1I korero ano a Ihowa, ki a Mohi, i mea, 2Korero ki nga tama a Iharaira, mea atu ki a ratou, E tae koutou ki te whenua e noho ai koutou, ki taku e hoatu ai ki a koutou, 3A ka mea i te whakahere ahi ki a Ihowa, i te tahunga tinana, i te patunga tapu ranei hei whakamana mo te ki taurangi, i te whakahere tuku noa ranei, i a koutou hakari nunui ranei, hei whakakakara reka ki a Ihowa, he mea no nga kau, no nga hipi ra nei: 4Na me kawe mai tana whakahere e te kaiwhakahere ki a Ihowa he whakahere totokore, ko te whakatekau o te epa o te paraoa pai, he mea konatunatu ki te whakawha o te hine hinu: 5Kia rite mai ano i a koe te whakawha o te hine waina, hei ringihanga, hei kinaki mo te tahunga tinana, mo te patunga tapu ranei, mo te reme kotahi. 6Ki te mea he hipi toa, kia rite i a koe hei whakahere totokore nga whakatekau e rua o te epa o te paraoa pai, he mea konatunatu ki te whakatoru o te hine nihu. 7Me whakahere ano e koe te whakatoru o te hine waina hei ringihanga, hei kakara reka ki a Ihowa. 8A ka mea koe i te puru hei tahunga tinana, hei patunga tapu ranei, hei whakamana i te kupu taurangi, hei whakahere ranei mo te pai ki a Ihowa: 9Na me kawe tahi ano e ia me te puru, hei whakahere totokore, kia toru nga whakatekau o te epa o te paraoa pai, he mea konatunatu ki te hawhe o te hine hinu. 10Me kawe ano e koe te hawhe o te hine waina hei ringihanga, hei whakahere ahi, hei kakara reka ki a Ihowa. 11Kia penei te meatanga mo te puru kotahi, mo te hipi toa kotahi, mo te reme toa, mo te kuao koati. 12Kia rite ki te maha o a koutou e tuku ai ta koutou e mea ai ki te tahi, ki tetahi, kia rite tonu ki te maha o ratou. 13Kia penei te meatanga a nga tangata whenua katoa i enei mea, ina whakahere i te whakahere ahi, hei kakara reka ki a Ihowa. 14A, ki te noho i a koe tetahi manene, tetahi noa atu ranei, i roto i a koutou i o koutou whakatupuranga, a ka mea kia whakahere i te whakahere ahi, i te kakara reka ki a Ihowa; kia rite tana e mea ai ki ta koutou e mea ai. 15Mo te whakaminenga kia kotahi te tikanga mo koutou, mo te manene hoki e noho tahi ana me koutou, hei tikanga pumau i o koutou whakatupuranga: kia pera ano me koutou te manene i te aroaro o Ihowa. 16Kia kotahi ano te ture, kia kotahi ano te ritenga mo koutou, mo te manene hoki e noho ana i a koutou. 17I korero ano a Ihowa ki a Mohi, i mea, 18Korero ki nga tama a Iharaira, mea atu ki a ratou, E tae koutou ki te whenua e kawea nei koutou e ahau ki reira, 19Na e kai koutou i te taro o te whenua, me whakahere he whakahere hapahapai ki a Ihowa. 20Me whakahere he keke no ta koutou paraoa pokepoke mataati hei whakahere hapahapai: kia rite ki te whakahere hapahapai o te patunga witi ta koutou hapahapai. 21Me hoatu tetahi wahi o ta koutou pokepokenga mataati ki a Ihowa, hei whakahere hapahapai, puta noa i o koutou whakatupuranga. 22A ki te mea kua pohehe koutou, a kihai i rite enei whakahau katoa i korerotia nei e Ihowa ki a Mohi, 23Ara nga mea katoa i whakahaua ai koutou e Ihowa, i korerotia e Mohi, o te ra ano i whakahau ai a Ihowa a tuku iho ki o koutou whakatupuranga; 24Ko reira, ki te meatia tetahi mea, he pohehe hoki, e ngaro ana i nga kanohi o te whakaminenga, na me whakahere e te whakaminenga katoa tetahi puru kuao hei tahunga tinana, hei kakara reka ki a Ihowa, me tona whakahere totokore, me tona ringihang a; kia rite ki te tikanga, kia kotahi hoki koati toa hei