Num 6 | TNotes | STEP | Summary for Num 6:1-21: 6:1-21 The voluntary Nazirite vow allowed men or women to set themselves apart for the Lord. There was considerable variation in how the Nazirite lifestyle was practiced in various periods of Hebrew history. Vows were taken very seriously in ancient times as a well-established means of expressing devotion or gratitude to God. This vow could be temporary or permanent; it involved refraining from alcoholic drinks, hair cutting, and contact with corpses. Nazirite restrictions gave members of non-Levitical tribes a way to enter into a more demanding and highly respected relationship with God. The Nazirite vow is probably best known because of Samson (Judg 13–16 ). See also 1 Sam 1:11 ; Jer 35 ; Acts 18:8 ; 21:23-26 ; cp. Luke 1:15 .

Summary for Num 6:1-21: 6:1-21 ^a The voluntary Nazirite vow allowed men or women to set themselves apart for the Lord. There was considerable variation in how the Nazirite lifestyle was practiced in various periods of Hebrew history. Vows were taken very seriously in ancient times as a well-established means of expressing devotion or gratitude to God. This vow could be temporary or permanent; it involved refraining from alcoholic drinks, hair cutting, and contact with corpses. Nazirite restrictions gave members of non-Levitical tribes a way to enter into a more demanding and highly respected relationship with God. The Nazirite vow is probably best known because of Samson (Judg 13–16 ^b). See also 1 Sam 1:11 ^c; Jer 35 ^d; Acts 18:8 ^e; 21:23-26 ^f; cp. Luke 1:15 ^g.
6:2 ^h Nazirite: The Hebrew term nazir is derived from a verb that means “to separate.”
Summary for Num 6:3-4: 6:3-4 ⁱ The law required priests to avoid drinking wine before they served in the Tabernacle (Lev 10:9 ^j); the Nazirite vow allowed non-Levites to broaden that law to include all places, all times, and anything that comes from a grapevine.
6:5 ^k Hair had special symbolic significance (cp. Lev 19:27 ^l); religious persons often left their hair uncut or shaved it off entirely (Num 8:5-7 ^m). The Israelites were not expected to leave their hair entirely uncut, but the Nazirites were.
Summary for Num 6:6-8: 6:6-8 ⁿ Dead bodies defiled whoever touched them (9:6-10 ^o). Priests were only allowed to touch the dead bodies of close relatives (Lev 21:1-4 ^p), but even that was forbidden to Nazirites.
Summary for Num 6:9-21: 6:9-21 ^q Provisions were made for restoring purity in cases of unavoidable contact with a corpse. Special procedures and offerings brought the period of the Nazirite vow to a conclusion. A stern warning is added about actually fulfilling the vow (6:21 ^r).
Summary for Num 6:22-27: 6:22-27 ^s The priestly benediction is related to the overall theme of worship and purity in chs 5–6 ^t. This is a prayer on behalf of the people as the priests sought God’s blessings for Israel. Since the priest represented God, such prayer was part of the priestly duty (cp. Lev 9:23 ^u; Deut 10:8 ^v). This prayer is not unlike Jesus’ high priestly prayer in John 17 ^w.
Summary for Num 6:24-26: 6:24-26 ^x Psalm 67:1 ^y contains an abbreviated version of this benediction, much like one inscribed on a silver amulet excavated at Ketef Hinnom, southwest of Jerusalem’s Old City. On a second, larger silver amulet from the same tomb, the complete benediction was inscribed in words almost identical to those here. In the days of the Second Temple (from Ezra to the time of Jesus), priests pronounced a blessing at each day’s sacrifice or at the end of services. This blessing is still used in Jewish and Christian liturgy as a way of seeking divine blessing (as in 6:27 ^z). 6:24 ^aa The blessings sought in the first half of this verse include health, wealth, and fertility, while the protection mentioned in the second half was needed for all manner of dangers. This supplication is echoed in the language of Pss 121:3-8 ^ab; 140:4 ^ac; and 141:9 ^ad. These heartfelt appeals are still good models for prayer and for the blessings that God’s people can seek for all humanity. The entire poem draws attention to the Lord as the source of all good things.
6:25 ^ae The desire for God’s smile is often translated more literally may he make his face shine upon you.

• be gracious to you: God’s people need his grace and mercy in a dangerous world (cp. Pss 31:16 ^af; 67:1 ^ag; 80:3 ^ah, 7 ^ai, 19 ^aj).
6:26 ^ak God’s favor—the display of his face, or countenance—refers to his approval and special attention (cp. Ps 30:7 ^al). Divine peace (Hebrew shalom) is not just the absence of conflict or violence; God’s peace brings complete well-being, health, and wholeness.
6:27 ^am The priests were the mediators of God’s covenant with Israel, so their duty was to pray for God’s people and invoke his blessing on them. Jesus has the same role in relation to the church (see Rom 8:34 ^an; Heb 2:17-18 ^ao; 4:14-16 ^ap).