Numbers 6:8

6:8 All the days of his separation he must be holy to the Lord.

Numbers 6:12

6:12 He must rededicate ¹  to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, ²  but the former days will not be counted ³  because his separation ⁴  was defiled.

Numbers 6:18

6:18 “‘Then the Nazirite must shave his consecrated head ⁵  at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire ⁶  where the peace offering is burning. ⁷ 

Numbers 6:21

6:21 “This is the law ⁸  of the Nazirite who vows to the Lord his offering according to his separation, as well as whatever else he can provide. ⁹  Thus he must fulfill ¹⁰  his vow that he makes, according to the law of his separation.”

Numbers 6:4

6:4 All the days of his separation he must not eat anything that is produced by the grapevine, from seed ¹¹  to skin. ¹² 

Numbers 6:7

6:7 He must not defile himself even ¹³  for his father or his mother or his brother or his sister if they die, ¹⁴  because the separation ¹⁵  for ¹⁶  his God is on his head.

Numbers 6:9

Contingencies for Defilement

6:9 “‘If anyone dies very suddenly ¹⁷  beside him and he defiles ¹⁸  his consecrated head, ¹⁹  then he must shave his head on the day of his purification – on the seventh day he must shave it.

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 ²⁰  to the entrance of the tent of meeting,

Numbers 6:5

6:5 “‘All the days of the vow ²¹  of his separation no razor may be used on his head ²²  until the time ²³  is fulfilled for which he separated himself to the Lord. He will be holy, ²⁴  and he must let ²⁵  the locks of hair on his head grow long.

Numbers 6:19

6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; ²⁶ 

[6:12]  ¹ tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.

[6:12]  ² tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.

[6:12]  ³ tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”

[6:12]  ⁴ tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.

[6:18]  ¹ 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]  ² 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]  ³ 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.

[6:21]  ¹ tn Actually, “law” here means a whole set of laws, the basic rulings on this topic.

[6:21]  ² tn Heb “whatever else his hand is able to provide.” The imperfect tense has the nuance of potential imperfect – “whatever he can provide.”

[6:21]  ³ tn Heb “according to the vow that he vows, so he must do.”

[6:4]  ¹ tn This word also is rare, occurring only here.

[6:4]  ² sn Here is another hapax legomenon, a word only found here. The word seems linked to the verb “to be clear,” and so may mean the thin skin of the grape. The reason for the strictness with these two words in this verse is uncertain. We know the actual meanings of the words, and the combination must form a merism here, meaning no part of the grape could be eaten. Abstaining from these common elements of food was to be a mark of commitment to the Lord. Hos 3:1 even denounces the raisin cakes as part of a pagan world, and eating them would be a violation of the oath.

[6:7]  ¹ tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.

[6:7]  ² tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.

[6:7]  ³ tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.

[6:7]  ⁴ tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.

[6:9]  ¹ tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.

[6:9]  ² tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.

[6:9]  ³ sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.

[6:13]  ¹ 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.

[6:5]  ¹ 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]  ² 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 Lord’s. It was to be undisturbed by humans. Since the Nazirite was to be consecrated to the Lord, that meant his whole person, hair included. In the pagan world the trimming of the beard and the cutting of the hair was often a sign of devotion to some deity.

[6:5]  ³ tn Heb “days.”

[6:5]  ⁴ tn The word “holy” here has the sense of distinct, different, set apart.

[6:5]  ⁵ tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”

[6:19]  ¹ tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.