Numbers 6

Numbers 6


The LordI spokeII to Moses,III saying, 

Notes on verse 1

I “Lord” = YHVH. From havah (to be, become) or hayah (to come to pass, become, be). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
II “spoke” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
III “Moses” = Mosheh. From mashah (to pull out in a literal or figurative sense, to draw out) OR from Egyptian mes or mesu (child, son i.e. child of…). This is Moses – the one drawn out from the water, which is to say, rescued. If derived from the Egyptian, his name would share a root with Rameses and Thutmose.

“Speak to the IsraelitesIV and say to them: When either menV or womenVI make a special vow,VII

Notes on verse 2a

IV “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is from banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense. Yisrael is from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
V “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
VI “women” = ishshah. Related to “men” in v2. From ish (see note V above). This is woman, wife, or female.
VII “make a special vow” = pala + nadar. Pala is from pele (wonder, miracle, wonderful, marvelous thing). This is to be extraordinary, to arise, to be great or accomplish. Nadar is to vow or promise.

the vowVIII of a nazirite,IX to separateX themselves to the Lord,XI 

Notes on verse 2b

VIII “vow” = neder. Related to “make a special vow” in v2. From nadar (see note VII above). This is a vow – literally, that which was promised.
IX “nazirite” = nazir. 16x in OT. From nazar (to dedicate, set apart, fast, keep self from impurity, refrain from worship; to consecrate for a holy purpose). This is a devoted one, i.e. a Nazarite. It can also refer to a prince or a vine that has not been trimmed.
X “separate” = nazar. Related to “Nazirite” in v2. 10x in OT. See note IX above.
XI “Lord” = YHVH. Related to “Lord” in v1. From YHVH (see note I above). It has a different vowel pointing, but the same meaning as Lord.

they shall separate themselves from wineXII and strong drink;XIII they shall drink no wine vinegarXIV or otherXV vinegar and shall not drinkXVI

Notes on verse 3a

XII “wine” = yayin. Root may mean to effervesce, referring to the fermentation process. This is wine, grape, or banquet. It can imply intoxication.
XIII “strong drink” = shekar. From shakar (to be filled with drink, merry, tipsy; satiated in a positive sense or drunken in a negative sense; also figuratively influence). This is a beverage that intoxicates, liquor, a strong wine. It could also be someone who is a drunk.
XIV “vinegar” = chomets. 6x in OT. From chamets (to be or taste sour, fermented, harsh; also dyed or of a dazzling color). This is vinegar.
XV “other” = shekar. Same as “strong drink” in v3. See note XIII above.
XVI “drink” = shathah. This is to drink literally or figuratively. It could also be a drinker.

anyXVII grapeXVIII juiceXIX or eatXX grapes, freshXXI or dried.XXII 

Notes on verse 3b

XVII “any” = kol. From kalal (to complete). This is all or every.
XVIII “grape” = enab. 19x in OT. Root may mean to bear fruit. This is a grape, raisin, or wine. It can be used for the literal crop or as a metaphor for God’s relationship with Israel.
XIX “juice” = mishrah. 1x in OT. From sharah (to let free, direct). This is maceration, juice, liquor.
XX “eat” = akal. This is to eat, devour, burn up, or otherwise consume. It can be eating in a literal or figurative sense.
XXI “fresh” = lach. 6x in OT. This is fresh, green, new.
XXII “dried” = yabesh. 9x in OT. From yabesh (to dry up, be withered, be dry; to be ashamed, confused, or disappointed). This is dry, withered (as for plants), or gone.

AllXXIII their daysXXIV as naziritesXXV they shall eat nothingXXVI

Notes on verse 4a

XXIII “all” = kol. Same as “any” in v3. See note XVII above.
XXIV “days” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
XXV “nazirites” = nezer. Related to “nazirite” and “separate” in v2. From nazar (see note IX above). This is something set apart, so it is a consecration. It could be used for one who takes the Nazirite vow or a priest. In reference to the Nazirite vow, it can also refer to uncut hair. It can also refer to a crown, as of a king.
XXVI “nothing” = kollo. Kol is the same as “all” in v3. See note XXIII above. Lo is no or not.

that is producedXXVII by the grapevine,XXVIII not even the seedsXXIX or the skins.XXX

Notes on verse 4b

XXVII “produced” = asah. This is to make, do, act, appoint, become in many senses.
XXVIII “grapevine” = gephen + yayin. Gephen has a root that may mean to twine or bend. So, it is a vine, particularly referring to grapes. Yayin is the same as “wine” in v3. See note XII above.
XXIX “seeds” = chartsannim. 1x in OT. From charats (to cut, sharpen, decree, wound, be alert, move). This is grape kernel or seed. It could also refer to a sour grape.
XXX “skins” = zag. 1x in OT. May come from a word that means to enclose. This is skin or husk.

