Numbers / Chapter 15

Numbers 15

41 verses • Westminster Leningrad Codex

Translator's Introduction

What This Chapter Is About

After the devastating judgment of chapter 14, God gives offering regulations that begin with 'when you enter the land' — a reassurance that the promise endures for the next generation. The chapter covers grain and drink offering quantities scaled to animal size, a provision for the resident alien, the dough offering (challah), communal and individual sin offerings, the penalty for defiant sin, a Sabbath violation narrative, and the command to wear fringes (tsitsit).

What Makes This Chapter Remarkable

The placement is the message. Immediately after sentencing the adult generation to death in the wilderness, God legislates for life in the land — ki tavo'u el erets moshvoteikhem ('when you enter the land of your settlements,' v. 2). The promise of the land is not revoked, only postponed. The distinction between inadvertent sin (shegagah) and defiant sin (beyad ramah, 'with a high hand,' v. 30) is structurally critical: the sacrificial system covers the former but cannot absorb the latter.

Translation Friction

The phrase reiach nichoach ('pleasing aroma,' v. 3) is anthropomorphic — God does not eat or smell — but the metaphor conveys divine acceptance so vividly that we retained it rather than abstracting it. The term beyad ramah ('with a high hand,' v. 30) for defiant sin paints an image of a raised fist. We rendered it 'defiantly' but noted the gesture in the translator notes. The tsitsit ('fringes,' v. 38) and their tekhelet ('blue-violet') cord remain loaded terms in Jewish practice.

Connections

The 'when you enter the land' formula (v. 2) answers the despair of chapter 14 by confirming the promise to the children. The one-law-for-all principle — citizen and alien alike (vv. 15-16, 29) — echoes Exodus 12:49. The Sabbath violation story (vv. 32-36) illustrates the 'high hand' sin just described. The tsitsit command (vv. 37-41) is recalled in Deuteronomy 22:12 and referenced in Matthew 9:20.

Numbers 15:1

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

The LORD spoke to Moses:

KJV And the LORD spake unto Moses, saying,

Notes & Key Terms

Translator Notes

  1. The formulaic vayedabber YHVH el-Mosheh le'mor ('the LORD spoke to Moses, saying') introduces a new legislative block. Placed immediately after the devastating report of the failed entry into Canaan (ch. 14), these offering instructions pointedly reference 'when you enter the land' (v. 2) — a reassurance that despite the current generation's failure, God's promise of the land endures for their children.
Numbers 15:2

דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֣י תָבֹ֗אוּ אֶל־אֶ֙רֶץ֙ מוֹשְׁבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֥ן לָכֶֽם׃

"Speak to the Israelites and tell them: When you enter the land of your settlements, which I am giving you,

KJV Speak unto the children of Israel, and say unto them, When ye be come into the land of your habitations, which I give unto you,

Notes & Key Terms

Translator Notes

  1. The phrase ki tavo'u el-erets moshvoteikhem ('when you enter the land of your settlements') uses moshavot ('dwelling places, settlements') rather than the more common erets ('land'), emphasizing permanent habitation. The present participle noten ('giving') signals an ongoing divine grant — not a one-time gift but a continuous act of provision.
Numbers 15:3

וַעֲשִׂיתֶ֨ם אִשֶּׁ֤ה לַֽיהֹוָה֙ עֹלָ֣ה אוֹ־זֶ֔בַח לְפַלֵּא־נֶ֙דֶר֙ א֣וֹ בִנְדָבָ֔ה א֖וֹ בְּמֹעֲדֵיכֶ֑ם לַעֲשׂ֞וֹת רֵ֤יחַ נִיחֹ֙חַ֙ לַֽיהֹוָ֔ה מִן־הַבָּקָ֖ר א֥וֹ מִן־הַצֹּֽאן׃

and you present a fire offering to the LORD — whether a burnt offering or a sacrifice to fulfill a vow, or as a voluntary offering, or at your appointed festivals — producing a reiach nichoach (pleasing aroma) to the LORD, from the cattle herd or from the flock,

KJV And will make an offering by fire unto the LORD, a burnt offering, or a sacrifice in performing a vow, or in a freewill offering, or in your solemn feasts, to make a sweet savour unto the LORD, of the herd, or of the flock:

Notes & Key Terms

Translator Notes

  1. Four categories of fire offering (isheh) are listed: olah ('whole burnt offering'), zevach lefaleh-neder ('sacrifice fulfilling a vow'), nedavah ('voluntary/freewill offering'), and mo'adim offerings ('appointed festival offerings'). The phrase reiach nichoach ('pleasing aroma') is an anthropomorphism describing God's acceptance; the root n-ch-ch conveys rest or satisfaction. Both baqar ('cattle') and tson ('flock animals' — sheep and goats) are acceptable sources.
Numbers 15:4

וְהִקְרִ֛יב הַמַּקְרִ֥יב קׇרְבָּנ֖וֹ לַֽיהֹוָ֑ה מִנְחָה֙ סֹ֣לֶת עִשָּׂר֔וֹן בָּל֕וּל בִּרְבִעִ֥ית הַהִ֖ין שָֽׁמֶן׃

then the one presenting the offering to the LORD must bring a grain offering of one-tenth of an ephah of fine flour, mixed with one-quarter of a hin of oil.

