Numbers 6:1–21

THE LORD SAID to Moses, 2“Speak to the Israelites and say to them: ‘If a man or woman wants to make a special vow, a vow of separation to the LORD as a

Nazirite, 3he must abstain from wine and other fermented drink and must not drink vinegar made from wine or from other fermented drink. He must not drink grape juice or eat grapes or raisins. 4As long as he is a Nazirite, he must not eat anything that comes from the grapevine, not even the seeds or skins.

5“‘During the entire period of his vow of separation no razor may be used on his head. He must be holy until the period of his separation to the LORD is over; he must let the hair of his head grow long. 6Throughout the period of his separation to the LORD he must not go near a dead body. 7Even if his own father or mother or brother or sister dies, he must not make himself ceremonially unclean on account of them, because the symbol of his separation to God is on his head. 8Throughout the period of his separation he is consecrated to the LORD.

9“‘If someone dies suddenly in his presence, thus defiling the hair he has dedicated, he must shave his head on the day of his cleansing—the seventh day. 10Then on the eighth day he must bring two doves or two young pigeons to the priest at the entrance to the Tent of Meeting. 11The priest is to offer one as a sin offering and the other as a burnt offering to make atonement for him because he sinned by being in the presence of the dead body. That same day he is to consecrate his head. 12He must dedicate himself to the LORD for the period of his separation and must bring a year-old male lamb as a guilt offering. The previous days do not count, because he became defiled during his separation.

13“‘Now this is the law for the Nazirite when the period of his separation is over. He is to be brought to the entrance to the Tent of Meeting. 14There he is to present his offerings to the LORD: a year-old male lamb without defect for a burnt offering, a year-old ewe lamb without defect for a sin offering, a ram without defect for a fellowship offering, 15together with their grain offerings and drink offerings, and a basket of bread made without yeast—cakes made of fine flour mixed with oil, and wafers spread with oil.

16“‘The priest is to present them before the LORD and make the sin offering and the burnt offering. 17He is to present the basket of unleavened bread and is to sacrifice the ram as a fellowship offering to the LORD, together with its grain offering and drink offering.

18“‘Then at the entrance to the Tent of Meeting, the Nazirite must shave off the hair that he dedicated. He is to take the hair and put it in the fire that is under the sacrifice of the fellowship offering.

19“‘After the Nazirite has shaved off the hair of his dedication, the priest is to place in his hands a boiled shoulder of the ram, and a cake and a wafer from the basket, both made without yeast. 20The priest shall then wave them before the LORD as a wave offering; they are holy and belong to the priest, together with the breast that was waved and the thigh that was presented. After that, the Nazirite may drink wine.

21“‘This is the law of the Nazirite who vows his offering to the LORD in accordance with his separation, in addition to whatever else he can afford. He must fulfill the vow he has made, according to the law of the Nazirite.’”

Original Meaning

NAZIRITE VOW. Any of God’s people could choose to be special! An exceptional (Hiphil of plʾ; 6:2; NIV “wants”) vow of “Nazirite” status made it possible for an Israelite to voluntarily separate (Hiph. of nzr) himself/herself to the Lord at a high level of holiness for a period of time that the individual specified. The Hebrew term for “separated one”—nazir (Num. 6:2, 13, 18–21)—has given us the label “Nazirite.” This legislation is related to that of chapters 5 and 7 in that it concerns rituals and gifts to the Lord.

In Leviticus 27 we found that an exceptional (Hiphil of plʾ; 27:2; NIV “makes”) kind of vow permanently dedicates the valuation of a person (27:2–8). However, in Numbers 6 the exceptional vow is to temporarily dedicate oneself, not another person or a monetary equivalent.

A “man or woman” (Num. 6:2) from any tribe could enjoy special sanctity as a Nazirite. Jewish tradition tells us that pious women chose to become Nazirites during the Second Temple period and provides names of some of them, including Queen Helena of Adiabne and Miriam of Tadmor (Palmyra).1 The fact that royal women wanted to be Nazirites indicates that this status was an honored one.

