Bilangan 6:3

6:3 he must separate ¹  himself from wine and strong drink, he must drink neither vinegar ²  made from wine nor vinegar made from strong drink, nor may he drink any juice ³  of grapes, nor eat fresh grapes or raisins. ⁴ 

Bilangan 6:21

6:21 “This is the law ⁵  of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. ⁶  Thus he must fulfill ⁷  his vow that he makes, according to the law of his separation.”

Bilangan 9:6

9:6 It happened that some men ⁸  who were ceremonially defiled ⁹  by the dead body of a man ¹⁰  could not keep ¹¹  the Passover on that day, so they came before Moses and before Aaron on that day.

Bilangan 15:3

15:3 and you make an offering by fire to the Lord from the herd or from the flock (whether a burnt offering or a sacrifice for discharging a vow or as a freewill offering or in your solemn feasts) to create a pleasing aroma to the Lord,

Bilangan 24:17

24:17 ‘I see him, but not now;

I behold him, but not close at hand. ¹² 

A star ¹³  will march forth ¹⁴  out of Jacob,

and a scepter ¹⁵  will rise out of Israel.

He will crush the skulls ¹⁶  of Moab,

and the heads ¹⁷  of all the sons of Sheth. ¹⁸ 

Bilangan 27:14

27:14 For ¹⁹  in the wilderness of Zin when the community rebelled against me, you ²⁰  rebelled against my command ²¹  to show me as holy ²²  before their eyes over the water – the water of Meribah in Kadesh in the wilderness of Zin.”

Bilangan 28:26

Firstfruits

28:26 “‘Also, on the day of the first fruits, when you bring a new grain offering to the Lord during your Feast of Weeks, you are to have a holy assembly. You must do no ordinary work.

Bilangan 29:12

The Feast of Temporary Shelters

29:12 “‘On the fifteenth day of the seventh month you are to have a holy assembly; you must do no ordinary work, and you must keep a festival to the Lord for seven days.

Bilangan 29:39

29:39 “‘These things you must present to the Lord at your appointed times, in addition to your vows and your freewill offerings, as your burnt offerings, your grain offerings, your drink offerings, and your peace offerings.’”

[6:3]  ¹ tn The operative verb now will be the Hiphil of נָזַר (nazar); the consecration to the Lord meant separation from certain things in the world. The first will be wine and strong drink – barley beer (from Akkadian sikaru, a fermented beer). But the second word may be somewhat wider in its application than beer. The Nazirite, then, was to avoid all intoxicants as a sign of his commitment to the Lord. The restriction may have proved a hardship in the daily diet of the one taking the vow, but it spoke a protest to the corrupt religious and social world that used alcohol to excess.

[6:3]  ² tn The “vinegar” (חֹמֶץ, homets) is some kind of drink preparation that has been allowed to go sour.

[6:3]  ³ tn This word occurs only here. It may come from the word “to water, to be moist,” and so refer to juice.

[6:3]  ⁴ tn Heb “dried” (so KJV, ASV, NRSV).

[6:21]  ⁵ tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.

[6:21]  ⁶ tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”

[6:21]  ⁷ tn Heb “according to the vow that he vows, so he must do.”

[9:6]  ⁸ tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.

[9:6]  ⁹ tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

[9:6]  ¹⁰ tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

[9:6]  ¹¹ tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.

[24:17]  ¹² tn Heb “near.”

[24:17]  ¹³ sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.

[24:17]  ¹⁴ tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like tread on, walk, march.”

[24:17]  ¹⁵ sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”

[24:17]  ¹⁶ tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”

[24:17]  ¹⁷ tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.

[24:17]  ¹⁸ sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.

[27:14]  ¹⁹ tn The preposition on the relative pronoun has the force of “because of the fact that.”

[27:14]  ²⁰ tn The verb is the second masculine plural form.

[27:14]  ²¹ tn Heb “mouth.”

[27:14]  ²² sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.