Numbers 6:3

Num 6:3 He shall separate [himself] from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried.

Ver. 3. He shall separate himself from wine.] Lest he should drink and forget the law, {Pro 31:5} which he was to study diligently: but loaden bellies make leaden wits: intemperance takes away the heart, {Hos 4:11} overchargeth it. {Luk 21:34}

Moist grapes or dried.] Dried as raisins, currants, or grapes of Corinth, whence they come, and are called.

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 6:3. Separate himself from wine — The first is, that every person so devoted should, during the whole time of his vow, taste no wine, nor any thing that had wine in it, nor any inflammatory liquors, which are incitements to lust; that so, by perfect temperance, his mind might be in a fit disposition for every part of the service of God. Vinegar — The word חמצ, chamets, thus rendered, properly means fermentation, and the clause might have been rendered, shall drink no fermentation of wine. Strong drink — Liquor made of dates or other fruit. See Lev 10:9. Nor eat grapes — Which he was forbidden to do for greater caution, to keep him at the farther distance from wine.

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

6:3-4 The law required priests to avoid drinking wine before they served in the Tabernacle (Lev 10:9); the Nazirite vow allowed non-Levites to broaden that law to include all places, all times, and anything that comes from a grapevine.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 3. No vinegar of wine, c.] חמץ chomets signifies fermented wine, and is probably used here to signify wine of a strong body, or any highly intoxicating liquor. Dr. Lightfoot supposes that the LEPER being the most defiled and loathsome of creatures, was an emblem of the wretched, miserable state of man by the fall and that the NAZARITE was the emblem of man in his state of innocence. Wine and grapes are here particularly forbidden to the Nazarite because, as the doctor thinks, being an emblem of man in his paradisaical state, he was forbidden that tree and its fruits by eating of which Adam fell; for the doctor, as well as the Jewish rabbins, believed the tree of knowledge to have been none other than the vine.

Vinegar of strong drink] See Clarke on Le 10:9.

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

(3) He shall separate himself from wine and strong drink . . . —The law of the Nazirite in this respect, as in regard to defilement from the dead, was more strict than that which was enjoined upon the priests, thus typifying the entire surrender of the heart and life to God, and freedom from the distraction of earthly ties. The ideal of this separation, however, was not that of a life of monastic seclusion, but of action, and of uninterrupted devotion to the Divine service. The priests were forbidden to drink wine, or strong drink, when they entered the tabernacle to perform service there, but were not prohibited the use of wine at other times. Strong drink (shecar) is supposed to have been made of barley and dates or honey. The prohibition to eat any of the produce of the vine, even of that which was not intoxicating, seems designed to denote the entire consecration of the Nazirite to the Divine service, and the obligation which rested upon him to abstain from all the desires and delights of the flesh. The love of cakes made of raisins is coupled in Hos_3:1 with idolatry.

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

3. vinegar] Prepared from wine and other intoxicants which have gone sour.

liquor of grapes] Fresh wine, as distinct from the foregoing.

or dried] Raisins compressed into a cake (’ashîshâh) were a common article of food (2Sa_6:19, Hos_3:1).

3, 4. First regulation. Abstinence from intoxicating liquors and from any produce of the vine, liquid or solid.

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.

He shall separate himself from wine,.... Old or new, as Ben Gersom; from drinking it, any of it: not only from an immoderate and excessive drinking of it, which every man should abstain from, but from drinking of it at all, that he might be more free and fit for the service of God; for prayer, meditation, reading the Scriptures, and attendance on the worship of God in all its branches, and be less liable to temptations to sin; for, as Aben Ezra observes, many transgressions are occasioned by wine, which, if drank immoderately, intoxicates the mind, and unfits for religious duties, excites lust, and leads on to many vices:

and strong drink; any other intoxicating and inebriating liquor besides wine, or any other sort of wines besides such that is made of the fruit of the vine, as wines of pomegranates, dates, &c. or such as are made of barley, as our ale, or of apples and pears, called cider and perry, respectively:

and shall drink no vinegar of wine, or vinegar of strong drink; all the three Targums paraphrase it, vinegar of new wine, and vinegar of old wine, these operating in like manner as wine and strong drink themselves:

neither shall he drink any liquor of grapes; any liquor in which grapes are macerated, as the Targum of Jonathan; or water into which they are squeezed, or which is made of the lees of wine, or is a second sort of wine made of the grapes after they have been pressed, which we call "tiff":

nor eat moist grapes or dried; which have somewhat of the nature and taste of wine, and produce some of the like effects, and may lead to a desire after drinking it; wherefore this, as other things mentioned, are, as Aben Ezra says, a kind of an hedge, to keep at a distance from drinking wine.