Why would someone choose to become a Nazirite? By not specifying a motivation, the biblical text leaves open a range of possibilities that could suit a variety of individuals and circumstances. Like other voluntary vows and dedications to the Lord (e.g., Lev. 27), commitment to Naziriteship could simply be an expression of devotion and gratitude to the Lord, or it could be tied to a request for some kind of tangible or spiritual benefit from God. The intensely personal nature of Naziriteship—dedication of oneself to a high status of holiness (see below)—would make it attractive as a particularly potent form of votive dedication.2

In Numbers 6 there are three lifestyle restrictions that a temporary Nazirite must scrupulously observe throughout the entire period of dedication. (1) A Nazirite must remain separate (Hiph. of nzr) from all alcoholic beverages, vinegar, and any other grape product even if it is not fermented (6:3–4). (2) The Nazirite must not have his or her hair cut (6:5). (3) The Nazirite must not go near a dead person (nepeš; cf. Lev. 21:11), even to incur corpse contamination from closest relatives (Num. 6:6–7).

The reasons for the first and third of these requirements are readily apparent. Like a priest, a Nazirite is holy to the Lord (Lev. 21:6; Num. 6:8). Holiness is antagonistic to impurity caused by death (see comments on Lev. 12), so the Nazirite must shun some things connected with death, such as corpses and beverages or food products that are fermented or especially susceptible to fermentation, which involves decomposition that is related to the decay of death.

The Nazirite prohibitions against any alcoholic beverages or corpse contamination are generally more strict than those laid on permanently dedicated priests. All priests, including the high priest, are forbidden to drink wine or other fermented drink only when they enter the Tent of Meeting (Lev. 10:9). Ordinary priests are allowed to incur corpse contamination for certain close blood relatives (21:1–4), but the high priest is totally barred from corpse contamination (21:11). Thus, although the Lord has set up a closed priestly circle to do special sacred tasks in intimate proximity to himself, he allows any member of his “kingdom of priests and a holy nation” (Ex. 19:6) to reach a high level of holiness as a Nazirite, somewhat paralleling the holiness of the high priest!3

The reason why a Nazirite should refrain from having a haircut is not so obvious, but the end of Numbers 6:7 provides a clue: “because the symbol of his separation [nezer] to God is on his head.” So the Nazirite’s uncut hair is the outward symbol of separation to special holiness to the Lord (cf. 6:5, 8). Similarly, the reason why the high priest must not incur corpse contamination (Lev. 21:11) is the fact that he is consecrated to special holiness by a symbol of separation (nezer) on his head, in this case anointing with oil (21:10, 12; cf. 8:12). Another symbol on his head is a golden “diadem” (also nezer), engraved with the words “HOLY TO THE LORD” (Ex. 39:30; cf. 29:6; Lev. 8:9).4 Again, the holiness of the Nazirite is analogous in some ways to that of the high priest.5

Accidental annulment. While a Nazirite can control drink, food, and haircuts, it is possible for such a dedicated person to unintentionally come in contact with a corpse if someone close by suddenly dies. If this occurs, the period of Naziriteship is automatically aborted, with the previous days rendered null and void (Num. 6:9, 12). In addition to the usual purification for corpse contamination on the third and seventh days by sprinkling water containing ashes of the red cow (19:11–12, 17–19), the Nazirite must shave his or her head “on the day of his cleansing—the seventh day” (6:9). This removes the sign of Naziriteship.

On the eighth day a sacrifice of two birds, serving as a purification offering supplemented by a burnt offering, provides expiation (kipper) for the unintentional sin (Qal of ḥṭʾ ) of breaking the vow (6:10–11). Here sin is objective: Corpse impurity has simply occurred through adverse circumstances, thereby violating the divine prohibition, without any failure of intention, carefulness, vigilance, or memory on the part of the Nazirite (cf. Lev. 5:2–4).

