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 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.

⁷ tn The “vinegar” (חֹמֶץ, homets) is some kind of drink preparation that has been allowed to go sour.

⁸ tn This word occurs only here. It may come from the word “to water, to be moist,” and so refer to juice.

⁹ tn Heb “dried” (so KJV, ASV, NRSV).

¹⁰ tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.

¹¹ tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.

sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus’ hard saying in Matt 8:22, “let the dead bury their own dead,” makes sense in the light of this passage – Jesus was calling for commitment to himself.

¹² tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.

¹³ tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.

¹⁴ tn The sequence continues with the perfect tense and vav (ו) consecutive.

¹⁵ tn Heb “his flesh.”

¹⁶ tn This is the imperfect of permission.

¹⁷ tn The pronoun “their” has been supplied for clarity; it is not present in the Hebrew text.

¹⁸ sn The oracle compares Israel first to a lion, or better, lioness, because she does the tracking and hunting of food while the lion moves up and down roaring and distracting the prey. But the lion is also the traditional emblem of Judah, Dan and Gad, as well as the symbol of royalty. So this also supports the motif of royalty as well as power for Israel.

¹⁹ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

²⁰ tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

²¹ tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).

²² tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.

²³ tn Heb “according to all that goes out of his mouth.”