Chapter 6

1 The law of the Nazarites. 22 The form of blessing the people.

2. Man or woman. We have few records of women Nazirites. They would have been expected to meet conditions similar to those enjoined upon men. If a woman was subject to a father or a husband, either one had the authority to annul her vow (ch. 30:3–5). The fact that the mother of Samson was not to drink wine implies that she may have taken a temporary Nazirite vow (Judges 13:4, 5), In connection with this first use of the word “Nazirite” it should be stated that the spelling here given is employed for two reasons: It is a better transliteration of the Hebrew; it protects against a popular misunderstanding of the term as signifying an inhabitant of Nazareth. However, in quotations from Scripture, the spelling there given, is employed.

To vow a vow. Compare with Num. 15:3, 8; Lev. 22:21; 27:2.

Nazarite. The Hebrew root means “to separate,” “to consecrate,” “to dedicate” in a religious or ceremonial sense. The noun nazir means “consecration,” “crown” (as a sign of consecration), and refers also to the person consecrated. The fuller expression, “Nazarite unto God” Judges 13:5, 7, means one fully dedicated to God.

3. Wine. From a word for grape wine, a common drink (Gen. 14:18; 27:25; Judges 19:19; 2 Sam. 16:2; Amos 5:11; 9:14; etc.).

Strong drink. Intoxicating drinks in general; used of drinks made from other materials than grapes. The Hebrew root means “to become intoxicated,” and is used metaphorically of destruction (Isa. 49:26). Wine and strong drinks were forbidden priests on duty (Lev. 10:9), and to the Nazirites (see Judges 13:4, 7, 14). They were held to be particularly bad for princes and others in responsible positions (Prov. 31:4), and all others were cautioned as to their use (Prov. 20:1; 23:29–33; Hab. 2:15).

Vinegar. A sour product of the manufacture of the inferior grades of wine of acid content. It was diluted with water by the common people and used as an inexpensive drink.

Liquor of grapes. “Juice of grapes” (RSV). It may refer to any drink made from fresh grapes.

Kernels. The words “kernels” and “husk” are not found elsewhere in the OT, and their meaning is uncertain. The RSV renders them “seeds” and “skins.”

5. No razor. The best-known example of unshorn hair is that of Samson (Judges 13:5; cf. Num. 8:7). This injunction is found in all references to Nazirites, for the long locks were an outward mark of dedication to God (see Lev. 21:5; Judges 13:5; 16:17; 1 Sam. 1:11).

The days be fulfilled. See Acts 21:24, 26.

Locks of the hair. The locks of hair would clearly mark the consecrated Nazirite (see Judges 16:17).

6. No dead body. The Nazirite was forbidden to touch a dead body, to be in a house with a dead person, or to accompany the corpse to the grave (ch. 19:11–16). Similarly, the high priest was forbidden to come into contact with a dead body (Lev. 21:11). The literal expression here is “the soul of the dead” (see on Num. 5:2 and on Gen. 35:18). As with other injunctions, Samson did not observe this one (Judges 14:19; 15:8).

7. For his father. The same command was applied to the high priest (Lev. 21:11), though not to the priests who assisted him (Lev. 21:1, 2).

The consecration. This refers to his unshorn locks as a royal crown. This very word is translated “crown” in Ex. 29:6; 39:30; Lev. 8:9; 21:12; 2 Sam. 1:10; 2 Kings 11:12; 2 Chron. 23:11; Ps. 89:39; 132:18; Prov. 27:24; Zech. 9:16.

9. Defiled. The defilement was caused by the dead body, and therefore not intentional on the part of the Nazirite. Even unintentional or “hidden” sin was looked upon as serious (Ps. 19:12; 90:8).

Shave. As the hair had become defiled, it was necessary to dispose of it. How this was to be done is not mentioned. Ancient practice among other peoples was to bury defiled objects.

His cleansing. This involved sprinklingwith water that contained the ashes of the red heifer (Num. 19).

10. Two turtles. That is, turtledoves; or else two young pigeons. Those defiled by uncleanness offered the same inexpensive offerings as a substitute for more expensive ones (Lev. 5:7; 12:8; 15:14, 29). A non-Nazirite defiled by contact with a dead body was not required to make an offering (Num. 19:19).

11. Sin offering.The purpose of this sacrifice was the removal of the defilement. It was offered at the consecration of priests (Ex. 29:1, 14; Lev. 8:2, 14), of the Levites (Num. 8:8, 12), also for ceremonial defilement as here (Lev. 12:6, 8; 14:19; 15:15), and for the consecration of objects (Ex. 29:36; Lev. 8:14).