The same day as the purification and burnt offerings, the Israelite must begin the period of Naziriteship all over again, (re-)consecrate his or her head, and bring a lamb for a reparation offering (6:11–12). The reason for this type of sacrifice, which remedies sacrilege (see comments on Lev. 5:14–6:7), is implied by the words, “The previous days do not count, because he became defiled during his separation” (Num. 6:12). The corpse impurity has desecrated sacred things that belonged to the Lord (cf. Lev. 5:14–16), namely, the hair of the Nazirite and unfulfilled days of Naziriteship.6

Completion of the Nazirite period. Numbers 6:13–21 outlines a ceremony for termination of a successfully completed Nazirite period, after which the Nazirite restrictions are lifted. The ritual procedure includes several sacrifices, among which is a purification offering (6:14, 16). This is problematic: For what “debt” of inadvertent sin or ritual impurity could such a sacrifice expiate in this context?7

I propose that a partial key to answering this difficult question comes from recognizing a strong parallel between the Nazirite’s complex of sacrifices and the sacrificial complex performed at the consecration of the priests.8 The priests sacrificed purification and burnt offerings (Lev. 8:14–21), plus a special ordination offering (8:22–32) along with an offering of unleavened grain items in a basket (8:26–28, 31–32; cf. 8:2; Ex. 29:2–3, 23–25, 32, 34). The ordination offering was like a well-being offering in that it was eaten by the offerers, in this case, Aaron and his sons (Lev. 8:31; cf. Ex. 29:32–33). Similarly, the Nazirite sacrifices purification, burnt, and well-being offerings, and an offering of unleavened grain items in a basket (Num. 6:14–16).

It appears that the purification offering of the Nazirite has basically the same function as that of the priestly consecration service: carrying out purification before offering consecration gifts to the Lord. The difference is that whereas the priests offered their consecration gifts at the beginning of lifelong service at the sanctuary, Nazirites offer theirs at the end of temporary, voluntary periods of holiness. Unresolved is the precise nature of prerequisite purification accomplished by the purification offerings in these cases: Is it for an unspecified offense, possibly involving treatment of some kind of physical ritual impurity?9 We do not know.

As part of the completion ceremony, the Nazirite must shave his or her head and put the hair on the altar fire under the well-being offering (6:18; cf. Acts 21:23–24). Thus, the token portion of the offerer that represents separation to the holy Lord is sacrificed to him.10 No wonder the hair has been special: Unlike the rest of the Nazirite, it is permanently dedicated to God!

Bridging Contexts

LIFELONG NAZIRITES. Unlike the voluntary, temporary Nazirite of Numbers 6, who is obligated to offer sacrifices at the termination of his votive period, Samson was a lifelong Nazirite. God designated him as such before he was born (Judg. 13:3–5; cf. 13:7, 14). As an especially holy person, Samson was not to come under the influence of wine or other fermented drink, even while in the womb. This prenatal prohibition for his mother implies a fortiori that as a Nazirite, he would be forbidden to drink alcoholic beverages after he was born. Also as a Nazirite, he would forego haircuts.

Corpse contamination is not mentioned among the restrictions on Samson. For Samson as a holy warrior, a one-man army who would begin to deliver Israel from the Philistines (Judg. 13:5), it would be impossible to avoid corpse impurity. On one occasion he was surrounded by heaps of a thousand corpses that he had hacked to death with a donkey’s jawbone (15:15–16).

In spite of the high honor of separation to holiness that God conferred on Samson at his birth, he spent much of his adult life trying to be normal, like “any other man” (Judg. 16:17).11 He ended up betraying himself by telling Delilah the secret of his special Nazirite separation to God, which was the source of his strength (16:17). He knew what she would do with the information. When the symbol of his separation—his hair, plaited in seven mighty dreadlocks—was shaved off, the Lord left him (16:19–20). But even though Samson chose to have his Naziriteship violated, unlike the temporary Nazirite who is accidentally contaminated and must shave off his or her hair before beginning again (Num. 6:9, 12), God restored Samson’s Nazirite strength when his hair grew back (Judg. 16:22–30).