whakahere hara. 25A ka whakamarie te tohunga mo te whakaminenga katoa o nga tama a Iharaira, a ka murua to ratou he; he pohehe hoki: a me kawe ta ratou whakahere, hei whakahere ahi ki a Ihowa, me ta ratou whakahere hara ki te aroaro o Ihowa, mo to ratou pohehe: 26A ka murua taua he o te whakaminenga katoa o nga tama a Iharaira, o te manene ano e noho ana i a ratou: no te mea i pohehe katoa te iwi. 27Ki te pohehe ano tetahi wairua, a ka hara, na me kawe mai e ia he koati uha, hei te tau tahi, hei whakahere hara. 28A me whakamarie te tohunga mo te wairua i hara pohehe, ina hara pohehe ia, ki te aroaro o Ihowa, hei whakamarie mona; a ka murua tana. 29Kia kotahi ano ta koutou ture mo te tangata i hara pohehe, mo te tangata whenua o nga tama a Iharaira raua ko te manene e noho ana i a ratou. 30Ko te wairua ia i whakakake, ahakoa tangata whenua, manene ranei, he kohukohu tana i a Ihowa; a ka hatepea atu taua wairua i roto i tona iwi. 31I whakahawea ia ki te kupu a Ihowa, i whakataka hoki i tana whakahau; ka tino hatepea atu taua wairua; ka mau tona kino ki a ia. 32A, i nga tama a Iharaira i te koraha, ka kitea tetahi tangata e kohikohi rakau ana i te ra hapati. 33Na ka kawea ia e nga tangata, i kite ra i a ia e kohikohi ana i nga rakau, ki a Mohi raua ko Arona, a ki te whakaminenga katoa. 34Na hoatu ana ia e ratou kia tiakina, no te mea kahore ano i whakaaturia me aha ia. 35A ka mea a Ihowa ki a Mohi, me whakamate rawa tena tangata: ma te whakaminenga katoa ia e aki ki te kohatu ki waho o te puni. 36Na kawea ana ia e te whakaminenga katoa ki waho o te puni, a akina ana ki te kohatu, a ka mate: pera me ta Ihowa i whakahau ai ki a Mohi. 37I korero ano a Ihowa ki a Mohi, i mea, 38Koreroki nga tama a Iharaira, mea atu ki a ratou kia hanga etahi taniko mo ratou, mo nga taha o o ratou kakahu, puta noa i o ratou whakatupuranga, kia karapitia hoki te taniko o te pito ki te miro puru: 39A hei taniko tena mo koutou, hei titiro iho ma koutou, na ka mahara ki nga whakahau katoa a Ihowa, a ka mahi; kei rapu koutou i ta o koutou ngakau, i ta o koutou kanohi, ara i nga mea e whaia atu nei, e puremutia atu nei e koutou: 40Kia mahara ai koutou ki te mahi i aku whakahau katoa, kia tapu ai hoki ki to koutou Atua. 41Ko Ihowa ahau, ko to koutou Atua i kawe mai nei a koutou i te whenua o Ihipa, kia waiho ai ahau hei Atua mo koutou: ko Ihowa ahau, ko to koutou Atua.
Jamieson Fausset Brown Bible Commentary 1 THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
The Lord spake unto Moses, saying, Speak unto the children of Israel--Some infer from
Num 15:23 that the date of this communication must be fixed towards the close of the wanderings in the wilderness; and, also, that all the sacrifices prescribed in the law were to be offered only after the settlement in Canaan.
3 make an offering by fire unto the Lord, a burnt offering--It is evident that a peace offering is referred to because this term is frequently used in such a sense (
Exod 18:12;
Lev 17:5).
4 tenth deal--that is, an omer, the tenth part of an ephah (
Exod 16:36).
fourth part of an hin of oil--This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices.
6 two tenth deals--The quantity of flour was increased because the sacrifice was of superior value to the former. The accessory sacrifices were always increased in proportion to the greater worth and magnitude of its principal.