Burnt offering. Dedication is again declared by this offering.

Sinned. That is, he contracted a legal uncleanness, and thereby sinned against God in that he did not take adequate precautions against coming into contact with a corpse. Compare with Christ’s emphasis on the importance of cleanness of heart (Mark 7:18–23).

Hallow his head. He again resumes his Nazirite status, with his vows reiterated, after shaving his head and reconsecrating his hair.

12. Consecrate. Having recovered his cleanness, he was required to begin again the whole period of his Nazirite vow.

A lamb. The Hebrew reads, “He shall bring a male lamb, the son of a year, for a guilt offering.” The word translated “trespass offering” always implies guilt. To make this offering was to acknowledge guilt (cf. Lev. 5:15).

Shall be lost. The days he had already kept his Nazirite vow were canceled by the defilement.

13. Days of his separation. These may have been of varying periods. However, the examples of Nazirites we have in the Bible are in each case lifelong: Samson (Judges 13:5), Samuel (1 Sam. 1:11), John the Baptist (Luke 1:15).

14. Offer his offering. On the completion of the period of his vow he would return to his ordinary way of life, hence the need of a sin offering. The sin offering was normally offered before the burnt offering. The sin offering was for any omissions of which he may have been guilty during the days of his vow.

Peace offerings. The Hebrew word here is of uncertain origin, and may be connected with the word “peace,” or with another meaning “to make restitution.” It is an offering for happy occasions, an offering of thankfulness, with the worshiper eating part of the sacrifice.

15. Meat offering. That is, the cereal offering of fine flour, and the libations, such as were used with the burnt offering and peace offerings of v. 14; the sin offering did not require either meal or drink offering.

16. Shall bring. The priest shall bring the offerings to the altar.

18. At the door. The shaving was done beside the slain peace offering (cf. Lev. 3:2), and the hair cast into the fire of the sacrifice on the altar that stood before the door of the tabernacle (Ex. 40:6). The hair had been dedicated to Jehovah; therefore it was destroyed, to eliminate any danger of defilement.

19. Sodden shoulder. The boiled shoulder had been held in readiness.

Upon the hands. The Hebrew reads, “upon the upturned palms” of the Nazirite (see Ex. 29:24; Lev. 8:27).

20. Wave them. The priest waved and received for himself a larger portion of the offering of the Nazirite than he did of any other offering, for the “sodden shoulder” is in addition to the right shoulder (or right thigh) that was already assigned to him (see Lev. 7:30–33).

Holy for the priest. This alludes to the boiled shoulder, the extra portion mentioned in v. 19. The Nazirite presumably ate of the sacrificial meal after he was discharged by the priest.

May drink wine. Probably permissive, referring to the future; the man was now free to live as other men lived. The word for “wine” is the same as in v. 3.

21. Beside that. There was no law to prohibit the Nazirite bringing additional burnt offerings and peace offerings if his means allowed; but only one sin offering was admissible.

23. Saying unto them. This suggests that the blessing was pronounced in the presenceof the entire congregation (see Lev. 9:22; Deut. 21:5).

24. Bless thee, and keep thee. A double benediction for long life and happiness, and protection from loss and sin.

25. Face shine. The word means “to illuminate, to envelop in glory” (see 1 Sam. 14:29; Ezra 9:8; Prov. 4:18; Isa. 60:19).

Be gracious. This suggests every kind of graciousness and tender consideration. No divine attribute is more precious to sinful man than the grace of God.

26. Lift up his countenance. Compare Ps. 4:6. If the face of Jehovah is hidden, then despair settles upon man (Deut. 31:17, 18; Job 13:24). If His face is turned against man, then death and destruction befall him (Lev. 17:10; Ps. 30:7; 34:16; 44:24, 25; 104:29).

Peace. Compare Isa. 26:3. The Hebrew word signifies “oneness,” “completeness,” and “perfection.”

27. Put my name. The name of God was revealed by Him personally (Ex. 3:13–15; 6:3), and is of inexpressible sanctity (Ex. 20:7; 33:19; 34:6, 7).

The Hebrew word “name” has many meanings that are extremely helpful: see “for a name,” or “memorial” (Isa. 55:13). Other texts show the connection between God’s name and His place of worship (Ex. 20:24; Jer. 7:10); also, His revealed character (Amos 9:6). The fundamental lesson of the expression “put my name upon the children of Israel” is in their being God’s private possession, peculiarly His (see on Ex. 19:5) and intimately associated with Him (see Deut. 28:10; Jer. 14:9).

Ellen G. White comments

2    AA 406

22-276T 350

23-27MH 285

27   MH 404