Numbers 6:20

Num 6:20 And the priest shall wave them [for] a wave offering before the LORD: this [is] holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine.

Ver. 20. The Nazarite may drink wine.] The Popish votaries will needs fetch colour and approbation for their superstitious vows, from this order of Nazarites. But the abolishing of this ordinance is declared in Act 21:25, and they are so far from the abstinence of Nazarites, that they eat of the best, and drink of the sweetest: the most generous wine in Louvain and Paris is known by the name of Vinum Theologicum, the divines, those Sorbonists, do so whiff it off.

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.

Num 6:20-21. May drink wine — And return to his former manner of living. That his hand shall get — Besides what he shall voluntarily give according to his ability.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Or, with the breast.

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

20. shall wave them] The portions of a peace-offering which fell to the priest were not appropriated by him until a peculiar ritual had been performed. The breast—and in the present case the boiled shoulder and part of the meal-offering also—were waved or swung, that is, apparently, moved towards the altar and back, as a symbol that the priest first gave them to God, and that God then gave them back to him for his own use (cf. Num_5:25, Exo_29:27). The word ‘wave,’ however, is sometimes employed more loosely, and denotes simply ‘to offer’; see Num_8:11; Num_8:13; Num_8:15; Num_8:21.

heave thigh] thigh of contribution. See on Num_5:9.

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.

This is the law of the Nazarite, who hath vowed,.... The vow of a Nazarite; what he is obliged to do when his Nazariteship is up:

and of his offering unto the Lord for his separation; of the several offerings required of him, to offer to the Lord, for and upon his going through his Nazariteship, his burnt offering, sin offering, sacrifice of peace offerings, his meat offering and drink offering; together with the basket of unleavened bread, cakes and wafers:

besides that that his hands shall get; the above offerings were what he was obliged unto by the law of God, even though a poor man; but, besides these, it was expected of a man of substance, that he would voluntarily of himself offer more, according to his ability and the length of the time of his Nazariteship:

according to the vow which he hath vowed, so he must do after the law of his separation; there were some things he was obliged to do by his vow, and as he had vowed, there was a necessity upon him to fulfil it; as to abstain from the things he vowed so to do, and that as long a time as he fixed by his vow, and when finished to offer the sacrifices required of him.

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

Priest, contrary to what was required in other sacrifices. (Jospehus, [Antiquities?] iv. 4. Both the priest and the Nazarite waved the sacrifice towards the four quarters of the world.

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).

And return to his former freedom and manner of living; he is discharged from his vow. Of the wave-offering and heave-offering, see Lev 7:30,32.

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

20. Wave offering — See Lev_7:30, note.

After that the Nazarite may drink wine — The Hebrew yayin is the most general term for wine which intoxicates. It is an open question whether the strong condemnation pronounced by the Bible against the effects of wine is not rather directed against intoxication and excess than against the substance itself. He who quotes the Nazarite as an example of total abstinence should also quote this permission of wine drinking after the period of his vow. The Pauline reason for abstinence, the removal of all stumbling-blocks from the path of the weak brother, is the only unanswerable, scriptural argument. Rom_14:21, note. This removes the question from the sphere of immutable morality, into which extremists have wrongfully thrust it, to the sphere of prudential morality, where it belongs.

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

Shall wave them. By putting his hands under the hands of the Nazirite. On the symbolism of this see Le 7. Drink wine. Perhaps at the sacrificial feast.

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

May drink wine - And return to his former manner of living.

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

קדש הוא לכהן IT IS HOLY FOR THE PRIEST — The cake, the wafer and the shoulder are a heave-offering for the priest.

על חזה התנופה means: BESIDES THE BREAST AND THE SHOULDER which are due to him (the priest) from all feast-offerings, there is to be added to the portions assigned to the priest in the case of the Nazarite’s feast-offerings, this shoulder. Because the feast-offerings of the Nazarite are included in the general rule governing feast-offerings but were excepted to become subject to a new matter — the setting apart of the shoulder for the priest — it became necessary to restore them to the general rule of שלמים by expressly stating that they are subjected also to the setting apart of the breast and thigh as are שלמים in general (Sifrei Bamidbar 37).

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.