Numbers 6:11

6:11 Then the priest will offer one for a purification offering ¹  and the other ²  as a burnt offering, ³  and make atonement ⁴  for him, because of his transgression ⁵  in regard to the corpse. So he must reconsecrate ⁶  his head on that day.

Numbers 6:13

Fulfilling the Vows

6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought ⁷  to the entrance of the tent of meeting,

Numbers 7:10

The Time of Presentation

7:10 The leaders offered ⁸  gifts ⁹  for ¹⁰  the dedication ¹¹  of the altar when it was anointed. ¹²  And the leaders presented ¹³  their offering before the altar.

Numbers 8:17

8:17 For all the firstborn males among the Israelites are mine, both humans and animals; when I destroyed ¹⁴  all the firstborn in the land of Egypt I set them apart for myself.

Numbers 30:7

30:7 and her husband hears about it, but remains silent about her when he hears about it, then her vows will stand and her obligations which she has pledged for herself will stand.

[6:11]  ¹ tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.

[6:11]  ² tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”

[6:11]  ³ tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.

[6:11]  ⁴ tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.

[6:11]  ⁵ tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.

[6:11]  ⁶ tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”

[6:13]  ⁷ tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.

[7:10]  ¹³ tn The verse begins with the preterite and vav (ו) consecutive: “and they offered.”

[7:10]  ¹⁴ tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.

[7:10]  ¹⁵ tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.

[7:10]  ¹⁶ sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).

[7:10]  ¹⁷ tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known מָשַׁח (mashakh, “to anoint, smear”).

[7:10]  ¹⁸ tn Heb “offered,” but this is redundant and has been translated as “presented” for stylistic reasons. The same phrase occurs in vv. 11 and 12.

[8:17]  ¹⁹ tn The idiomatic “on the day of” precedes the infinitive construct of נָכָה (nakhah) to form the temporal clause: “in the day of my striking…” becomes “when I struck.”