KJV Then shall he that offereth his offering unto the LORD bring a meat offering of a tenth deal of flour mingled with the fourth part of an hin of oil.

Notes & Key Terms

Translator Notes

  1. The Hebrew hamaqriv qorbano ('the one bringing near his offering') uses the root q-r-b twice for emphasis — both the act and the object share the same root. The minchah here is a solet ('fine flour') offering, not the broader 'gift' meaning the word sometimes carries. The issaron ('tenth') refers to one-tenth of an ephah (approximately 2.3 liters). The hin is roughly 6 liters, so a quarter-hin equals about 1.5 liters of shemen ('oil').
Numbers 15:5

וְיַ֤יִן לַנֶּ֙סֶךְ֙ רְבִיעִ֣ית הַהִ֔ין תַּעֲשֶׂ֥ה עַל־הָעֹלָ֖ה א֣וֹ לַזָּ֑בַח לַכֶּ֖בֶשׂ הָאֶחָֽד׃

You must also prepare one-quarter of a hin of wine as a drink offering, to accompany the burnt offering or sacrifice, for each lamb.

KJV And the fourth part of an hin of wine for a drink offering shalt thou prepare with the burnt offering or sacrifice, for one lamb.

Notes & Key Terms

Translator Notes

  1. The nesekh ('drink offering, libation') of yayin ('wine') accompanies each animal sacrifice. This is the first systematic pairing of grain, oil, and wine with animal offerings — a triad representing agricultural completeness. The measurement of a quarter-hin of wine per kevesh ('lamb') scales upward for larger animals in the following verses, establishing a proportional system.
Numbers 15:6

א֤וֹ לָאַ֙יִל֙ תַּעֲשֶׂ֣ה מִנְחָ֔ה סֹ֖לֶת שְׁנֵ֣י עֶשְׂרֹנִ֑ים בְּלוּלָ֥ה בַשֶּׁ֖מֶן שְׁלִשִׁ֥ית הַהִֽין׃

For a ram, prepare a grain offering of two-tenths of an ephah of fine flour mixed with one-third of a hin of oil,

KJV Or for a ram, thou shalt prepare for a meat offering two tenth deals of flour mingled with the third part of an hin of oil.

Notes & Key Terms

Translator Notes

  1. The ayil ('ram') requires double the flour and proportionally more oil than a lamb: shnei esronim ('two-tenths') of solet mixed with a shlishit hahin ('one-third of a hin') of oil. The graduated scale — lamb, ram, bull — reflects the increasing value of the animal and the corresponding increase in accompanying offerings.
Numbers 15:7

וְיַ֥יִן לַנֶּ֖סֶךְ שְׁלִשִׁ֣ית הַהִ֑ין תַּקְרִ֥יב רֵֽיחַ־נִיחֹ֖חַ לַיהֹוָֽה׃

and one-third of a hin of wine as a drink offering. Present it as a pleasing aroma to the LORD.

KJV And for a drink offering thou shalt offer the third part of an hin of wine, for a sweet savour unto the LORD.

Notes & Key Terms

Translator Notes

  1. The ram's drink offering is shlishit hahin ('one-third of a hin') of wine — larger than the lamb's quarter-hin. The verb taqriv ('you shall present, bring near') from the root q-r-b reinforces the theme of approach to the divine. The reiach nichoach ('pleasing aroma') formula indicates divine acceptance of the complete offering package.
Numbers 15:8

וְכִֽי־תַעֲשֶׂ֥ה בֶן־בָּקָ֖ר עֹלָ֣ה אוֹ־זָ֑בַח לְפַלֵּא־נֶ֥דֶר אֽוֹ־שְׁלָמִ֖ים לַֽיהֹוָֽה׃

When you prepare a young bull as a burnt offering or as a sacrifice to fulfill a vow, or as a peace offering to the LORD,

KJV And when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the LORD:

Notes & Key Terms

Translator Notes

  1. The ben-baqar ('young bull, son of the herd') represents the largest and most valuable sacrificial animal. Here shelamim ('peace offerings') appears alongside olah and neder-fulfillment sacrifices. The root sh-l-m in shelamim connotes wholeness, completion, and well-being — these are communal meals shared between God, the priest, and the worshiper.
Numbers 15:9

וְהִקְרִ֤יב עַל־בֶּן־הַבָּקָר֙ מִנְחָ֔ה סֹ֖לֶת שְׁלֹשָׁ֣ה עֶשְׂרֹנִ֑ים בָּל֥וּל בַּשֶּׁ֖מֶן חֲצִ֥י הַהִֽין׃

you must present with the young bull a grain offering of three-tenths of an ephah of fine flour mixed with half a hin of oil.

