Bilangan 6:5

6:5 “‘All the days of the vow ¹  of his separation no razor may be used on his head ²  until the time ³  is fulfilled for which he separated himself to the Lord. He will be holy, ⁴  and he must let ⁵  the locks of hair on his head grow long.

Bilangan 22:4

22:4 So the Moabites said to the elders of Midian, “Now this mass of people ⁶  will lick up everything around us, as the bull devours the grass of the field. Now Balak son of Zippor was king of the Moabites at this time.

Bilangan 17:5

17:5 And the staff of the man whom I choose will blossom; so I will rid myself of the complaints of the Israelites, which they murmur against you.”

Bilangan 18:13

18:13 And whatever first ripe fruit in their land they bring to the Lord will be yours; everyone who is ceremonially clean in your household may eat of it.

Bilangan 6:11

6:11 Then the priest will offer one for a purification offering ⁷  and the other ⁸  as a burnt offering, ⁹  and make atonement ¹⁰  for him, because of his transgression ¹¹  in regard to the corpse. So he must reconsecrate ¹²  his head on that day.

Bilangan 13:20

13:20 and whether the land is rich or poor, and whether or not there are forests in it. And be brave, ¹³  and bring back some of the fruit of the land.” Now it was the time of year ¹⁴  for the first ripe grapes. ¹⁵ 

[6:5]  ¹ tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.

[6:5]  ² sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the Lord’s. It was to be undisturbed by humans. Since the Nazirite was to be consecrated to the Lord, that meant his whole person, hair included. In the pagan world the trimming of the beard and the cutting of the hair was often a sign of devotion to some deity.

[6:5]  ³ tn Heb “days.”

[6:5]  ⁴ tn The word “holy” here has the sense of distinct, different, set apart.

[6:5]  ⁵ tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”

[22:4]  ⁶ tn The word is simply “company,” but in the context he must mean a vast company – a horde of people.

[6:11]  ⁷ tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.

[6:11]  ⁸ tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

[6:11]  ⁹ tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.

[6:11]  ¹⁰ tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.

[6:11]  ¹¹ tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.

[6:11]  ¹² tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

[13:20]  ¹³ tn The verb is the Hitpael perfect with vav (ו) consecutive, from the root חָזַק (khazaq, “to be strong”). Here it could mean “strengthen yourselves” or “be courageous” or “determined.” See further uses in 2 Sam 10:12; 1 Kgs 20:22; 1 Chr 19:13.

[13:20]  ¹⁴ tn Heb “Now the days were the days of.”

[13:20]  ¹⁵ sn The reference to the first ripe grapes would put the time somewhere at the end of July.