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

Drunk. Hebrew shecar, may signify old or palm wine, Leviticus x. 9. --- Drink. Hebrew, "of shecar," which was a clear wine, with perhaps a mixture of sugar. --- Vinegar was a common beverage among the ancients. (Pliny, [Natural History?] xiv. 16; Ruth ii. 14.) The soldiers gave our Saviour some of theirs to drink. The Turks, who are not allowed to drink wine of the grape, make use of various other sorts of made wine. --- Grape, or the liquor procured from grapes, with a mixture of water, after they have served already to make wine. This liquor is called secondary wine by the Greeks, (Menochius) being designed for labourers in winter. (Varro 54, and Columella xii. 40.) Grapes of every description are forbidden to the Nazarites, as they either tend to inebriate, or at least are too luxurious. (Haydock) --- God deigns to give those a rule who voluntarily consecrate themselves to his service. "What do the Nazarites designate, but the life of those who abstain, and are continent." (St. Gregory, Mor. xxxii. 23.) (Worthington)

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).

Lest they should either inflame or dispose him to luxury, and consequently to the breaking of his vow; or cloud his reason, and thereby occasion some mistake or miscarriage in the rules to which he had bound himself. Compare Lev 10:9.

Nor eat moist grapes, or dried; which was forbidden him for greater caution to keep him at the further distance from wine.

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

3. Wine and strong drink — See Lev_10:8-11, notes. This law requiring abstinence from intoxicants is placed next to the law for a defiled or suspected woman, because by drunkenness unchastities frequently come. Gen_19:32-35; Pro_23:31; Pro_23:33.

Vinegar — A beverage generally of wine or strong drink (beer and cider) turned sour, but it was sometimes made by the fermentation of a mixture of barley and wine. It was acid even to a proverb, (Pro_10:26,) but was serviceable as a relish with bread, as used by labourers. See Rth_2:14, notes. The Romans called this liquid posca, either pure or mixed with water. Though offered in derision to Jesus on the cross, he drank it, and doubtless found a temporary refreshment amid his dying agonies. Mat_27:48, note. The same beverage drugged with anaesthetics he had previously refused. Mat_27:34, note.

Liquor of grapes — Unfermented wine or must.

Moist grapes — Fresh.

Dried — Raisins. As the fruit of the vine symbolizes all pampering of fleshly appetites which are at war with holiness, it was strictly forbidden to the Nazarite. The grape-cake, a dainty of epicures and debauchees, is mentioned in Hos_3:1, (R.V.) as a sensual bait of idolatry, a luxury not in keeping with the sobriety and purity of the true religion.

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

Strong drink. Hebrew, shekar; sikera . (Lev_10:9 Luk_1:15) Any intoxicating drink, other than wine including the beer of the Egyptians. Vinegar. Hebrew, chamets. It seems to have been freely used by the poorer people, (Rth_2:14) and was, perhaps, a thin, sour wine ("vile potet acctum," Horat.). Liquor of grapes. A drink made by soaking grape-skins in water.

Vers. 3-21. The regulations for observance of the Nazarite"s vow.

As a vow of separation, it was to be observed in as significant a way as possible. It was not only a separation in heart and sympathy, but it had its signs, which plainly indicated the separation to others. These regulations were also helpful to the Nazarite himself as remembrancers. We may conclude that not only the details of them, but the very substance, was of God"s appointment. Thus security was taken that all should be in harmony with the great body of the law, and also give the greatest chance of profit to the Nazarite himself, and the greatest chance of instruction to the people.

I REGULATIONS DURING THE CONTINUANCE OF THE VOW.