13 a stranger--one who had become a proselyte. There were scarcely any of the national privileges of the Israelites, in which the Gentile stranger might not, on conforming to certain conditions, fully participate.
19 when ye eat of the bread of the land, ye shall offer up an heave offering--The offering prescribed was to precede the act of eating.
unto the Lord--that is, the priests of the Lord (
Ezek 44:30).
20 heave offering of the threshing-floor--meaning the corn on the threshing-floor; that is, after harvest.
so shall ye heave it--to the priests accompanying the ceremony with the same rites.
22 if ye have erred, and not observed all these commandments, &c.--respecting the performance of divine worship, and the rites and ceremonies that constitute the holy service. The law relates only to any omission and consequently is quite different from that laid down in
Lev 4:13, which implies a transgression or positive neglect of some observances required. This law relates to private parties or individual tribes; that to the whole congregation of Israel.
24 if aught be committed by ignorance--The Mosaic ritual was complicated, and the ceremonies to be gone through in the various instances of purification which are specified, would expose a worshipper, through ignorance, to the risk of omitting or neglecting some of them. This law includes the stranger in the number of those for whom the sacrifice was offered for the sin of general ignorance.
27 if any soul sin through ignorance--not only in common with the general body of the people, but his personal sins were to be expiated in the same manner.
30 the soul that doeth aught presumptuously--Hebrew, "with an high" or "uplifted hand"--that is, knowingly, wilfully, obstinately. In this sense the phraseology occurs (
Exod 14:8;
Lev 26:21;
Ps 19:13).
the same reproacheth the Lord--sets Him at open defiance and dishonors His majesty.
31 his iniquity shall be upon him--The punishment of his sins shall fall on himself individually; no guilt shall be incurred by the nation, unless there be a criminal carelessness in overlooking the offense.
32 a man that gathered sticks upon the sabbath day--This incident is evidently narrated as an instance of presumptuous sin. The mere gathering of sticks was not a sinful act and might be necessary for fuel to warm him or to make ready his food. But its being done on the Sabbath altered the entire character of the action. The law of the Sabbath being a plain and positive commandment, this transgression of it was a known and wilful sin, and it was marked by several aggravations. For the deed was done with unblushing boldness in broad daylight, in open defiance of the divine authority--in flagrant inconsistency with His religious connection with Israel, as the covenant-people of God; and it was an application to improper purposes of time, which God had consecrated to Himself and the solemn duties of religion. The offender was brought before the rulers, who, on hearing the painful report, were at a loss to determine what ought to be done. That they should have felt any embarrassment in such a case may seem surprising, in the face of the sabbath law (
Exod 31:14). Their difficulty probably arose from this being the first public offense of the kind which had occurred; and the appeal might be made to remove all ground of complaint--to produce a more striking effect, so that the fate of this criminal might be a beacon to warn all Israelites in the future.
35 The Lord said unto Moses, The man shall be surely put to death--The Lord was King, as well as God of Israel, and the offense being a violation of the law of the realm, the Sovereign Judge gave orders that this man should be put to death; and, moreover, He required the whole congregation unite in executing the fatal sentence.
38 bid them that they make them fringes in the borders of their garments--These were narrow strips, in a wing-like form, wrapped over the shoulders and on various parts of the attire. "Fringe," however, is the English rendering of two distinct Hebrew words--the one meaning a narrow lappet or edging, called the "hem" or "border" (
Matt 23:5;
Luke 8:44), which, in order to make it more attractive to the eye and consequently more serviceable to the purpose described, was covered with a riband of blue or rather purple color; the other term signifies strings with tassels at the end, fastened to the corners of the garment. Both of these are seen on the Egyptian and Assyrian frocks; and as the Jewish people were commanded by express and repeated ordinances to have them, the fashion was rendered subservient, in their case, to awaken high and religious associations--to keep them in habitual remembrance of the divine commandments.
41 I am the Lord your God--The import of this solemn conclusion is, that though He was displeased with them for their frequent rebellions, for which they would be doomed to forty years' wanderings, He would not abandon them but continue His divine protection and care of them till they were brought into the land of promise.