For the entire period of his vow of separation, no razor shall pass over his head. He must be holy until the time of his separation to the LORD is complete; he must let the hair of his head grow long. For the entire period of his vow of separationThe phrase "vow of separation" refers to the Nazirite vow, a special commitment made by an individual to set themselves apart for God. The Hebrew word for "separation" is "nazir," which means "consecrated" or "dedicated." This vow was a voluntary act of devotion, symbolizing a deeper spiritual commitment and a desire to live a life distinct from the ordinary. Historically, this vow was a way for individuals to express their dedication to God, often during times of personal or national crisis, seeking divine intervention or favor. no razor shall pass over his head
This phrase signifies one of the key outward signs of the Nazirite vow: the abstention from cutting one's hair. The Hebrew word for "razor" is "ta'ar," which indicates a sharp instrument used for shaving. The uncut hair served as a visible symbol of the individual's vow and separation unto God. In ancient cultures, hair often represented strength and vitality, and in the context of the Nazirite, it was a sign of their ongoing commitment and the power of their vow. He must be holy
The call to be "holy" is central to the Nazirite vow. The Hebrew word "qadosh" means "set apart" or "sacred." This holiness was not just about external observance but an internal dedication to God. The Nazirite was to embody a life that reflected God's purity and righteousness, serving as a living testimony to the community of what it means to be wholly devoted to the Lord. until the time of his consecration to the LORD is complete
This phrase indicates that the Nazirite vow was for a specific period, after which the individual would undergo a ritual to mark the completion of their vow. The Hebrew word for "consecration" is "milu'im," which implies a filling or ordination. This completion was a time of celebration and offering, acknowledging the fulfillment of the vow and the individual's faithful dedication to God. he must let the hair of his head grow long
The long hair was a physical manifestation of the Nazirite's vow. In the ancient Near Eastern context, long hair was often associated with strength and divine favor, as seen in the account of Samson. The growing hair was a daily reminder of the vow and the individual's ongoing commitment to God. It symbolized the growth of their spiritual journey and the visible mark of their separation unto the Lord. Persons / Places / Events 1. NaziriteAn individual who takes a special vow of separation to the LORD, characterized by abstaining from wine, not cutting their hair, and avoiding contact with the dead. 2. MosesThe leader of the Israelites who received the laws and commandments from God, including the Nazirite vow. 3. IsraelitesThe people of God to whom the laws, including the Nazirite vow, were given as part of their covenant relationship with God. 4. The LORDThe covenant name of God, Yahweh, to whom the vow of separation is dedicated. 5. Vow of SeparationA voluntary commitment made by an individual to set themselves apart for God's service, marked by specific outward signs. Teaching Points Holiness and SeparationThe Nazirite vow emphasizes the importance of being set apart for God. As believers, we are called to live lives that are distinct and holy, reflecting our dedication to the Lord. Outward Signs of Inward CommitmentThe uncut hair of the Nazirite was an outward sign of an inward vow. Similarly, our actions and lifestyle should visibly reflect our commitment to Christ. Voluntary DedicationThe Nazirite vow was voluntary, showing that our dedication to God should be a willing and joyful choice, not a burdensome obligation. Endurance in FaithThe vow required perseverance until its completion. In our spiritual journey, we are called to remain faithful and endure in our commitment to God. Symbolism of HairIn the context of the Nazirite vow, hair symbolizes strength and dedication. We should consider what aspects of our lives symbolize our strength and dedication to God. Bible Study Questions 1. What does the Nazirite vow teach us about the concept of being set apart for God in our daily lives? 2. How can we apply the principle of outward signs of inward commitment in our modern Christian walk? 3. In what ways can we voluntarily dedicate ourselves to God today, similar to the Nazirite vow? 4. How does the account of Samson illustrate both the power and the potential pitfalls of a Nazirite vow? 5. What are some practical ways we can demonstrate endurance in our faith and commitment to God? Connections to Other Scriptures Judges 13-16The account of Samson, a Nazirite from birth, whose strength was linked to his uncut hair, illustrating the power and significance of the Nazirite vow. 1 Samuel 1:11Hannah's vow for her son Samuel to be a Nazirite, showing the vow's importance and dedication to God's service. Acts 18:18Paul takes a vow, possibly a Nazirite vow, indicating the continuation of such practices in the early church. Leviticus 21:10-12The high priest's requirements for holiness, paralleling the Nazirite's call to be set apart for God. People Aaron, Israelites, Moses, NaziriteshipPlaces SinaiTopics Blade, Completed, Consecrated, Consecrateth, Cut, Ended, Entire, Fulfilled, Fulness, Grow, Grown, Hair, Holy, Locks, Naziriteship, Oath, Pass, Period, Razor, Separate, Separated, Separates, Separateth, Separation, Till, Upper, VowDictionary of Bible Themes Numbers 6:5 5180 shaving Numbers 6:1-8 5794 asceticism Numbers 6:1-20 5155 hair Numbers 6:1-21 4544 wine
5741 vows Numbers 6:2-7 5731 parents Numbers 6:5-12 7340 clean and unclean Library Separation to God.
