English Standard Version
But the person who does anything with a high hand, whether he is native or a sojourner, reviles the LORD, and that person shall be cut off from among his people.
King James Bible
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.
American Standard Version
But the soul that doeth aught with a high hand, whether he be home-born or a sojourner, the same blasphemeth Jehovah; and that soul shall be cut off from among his people.
But the soul that committeth any thing through pride, whether he be born in the land or a stranger (because he hath been rebellious against the Lord) shall be cut off from among his people:
English Revised Version
But the soul that doeth aught with an high hand, whether he be homeborn or a stranger, the same blasphemeth the LORD; and that soul shall be cut off from among his people.
Webster's Bible Translation
But the soul that doeth aught 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.
Numbers 15:30 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"As for the assembly, there shall be one law for the Israelite and the stranger,...an eternal ordinance...before Jehovah." הקּהל, which is construed absolutely, refers to the assembling of the nation before Jehovah, or to the congregation viewed in its attitude with regard to God.
A second law (Numbers 15:17-21) appoints, on the ground of the general regulations in Exodus 22:28 and Exodus 23:19, the presentation of a heave-offering from the bread which they would eat in the land of Canaan, viz., a first-fruit of groat-meal (עריסת ראשׁית) baked as cake (חלּה). Arisoth, which is only used in connection with the gift of first-fruits, in Ezekiel 44:30; Nehemiah 10:38, and the passage before us, signifies most probably groats, or meal coarsely bruised, like the talmudical ערסן, contusum, mola, far, and indeed far hordei. This cake of the groats of first-fruits they were to offer "as a heave-offering of the threshing-floor," i.e., as a heave-offering of the bruised corn, in the same manner as this (therefore, in addition to it, and along with it); and that "according to your generations" (see Exodus 12:14), that is to say, for all time, to consecrate a gift of first-fruits to the Lord, not only of the grains of corn, but also of the bread made from the corn, and "to cause a blessing to rest upon his house" (Ezekiel 44:30). Like all the gifts of first-fruits, this cake also fell to the portion of the priests (see Ezek. and Neh. ut sup.).
To these there are added, in Numbers 15:22, Numbers 15:31, laws relating to sin-offerings, the first of which, in Numbers 15:22-26, is distinguished from the case referred to in Leviticus 4:13-21, by the fact that the sin is not described here, as it is there, as "doing one of the commandments of Jehovah which ought not to be done," but as "not doing all that Jehovah had spoken through Moses." Consequently, the allusion here is not to sins of commission, but to sins of omission, not following the law of God, "even (as is afterwards explained in Numbers 15:23) all that the Lord hath commanded you by the hand of Moses from the day that the Lord hath commanded, and thenceforward according to your generations," i.e., since the first beginning of the giving of the law, and during the whole of the time following (Knobel). These words apparently point to a complete falling away of the congregation from the whole of the law. Only the further stipulation in Numbers 15:24, "if it occur away from the eyes of the congregation through error" (in oversight), cannot be easily reconciled with this, as it seems hardly conceivable that an apostasy from the entire law should have remained hidden from the congregation. This "not doing all the commandments of Jehovah," of which the congregation is supposed to incur the guilt without perceiving it, might consist either in the fact that, in particular instances, whether from oversight or negligence, the whole congregation omitted to fulfil the commandments of God, i.e., certain precepts of the law, sc., in the fact that they neglected the true and proper fulfilment of the whole law, either, as Outram supposes, "by retaining to a certain extent the national rites, and following the worship of the true God, and yet at the same time acting unconsciously in opposition to the law, through having been led astray by some common errors;" or by allowing the evil example of godless rulers to seduce them to neglect their religious duties, or to adopt and join in certain customs and usages of the heathen, which appeared to be reconcilable with the law of Jehovah, though they really led to contempt and neglect of the commandments of the Lord.
(Note: Maimonides (see Outram, ex veterum sententia) understands this law as relating to extraneous worship; and Outram himself refers to the times of the wicked kings, "when the people neglected their hereditary rites, and, forgetting the sacred laws, fell by a common sin into the observance of the religious rites of other nations." Undoubtedly, we have historical ground in 2 Chronicles 29:21., and Ezra 8:35, for this interpretation of our law, but further allusions are not excluded in consequence. We cannot agree with Baumgarten, therefore, in restricting the difference between Leviticus 4:13. and the passage before us to the fact, that the former supposes the transgression of one particular commandment on the part of the whole congregation, whilst the latter (Numbers 15:22, Numbers 15:23) refers to a continued lawless condition on the part of Israel.)
But as a disregard or neglect of the commandments of God had to be expiated, a burnt-offering was to be added to the sin-offering, that the separation of the congregation from the Lord, which had arisen from the sin of omission, might be entirely removed. The apodosis commences with והיה in Numbers 15:24, but is interrupted by מעי אם, and resumed again with ועשׂוּ, "it shall be, if...the whole congregation shall prepare," etc. The burnt-offering, being the principal sacrifice, is mentioned as usual before the sin-offering, although, when presented, it followed the latter, on account of its being necessary that the sin should be expiated before the congregation could sanctify its life and efforts afresh to the Lord in the burnt-offering. "One kid of the goats:" see Leviticus 4:23. כּמּשׂפּט (as in Leviticus 5:10; Leviticus 9:16, etc.) refers to the right established in Numbers 15:8, Numbers 15:9, concerning the combination of the meat and drink-offering with the burnt-offering. The sin-offering was to be treated according to the rule laid down in Leviticus 4:14.
Treasury of Scripture Knowledge
presumptuously. Heb. with an high hand. That is, bold, daring, deliberate acts of transgression against the fullest evidence, and in despite of the Divine authority. Such conduct 'reproacheth the Lord,' as if his commands were needless, unreasonable, and inimical to the happiness of man; his favour were not desirable, or his wrath not to be feared; in short, as if it were more advantageous to rebel against him than to serve him. Such acts admitted of no atonement; the person was condemned to bear his own iniquity, and to be cut off. reproacheth.
For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins,
1 John 5:16
If anyone sees his brother committing a sin not leading to death, he shall ask, and God will give him life--to those who commit sins that do not lead to death. There is sin that leads to death; I do not say that one should pray for that.
And they rose early in the morning and went up to the heights of the hill country, saying, "Here we are. We will go up to the place that the LORD has promised, for we have sinned."
You shall have one law for him who does anything unintentionally, for him who is native among the people of Israel and for the stranger who sojourns among them.
So I spoke to you, and you would not listen; but you rebelled against the command of the LORD and presumptuously went up into the hill country.
The man who acts presumptuously by not obeying the priest who stands to minister there before the LORD your God, or the judge, that man shall die. So you shall purge the evil from Israel.
And all the people shall hear and fear and not act presumptuously again.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.