14 and he hath brought near his offering to Jehovah, one he-lamb, a son of a year, a perfect one, for a burnt-offering, and one she-lamb, a daughter of a year, a perfect one, for a sin-offering, and one ram, a perfect one, for peace-offerings,
`And if his offering `is' out of the flock -- out of the sheep or out of the goats -- for a burnt-offering, a male, a perfect one, he doth bring near, and he hath slaughtered it by the side of the altar northward, before Jehovah; and sons of Aaron, the priests, have sprinkled its blood on the altar round about; and he hath cut it into its pieces, and its head and its fat, and the priest hath arranged them on the wood, which `is' on the fire, which `is' on the altar; and the inwards and the legs he doth wash with water, and the priest hath brought the whole near, and hath made perfume on the altar; it `is' a burnt-offering, a fire-offering of sweet fragrance to Jehovah.
`Speak unto the sons of Israel, saying, When a person doth sin through ignorance against any of the commands of Jehovah `regarding things' which are not to be done, and hath done `something' against one of these -- `If the priest who is anointed doth sin according to the guilt of the people, then he hath brought near for his sin which he hath sinned a bullock, a son of the herd, a perfect one, to Jehovah, for a sin-offering,
And all Israel are bringing up the ark of the covenant of Jehovah with shouting, and with the sound of a cornet, and with trumpets, and with cymbals, sounding with psalteries and harps, and it cometh to pass, the ark of the covenant of Jehovah is entering in unto the city of David, and Michal daughter of Saul is looking through the window, and seeth king David dancing and playing, and despiseth him in her heart.
And ye have said, `Lo, what a weariness,' And ye have puffed at it, said Jehovah of Hosts, And ye have brought in plunder, And the lame and the sick, And ye have brought in the present! Do I accept it from your hand? said Jehovah. And cursed `is' a deceiver, who hath in his drove a male, And is vowing, and is sacrificing a marred thing to the Lord, For a great king `am' I, said Jehovah of Hosts, And My name `is' revered among nations!
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Numbers 6
Commentary on Numbers 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Nu 6:1-22. The Law of the Nazarite in His Separation.
2-8. When either man or woman … shall vow a vow of a Nazarite—that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves (Nu 30:4), and for a limited period—usually a month or a lifetime (Jud 13:5; 16:17). We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular—namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness (Le 14:8, 9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections.
9-12. If any man die very suddenly by him, and he hath defiled the head of his consecration—Cases of sudden death might occur to make him contract pollution; and in such circumstances he was required, after shaving his head, to make the prescribed offerings necessary for the removal of ceremonial defilement (Le 15:13; Nu 19:11). But by the terms of this law an accidental defilement vitiated the whole of his previous observances, and he was required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin offering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services.
13-20. when the days of his separation are fulfilled, &c.—On the accomplishment of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be (Ac 18:18); but the hair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin offerings and burnt offerings, it was put under the vessel in which the peace offerings were boiled; and the priest, taking the shoulder (Le 7:32), when boiled, and a cake and wafer of the meat offering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and thus released them from their vow.
Nu 6:23-27. The Form of Blessing the People.
23-27. Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the congregation of Israel, &c.—This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "Lord" or "Jehovah" three times, expresses the great mystery of the Godhead—three persons, and yet one God. The expressions in the separate clauses correspond to the respective offices of the Father, to "bless and keep us"; of the Son, to be "gracious to us"; and of the Holy Ghost, to "give us peace." And because the benediction, though pronounced by the lips of a fellow man, derived its virtue, not from the priest but from God, the encouraging assurance was added, "I the Lord will bless them."