KJV Then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil.

Notes & Key Terms

Translator Notes

  1. The bull's grain offering reaches the maximum: sheloshah esronim ('three-tenths') of solet ('fine flour') with chatsi hahin ('half a hin') of shemen ('oil'). The proportional scale is now complete: lamb (1/10 flour, 1/4 hin oil), ram (2/10 flour, 1/3 hin oil), bull (3/10 flour, 1/2 hin oil) — each tier roughly doubles the accompanying offering.
Numbers 15:10

וְיַ֛יִן תַּקְרִ֥יב לַנֶּ֖סֶךְ חֲצִ֣י הַהִ֑ין אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַיהֹוָֽה׃

Also bring half a hin of wine as a drink offering — a fire offering producing a pleasing aroma to the LORD.

KJV And thou shalt bring for a drink offering half an hin of wine, for an offering made by fire, of a sweet savour unto the LORD.

Notes & Key Terms

Translator Notes

  1. The bull's nesekh ('libation') of chatsi hahin ('half a hin') of yayin ('wine') — approximately 3 liters — is the largest drink offering. The term isheh ('fire offering') here encompasses the entire offering complex: animal, grain, oil, and wine together constitute the complete reiach nichoach ('pleasing aroma') to the LORD.
Numbers 15:11

כָּ֣כָה יֵעָשֶׂ֗ה לַשּׁוֹר֙ הָֽאֶחָ֔ד א֖וֹ לָאַ֣יִל הָאֶחָ֑ד אֽוֹ־לַשֶּׂ֥ה בַכְּבָשִׂ֖ים א֥וֹ בָעִזִּֽים׃

This is the procedure for each bull, each ram, each lamb, or each young goat.

KJV Thus shall it be done for one bullock, or for one ram, or for a lamb, or a kid.

Notes & Key Terms

Translator Notes

  1. The summary statement uses kakha ye'aseh ('thus it shall be done') and lists four animal types: shor ('bull, ox'), ayil ('ram'), seh bakhvasim ('a young one among the lambs'), and izzim ('goats'). The word seh is a general term for a small flock animal — either a lamb or a kid — and here the text specifies both subcategories.
Numbers 15:12

כַּמִּסְפָּ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּ כָּ֛כָה תַּעֲשׂ֥וּ לָאֶחָ֖ד כְּמִסְפָּרָֽם׃

However many you prepare, follow this same procedure for each one, according to their total number.

KJV According to the number that ye shall prepare, so shall ye do to every one according to their number.

Notes & Key Terms

Translator Notes

  1. The emphasis on kamispar ('according to the number') and kemisparam ('according to their number') stresses that the accompanying offerings scale linearly — if you sacrifice three lambs, you bring three portions of grain, oil, and wine. There is no bulk discount; each animal receives its full complement of accompaniments.
Numbers 15:13

כׇּל־הָאֶזְרָ֥ח יַעֲשֶׂה־כָּ֖כָה אֶת־אֵ֑לֶּה לְהַקְרִ֛יב אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה׃

Every native-born Israelite must follow these procedures when presenting a fire offering as a pleasing aroma to the LORD.

KJV All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the LORD.

Notes & Key Terms

Translator Notes

  1. The term ha'ezrach ('the native-born citizen') from the root z-r-ch ('to rise, shine') specifically denotes an Israelite by birth. This term sets up the crucial legal extension in the next verse: these offering regulations apply equally to the ger ('foreigner, resident alien'). The transition from ezrach to ger is a hallmark of Israelite covenant theology — one law for all who worship the LORD.
Numbers 15:14

וְכִֽי־יָגוּר֩ אִתְּכֶ֨ם גֵּ֜ר א֤וֹ אֲשֶׁר־בְּתֽוֹכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַיהֹוָ֑ה כַּאֲשֶׁ֥ר תַּעֲשׂ֖וּ כֵּ֥ן יַעֲשֶֽׂה׃

When a foreigner resides among you — or anyone living among you in future generations — and that person presents a fire offering as a pleasing aroma to the LORD, they must do exactly as you do.

KJV And if a stranger sojourn with you, or whosoever be among you in your generations, and will offer an offering made by fire, of a sweet savour unto the LORD; as ye do, so he shall do.

