Bilangan 4:33

4:33 This is the service of the families of the Merarites, their entire service concerning the tent of meeting, under the authority of Ithamar son of Aaron the priest.”

Bilangan 6:4

6:4 All the days of his separation he must not eat anything that is produced by the grapevine, from seed ¹  to skin. ² 

Bilangan 6:7

6:7 He must not defile himself even ³  for his father or his mother or his brother or his sister if they die, ⁴  because the separation ⁵  for ⁶  his God is on his head.

Bilangan 15:2

15:2 “Speak to the Israelites and tell them, ‘When you enter the land where you are to live, ⁷  which I am giving you, ⁸ 

Bilangan 18:5

18:5 You will be responsible for the care of the sanctuary and the care of the altar, so that there will be ⁹  no more wrath on the Israelites.

Bilangan 20:26

20:26 Remove Aaron’s priestly garments ¹⁰  and put them on Eleazar his son, and Aaron will be gathered to his ancestors ¹¹  and will die there.”

Bilangan 33:51

33:51 “Speak to the Israelites and tell them, ‘When you have crossed the Jordan into the land of Canaan,

Bilangan 35:10

35:10 “Speak to the Israelites and tell them, ‘When you cross over the Jordan River ¹²  into the land of Canaan,

[6:4]  ¹ tn This word also is rare, occurring only here.

[6:4]  ² sn Here is another hapax legomenon, a word only found here. The word seems linked to the verb “to be clear,” and so may mean the thin skin of the grape. The reason for the strictness with these two words in this verse is uncertain. We know the actual meanings of the words, and the combination must form a merism here, meaning no part of the grape could be eaten. Abstaining from these common elements of food was to be a mark of commitment to the Lord. Hos 3:1 even denounces the raisin cakes as part of a pagan world, and eating them would be a violation of the oath.

[6:7]  ³ tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.

[6:7]  ⁴ tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.

[6:7]  sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus’ hard saying in Matt 8:22, “let the dead bury their own dead,” makes sense in the light of this passage – Jesus was calling for commitment to himself.

[6:7]  ⁵ tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.

[6:7]  ⁶ tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.

[15:2]  ⁷ tn Heb “the land of your habitations.”

[15:2]  ⁸ tn The Hebrew participle here has the futur instans use of the participle, expressing that something is going to take place. It is not imminent, but it is certain that God would give the land to Israel.

[18:5]  ⁹ tn The clause is a purpose clause, and the imperfect tense a final imperfect.

[20:26]  ¹⁰ tn The word “priestly” is supplied in the translation for clarity.

[20:26]  ¹¹ tn Heb “will be gathered”; this is a truncated form of the usual expression “gathered to his ancestors,” found in v. 24. The phrase “to his ancestors” is supplied in the translation here.

[35:10]  ¹² tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.