When ⁴  a man or a woman commits any sin that people commit, ⁵  thereby breaking faith ⁶  with the Lord, and that person is found guilty, ⁷ 

Numbers 16:32

16:32 and the earth opened its mouth and swallowed them, along with their households, and all Korah’s men, and all their goods.

Numbers 18:15

18:15 The firstborn of every womb which they present to the Lord, whether human or animal, will be yours. Nevertheless, the firstborn sons you must redeem, ⁸  and the firstborn males of unclean animals you must redeem.

Numbers 19:13

19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ⁹  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

Numbers 31:28

31:28 “You must exact ¹⁰  a tribute for the Lord from the fighting men who went out to battle: one life out of five hundred, from the people, the cattle, and from the donkeys and the sheep.

Numbers 31:30

31:30 From the Israelites’ half-share you are to take one portion out of fifty of the people, the cattle, the donkeys, and the sheep – from every kind of animal – and you are to give them to the Levites, who are responsible for the care of the Lord’s tabernacle.”

Numbers 31:47

31:47 From the Israelites’ share Moses took one of every fifty people and animals and gave them to the Levites who were responsible for the care of the Lord’s tabernacle, just as the Lord commanded Moses.

[16:29]  ¹ tn Heb “if like the death of every man they die.”

[16:29]  ² tn The noun is פְּקֻדָּה (pÿquddah, “appointment, visitation”). The expression refers to a natural death, parallel to the first expression.

[12:3]  ³ tc The spelling of the word is a Kethib-Qere reading with only a slight difference between the two.

[5:6]  ⁵ sn This type of law is known as casuistic. The law is introduced with “when/if” and then the procedure to be adopted follows it. The type of law was common in the Law Code of Hammurabi.

[5:6]  ⁶ tn The verse simply says “any sin of a man,” but the genitive could mean that it is any sin that a man would commit (subjective genitive), or one committed against a man (objective genitive). Because of the similarity with Lev 5:22, the subjective is better. The sin is essentially “missing the mark” which is the standard of the Law of the Lord. The sin is not in this case accidental or inadvertent. It means here simply failing to live up to the standard of the Lord. Since both men and women are mentioned in the preceding clause, the translation uses “people” here.

[5:6]  ⁷ tn The verb is מַעַל (ma’al), which means to “defraud, violate, trespass against,” or “to deal treacherously, do an act of treachery.” In doing any sin that people do, the guilty have been unfaithful to the Lord, and therefore must bring him a sacrifice.

[5:6]  ⁸ tn The word used here for this violation is אָשָׁם (’asham). It can be translated “guilt, to be guilty”; it can also be used for the reparation offering. The basic assumption here is that the individual is in a state of sin – is guilty. In that state he or she feels remorse for the sin and seeks forgiveness through repentance. See further P. P. Saydon, “Sin Offering and Trespass Offering,” CBQ 8 (1946): 393-98; H. C. Thompson, “The Significance of the Term ’Asham in the Old Testament,” TGUOS 14 (1953): 20-26.

[18:15]  ⁷ tn The construction uses the infinitive absolute and the imperfect tense of the verb “to redeem” in order to stress the point – they were to be redeemed. N. H. Snaith suggests that the verb means to get by payment what was not originally yours, whereas the other root גָאַל (ga’al) means to get back what was originally yours (Leviticus and Numbers [NCB], 268).

[19:13]  ⁹ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[31:28]  ¹¹ tn The verb is the Hiphil, “you shall cause to be taken up.” The perfect with vav (ו) continues the sequence of the instructions. This raised offering was to be a tax of one-fifth of one percent for the Lord.