Numbers 6:21

Num 6:21 This [is] the law of the Nazarite who hath vowed, [and of] his offering unto the LORD for his separation, beside [that] that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.

Ver. 21. Besides that that his hand,] i.e., Beside his voluntary devotion, according to his ability. This he may do; but that he must do, be he poor or rich.

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.

At the least he shall do this, if he be able to offer no more.

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

Verse 21. This is the law of the Nazarite] We learn from Maimonides, in his Treatise of the Nazarite, that a man might become a Nazarite in behalf of another; that is, might assist him in bearing the expenses of the sacrifices, c. "A son may fulfil the vow his deceased father hath made, but did not live to accomplish: - He that saith, upon me be the shaving of a Nazarite, he is bound to bring the offerings of shaving for cleanness, and may offer them by the hand of what Nazarite he will. If he say, Upon me be half the oblations of a Nazarite, then he bringeth half the offerings by what Nazarite he will, and that Nazarite payeth his offerings out of that which is his."

"By this," says Mr. Ainsworth, "we may see the reason of that which James said to Paul, though he had no Nazarite's vow upon him: 'We have four men who have a vow on them them take and sanctify thyself with them, and BE AT CHARGES WITH THEM, that they may shave their heads, c. Then Paul took the men, and the next day, sanctifying himself with them, entered into the temple to signify the accomplishment of the days of sanctification, (or Nazariteship), until that an offering should be offered for every one of them' see Ac 21:23-26. For though Paul had not vowed or fulfilled a Nazariteship himself, yet might he contribute with them, and partake of their charges about the sacrifices."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) Beside that that his hand shall get.—i.e., besides any voluntary offerings which it may be in his power to make.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. and of his oblation] namely his oblation. The word is loosely in apposition to ‘the law.’ The oblation formed the most important factor in the regulations. On the word tôrâh ‘law’ see Chapman, Introd. Append, vi.

beside that which he is able to get] i.e. beside what his means enable him to offer further. The law prescribes only the minimum offering. The Nazirite was free, and was probably encouraged, to vow something larger; and he must faithfully do ‘according to the vow which he voweth.’ The warning given at a later time in Ecc_5:4 f. shews that vows were not always paid.

Num_6:22-27

The Priestly Blessing

This fragment of priestly tradition has no connexion with what precedes or follows it. The simple and beautiful three-fold petition probably dates from a time anterior to P ; but Num_6:22 f., 27 are a setting or framework in which P places it. The priestly function of blessing is recognised in Lev_9:22 f., Deu_10:8; Deu_21:5, 2Ch_30:27; cf. Psa_118:26, Sir_36:17; Sir_45:15; Sir_50:21. In the thrice repeated name ‘Jehovah’ the writer did not, of course, contemplate the doctrine of the three Persons in the Godhead. But the words may nevertheless be regarded as an unconscious foreshadowing of the fuller Christian revelation. The form of the prayer is due to the parallelism which distinguishes Hebrew poetry. The words, which find an echo in Psa_67:1, may be literally rendered:

Jehovah bless thee,and guard thee.Jehovah light up His face towards thee,and favour thee.Jehovah lift up His face towards thee,and appoint for thee welfare.27. put my name upon] This denotes that they are Jehovah’s possession, and stand in the closest relationship with Him. Cf. Deu_28:10, Jer_14:9.

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.

And the Lord spake unto Moses,.... At the same time perhaps that the above law was given concerning the Nazarites; though why this should follow upon that, and what connection there is between the one and the other, it is not easy to say; the Nazarites were holy persons, and so were the priests; and therefore, according to Aben Ezra and others, the law of the one is joined to the law of the other:

saying; as follows.

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

Mind. If he have vowed any thing more, he must perform it. (Haydock)

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).

Besides that that his hand shall get, i.e. besides what he shall voluntarily promise and give according to his ability.

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

21. Besides that that his hand shall get — Better, besides what his hand grasps. R.V., “which he is able to get.” The foregoing sacrifices are absolutely necessary to the discharge of a temporary Nazarite; but other sacrifices, according to his ability, are optional. In after times there grew up the charitable custom, on the part of the rich, of defraying the expenses of the sacrifices requisite for the discharge of indigent Nazarites. This was a very popular act among the Jews. See Act_21:24, note.

The ordinance of Nazariteship is full of interest and practical instruction to all who desire, in a very special manner, to set themselves apart from things which, though not absolutely sinful in themselves, nevertheless tend to interfere with that intense devotion and entire consecration of heart requisite to that evangelical perfection which consists in loving God with all the heart. It moreover foreshadows the pre-eminent consecration of “the Nazarite” and of all who fully follow the example of “the Holy One.”

