Numbers 5:8

5:8 But if the individual has no close relative ¹  to whom reparation can be made for the wrong, the reparation for the wrong must be paid to the Lord ²  for the priest, in addition to the ram of atonement by which atonement is made for him.

Numbers 5:19

5:19 Then the priest will put the woman under oath and say to the her, “If no other ³  man has had sexual relations with you, and if you have not gone astray and become defiled while under your husband’s authority, may you be free from this bitter water that brings a curse. ⁴ 

Numbers 6:5

6:5 “‘All the days of the vow ⁵  of his separation no razor may be used on his head ⁶  until the time ⁷  is fulfilled for which he separated himself to the Lord. He will be holy, ⁸  and he must let ⁹  the locks of hair on his head grow long.

Numbers 8:19

8:19 I have given the Levites as a gift to Aaron and his sons from among the Israelites, to do the work for the Israelites in the tent of meeting, and to make atonement for the Israelites, so there will be no plague among the Israelites when the Israelites come near the sanctuary.” ¹⁰ 

Numbers 16:40

16:40 It was a memorial for the Israelites, that no outsider who is not a descendant of ¹¹  Aaron should approach to burn incense before the Lord, that he might not become like Korah and his company – just as the Lord had spoken by the authority ¹²  of Moses.

Numbers 18:24

18:24 But I have given ¹³  to the Levites for an inheritance the tithes of the Israelites that are offered ¹⁴  to the Lord as a raised offering. That is why I said to them that among the Israelites they are to have no inheritance.”

Numbers 27:11

27:11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement, ¹⁵  as the Lord commanded Moses.’”

Numbers 27:17

27:17 who will go out before them, and who will come in before them, ¹⁶  and who will lead them out, and who will bring them in, so that ¹⁷  the community of the Lord may not be like sheep that have no shepherd.”

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¹ sn For more information on the word, see A. R. Johnson, “The Primary Meaning of גאל,” VTSup 1 (1953): 67-77.

² tc The editors of BHS prefer to follow the Greek, Syriac, and Latin and not read “for the Lord” here, but read a form of the verb “to be” instead. But the text makes more sense as it stands: The payment is to be made to the Lord for the benefit of the priests.

³ tn The word “other” is implied, since the woman would not be guilty of having sexual relations with her own husband.

⁴ sn Although there would be stress involved, a woman who was innocent would have nothing to hide, and would be confident. The wording of the priest’s oath is actually designed to enable the potion to keep her from harm and not produce the physical effects it was designed to do.

⁵ 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 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.

⁷ tn Heb “days.”

⁸ tn The word “holy” here has the sense of distinct, different, set apart.

⁹ tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”

¹⁰ sn The firstborn were those that were essentially redeemed from death in Egypt when the blood was put on the doors. So in the very real sense they belonged to God (Exod 13:2,12). The firstborn was one who stood in special relationship to the father, being the successive offspring. Here, the Levites would stand in for the firstborn in that special role and special relationship. God also made it clear that the nation of Israel was his firstborn son (Exod 4:22-23), and so they stood in that relationship before all the nations. The tribe of Reuben was to have been the firstborn tribe, but in view of the presumptuous attempt to take over the leadership through pagan methods (Gen 35:22; 49:3-4), was passed over. The tribes of Levi and Simeon were also put down for their ancestors’ activities, but sanctuary service was still given to Levi.

¹¹ tn Heb “from the seed of.”

¹² tn Heb “hand.”

¹³ tn The classification of the perfect tense here too could be the perfect of resolve, since this law is declaring what will be their portion – “I have decided to give.”

¹⁴ tn In the Hebrew text the verb has no expressed subject (although the “Israelites” is certainly intended), and so it can be rendered as a passive.

¹⁵ tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.

¹⁶ sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).

¹⁷ tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.