Notes & Key Terms

Translator Notes

  1. The ger ('resident foreigner, sojourner') from the root g-u-r ('to dwell as an alien') is granted full participation in the sacrificial system. The phrase ka'asher ta'asu ken ya'aseh ('as you do, so he shall do') establishes ritual equality. This is remarkable in the ancient Near East, where foreigners were typically excluded from cultic participation. Israel's God extends worship access beyond ethnic boundaries.
Numbers 15:15

הַקָּהָ֕ל חֻקָּ֥ה אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם כַּגֵּ֥ר יִהְיֶ֖ה לִפְנֵ֥י יְהֹוָֽה׃

The assembly has one statute for both you and the foreigner residing among you — a permanent statute throughout your generations. You and the foreigner are the same before the LORD.

KJV One ordinance shall be both for you of the congregation, and also for the stranger that sojourneth with you, an ordinance for ever in your generations: as ye are, so shall the stranger be before the LORD.

Notes & Key Terms

Translator Notes

  1. The emphatic chuqqah achat ('one statute') and chuqqat olam ('permanent statute') establish a universal principle: kakhem kagger yihyeh lifnei YHVH ('as you, so the foreigner shall be before the LORD'). The phrase lifnei YHVH ('before the LORD') — meaning in God's presence and judgment — is the great equalizer. Social status and ethnic origin dissolve before the divine throne.
Numbers 15:16

תּוֹרָ֥ה אַחַ֛ת וּמִשְׁפָּ֥ט אֶחָ֖ד יִהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם׃ {פ}

One instruction and one standard of justice apply to both you and the foreigner residing among you."

KJV One law and one manner shall be for you, and for the stranger that sojourneth with you.

Notes & Key Terms

Translator Notes

  1. The concluding formula pairs torah achat ('one instruction, one law') with mishpat echad ('one judgment, one legal standard'). Torah here carries its primary meaning of 'instruction, teaching' rather than the later sense of 'the Law' as a whole document. Mishpat ('justice, legal ruling') ensures that the foreigner receives equal judicial protection. The parashah marker (peh) closes this unit.
Numbers 15:17

וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

The LORD spoke to Moses:

KJV And the LORD spake unto Moses, saying,

Notes & Key Terms

Translator Notes

  1. A new speech formula opens the second legislative section of the chapter, shifting from sacrificial accompaniments to the challah ('dough') offering. This transition marks a move from centralized altar worship to household practice — the offering of first-dough applies wherever bread is made.
Numbers 15:18

דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם בְּבֹֽאֲכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֛י מֵבִ֥יא אֶתְכֶ֖ם שָֽׁמָּה׃

"Speak to the Israelites and tell them: When you enter the land where I am bringing you,

KJV Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you,

Notes & Key Terms

Translator Notes

  1. The phrase asher ani mevi etkhem shammah ('where I am bringing you there') uses the hiphil participle mevi ('bringing'), emphasizing that God is the active agent of their entry into the land. Unlike verse 2's noten ('giving'), this verb stresses the journey itself — God personally escorts them to their destination.
Numbers 15:19

וְהָיָ֕ה בַּאֲכׇלְכֶ֖ם מִלֶּ֣חֶם הָאָ֑רֶץ תָּרִ֥ימוּ תְרוּמָ֖ה לַיהֹוָֽה׃

and you eat from the bread of the land, you must set aside a contribution for the LORD.

KJV Then it shall be, that, when ye eat of the bread of the land, ye shall offer up an heave offering unto the LORD.

Notes & Key Terms

Translator Notes

  1. The terumah ('contribution, elevation offering') from the root r-u-m ('to raise, lift up') is the portion separated for sacred use. The phrase lechem ha'arets ('bread of the land') refers to bread made from grain grown in the promised land — connecting agricultural productivity directly to covenant gratitude. Eating from the land's produce triggers the obligation to give back.
Numbers 15:20

רֵאשִׁית֙ עֲרִסֹ֣תֵכֶ֔ם חַלָּ֖ה תָּרִ֣ימוּ תְרוּמָ֑ה כִּתְרוּמַ֣ת גֹּ֔רֶן כֵּ֖ן תָּרִ֥ימוּ אֹתָֽהּ׃

From the first of your dough, you must set aside a loaf as a contribution — just as you set aside a contribution from the threshing floor, so you must set this aside.

KJV Ye shall offer up a cake of the first of your dough for an heave offering: as ye do the heave offering of the threshingfloor, so shall ye heave it.

Notes & Key Terms

Translator Notes

  1. The reshit arisoteikhem ('first of your dough-batch') introduces the challah offering — the word challah here refers to a loaf or cake of bread set apart from the first kneading. The analogy to terumat goren ('contribution from the threshing floor') connects household baking to agricultural tithing. This is one of the few offerings that originates in the domestic kitchen rather than the sanctuary.
Numbers 15:21

מֵרֵאשִׁית֙ עֲרִסֹ֣תֵיכֶ֔ם תִּתְּנ֥וּ לַיהֹוָ֖ה תְּרוּמָ֑ה לְדֹרֹ֖תֵיכֶֽם׃ {ס}

From the first of your dough you must give a contribution to the LORD throughout your generations."