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

This is the law of the Nazarite who hath vowed, and of his offering. "And of" are not in the text. We should probably read, "This is the law of the Nazirite who hath vowed his offering unto the Lord in accordance with his consecration," i.e., these are the offerings which, as a Nazirite, he is bound to make. Beside that his hand shall get. Literally, "grasp." If he can afford or can procure anything more as a free-will offering, he may well do so. In later days it became customary for richer people to defray for their poorer brethren,the cost of their sacrifices. (Josephus, "Ant., 19:6, 1; and cf. Act_21:24)

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

That his hand shall get - Besides what he shall voluntarily give according to his ability.

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

his separation

Here "separation" means "dedication." Also, this abstract noun may be written as a verb. AT: "his dedication" or "for having dedicated himself to Yahweh" (See: Idiom and Abstract Nouns)

Whatever else he may give

This refers to the Nazirite deciding to give other offering beyond what he has been commanded to give. The full meaning of this statement can be made clear. AT: "If he decides to give any additional offerings" (See: Assumed Knowledge and Implicit Information)

he must keep the obligations of the vow he has taken

"he must still obey the requirements of the vow he has taken"

he must keep the obligations ... to keep the promise indicated by the law for the Nazirite

These two phrases mean basically the same thing and are combined to emphasize that he must obey the obligations of his vow. (See: Parallelism)

the promise indicated by the law for the Nazirite

This can be stated in active form. AT: "the promise that the law for the Nazirite indicates" (See: Active or Passive)

translationWords

law, laws

vow

promise

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

מלבד אשר תשיג ידו [THIS IS THE LAW OF THE NAZARITE WHO HATH VOWED, AND OF HIS OFFERING UNTO THE LORD …] BESIDES THAT WHICH HIS HAND SHALL GET — This implies that if he vowed: “Behold, I take upon myself to become a Nazir under the condition that I shall cut my hair (i.e. that I shall make the final ceremony) in connection with the offering of a hundred burnt offerings and a hundred feast offerings” (whilst really there is prescribed a single offering of each kind) — then כפי נדרו אשר ידור כן יעשה ACCORDING TO THE VOW WHICH HE HATH VOWED MUST HE DO, but “in addition to (על) what is prescribed in the usual law of the Nazarite”. In addition to it, but not omitting any of it — so that if he vowed: “Behold, I take upon myself to become a Nazir five times under the condition to cut my hair (i.e. to make the final ceremony once) in connection with the offering of only these three animals (i. e. one עולה, one שלמים and one חטאת, whilst after the elapse of each term an עולה and a שלמים offering are due), I do not read with reference to him (i.e. I do not apply to him the words): “According to the vow which he vowed, so must he do” [— but he must bring each of the offerings five times as prescribed] (Sifrei Bamidbar 38).

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.

THIS IS THE LAW OF THE NAZIRITE WHO VOWETH HIS OFFERING UNTO THE ETERNAL FOR HIS NAZIRITEHOOD, BESIDES THAT WHICH HIS MEANS SUFFICE. The correct meaning of the verse is as if it had said: “This is the law of the Nazirite who voweth a vow of the Nazirite; his offering unto the Eternal for his Naziritehood shall be besides that which his means suffice.” Or it may mean: “This is the law of the Nazirite, and this is the law of his offering unto the Eternal for his Naziritehood.” It is possible that He is saying: “This is the law of the Nazirite, that he vow his offering unto the Eternal for his Naziritehood,” meaning to say that he should not specify a particular animal as an offering, but should vow: “I shall bring an offering for my Naziritehood,” or he should simply say: “I am a Nazirite,” for as soon as he vowed to be a Nazirite, it is [already] binding upon him as a vow [to bring] the offering mentioned [in the Torah]. He reverts and states, besides that which his means suffice, [meaning to say] that if he is rich he may [voluntarily] increase his offerings [i.e., the burnt-offerings and peace-offerings, as will be explained, but not the sin-offering]; and according to his vow which he voweth concerning these offerings, whether [he is] rich or poor, so he must do after the law of his Naziriteship — so that he may bring more, but not less [than what Scripture prescribes for him to bring]. He mentioned this in order to teach us that if the Nazirite was rich and wants to bring several offerings, or if he vowed at the beginning: “I am a Nazirite and I shall bring a thousand burnt-offerings and peace-offerings,” then he must bring them all on the day of completion [of his time as a Nazirite], and he may not drink wine until he has offered them all up, for they all constitute the law of his Naziriteship. It is possible that [the latter half of the verse means]: “besides that for which his means suffice so must he do according to his vow which he voweth.” This He mentioned because it is usually the rich who vow in this way. as referring to the rich, and according to his vow which he voweth as applying to the poor, as explained above. Now Ramban interprets both expressions as applying to the rich, for it is usually they who vow to bring several burnt-offerings or peace-offerings. The reason why Ramban gives this interpretation may be because it is unnecessary for Scripture to state specifically that a poor Nazirite must bring the minimum number of offerings, as was explained in the first interpretation, since this is self-understood.

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.