Numbers 30:7

Either by oath, or solemn promise.

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

7, 8. When her husband comes to hear of it (see Num_30:4), he may then either annul it if he wishes, or by tacit approval allow it to stand.

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 her husband heard it, and held his peace at her in the day that he heard it,.... The vow she made, and by his silence consented to it:

then her vows shall stand, and her bonds wherewith she bound her soul shall stand; or she be under obligation to perform them.

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

Husband, whether she live with him, or with her father; whether she be only espoused, or the marriage be consummated. Women often staid for some time at their father’s house after they were married; and, in this case, some people say that either her father or her husband might disannul her vow. But others allow this right only to her husband. (Bonfrere) See ver. 11. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

ואם היו תהיה לאיש AND IF SHE BECOMES A MAN’S — (a phrase used for marriage). This refers to a woman who becomes betrothed (ארוסה). Or perhaps this is not so, but it refers to a married woman (one who has joined her husband; cf. Rashi on Leviticus 21:9). When, however, it says, (v. 11) “And if she vowed in her husband’s house”, it is evident that a married woman is being spoken of there, and here, therefore, the text is speaking of one who has been only betrothed. And it (the separate mention of her) is intended to make a different rule about her — that her father and her husband must annul her vow: if the father annulled and the husband did not annul, or the husband annulled and the father did not annul, then this vow is not regarded as annulled, and it is not necessary to state (and it is a matter of course) that if one of them confirmed the vow the other has no power to annul it (Sifrei Bamidbar 153:7; Nedarim 67a).

ונדריה עליה [AND IF SHE BECOMES A MAN’S] AND HER VOWS ARE UPON HER — It means that she had made the vows being in her father’s house, and her father did not hear them, and so they were neither annulled nor confirmed at the time of her betrothal (cf. Sifrei Bamidbar 153:7).

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.

AND IF SHE WERE AT ALL [BETROTHED] TO A MAN, AND THERE ARE VOWS UPON HER. In the opinion of our Rabbis Scripture [here] is saying: “and if she, this woman [mentioned above in Verses 4-6] were at all [betrothed] to a man, and bound herself by a bond, being in her father’s house, in her youth — and there are vows upon her, meaning that her father had not heard them, so that they were neither annulled nor confirmed, and her [betrothed] husband hears them as well [as her father who hears them now when she is betrothed], then he makes void her vow, signifying that he also joins [now] with the father in annulling her vows [that are upon her].”

And the phrase she were at all ‘to a man’ means that she is [promised] unto him but [still] is in her father’s house, and has not yet come to his [the man’s] house, and [hence] this must refer to a betrothed girl, for Scripture calls her too, the wife of his fellow. of the man to whom she is betrothed, in the same way that here he is described as her ish (man) — literally “husband.” Now our Rabbis did not explain [that this verse refers to a fully-married wife, and teaches] that a husband himself can annul the vows of his married wife which she “brought along” from her father’s house to his house, as would seem the simple meaning of the verse, for if that were so, why would Scripture have to repeat itself and say [in Verse 11], And if a woman vowed in her husband’s house, for if he can annul [even] those vows which preceded [his marriage to her], surely [he can annul] those vows which [she makes whilst she is] in his house! a woman vowed in her husband’s house etc.? It must be because Verses 7-9 speak about a betrothed woman, in which case both the father and the betrothed do jointly annul her vow. “If the father revoked the vow but not the betrothed, or if the betrothed revoked it but not the father, the vow is not revoked. Still less need it be said if one of them explicitly confirmed the vow” (Nedarim 67a). — It should be noted that the term “betrothed” in this connection has reference to the actual “betrothal” of a man to a woman to be his wife [not a mere “engagement”]. In the eyes of the Jewish law she is then considered his wife, except that the consummation of the marriage takes place some time after the betrothal. And [even without resorting to this reasoning], it is the tradition [of the Rabbis] which decides [the true meaning of the verses].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.