Numbers 6:12

Num 6:12 And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled.

Ver. 12. And he shall consecrate.] He shall begin the world anew: so must we, after some foul fall especially: "Repent and do thy first works," {Rev 2:5} as the Shulamite did. {Son 5:2, &c.}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

So that he shall begin his vow anew.

Beginning at the eighth day, when he is purified.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

12. he shall separate &c.] He shall separate anew the whole period of the vow upon which he had originally entered.

a guilt-offering] This was the most expensive part of the ritual. Opinions differ as to the exact force attaching to it. But the distinctive feature of the offering in other cases seems to have been that it involved an act of reparation for wrong done (see on Num_5:6-8). In the present case it is probably reparation for the delay in the completion of the vow and therefore of the sacrifices which consummated it.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And this is the law of the Nazarite,.... This has respect either to what goes before; those are the things he is obliged to that vows the vow of a Nazarite; what he is to abstain from during the time of his vow, and what he is to do in case of any defilement; or to what follows after, what is binding upon him, what offerings he is to bring, and what rites and ceremonies are to be observed by him when he has finished his vow:

when the days of his separation, or Nazariteship:

are fulfilled; whether more or fewer; when the time is quite up, and he has gone through his vow without any breach of it:

he shall be brought unto the door of the tabernacle of the congregation; it is not said by whom he should be brought, whether by himself or by the priest; the Targum of Jonathan is,"he shall bring himself;''that is, present himself; and so Jarchi and Aben Ezra; which latter adds, or the priest shall bring him by command, whether he will or not, to offer his offering.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The days of his separation; as many days as he had before separated or vowed unto God. Lost, i.e. not reckoned or imputed to him. Heb. full, to wit, to the ground, i.e. be void or of none effect.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Consecrate — Separate. The term of his original vow must begin anew, and the previous days count for nothing. For the spiritual lesson, see Eze_33:13.

Trespass offering — See Lev_5:6, note, and introductory note. This was the proper offering for an inadvertent sin. See Lev_5:15, note. He has become delinquent “for having prolonged the days of separation through his carelessness with regard to the defilement; that is to say, for having extended the time during which he led a separate, retired, and inactive life, and suspended his duties to his own family and the congregation, thus doing injury to them, and incurring a debt in relation to them through his neglect.” — Knobel.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For a trespass offering. Rather, "for a guilt offering." Hebrew, asham. (see Le 5) The asham always implied guilt, even though it might be purely legal, and it was to be offered in this case in acknowledgment of the offence involved in the involuntary breach of vow. In the education of conscience, on anything lower than the "perfect law of liberty," it was only possible to secure thoroughness and consistency at the cost of introducing much that was arbitrary and destined to pass away. Something similar must always be tolerated in the moral education of children. The days that were before shall be lost. Literally, "shall fall." Septuagint, alogoi esontai , "shall not be counted."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The days of his separation - As many days as he had before vowed to God. Lost - Hebrew. fall, to the ground, that is, be void or of none effect.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

for the days of his consecration

"during the time he is being set apart again"

He must bring a male lamb ... as a guilt offering

The man is to bring the lamb to the priest so that it can be sacrificed. The full meaning of this statement can be made explicit. AT: "He must bring a male lamb one year old to the priest as a guilt offering" (See: Assumed Knowledge and Implicit Information)

The days before he defiled himself must not be counted

This can be stated in active form. AT: "He must not count the days before he defiled himself" (See: Active or Passive)

his consecration was defiled

This can be stated in active form. AT: "he defiled himself" or "he made himself unacceptable" (See: Active or Passive)

translationWords

Yahweh

lamb

guilt offering

defile

God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

'והדר לה את ימי נזרו AND HE SHALL CONSECRATE IN HONOUR OF THE LORD THE DAYS OF HIS NAZARITEHOOD — i.e., he shall again count the days of his Nazaritehood as though for the first time (i.e., he must begin the counting of the period of his Nazaritehood from the first day, not resume it at the point where it was broken off).

והימים הראשנים יפלו AND THE DAYS THAT WERE BEFORE SHALL BE LOST — i.e. shall not come into account.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.