Numbers 4:32

4:32 and the posts of the surrounding courtyard with their sockets, tent pegs, and ropes, along with all their furnishings and everything for their service. You are to assign by names the items that each man is responsible to carry. ¹ 

Numbers 5:7

5:7 then he must confess ²  his sin that he has committed and must make full reparation, ³  add one fifth to it, and give it to whomever he wronged. ⁴ 

Numbers 15:30

Deliberate Sin

15:30 “‘But the person ⁵  who acts defiantly, ⁶  whether native-born or a resident foreigner, insults ⁷  the Lord. ⁸  That person ⁹  must be cut off ¹⁰  from among his people.

Numbers 23:3

23:3 Balaam said to Balak, “Station yourself ¹¹  by your burnt offering, and I will go off; perhaps the Lord will come to meet me, and whatever he reveals to me ¹²  I will tell you.” ¹³  Then he went to a deserted height. ¹⁴ 

[4:32]  ¹ tn Heb “you shall assign by names the vessels of the responsibility of their burden.”

[5:7]  ² tn The verb is the Hitpael perfect tense with vav (ו) consecutive from the verb יָדָה (yadah), which in this stem means “acknowledge, confess sin,” but in the Hiphil (primarily) it means “praise, give thanks.” In both cases one is acknowledging something, either the sin, or the person and work of the Lord. Here the verb comes in the apodosis: “when…then he must confess.”

[5:7]  ³ tn The verb is the Hiphil perfect of שׁוּב (shuv, “return”). Here it has the sense of “repay” with the word “reparation” (traditionally rendered “guilt offering,” but now is understood to refer to what was defrauded). The Levitical rulings called for the guilty to restore what was taken, if it could be made right, and pay a fifth more as a surcharge.

[5:7]  ⁴ tn This is now the third use of אָשָׁם (’asham); the first referred to “guilt,” the second to “reparation,” and now “wronged.” The idea of “guilt” lies behind the second two uses as well as the first. In the second “he must repay his guilt” (meaning what he is guilty of); and here it can also mean “the one against whom he is guilty of sinning.”

[15:30]  ³ tn Heb “soul.”

[15:30]  ⁴ 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 Lord said. It is as if the sinner was about to attack God, or at least lifting his hand against God. The implication of the expression is that it was done in full knowledge of the Law (especially since this contrasts throughout with the sins of ignorance). Blatant defiance of the word of the Lord is dealt with differently. For similar expressions, see Exod 14:8 and Num 33:3.

[15:30]  ⁵ tn The verb occurs only in the Piel; it means “to blaspheme,” “to revile.”

[15:30]  ⁶ tn The word order in the Hebrew text places “Yahweh” first for emphasis – it is the Lord such a person insults.

[15:30]  ⁷ tn Heb “soul.”

[15:30]  ⁸ 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.

[23:3]  ⁴ tn The verb הִתְיַצֵּב (hityatsev) means “to take a stand, station oneself.” It is more intentional than simply standing by something. He was to position himself by the sacrifice as Balaam withdrew to seek the oracle.

[23:3]  ⁵ tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

[23:3]  ⁶ tn The verb is the perfect tense with vav (ו) consecutive. This clause is dependent on the clause that precedes it.

[23:3]  ⁷ sn He went up to a bald spot, to a barren height. The statement underscores the general belief that such tops were the closest things to the gods. On such heights people built their shrines and temples.