Bilangan 6:2
Konteks6:2 “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,
Bilangan 6:5
Konteks6:5 “‘All the days of the vow 6 of his separation no razor may be used on his head 7 until the time 8 is fulfilled for which he separated himself to the Lord. He will be holy, 9 and he must let 10 the locks of hair on his head grow long.
Bilangan 6:18
Konteks6:18 “‘Then the Nazirite must shave his consecrated head 11 at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire 12 where the peace offering is burning. 13
Kisah Para Rasul 21:24
Konteks21:24 take them and purify 14 yourself along with them and pay their expenses, 15 so that they may have their heads shaved. 16 Then 17 everyone will know there is nothing in what they have been told 18 about you, but that you yourself live in conformity with 19 the law. 20
[6:2] 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.
[6:2] 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.”
[6:2] 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.
[6:2] 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
[6:2] 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
[6:5] 6 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.
[6:5] 7 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
[6:5] 9 tn The word “holy” here has the sense of distinct, different, set apart.
[6:5] 10 tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”
[6:18] 11 tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).
[6:18] 12 sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).
[6:18] 13 tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.
[21:24] 14 sn That is, undergo ritual cleansing. Paul’s cleansing would be necessary because of his travels in “unclean” Gentile territory. This act would represent a conciliatory gesture. Paul would have supported a “law-free” mission to the Gentiles as an option, but this gesture would represent an attempt to be sensitive to the Jews (1 Cor 9:15-22).
[21:24] 15 tn L&N 57.146 has “δαπάνησον ἐπ᾿ αὐτοῖς ‘pay their expenses’ Ac 21:24.”
[21:24] 16 tn The future middle indicative has causative force here. BDAG 686 s.v. ξυράω has “mid. have oneself shaved…τὴν κεφαλήν have one’s head shaved…Ac 21:24.”
[21:24] sn Having their heads shaved probably involved ending a voluntary Nazirite vow (Num 6:14-15).
[21:24] 17 tn Grk “and.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has been translated as “then” to indicate the logical sequence.
[21:24] 18 tn The verb here describes a report or some type of information (BDAG 534 s.v. κατηχέω 1).
[21:24] 19 tn Grk “adhere to the keeping of the law.” L&N 41.12 has “στοιχέω: to live in conformity with some presumed standard or set of customs – ‘to live, to behave in accordance with.’”