5:6

seseorang(TB)/seorang(TL) <0376> [When.]

orang(TL) <05315> [and that person.]

This expression does not merely refer to the actual criminality of the person, but to his consciousness of guilt respecting it: for this case must be distinguished from that of a person detected in dishonesty, which he attempted to conceal.

5:6

berubah setia

Im 6:2; [Lihat FULL. Im 6:2]

menjadi bersalah,

Im 5:14-6:7 [Semua]

6:2

seseorang(TB)/seorang(TL) <0376> [When.]

mengucapkan bernazar ........ mengkhususkan(TB)/mengasingkan .......... mengasingkan(TL) <06381 05087 05144 03068> [separate themselves.]

The word {yaphli,} rendered "shall separate themselves," signifies, "the doing of something extraordinary," and is the same word as is used concerning the making a singular vow. (Le 27:2); it seems to convey the idea of a person's acting from extraordinary zeal for God and religion.

nazar(TB)/bernazar(TL) <05087> [to vow.]

mengkhususkan(TB)/mengasingkan(TL) <05144 03068> [to separate themselves. or, to make themselves Nazarites.]

{Lahazzir,} from {nazar,} to be separate; hence {nazir,} a Nazarite, i.e., a person separated; one peculiarly devoted to the service of God by being separated from all servile employments. The Nazarites were of two kinds: such as were devoted to God by their parents in their infancy, or even sometimes before they were born; and such as devoted themselves. The former were Nazarites for life; and the latter commonly bound themselves to observe the laws of the Nazarites for a limited time. The Nazarites for life were not bound to the same strictness as the others, concerning whom the laws relate.

6:2

mengucapkan nazar

Bil 6:5; Kej 28:20; [Lihat FULL. Kej 28:20]; Kis 21:23 [Semua]

orang nazir,

Hak 13:5; 16:17 [Semua]

mengkhususkan dirinya

Bil 6:6

Catatan Frasa: ORANG NAZIR.

6:7

menajiskan(TB)/dinajiskannya(TL) <02930> [unclean.]

kenaziran(TB)/nazirat(TL) <05145> [consecration. Heb. separation.]

This expression, "the consecration, or separation, of God is on his head," denotes his hair, which was the proof and emblem of his separation, and of his subjection to God through all the peculiarities of his Nazarate. St. Paul probably alludes to this circumstance in 1 Co 11:10 by considering a married woman as a Nazarite for life, i.e., separated from all others, and united to her husband, to whom she is subject.

6:7

ia menajiskan

Bil 9:6

10:4

10:4

para pemimpin,

Kel 18:21; [Lihat FULL. Kel 18:21]

10:32

10:32

kepada kami

Mazm 22:28-32; 67:6-8 [Semua]

juga kepadamu.

Kel 12:48; [Lihat FULL. Kel 12:48]; Ul 10:18 [Semua]

15:27

15:27

tidak sengaja,

Im 4:27

penghapus dosa;

Im 4:3; Bil 6:14 [Semua]

30:15

menanggung(TB)/iapun ... menanggung(TL) <05375> [he shall bear.]

30:15

baru membatalkannya

Bil 30:5; [Lihat FULL. Bil 30:5]

32:23

berbuat(TB/TL) <06213> [if ye will.]

mengalami ... dosamu dosamu(TB)/ketahuilah .... dosamu(TL) <02403 03045> [be sure your sin.]

If the persons concerned prevaricated, and so imposed on men, or if they afterwards refused to fulfil their engagement, God would most certainly detect and expose their wickedness, and inflict condign punishment upon them. Of all the ways, says Dr. South, to be taken for the prevention of that great plague of mankind, Sin, there is none so rational and efficacious as to confute and baffle those motives by which men are induced to embrace it; and among all such motives, the heart of man seems to be chiefly overpowered and prevailed upon by two, viz. secrecy in committing sin, and impunity with respect to its consequences. Accordingly, Moses, in this chapter, having to deal with a company of men suspected of a base and fraudulent design, though couched under a very fair pretence, as most such designs are, endeavours to quash it in its very conception, by secretly applying himself to encounter those secret motives and arguments, which he knew were the most likely to encourage them in it. And this he does very briefly, but effectually, by assuring them, that how covertly and artificially soever they might carry on their dark project, yet their sin would infallibly find them out. Though the subject and occasion of these words are indeed particular, yet the design of them is manifestly of an universal import, as reaching the case of all transgressors, in their first entrance on any sinful act or course.

32:23

akan menimpa

Kej 4:7; [Lihat FULL. Kej 4:7]; Yes 3:9; [Lihat FULL. Yes 3:9] [Semua]

35:20

menumbuk(TB)/ditumbuknya(TL) <01920> [if he thrust.]

sengaja(TB)/benci sudah lama(TL) <06660> [by laying.]

35:20

dengan sengaja,

Kel 21:14; [Lihat FULL. Kel 21:14]