NUMB. VI. 1-21. THE INSTITUTION OF THE ORDER OF NAZARITES. The first twenty-one verses of Numb. vi. give us an account of the institution and ordinances of the order of Nazarites. And let us note at the outset that this institution, like every other good and perfect gift, came from above; that GOD Himself gave this privilege--unasked--to His people; thereby showing His desire that "whosoever will" of His people may be brought into closest relationship to Himself. It was very gracious of GOD to permit …
James Hudson Taylor—Separation and ServiceTenth Day. Holiness and Separation.
I am the Lord your God, which have separated you from other people. And ye shall be holy unto me, for I the Lord am holy, and have separated you from other people that ye should be Mine.'--Lev. xx. 24, 26. 'Until the days be fulfilled, in the which he separateth himself unto the Lord, he shall be holy.... All the days of his separation he is holy unto the Lord.'--Num. vi. 5, 8. 'Wherefore Jesus also, that He might sanctify the people through His own blood, suffered without the …
Andrew Murray—Holy in Christ Of the Duties which we are to Perform after Receiving the Holy Communion, Called Action or Practice.
The duty which we are to perform after the receiving of the Lord's Supper is called action or practice, without which all the rest will minister to us no comfort. The action consists of two sorts of duties:---First, Such as we are to perform in the church, or else after we are gone home. Those that we are to perform in the church are either several from our own souls, or else jointly with the congregation. The several duties which thou must perform from thine own soul are three:--First, Thou must …
Lewis Bayly—The Practice of Piety These Things, My Brother Aurelius, Most Dear unto Me...
38. These things, my brother Aurelius, most dear unto me, and in the bowels of Christ to be venerated, so far as He hath bestowed on me the ability Who through thee commanded me to do it, touching work of Monks, I have not delayed to write; making this my chief care, lest good brethren obeying apostolic precepts, should by lazy and disobedient be called even prevaricators from the Gospel: that they which work not, may at the least account them which do work to be better than themselves without doubt. …
St. Augustine—Of the Work of Monks. The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures …
Alfred Edersheim—Sketches of Jewish Social Life Peace
Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders, …
Thomas Watson—A Body of Divinity Gen. xxxi. 11
Of no less importance and significance is the passage Gen. xxxi. 11 seq. According to ver. 11, the Angel of God, [Hebrew: mlaK halhiM] appears toJacob in a dream. In ver. 13, the same person calls himself the God of Bethel, with reference to the event recorded in chap. xxviii. 11-22. It cannot be supposed that in chap xxviii. the mediation of a common angel took place, who, however, had not been expressly mentioned; for Jehovah is there contrasted with the angels. In ver. 12, we read: "And behold …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Covenanting a Privilege of Believers.
Whatever attainment is made by any as distinguished from the wicked, or whatever gracious benefit is enjoyed, is a spiritual privilege. Adoption into the family of God is of this character. "He came unto his own, and his own received him not. But as many as received him, to them gave he power (margin, or, the right; or, privilege) to become the sons of God, even to them that believe on his name."[617] And every co-ordinate benefit is essentially so likewise. The evidence besides, that Covenanting …
John Cunningham—The Ordinance of Covenanting Prayer
But I give myself unto prayer.' Psa 109: 4. I shall not here expatiate upon prayer, as it will be considered more fully in the Lord's prayer. It is one thing to pray, and another thing to be given to prayer: he who prays frequently, is said to be given to prayer; as he who often distributes alms, is said to be given to charity. Prayer is a glorious ordinance, it is the soul's trading with heaven. God comes down to us by his Spirit, and we go up to him by prayer. What is prayer? It is an offering …
Thomas Watson—The Ten Commandments Annunciation to Zacharias of the Birth of John the Baptist.
(at Jerusalem. Probably b.c. 6.) ^C Luke I. 5-25. ^c 5 There was in the days of Herod, the king of Judæa [a Jewish proselyte, an Idumæan or Edomite by birth, founder of the Herodian family, king of Judæa from b.c. 40 to a.d. 4, made such by the Roman Senate on the recommendation of Mark Antony and Octavius Cæsar], a certain priest named Zacharias, of the course [David divided the priests into twenty-four bodies or courses, each course serving in rotation one week in the temple …
J. W. McGarvey—The Four-Fold Gospel Things to be Meditated on as Thou Goest to the Church.
1. That thou art going to the court of the Lord, and to speak with the great God by prayer; and to hear his majesty speak unto thee by his word; and to receive his blessing on thy soul, and thy honest labour, in the six days past. 2. Say with thyself by the way--"As the hart brayeth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God: When shall I come and appear before the presence of God? For a day in thy courts is better than a thousand …
Lewis Bayly—The Practice of Piety Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 6:5 NIVNumbers 6:5 NLTNumbers 6:5 ESVNumbers 6:5 NASBNumbers 6:5 KJV
Numbers 6:5 Commentaries
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