“All the days of their naziriteXXXI vow no razorXXXII shall comeXXXIII upon the head;XXXIV

Notes on verse 5a

XXXI “nazirite” = nezer. Same as “nazirites” in v4. See note XXV above.
XXXII “razor” = taar. 13x in OT. From arah (to be bare, empty, raze, uncover, discover, demolish). This is a razor, knife, sheath.
XXXIII “come” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
XXXIV “head” = rosh. This may come a word that means to shake. It is the head, captain, or chief. It can also be excellent or the forefront. It can be first in position or in statue or in time (i.e. the beginning).

until the timeXXXV is completedXXXVI for which they separate themselves to the Lord,XXXVII

Notes on verse 5b

XXXV “time” = yom. Literally, “days.” Same as “days” in v4. See note XXIV above.
XXXVI “is completed” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.
XXXVII “Lord” = YHVH. Same as “Lord” in v1. See note I above.

they shall beXXXVIII holy;XXXIX they shall let the locksXL of the head grow long.XLI

Notes on verse 5c

XXXVIII “be” = hayah. Related to “Lord” in v1 & “Lord” in v2. See note I above.
XXXIX “holy” = qadosh. From qodesh (set apart and so sacred; God is different from us and so God is holy/set apart; things we dedicate to God’s service are set apart for God and so they, too, are holy); related to qadash (set apart, consecrated, hallowed, sanctified; something or someone set apart for a holy purpose or use – ceremonially or morally clean). This is sacred or holy in a ritual or moral sense. As a noun, it refers to a holy one (like a saint or angel), a holy place (the sanctuary), or God (the Holy One).
XL “locks” = pera + sear. Pera is 2x in OT. Perhaps from para (to avoid, make bare, loosen, dismiss, begin). This is long hair or messy hair. Sear is perhaps from sa’ar (to storm, scattered by a storm, blow away, rage, storm tossed; this is to toss in a literal or figurative sense). This is hair, hairy, or rough.
XLI “let…grow long” = gadal. This is to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing.

“All the days that they separate themselves to the LordXLII they shall not go nearXLIII a corpse.XLIV 

Notes on verse 6

XLII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
XLIII “go near” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
XLIV “corpse” = nephesh + mut. Nephesh is related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires. Mut is to die in a literal or figurative sense. It can also refer to being a dead body.

Even if their fatherXLV or mother,XLVI brotherXLVII or sister,XLVIII should die,XLIX

Notes on verse 7a

XLV “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
XLVI “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.
XLVII “brother” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
XLVIII “sister” = achot. Related to “brother” in v7. From the same as ach (see note XLVII above). This is sister in a literal or figurative sense. It can also mean another or together.
XLIX “die” = mavet. Related to “corpse” in v6. From mut (see note XLIV above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.

they may not defileL themselves, because their consecrationLI to GodLII is upon the head. All their days as naziritesLIII they are holy to the Lord.LIV

Notes on verses 7b-8

L “defile” = tame. This is to defile, be unclean, pollute in a ritual or ethical sense.
LI “consecration” = nezer. Same as “nazirites” in v4. See note XXV above.
LII “God” = Elohim. Related to “Israelites” in v2. See note IV above.
LIII “nazirites” = nezer. Same as “nazirites” in v4. See note XXV above.
LIV “Lord” = YHVH. Same as “Lord” in v1. See note I above.

“If someone suddenlyLV diesLVI nearby, defiling the head of the nazirite,LVII then they shall shaveLVIII the head on the day of their cleansing;LIX on the seventhLX day they shall shave it. 

