Bilangan 6:3
Konteks6:3 he must separate 1 himself from wine and strong drink, he must drink neither vinegar 2 made from wine nor vinegar made from strong drink, nor may he drink any juice 3 of grapes, nor eat fresh grapes or raisins. 4
Bilangan 28:7
Konteks28:7 “‘And its drink offering must be one quarter of a hin for each lamb. 5 You must pour out the strong drink 6 as a drink offering to the Lord in the holy place.
Bilangan 14:1-2
Konteks14:1 7 Then all the community raised a loud cry, 8 and the people wept 9 that night. 14:2 And all the Israelites murmured 10 against Moses and Aaron, and the whole congregation said to them, “If only we had died 11 in the land of Egypt, or if only we had perished 12 in this wilderness!
Bilangan 30:5
Konteks30:5 But if her father overrules her when he hears 13 about it, then none 14 of her vows or her obligations which she has pledged for herself will stand. And the Lord will release 15 her from it, because her father overruled her.
[6:3] 1 tn The operative verb now will be the Hiphil of נָזַר (nazar); the consecration to the
[6:3] 2 tn The “vinegar” (חֹמֶץ, homets) is some kind of drink preparation that has been allowed to go sour.
[6:3] 3 tn This word occurs only here. It may come from the word “to water, to be moist,” and so refer to juice.
[6:3] 4 tn Heb “dried” (so KJV, ASV, NRSV).
[28:7] 5 tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”
[28:7] 6 tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).
[14:1] 7 sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.
[14:1] 8 tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.
[14:1] 9 tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.
[14:2] 10 tn The Hebrew verb “to murmur” is לוּן (lun). It is a strong word, signifying far more than complaining or grumbling, as some of the modern translations have it. The word is most often connected to the wilderness experience. It is paralleled in the literature with the word “to rebel.” The murmuring is like a parliamentary vote of no confidence, for they no longer trusted their leaders and wished to choose a new leader and return. This “return to Egypt” becomes a symbol of their lack of faith in the
[14:2] 11 tn The optative is expressed by לוּ (lu) and then the verb, here the perfect tense מַתְנוּ (matnu) – “O that we had died….” Had they wanted to die in Egypt they should not have cried out to the
[30:5] 13 tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.
[30:5] 14 tn The Hebrew “all will not stand” is best rendered “none will stand.”
[30:5] 15 tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The