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Numbers 5:19

Context
5:19 Then the priest will put the woman under oath and say to the her, “If no other 1  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. 2 

Numbers 6:5

Context

6:5 “‘All the days of the vow 3  of his separation no razor may be used on his head 4  until the time 5  is fulfilled for which he separated himself to the Lord. He will be holy, 6  and he must let 7  the locks of hair on his head grow long.

Numbers 6:20

Context
6:20 then the priest must wave them as a wave offering 8  before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. 9  After this the Nazirite may drink 10  wine.’

Numbers 10:10

Context

10:10 “Also in the time when you rejoice, such as 11  on your appointed festivals or 12  at the beginnings of your months, you must blow with your trumpets over your burnt offerings and over the sacrifices of your peace offerings, so that they may 13  become 14  a memorial for you before your God: I am the Lord your God.”

Numbers 15:39

Context
15:39 You must have this tassel so that you may look at it and remember all the commandments of the Lord and obey them and so that you do not follow 15  after your own heart and your own eyes that lead you to unfaithfulness. 16 

Numbers 18:11

Context

18:11 “And this is yours: the raised offering of their gift, along with all the wave offerings of the Israelites. I have given them to you and to your sons and daughters with you as a perpetual ordinance. Everyone who is ceremonially clean in your household may eat of it.

Numbers 22:6

Context
22:6 So 17  now, please come and curse this nation 18  for me, for they are too powerful for me. Perhaps I will prevail so that we may conquer them 19  and drive them out of the land. For I know that whoever you bless is blessed, 20  and whoever you curse is cursed.”

Numbers 27:17

Context
27:17 who will go out before them, and who will come in before them, 21  and who will lead them out, and who will bring them in, so that 22  the community of the Lord may not be like sheep that have no shepherd.”

Numbers 31:23

Context
31:23 everything that may stand the fire, you are to pass through the fire, 23  and it will be ceremonially clean, but it must still be purified with the water of purification. Anything that cannot withstand the fire you must pass through the water.

Numbers 36:8

Context
36:8 And every daughter who possesses an inheritance from any of the tribes of the Israelites must become the wife of a man from any family in her father’s tribe, so that every Israelite 24  may retain the inheritance of his fathers.

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

2 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.

3 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.

4 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.

5 tn Heb “days.”

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

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

8 sn The ritual of lifting the hands filled with the offering and waving them in the presence of the Lord was designed to symbolize the transfer of the offering to God in the sight of all. This concludes the worshiper’s part; the offering now becomes the property of the priest – his priest’s due (or “raised/heave offering”).

9 sn The “wave offering” may be interpreted as a “special gift” to be transferred to the Lord, and the “heave offering” as a “special contribution” to God – the priest’s due. These two offerings have also inspired a good deal of study.

10 tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.

11 tn The conjunction may be taken as explicative or epexegetical, and so rendered “namely; even; that is,” or it may be taken as emphatic conjunction, and translated “especially.”

12 tn The vav (ו) is taken here in its alternative use and translated “or.”

13 tn The form is the perfect tense with vav (ו) consecutive. After the instruction imperfects, this form could be given the same nuance, or more likely, subordinated as a purpose or result clause.

14 tn The verb “to be” (הָיָה, hayah) has the meaning “to become” when followed by the preposition lamed (ל).

15 tn Heb “seek out, look into.”

16 tn This last clause is a relative clause explaining the influence of the human heart and physical sight. It literally says, “which you go whoring after them.” The verb for “whoring” may be interpreted to mean “act unfaithfully.” So, the idea is these influences lead to unfaithful activity: “after which you act unfaithfully.”

17 tn The two lines before this verse begin with the particle הִנֵּה (hinneh), and so they lay the foundation for these imperatives. In view of those circumstances, this is what should happen.

18 tn Heb “people.” So also in vv. 10, 17, 41.

19 tn The construction uses the imperfect tense אוּכַל (’ukhal, “I will be able”) followed by the imperfect tense נַכֶּה (nakkeh, “we will smite/attack/defeat”). The second verb is clearly the purpose or the result of the first, even though there is no conjunction or particle.

20 tn The verb is the Piel imperfect of בָּרַךְ (barakh), with the nuance of possibility: “whomever you may bless.” The Pual participle מְבֹרָךְ (mÿvorakh) serves as the predicate.

21 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).

22 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.

23 sn Purification by fire is unique to this event. Making these metallic objects “pass through the fire” was not only a way of purifying (burning off impurities), but it seems to be a dedicatory rite as well to the Lord and his people. The aspect of passing through the fire is one used by these pagans for child sacrifice.

24 tn The subject is “Israelites” and the verb is plural to agree with it, but the idea is collective as the word for “man” indicates: “so that the Israelites may possess – [each] man the inheritance of his fathers.”



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