Notes on verse 9

LV “suddenly” = petha + pithom. Petha is 7x in OT. It may come from a word that means to open your eyes. So, it is in the blink of an eye – instantly, quickly, unexpectedly. Pithom is related to “suddenly” in v9. From the same as petha (see above). This is immediately or suddenly.
LVI “dies” = mut + mut. Same as “corpse” in v6. See note XLIV above.
LVII “nazirite” = nezer. Same as “nazirites” in v4. See note XXV above.
LVIII “shave” = galach. This is to shave, be bald, or figuratively to lay waste.
LIX “cleansing” = tahorah. 15x in OT. From tohar (clearness or brightness; ritual purity); form taher (bright, which implies being pure or clean; to purge, cleanse, or purify; clean in a ritual sense or a moral one (i.e. moral or holy)). This is cleansing, purification – ritual or moral.
LX “seventh” = shebii. From sheba (seven – the number of perfection/sacred fullness). This is seventh.

10 On the eighthLXI day they shall bringLXII twoLXIII turtledovesLXIV or two youngLXV pigeonsLXVI

Notes on verse 10a

LXI “eighth” = shemini. From the same as shemoneh (eight; can be figurative for surplus); perhaps from shamen (to shine, which implies being oily, growing fat); from shaman (to grow fat, shine, be oily). This is eighth or sheminith.
LXII “bring” = bo. Same as “go near” in v6. See note XLIII above.
LXIII “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
LXIV “turtledoves” = tor. 14x in OT. This is a literal dove – it can also be a romantic term of affection.
LXV “young” = ben. Same as “Israelites” in v2. See note IV above.
LXVI “pigeons” = yonah. Related to “wine” in v3. Perhaps from yayin (see note XII above). This is a dove or pigeon. Used to refer to the exiles coming home, to describe sails of ships. Also used figuratively for mourning or as a description of beauty.

to the priestLXVII at the entranceLXVIII of the tentLXIX of meeting,LXX 

Notes on verse 10b

LXVII “priest” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
LXVIII “entrance” = pethach. From pathach (to open wide in a literal or figurative sense; to open, draw out, let something go free, break forth, to plow, engrave, or carve). This is any kind of opening – a door, entrance, gate.
LXIX “tent” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
LXX “meeting” = moed. From yaad (to appoint, assemble or gather selves, agree). This is a meeting, assembly, fixed time. It can be used for a festival or feast. It can also refer to a meeting place.

11 and the priest shall offerLXXI oneLXXII as a purification offeringLXXIII and the otherLXXIV

Notes on verse 11a

LXXI “offer” = asah. Same as “produced” in v4. See note XXVII above.
LXXII “one” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
LXXIII “purification offering” = chatta’ah. From chata’ (to miss or go wrong and so to sin, bear the blame; it can also include the sense of forfeiting or lacking). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
LXXIV “other” = echad. Same as “one” in v11. See note LXXII above.

as a burnt offeringLXXV and make atonementLXXVI for them, because they incurred guiltLXXVII by reason of the corpse. They shall sanctifyLXXVIII the head that same day 

Notes on verse 11b

LXXV “burnt offering” = olah. From alah (to go up, climb, approach, bring; to be high or actively climb; can be literal or figurative). This is a step, stairs, or some kind of ascent. It is also used for whole burnt offerings, being the offering in which the whole things is burned and rises as smoke. Burnt offerings were the least common of the offerings: most were eaten, shared with the priest and the one bringing the offering.
LXXVI “make atonement” = kaphar. This is to appease, cover, pacify, cancel, make atonement, placate. Specifically, it can mean to cover with bitumen.
LXXVII “incurred guilt” = chata. Related to “purification offering” in v11. See note LXXIII above.
LXXVIII “sanctify” = qadash. Related to “holy” in v5. From qodesh (see note XXXIX above). This is set apart, consecrated, hallowed, sanctified. This is something or someone that is set apart for a holy purpose or use – ceremonially or morally clean.

12 and separate themselves to the LordLXXIX for their days as naziritesLXXX and bring a male lambLXXXI a yearLXXXII oldLXXXIII as a guilt offering.LXXXIV

Notes on verse 12a

LXXIX “Lord” = YHVH. Same as “Lord” in v1. See note I above.
LXXX “nazirites” = nezer. Same as “nazirites” in v4. See note XXV above.
LXXXI “male lamb” = kebes. Root may mean to dominate. This is a young male sheep – having just reached the age where it can butt other sheep.
LXXXII “year” = shanah. From shana (to change, alter). This is a year, age, old. It can also mean yearly.
LXXXIII “old” = ben. Same as “Israelites” in v2. See note IV above.
LXXXIV “guilt offering” = asham. From asham (to be guilty, suffer, be punished; to destroy, condemn, be desolate, perish). This is guilt, sin, wrong, or offense. It is also a sin or guilt offering.

