Numbers 6:2

6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman ¹  takes a special vow, ²  to take a vow ³  as a Nazirite, ⁴  to separate ⁵  himself to the Lord,

Numbers 12:6

12:6 The Lord ⁶  said, “Hear now my words: If there is a prophet among you, ⁷  I the Lord ⁸  will make myself known to him in a vision; I will speak with him in a dream.

Numbers 15:38

15:38 “Speak to the Israelites and tell them to make ⁹  tassels ¹⁰  for themselves on the corners of their garments throughout their generations, and put a blue thread ¹¹  on the tassel of the corners.

Numbers 17:2

17:2 “Speak to the Israelites, and receive from them a staff from each tribe, ¹²  one from every tribal leader, ¹³  twelve staffs; you must write each man’s name on his staff.

Numbers 22:8

22:8 He replied to them, “Stay ¹⁴  here tonight, and I will bring back to you whatever word the Lord may speak to me.” So the princes of Moab stayed with Balaam.

Numbers 24:13

24:13 ‘If Balak would give me his palace full of silver and gold, I cannot go beyond ¹⁵  the commandment ¹⁶  of the Lord to do either good or evil of my own will, ¹⁷  but whatever the Lord tells me I must speak’?

---

¹ tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.

² tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”

³ tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.

⁴ tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the Lord and show signs of separation from the world. Samuel was to be a Nazirite, as the fragment of the text from Qumran confirms – “he will be a נָזִיר (nazir) forever” (1 Sam 1:22).

⁵ tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the Lord.”

⁶ tn Heb “he.”

⁷ tn The form of this construction is rare: נְבִיאֲכֶם (nÿvi’akhem) would normally be rendered “your prophet.” The singular noun is suffixed with a plural pronominal suffix. Some commentators think the MT has condensed “a prophet” with “to you.”

⁸ tn The Hebrew syntax is difficult here. “The Lord” is separated from the verb by two intervening prepositional phrases. Some scholars conclude that this word belongs with the verb at the beginning of v. 6 (“And the Lord spoke”).

⁹ tn The construction uses the imperative followed by perfect tenses with vav (ו) consecutives. The first perfect tense may be translated as the imperative, but the second, being a third common plural form, has to be subordinated as a purpose clause, or as the object of the preceding verb: “speak…and say…that they make.”

¹⁰ sn This is a reference to the צִיצִת (tsitsit), the fringes on the borders of the robes. They were meant to hang from the corners of the upper garment (Deut 22:12), which was worn on top of the clothing. The tassel was probably made by twisting the overhanging threads of the garment into a knot that would hang down. This was a reminder of the covenant. The tassels were retained down through history, and today more elaborate prayer shawls with tassels are worn during prayer. For more information, see F. J. Stephens, “The Ancient Significance of Sisith,” JBL 50 (1931): 59-70; and S. Bertman, “Tasselled Garments in the Ancient East Mediterranean,” BA 24 (1961): 119-28.

¹¹ sn The blue color may represent the heavenly origin of the Law, or perhaps, since it is a royal color, the majesty of the Lord.

¹² tn Heb “receive from them a rod, a rod from the house of a father.”

¹³ tn Heb “from every leader of them according to their fathers’ house.”

¹⁴ tn The verb לִין (lin) means “to lodge, spend the night.” The related noun is “a lodge” – a hotel of sorts. Balaam needed to consider the offer. And after darkness was considered the best time for diviners to consult with their deities. Balaam apparently knows of the Lord; he testifies to this effect in 22:18.

¹⁵ tn Heb “I am not able to go beyond.”

¹⁶ tn Heb “mouth.”

¹⁷ tn Heb “from my heart.”