KJV Of the first of your dough ye shall give unto the LORD an heave offering in your generations.

Notes & Key Terms

Translator Notes

  1. The repetition of me-reshit arisoteikhem ('from the first of your dough') with the temporal marker ledoroteikhem ('throughout your generations') makes this a perpetual obligation. The samekh marker closes this short unit. Jewish tradition later codified this as the mitzvah of challah — separating a portion of dough, still practiced today when baking bread.
Numbers 15:22

וְכִ֣י תִשְׁגּ֔וּ וְלֹ֣א תַעֲשׂ֔וּ אֵ֥ת כׇּל־הַמִּצְוֺ֖ת הָאֵ֑לֶּה אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה אֶל־מֹשֶֽׁה׃

If you unintentionally fail to carry out any of these commands that the LORD has spoken to Moses —

KJV And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses,

Notes & Key Terms

Translator Notes

  1. The verb tishgu ('you err, go astray') from the root sh-g-g designates unintentional sin — a mistake rather than a deliberate act of defiance. This section (vv. 22–31) distinguishes between shegagah ('inadvertent error') and sinning beyad ramah ('with a raised hand,' i.e., defiantly). The contrast is foundational to Israelite jurisprudence: intent determines the severity of consequences.
Numbers 15:23

אֵת֩ כׇּל־אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֲלֵיכֶ֖ם בְּיַד־מֹשֶׁ֑ה מִן־הַיּ֞וֹם אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה וָהָ֖לְאָה לְדֹרֹתֵיכֶֽם׃

everything the LORD has commanded you through Moses, from the day the LORD first issued His commands and continuing forward throughout your generations —

KJV Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations;

Notes & Key Terms

Translator Notes

  1. The phrase beyad-Mosheh ('by the hand of Moses') is a standard idiom for mediated revelation: God's commands come 'through' Moses as the authorized channel. The temporal scope — min-hayom ('from the day') vahal'ah ('and onward') ledoroteikhem ('throughout your generations') — makes clear that this provision for unintentional sins covers all divine legislation, past and future.
Numbers 15:24

וְהָיָ֗ה אִ֣ם מֵעֵינֵ֣י הָעֵדָה֮ נֶעֶשְׂתָ֣ה לִשְׁגָגָה֒ וְעָשׂ֣וּ כׇל־הָעֵדָ֡ה פַּ֣ר בֶּן־בָּקָר֩ אֶחָ֨ד לְעֹלָ֜ה לְרֵ֤יחַ נִיחֹ֙חַ֙ לַֽיהֹוָ֔ה וּמִנְחָת֥וֹ וְנִסְכּ֖וֹ כַּמִּשְׁפָּ֑ט וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽת׃

if something was done unintentionally without the community's awareness, the entire community must offer one young bull as a burnt offering producing a pleasing aroma to the LORD — with its accompanying grain offering and drink offering according to the prescribed rule — along with one male goat as a purification offering.

KJV Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the LORD, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering.

Notes & Key Terms

Translator Notes

  1. The phrase me'einei ha'edah ('from the eyes of the community') means the sin occurred beyond the community's notice or awareness. The communal remedy requires two animals: a par ben-baqar ('young bull') for an olah ('burnt offering') with its minchah and nesekh accompaniments kamishpat ('according to the rule'), plus a se'ir izzim ('male goat') as a chattat ('purification/sin offering'). The chattat specifically addresses the ritual impurity caused by the transgression.
Numbers 15:25

וְכִפֶּ֣ר הַכֹּהֵ֗ן עַֽל־כׇּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וְנִסְלַ֣ח לָהֶ֑ם כִּֽי־שְׁגָגָ֣ה הִ֔וא וְהֵם֩ הֵבִ֨יאוּ אֶת־קׇרְבָּנָ֜ם אִשֶּׁ֣ה לַֽיהֹוָ֗ה וְחַטָּאתָ֛ם לִפְנֵ֥י יְהֹוָ֖ה עַל־שִׁגְגָתָֽם׃

The priest will make atonement for the entire Israelite community, and they will be forgiven, because it was unintentional. Once they bring their offering — a fire offering to the LORD — and their purification offering before the LORD for their inadvertent error,

KJV And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before the LORD, for their ignorance:

Notes & Key Terms

Translator Notes

  1. The verb kipper ('make atonement, purge') from the root k-p-r is the central priestly act of reconciliation. The result is venislach lahem ('and it will be forgiven them') — the niphal passive indicating that forgiveness is a divine act, not a human achievement. The text insists on the condition: ki shegagah hi ('because it was unintentional'). Deliberate sin has no sacrificial remedy (see v. 30).
Numbers 15:26

וְנִסְלַ֗ח לְכׇל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם כִּ֥י לְכׇל־הָעָ֖ם בִּשְׁגָגָֽה׃ {ס}

the entire Israelite community will be forgiven, along with the foreigner residing among them, because the entire people acted unintentionally.