The formerLXXXV time shall be voidLXXXVI because the nazariteLXXXVII was defiled.

Notes on verse 12b

LXXXV “former” = rishon. Related to “head” in v5. From rishah (beginning or early time); from rosh (see note XXXIV above). This is first, former, ancestor, beginning, ranked first.
LXXXVI “be void” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
LXXXVII “nazarite” = nezer. Same as “nazirites” in v4. See note XXV above.

13 “This is the lawLXXXVIII for the naziritesLXXXIX when the time of their consecration has been completed:XC they shall be brought to the entrance of the tent of meeting, 

Notes on verse 13

LXXXVIII “law” = torah. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach). This is law, instruction, teaching, or statute. It can also refer to the first five books of the Bible – the Torah.
LXXXIX “nazirites” = nazir. Same as “nazirite” in v2. See note IX above.
XC “been completed” = male + yom. Literally, “days are fulfilled.” Male is the same as “completed” in v5. See note XXXVI above. Yom is the same as “days” in v4. See note XXIV above.

14 and they shall offerXCI their giftXCII to the Lord,XCIII one male lamb a year old without blemishXCIV as a burnt offering,

Notes on verse 14a

XCI “offer” = qarab. This is to come near, offer, make ready, approach, take.
XCII “gift” = qorban. Related to “offer” in v14. From qarab (see note XCI above). This is an oblation or offering, which is to say, a sacrifice.
XCIII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
XCIV “without blemish” = tamim. From tamam (to finish or accomplish; to make perfect, demonstrate that you are upright; consume; to complete in a literal or figurative sense). This is entire in a literal or figurative sense. So, it could be complete, full, intact, or without defect. Alternately, it could refer to being sound, having integrity, being sincere or perfect.

one ewe lambXCV a year oldXCVI without blemish as a purification offering, one ramXCVII without blemish as an offering of well-being,XCVIII 

Notes on verse 14b

XCV “ewe lamb” = kibsah. Related to “male lamb” in v12. 8x in OT. From the same as kebes (see note LXXXI above). This is a ewe lamb.
XCVI “old” = bat. Related to “Israelites” in v2. From ben (see note IV above). This is daughter in a literal or figurative sense.
XCVII “ram” = ayil. From the same as ul (mighty, strength, body, belly; root may mean to twist and that implies strength and power). This is strength so it is used to indicate things that are strong or powerful: political chiefs, rams, posts, trees, oaks.
XCVIII “offering of well-being” = shelem. From shalam (to make amends, finish, be safe, be friendly, to be complete or sound). This is a peace offering or a sacrifice of well-being. It was a voluntary offering given when one celebrated thanksgiving, alliance, or friendship.

15 and a basketXCIX of unleavened bread,C cakesCI of choice flourCII mixedCIII with oil,CIV

Notes on verse 15a

XCIX “basket” = sal. 15x in OT. Perhaps from salal (to lift up, build, pile, extol, exalt; can also be used for opposing as a dam holds back water). This is a woven basket.
C “unleavened bread” = matstsah. From matsats (to drain out). This is unleavened bread – bread that is sweet rather than becoming sour with the flavor of yeast. Can also be used to refer to the festival of Passover, the staple food of which is commonly transliterate matzoh from this word.
CI “cakes” = challah. 14x in OT. From chalal (to pierce, which implies to wound; used figuratively for making someone or something profane or breaking your word; to begin as though one opened a wedge; to eat something as a common thing). This is a cake offered up in the Tabernacle/Temple.
CII “choice flour” = soleth. It may come from a word that means to strip. This is fine flour.
CIII “mixed” = balal. This is to anoint, mix, overflow. It can also be to fodder or temper.
CIV “oil” = shemen. Related to “eighth” in v10. From shamen (see note LXI above). This is fat, oil, grease, olive oil – often with perfume. Used figuratively for fertile, lavish, rich.

and unleavened wafersCV spreadCVI with oil, with their grain offeringCVII and their drink offerings.CVIII 

Notes on verse 15b

CV “wafers” = raqiq. 8x in OT. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is a thin cake or wafer in the Tabernacle/Temple.
CVI “spread” = mashach. This is smear, paint, spread, or paint. It can also be to rub with oil or, otherwise stated, to anoint. This implies a consecration. This root verb is where the word “messiah” comes from.
CVII “grain offering” = minchah. This is a gift or an offering, particularly a sacrificial one that is generally bloodless and given spontaneously (voluntarily).
CVIII “drink offerings” = nesek. From nasak (to pour out or melt; used especially for libations or for the process of making cast metal; can also be used figuratively for anointing a king). This is a drink offering or a molten image.

