Numbers 6:27

6:27 So they will put my name ¹  on the Israelites, and I will bless them.”

Numbers 6:2

6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman ²  takes a special vow, ³  to take a vow ⁴  as a Nazirite, ⁵  to separate ⁶  himself to the Lord,

Numbers 7:14

7:14 one gold pan weighing 10 shekels, full of incense;

Isaiah 63:19

63:19 We existed from ancient times, ⁷ 

but you did not rule over them,

they were not your subjects. ⁸ 

Daniel 9:18-19

9:18 Listen attentively, ⁹  my God, and hear! Open your eyes and look on our desolated ruins ¹⁰  and the city called by your name. ¹¹  For it is not because of our own righteous deeds that we are praying to you, ¹²  but because your compassion is abundant. 9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” ¹³ 

[6:27]  ¹ tn The idea of their putting the name of Yahweh on the people is somewhat problematic. The pronouncing of the name of Yahweh in this context over the people was taken to be the effectual means of blessings. “Putting the name on them” is an expression that emphasizes the truth that he is their God and they are his people or that having his name is having his blessing.

[6:2]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.”

[63:19]  ⁷ tn Heb “we were from antiquity” (see v. 16). The collocation עוֹלָם + מִן + הָיָה (hayah + min + ’olam) occurs only here.

[63:19]  ⁸ tn Heb “you did not rule them, your name was not called over them.” The expression “the name is called over” indicates ownership; see the note at 4:1. As these two lines stand they are very difficult to interpret. They appear to be stating that the adversaries just mentioned in v. 18 have not been subject to the Lord’s rule in the past, perhaps explaining why they could commit the atrocity described in v. 18b.

[9:18]  ⁹ tn Heb “turn your ear.”

[9:18]  ¹⁰ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ¹¹ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ¹² tn Heb “praying our supplications before you.”

[9:19]  ¹³ tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.