KJV And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance.

Notes & Key Terms

Translator Notes

  1. The forgiveness extends to both the native Israelite community and the ger hagar betokham ('the foreigner dwelling in their midst'). The universal scope — lekhol-ha'am ('for the entire people') — includes everyone under the covenant umbrella. The phrase bishgagah ('in inadvertence') is repeated to underscore that this provision covers only genuine mistakes. The samekh marker closes this subsection.
Numbers 15:27

וְאִם־נֶ֥פֶשׁ אַחַ֖ת תֶּחֱטָ֣א בִשְׁגָגָ֑ה וְהִקְרִ֛יבָה עֵ֥ז בַּת־שְׁנָתָ֖הּ לְחַטָּֽאת׃

If a single individual sins unintentionally, that person must bring a one-year-old female goat as a purification offering.

KJV And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering.

Notes & Key Terms

Translator Notes

  1. The shift from communal to individual sin: nefesh achat ('one person, one soul') who sins bishgagah ('unintentionally'). The required offering is an ez bat-shnatah ('a female goat in its first year') — a smaller animal than the communal offering, reflecting the more limited scope of individual versus collective transgression. The nefesh ('soul, person') emphasizes personal accountability.
Numbers 15:28

וְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־הַנֶּ֧פֶשׁ הַשֹּׁגֶ֛גֶת בְּחֶטְאָ֥הֿ בִשְׁגָגָ֖ה לִפְנֵ֣י יְהֹוָ֑ה לְכַפֵּ֥ר עָלָ֖יו וְנִסְלַ֥ח לֽוֹ׃

The priest will make atonement before the LORD for the person who sinned unintentionally — when the sin was committed in error — to purge the guilt on that person's behalf, and that person will be forgiven.

KJV And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him.

Notes & Key Terms

Translator Notes

  1. The phrase hanefesh hashogeget ('the erring person') uses the qal participle of sh-g-g, characterizing the sinner by the unintentional nature of their act. The verb kipper appears twice — once for the priestly act (kipper al) and once for the purpose (lekhapper alav, 'to make atonement for him'). The result venislach lo ('and it will be forgiven him') mirrors the communal formula, confirming that atonement is effective for the individual as well.
Numbers 15:29

הָֽאֶזְרָח֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם תּוֹרָ֤ה אַחַת֙ יִהְיֶ֣ה לָכֶ֔ם לָעֹשֶׂ֖ה בִּשְׁגָגָֽה׃

Whether native-born among the Israelites or a foreigner residing among them — you have one instruction for anyone who sins unintentionally.

KJV Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them.

Notes & Key Terms

Translator Notes

  1. The principle of torah achat ('one instruction') reappears from v. 16, now applied specifically to unintentional sin. The pairing of ha'ezrach ('native-born') and hager ('resident foreigner') under one legal standard reinforces the chapter's central theme: equal access to both worship (vv. 14–16) and forgiveness (vv. 26, 29). The verb la'oseh ('for the one doing') emphasizes the act rather than the actor's identity.
Numbers 15:30

וְהַנֶּ֜פֶשׁ אֲשֶֽׁר־תַּעֲשֶׂ֣ה ׀ בְּיָ֣ד רָמָ֗ה מִן־הָֽאֶזְרָח֙ וּמִן־הַגֵּ֔ר אֶת־יְהֹוָ֖ה ה֣וּא מְגַדֵּ֑ף וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ׃

But the person who acts defiantly — whether native-born or foreigner — that person blasphemes the LORD. That person must be cut off from among their people,

KJV But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people.

Notes & Key Terms

Translator Notes

  1. The critical contrast: beyad ramah ('with a raised hand') describes deliberate, defiant sin — the opposite of shegagah. The raised hand is a gesture of rebellion and contempt. Such a person megaddef et-YHVH ('blasphemes, reviles the LORD') — the root g-d-f means to cut, insult, or revile. The penalty is karet: venikhretah ('shall be cut off'), meaning divine excision from the community, possibly premature death or total social exclusion.
Numbers 15:31

כִּ֤י דְבַר־יְהֹוָה֙ בָּזָ֔ה וְאֶת־מִצְוָת֖וֹ הֵפַ֑ר הִכָּרֵ֧ת ׀ תִּכָּרֵ֛ת הַנֶּ֥פֶשׁ הַהִ֖וא עֲוֺנָ֥הֿ בָֽהּ׃ {פ}

because that person has treated the LORD's word with contempt and violated His command. That person must be completely cut off — their guilt remains on them.