16 The priest shall presentCIX them beforeCX the LordCXI and offerCXII their purification offering and burnt offering 

Notes on verse 16

CIX “present” = qarab. Same as “offer” in v14. See note XCI above.
CX “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
CXI “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CXII “offer” = asah. Same as “produced” in v4. See note XXVII above.

17 and offerCXIII the ram as a sacrificeCXIV of well-being to the Lord,CXV with the basket of unleavened bread; the priest also shall makeCXVI the accompanying grain offering and drink offering. 

Notes on verse 17

CXIII “offer” = asah. Same as “produced” in v4. See note XXVII above.
CXIV “sacrifice” = zebach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.
CXV “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CXVI “make” = asah. Same as “produced” in v4. See note XXVII above.

18 Then the naziritesCXVII shall shave the consecrated head at the entrance of the tent of meeting and shall takeCXVIII the hairCXIX from the consecrated head and putCXX it on the fireCXXI underCXXII the sacrifice of well-being. 

Notes on verse 18

CXVII “nazirites” = nazir. Same as “nazirite” in v2. See note IX above.
CXVIII “take” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
CXIX “hair” = sear. Same as “locks” in v5. See note XL above.
CXX “put” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
CXXI “fire” = esh. This is fire, burning, flaming, hot. It is fire in a literal or figurative sense.
CXXII “under” = tachat. This is underneath, below, the bottom, instead of.

19 The priest shall take the shoulderCXXIII of the ram, when it is boiled,CXXIV and one unleavened cake out of the basket and one unleavened wafer and shall put them in the palmsCXXV of the nazirites,CXXVI after they have shaved the consecrated head. 

Notes on verse 19

CXXIII “shoulder” = zeroa. Perhaps from zara (to sow, scatter seed, conceive). This is the arm, shoulder, or foreleg of an animal. It is figuratively used for power, force, might, or help.
CXXIV “boiled” = bashel. 2x in OT. From bashal (to boil up, roast, or bake; ripen, produce, or seethe). This is cooked or boiled.
CXXV “palms” = kaph. From kaphaph (to bend – from a root meaning curve or bend down). This is palm of the hand or sole of the foot, footstep, grasp. Figuratively, it can also mean power.
CXXVI “nazirites” = nazir. Same as “nazirite” in v2. See note IX above.

20 Then the priest shall elevateCXXVII them as an elevation offeringCXXVIII beforeCXXIX the Lord;CXXX they are a holyCXXXI portion for the priest,

Notes on verse 20a

CXXVII “elevate” = nuph. This is to rock back and forth, wave, sprinkle, quiver, beckon, offer, present.
CXXVIII “elevation offering” = tenuphah. Related to “elevate” in v20. From nuph (see note CXXVII above). This is something that is waved or swung. So, it could be an elevation offering that is offered in that way. It can also refer to someone presenting a weapon in a threatening manner or to imply greater tumult.
CXXIX “before” = paneh. Same as “before” in v16. See note CX above.
CXXX “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CXXXI “holy” = qodesh. Related to “holy” in v5 & “sanctify” in v11. See note XXXIX above.

together with the breastCXXXII that is elevatedCXXXIII and the thighCXXXIV that is offered.CXXXV After that the naziritesCXXXVI may drink wine.

Notes on verse 20b

CXXXII “breast” = chazeh. 13x in OT. Perhaps from chazah (to gaze at – to see or behold; perceiving as a mental process or looking at something with pleasure; seeing a vision). This is an animal breast.
CXXXIII “elevated” = tenuphah. Same as “elevation offering” in v20. See note CXXVIII above.
CXXXIV “thigh” = shoq. 19x in OT. Perhaps from shuq (to overflow, run after). This is leg, thigh, or hip.
CXXXV “offered” = terumah. From rum (to be high, rise, exalted, become proud, display, offer, present, set apart, extol; to rise in a literal or figurative sense). This is offering, gift – a sacred offering. It could also be a tribute or a bribe.
CXXXVI “narirites” = nazir. Same as “nazirite” in v2. See note IX above.

