Ulangan 21:5

21:5 Then the Levitical priests ¹  will approach (for the Lord your God has chosen them to serve him and to pronounce blessings in his name, ²  and to decide ³  every judicial verdict ⁴ )

Imamat 9:22

9:22 Then Aaron lifted up his hands toward the people and blessed them and descended from making the sin offering, the burnt offering, and the peace offering.

Bilangan 6:23-26

6:23 “Tell Aaron and his sons, ‘This is the way ⁵  you are to bless ⁶  the Israelites. Say ⁷  to them:

6:24 “The Lord bless you ⁸  and protect ⁹  you;

6:25 The Lord make his face to shine upon you,

and be gracious to you; ¹⁰ 

6:26 The Lord lift up his countenance upon you ¹¹ 

and give you peace.”’

Bilangan 6:2

6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman ¹²  takes a special vow, ¹³  to take a vow ¹⁴  as a Nazirite, ¹⁵  to separate ¹⁶  himself to the Lord,

Bilangan 30:1

Vows Made by Men

30:1 ¹⁷ Moses told the leaders ¹⁸  of the tribes concerning the Israelites, “This is what ¹⁹  the Lord has commanded:

[21:5]  ¹ tn Heb “the priests, the sons of Levi.”

[21:5]  ² tn Heb “in the name of the Lord.” See note on Deut 10:8. The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[21:5]  ³ tn Heb “by their mouth.”

[21:5]  ⁴ tn Heb “every controversy and every blow.”

[6:23]  ⁵ tn Or “thus.”

[6:23]  ⁶ tn The Piel imperfect has the nuance of instruction. The particle “thus” explains that the following oracle is the form to use.

[6:23]  ⁷ tn Here is the only use of the verb אָמַר (’amar) as an infinitive absolute; it functions as a verb form, an imperative or an imperfect of instruction. Several commentators have attempted to emend the text to get around the difficulty, but such emendations are unnecessary.

[6:24]  ⁸ tn The short blessing uses the jussive throughout, here the Piel jussive with a pronominal suffix. While the jussive has quite a range of nuances, including wish, desire, prayer, or greeting, the jussives here are stronger. The formal subject of the verb is the Lord, and the speaker pronouncing the blessing is the priest, notably after emerging from the holy of holies where atonement has been made. The Lord says in this passage that when the priest says this, then the Lord will bless them. The jussive then is an oracle, not a wish or a prayer. It is a declaration of what the Lord imparts. It is as binding and sure as a patriarchal blessing which once said officially could not be taken back. The priest here is then pronouncing the word of the Lord, declaring to the congregation the outcome of the atonement.

[6:24]  ⁹ tn The verb “to keep” concerns the divine protection of the people; its basic meaning is “to exercise great care over,” “to guard,” or “to give attention to” (see TWOT 2:939). No doubt the priestly blessing informed the prayer and promise that makes up Ps 121, for the verb occurs six times in the eight verses. So in addition to the divine provision (“bless” basically means “enrich” in a number of ways) there is the assurance of divine protection.

[6:25]  ¹⁰ tn Whereas the first line of the blessing had three Hebrew words, the second has five, and the third has seven. In this second line and the following third, the blessing takes the form of an emblem followed by the truth. For the Lord to make his face shine on them would mean to be gracious to them. M. Noth rightly calls this image of the shining face “a figure of speech for benevolence and favour” (Numbers [OTL], 59); see, for example, Pss 4:7; 31:17; 44:4; 67:2; 80:4, 8, 20; 119:135; Dan 9:17). The image may have its inspiration in the theophanies. The picture is of divine favor – the beaming face of a parent for his beloved.

[6:26]  ¹¹ tn The last line of the blessing also has first the image and then the parallel interpretation – for God to lift up his face is for God to give peace. The idea of the fallen face is one of anger (see Gen 4:6,7); and the idea of the hidden face is that of withholding support, favor, or peace (see Deut 31:18; Ps 30:8; Ps 44:25). If God lifts his face toward his people, it means he has given them peace – peace, prosperity, completeness, health, safety, general well-being, and the like.

[6:2]  ¹² tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.

[6:2]  ¹³ 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.”

[6:2]  ¹⁴ 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.

[6:2]  ¹⁵ 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).

[6:2]  ¹⁶ 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.”

[30:1]  ¹⁷ sn Num 30 deals with vows that are different than the vows discussed in Lev 27 and Num 6. The material is placed here after all the rulings of the offerings, but it could have been revealed to Moses at any time, such as the Nazirite vows, or the question of the daughters’ inheritance. The logic of placing it here may be that a festival was the ideal place for discharging a vow. For additional material on vows, see R. de Vaux, Ancient Israel, 465-66.

[30:1]  ¹⁸ tn Heb “heads.”

[30:1]  ¹⁹ tn Heb “This is the word which.”