1. Abstinence from the fruit of the vine. It was to be a rigorous abstinence. This we may take to signify a protest in the most comprehensive way against all seeking of mere pleasure and comfort. The grape was the symbol of sensual delights. The spies brought back grapes of Eshcol more than any other produce to testify the riches of Canaan: this shows how much the Israelites thought of the fruit. There was, of course, no peculiar merit and advantage in abstaining from the grape itself. The abstinence was simply a sign indicating a desire to rise above the common pleasures of men. The Nazarites were not ascetics. They did not refrain from a good creature of God by way of penance. But in the grape there was the possibility of wine and strong drink, and the wine and strong drink were the testimony of the worldly soul that he loved to gratify his sensual nature, and eared not that his body should be so disciplined and restrained as to be the effectual minister of God. The appropriate joys of human life are not to be found among the powers that link us to the lower creation. We are to look for them in communion with God and following Christ. Our joy is in the Holy Ghost. "Is any merry, let him sing Psalms.

2. The unshorn head. The Nazarite was not his own. Not even the least thing about his person was at his own disposal. He was not allowed to cast away even a thing so easily and painlessly separated as the hair, seemingly of so little consequence, and so quickly growing again. It was just because the hair seemed so little a thing that leaving it unshorn was so fit for a sign. (Mat_5:36 Mat_10:30) So when we become Christ"s we become his altogether. We must be faithful in that which is least. All of life is for him, though there are many things that, hastily considered, look as little important as the short light hairs clipped from the head. The unshorn head also made a manifest difference in the sight of men. Abstaining from the vine was only known at the social board; the unshorn head revealed the Nazarite to every one he met. It was an unostentatious challenge and rebuke to the more easy-going multitude. God had accepted the Nazarite, and stamped his acceptance by this simple, impressive regulation.

3. The avoidance of the dead. Death was uncleanness. (Num_5:2) The Nazarite as a consecrated one dare not touch the dead. "Separated for God, in whose presence death and corruption can have no place, the Nazarite must ever be found in the habitations and society of the living." Not even dead kindred may the Nazarite man or woman touch. What a striking reminder in verse 7 of the requirements of Christi. (Luk_18:29, Luk_18:30) He that would please God and rise to higher attainments in Divine things must subordinate all human kinship to higher claims. Christ divides the family against itself, and makes a man"s foes those of his own household. The nearest kindred may be an obstacle to the regenerate, as still dead in trespasses and sins. "Let the dead bury their dead." A Nazarite in the observance of his vow was ever on the watch against all occasion of uncleanness, for the very least defilement compelled a fresh start from the beginning.

II REGULATIONS FOR THE RETURN TO ORDINARY LIFE. This was to be done in a public, deliberate, and sacred way. Precisely ordained offerings had to be made before the Nazarite again put razor to his head or wine to his lips. These offerings doubtless had relation both to the period just expired and the freer life to be presently resumed. There was thanksgiving for the vow successfully observed, atonement for the sin that nevertheless had mingled in it, and something to express his purposes for the future. The freer life was still to find him a Nazarite in heart. To be nearer God for a time and then go away to a distance, to taste the pleasures of holiness for a season and then go back to pollution, such conduct would have made the vow a mockery and abomination. We must all be Nazarite in spirit, opposed to the world as resolutely as was the Baptist, but not, like him, fleeing to the wilderness. Our guide and example is Jesus himself, the holiest of all Nazarites, who kept himself unspotted even at the table of the glutton and wine-bibber. His prayer for us is not that we should be taken out of the world, but kept from the evil. Y.

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

Nor eat grapes - Which was forbidden him for greater caution to keep him at the farther distance from wine.

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

מיין ושכר — Understand this as the Targum does: he shall abstain from new (יין) and old wine (שכר). The latter is called שכר, “intoxicating drink”, because wine makes one intoxicated when it is old.

וכל משרת — The word משרת denotes “steeping” in water or any other liquid. In the Mishnaic language there are many examples of this, e.g., (Shabbat 17b): “One must not soak (שורין) ink-materials and dyes in water on the eve of Sabbath”; (Nazir 34b): “A Nazarite who steeped (שרה) his bread in wine".

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.

From new or old wine he must abstain. A person should not afflict himself with fasting which decreases his Divine service, as the Sages said, nor should one cause himself pain with lashes as do the ascetics. However, one may abstain from wine, for in this way he decreases physical desires and subjugates his urges, but he will not exhaust his strength at all.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.