KJV Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.

Notes & Key Terms

Translator Notes

  1. The infinitive absolute construction hikharet tikkaret ('being cut off, shall be cut off') intensifies the penalty through doubling — there is no reprieve. The reason: devar-YHVH bazah ('the LORD's word he despised') and et-mitsvato hefar ('his command he broke'). The verb bazah ('to despise, hold in contempt') and hefar ('to nullify, violate, break') indicate willful rejection. The closing phrase avonah bah ('her iniquity is in her') means the guilt remains with the person — no atonement is possible for brazen defiance.
Numbers 15:32

וַיִּהְי֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל בַּמִּדְבָּ֑ר וַֽיִּמְצְא֗וּ אִ֛ישׁ מְקֹשֵׁ֥שׁ עֵצִ֖ים בְּי֥וֹם הַשַּׁבָּֽת׃

While the Israelites were in the wilderness, they discovered a man gathering wood on the Sabbath day.

KJV And while the children of Israel were in the wilderness, they found a man that gathered sticks upon the sabbath day.

Notes & Key Terms

Translator Notes

  1. This narrative (vv. 32–36) illustrates the principle of beyad ramah ('with a raised hand') from vv. 30–31. The man is mequoshesh etsim ('gathering sticks/wood') — the poel participle of q-sh-sh suggests deliberate, ongoing collection, not an accidental act. The beyom hashabbat ('on the Sabbath day') makes this a direct violation of the Fourth Commandment. Gathering wood implies intent to kindle fire, also explicitly prohibited on the Sabbath (Exod 35:3).
Numbers 15:33

וַיַּקְרִ֣יבוּ אֹת֔וֹ הַמֹּצְאִ֥ים אֹת֖וֹ מְקֹשֵׁ֣שׁ עֵצִ֑ים אֶל־מֹשֶׁה֙ וְאֶֽל־אַהֲרֹ֔ן וְאֶ֖ל כׇּל־הָעֵדָֽה׃

Those who found him gathering wood brought him before Moses, Aaron, and the entire community.

KJV And they that found him gathering sticks brought him unto Moses and Aaron, and unto all the congregation.

Notes & Key Terms

Translator Notes

  1. The witnesses — hamots'im oto ('those who found him') — bring the offender to the full leadership triad: Mosheh (judicial authority), Aharon (priestly authority), and kol-ha'edah ('the entire community' — communal authority). The verb vayaqrivu ('they brought him near') uses the same root q-r-b as sacrificial presentation, adding an ironic layer: the man is 'presented' to the community the way an offering is presented to God.
Numbers 15:34

וַיַּנִּ֥יחוּ אֹת֖וֹ בַּמִּשְׁמָ֑ר כִּ֚י לֹ֣א פֹרַ֔שׁ מַה־יֵּעָשֶׂ֖ה לֽוֹ׃ {ס}

They placed him in custody, because it had not yet been clarified what should be done to him.

KJV And they put him in ward, because it was not declared what should be done to him.

Notes & Key Terms

Translator Notes

  1. The phrase bamishmar ('in custody, in guarded confinement') indicates a holding period — not a prison sentence but temporary detention pending divine ruling. The reason: lo forash ('it had not been specified, made distinct') what his penalty should be. While the general Sabbath prohibition was known, the specific punishment for violation had not yet been explicitly declared. This case becomes the legal precedent.
Numbers 15:35

וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה מ֥וֹת יוּמַ֖ת הָאִ֑ישׁ רָג֨וֹם אֹת֤וֹ בָֽאֲבָנִים֙ כׇּל־הָ֣עֵדָ֔ה מִח֖וּץ לַֽמַּחֲנֶֽה׃

The LORD told Moses, "The man must certainly be put to death. The entire community must stone him outside the camp."

KJV And the LORD said unto Moses, The man shall be surely put to death: all the congregation shall stone him with stones without the camp.

Notes & Key Terms

Translator Notes

  1. The divine verdict uses the emphatic infinitive absolute: mot yumat ('dying he shall die' — he must certainly be put to death). The method is ragom oto ba'avanim ('pelting him with stones') — communal execution by stoning. The location michutz lamachaneh ('outside the camp') removes the impurity of death from the sacred community space. The entire community (kol-ha'edah) participates, emphasizing that Sabbath violation is an offense against all.
Numbers 15:36

וַיֹּצִ֨יאוּ אֹת֜וֹ כׇּל־הָעֵדָ֗ה אֶל־מִחוּץ֙ לַֽמַּחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֛וֹ בָּאֲבָנִ֖ים וַיָּמֹ֑ת כַּאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־מֹשֶֽׁה׃ {פ}

The entire community took him outside the camp and stoned him to death, just as the LORD had commanded Moses.