21 “This is the law for the naziritesCXXXVII who take a vow.CXXXVIII Their offeringCXXXIX to the LordCXL 

Notes on verse 21a

CXXXVII “nazirites” = nazir. Same as “nazirite” in v2. See note IX above.
CXXXVIII “take a vow” = nadar. Same as “make a special vow” in v2. See note VII above.
CXXXIX “offering” = qorban. Same as “gift” in v14. See note XCII above.
CXL “Lord” = YHVH. Same as “Lord” in v1. See note I above.

must be in accordance with the nazirite vow,CXLI apart fromCXLII what else they can afford.CXLIII

Notes on verse 21b

CXLI “nazirite vow” = nezer. Same as “nazirites” in v4. See note XXV above.
CXLII “apart from” = bad. From badad (to divide or be separated; alone, solitary, lonely, isolated, straggler). This is apart, alone, separation, body part, tree branch, except. It can also be a city’s chief.
CXLIII “can afford” = nasag + yad. Nasag is to reach in a literal or figurative sense. It is to overtake, catch, or be able to. Yad is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.

In accordance withCXLIV whatever vow they take,CXLV soCXLVI they shall do,CXLVII following the law for their consecration.”

Notes on verse 21c

CXLIV “in accordance with” = peh. This is mouth in a literal or figurative sense. So, more literally, it can be beak or jaws. More figuratively, it refers to speech, commands, or promises.
CXLV “take” = nadar. Same as “make a special vow” in v2. See note VII above.
CXLVI “so” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
CXLVII “do” = asah. Same as “produced” in v4. See note XXVII above.

22 The LordCXLVIII spoke to Moses, saying, 23 “Speak to AaronCXLIX and his sons,CL saying: Thus you shall blessCLI the Israelites:

Notes on verses 22-23a

CXLVIII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CXLIX “Aaron” = Aharon. Derivation uncertain. May mean “bearer of martyrs” OR be related to Ancient Egyptian ꜥḥꜣ rw (warrior lion) OR elevated, exalted, high mountain. This is Aaron. See
CL “sons” = ben. Same as “Israelites” in v2. See note IV above.
CLI “bless” = barak. This is to kneel, to bless. It is blessing God as part of worship and adoration or blessing humans to help them. It can be used as a euphemism to say curse God.

You shall say to them:

24 The LordCLII bless you and keepCLIII you;

25 the LordCLIV make his faceCLV to shineCLVI upon you and be graciousCLVII to you;

Notes on verses 23b-25

CLII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CLIII “keep” = shamar. This is to keep, watch, or preserve. It means to guard something or to protect it as a thorny hedge protects something.
CLIV “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CLV “face” = paneh. Same as “before” in v16. See note CX above.
CLVI “shine” = or. This is to light, shine, set on fire – to be luminous in a literal or figurative sense.
CLVII “be gracious” = chanan. This is to beseech, show favor, be gracious. Properly, it is to bend in kindness to someone with less status.

26 the LordCLVIII lift upCLIX his countenanceCLX upon you and giveCLXI you peace.CLXII

27 “So they shall putCLXIII my nameCLXIV on the Israelites, and I will bless them.”

Notes on verses 26-27

CLVIII “Lord” = YHVH. Same as “Lord” in v1. See note I above.
CLIX “lift up” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
CLX “countenance” = paneh. Same as “before” in v16. See note CX above.
CLXI “give” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
CLXII “peace” = shalom. Related to “offering of well-being” in v14. From shalam (see note XCVIII above). This is completeness, soundness, welfare, favor, friend, good health. It is to be safe and figuratively well, happy, at peace, friendly. Abstractly, it includes the ideas of welfare and prosperity (not in excessive wealth, but in having enough).
CLXIII “put” = sim. Same as “give” in v26. See note CLXII above.
CLXIV “name” = shem. Related to “give” in v26. May be from sim (see note CLXIII above). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.

Image credit: “Samson and the Lion” at the Bälinge Church by Peder the Painter, 1621-1622. Photo by Sven Rosborn.

You May Also Like

Leave a Reply