KJV And all the congregation brought him without the camp, and stoned him with stones, and he died; as the LORD commanded Moses.

Notes & Key Terms

Translator Notes

  1. The narrative concludes with exact compliance: ka'asher tsivvah YHVH et-Mosheh ('as the LORD commanded Moses'). The terseness — vayirgemu oto ba'avanim vayyamot ('they stoned him with stones, and he died') — contrasts with the gravity of the event. The peh marker closes this narrative section, and the chapter now transitions from judgment to the preventive measure of the tassels (tzitzit).
Numbers 15:37

וַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃

The LORD spoke to Moses:

KJV And the LORD spake unto Moses, saying,

Notes & Key Terms

Translator Notes

  1. The final speech formula introduces the tzitzit commandment (vv. 38–41). Placed after the sabbath violator narrative, the tassels serve as a physical reminder to prevent future transgressions — a visible, wearable prompt to remember God's commands. The juxtaposition is deliberate: from the consequence of forgetting to the means of remembering.
Numbers 15:38

דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹרֹתָ֑ם וְנָ֥תְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת׃

"Speak to the Israelites and tell them to make tassels on the corners of their garments throughout their generations, and to attach a cord of blue-violet to each corner tassel.

KJV Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue:

Notes & Key Terms

Translator Notes

  1. The tsitsit ('tassels, fringes') are placed al-kanfei vigdeihem ('on the corners/wings of their garments'). The word kanaf means 'wing' or 'corner/edge' of a garment. The petil tekhelet ('cord of blue-violet') uses tekhelet, a precious dye extracted from the murex snail (Bolinus brandaris), producing a blue-purple color. This was an expensive dye in antiquity, and its inclusion in everyday garments democratized a symbol of royalty and priesthood — every Israelite wears the color of heaven.
Numbers 15:39

וְהָיָ֣ה לָכֶם֮ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כׇּל־מִצְוֺ֣ת יְהֹוָ֔ה וַעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַחֲרֵ֤י לְבַבְכֶם֙ וְאַחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַחֲרֵיהֶֽם׃

These tassels will serve as a reminder for you. When you see them, you will remember all the LORD's commands and carry them out, rather than following the impulses of your own hearts and eyes, which lead you into unfaithfulness.

KJV And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:

Notes & Key Terms

Translator Notes

  1. The functional chain is visual-cognitive-behavioral: ur'item oto ('you will see it') leads to uzekhartem ('you will remember') leads to va'asitem ('you will do'). The warning — velo taturu acharei levavkhem ve'acharei eineikhem ('do not scout/explore after your hearts and after your eyes') — uses tatur from the same root (t-u-r) as the spies who 'scouted' the land in chapter 13. The connection is pointed: just as the spies' eyes led them astray, wandering hearts and eyes lead to spiritual infidelity. The term zonim ('going astray sexually/spiritually') draws on the prophetic metaphor of idolatry as adultery.
Numbers 15:40

לְמַ֣עַן תִּזְכְּר֔וּ וַעֲשִׂיתֶ֖ם אֶת־כׇּל־מִצְוֺתָ֑י וִהְיִיתֶ֥ם קְדֹשִׁ֖ים לֵאלֹֽהֵיכֶֽם׃

This is so you will remember and carry out all My commands, and be set apart as holy to your God.

KJV That ye may remember, and do all my commandments, and be holy unto your God.

Notes & Key Terms

Translator Notes

  1. The purpose clause lema'an tizkeru ('so that you remember') culminates in the goal: vihyitem qedoshim l'Eloheikhem ('and you will be holy to your God'). The root q-d-sh ('holy, set apart') is the telos of the entire commandment system — remembrance leads to obedience, and obedience leads to holiness. The tassels are therefore not merely decorative but sacramental: a physical means of pursuing spiritual transformation.
Numbers 15:41

אֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִהְי֥וֹת לָכֶ֖ם לֵאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃ {פ}

I am the LORD your God — the one who brought you out of Egypt to serve as your God. I am the LORD your God."

KJV I am the LORD your God, which brought you out of the land of Egypt, to be your God: I am the LORD your God.

Notes & Key Terms

Translator Notes

  1. The chapter closes with the self-identification formula ani YHVH Eloheikhem ('I am the LORD your God'), stated twice for emphasis — bracketing the Exodus rationale. The phrase asher hotseti etkhem me'erets Mitsrayim ('who brought you out of the land of Egypt') grounds all obligation in liberation: God's authority to command rests on His prior act of deliverance. This verse is incorporated into the daily Shema liturgy (recited morning and evening), making it one of the most frequently spoken sentences in Jewish life.
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