After Samson, two biblical characters were dedicated in some ways like Nazirites before they were born, even though the designation “Nazirite” is not explicitly applied to them. They too were born to infertile mothers with divine assistance. (1) Hannah vowed to dedicate Samuel even before he was conceived: “Then I will give him to the LORD for all the days of his life, and no razor will ever be used on his head” (1 Sam. 1:11). She did not specify abstinence from wine, but perhaps “no razor” meant “Nazirite,” which implied no alcoholic beverages.12 Nor did she speak of avoiding corpse contamination. Although Samuel was not a warrior like Samson, he did personally execute King Agag of the Amalekites when King Saul failed to do it (15:33).

(2) Like Samson, John the Baptist was designated by an “angel of the Lord” (in this case, Gabriel) before he was born (Luke 1). The angel announced to his father: “He will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth” (1:15). As with Samson and Samuel, there was no mention of corpse impurity. It is surprising, however, that Gabriel did not prohibit haircuts for John. Since this regulation was essential to the separated status of Samson, who was explicitly called a Nazirite (Judg. 13:5, 7, 17), it is not clear that John was a Nazirite in the same sense. He was more like the Recabites, who were blessed for faithfully following the command of their ancestor, Jonadab, by abstaining from wine and living as nomads (Jer. 35, esp. vv. 6–7).

Contemporary Significance

TO BE SPECIAL. Hallmark has sold millions of birthday, anniversary, graduation, Mother’s Day, Father’s Day, and Valentine’s Day cards by affirming that people are special. We want to be special, in order to enjoy friendship, companionship, and intimacy. We also want others to know that they are special to us, not just numbers or faces in a crowd.

Numbers 6 made provision for any of God’s people to be special as a Nazirite. With this privilege and honor came restrictions. Life is often like that. With a promotion and pay raise come increased responsibilities and less free time. But paradoxically, some restrictions bring freedom. A person who abstains from alcoholic beverages (including a Nazirite) is free from fear that he or she might get into trouble as a result of being intoxicated. Faithful marriage partners spare themselves many health and emotional risks. Restrictions on leaders and their families protect them from physical or character assassination.

Whether God’s restrictions are viewed as passports to the freedom of safe adventure or as arbitrary, unfair oppression to be surmounted, circumvented, or loopholed at all cost depends on one’s attitude toward the character of God. The former is trust, believing that restrictions are ultimately for the best. The latter is distrust, which can manifest itself in outright rebellion, passive noncooperation, and/or legalism, which tries to be “good” in order to earn rewards without adequate trust that God is loving and merciful, as he says he is (Ex. 34:6–7). We will find these contrasting approaches lavishly illustrated in the remainder of the book of Numbers.

A Nazirite voluntarily committed himself/herself to additional restrictions and sacrificial expenses, beyond those available for the well-being of all Israelites, in order to identify with God more closely. Without trust in the Lord and placing a high value on one’s relationship with him, there was nothing worthwhile to be gained by sincerely taking a Nazirite vow, the cost of which was above the call of duty.

While a Nazirite was “separate” in some practices, tuning in to piety did not mean dropping out from society. “The biblical Nazirite, though an ascetic, is definitely not a hermit. He does not lead a monastic existence apart but, to the contrary, is an active participant in all his familial and communal affairs.”13 Samuel was very much involved in the lives of people. So was Samson—sometimes too involved!

Numbers 6 only outlines external activities to set up a framework of holiness that reminded a Nazirite of his or her special relationship to God. This does not mean that Naziriteship was necessarily limited to a list of do’s and don’ts. Rather, God gave such a person freedom regarding the internal aspects of the experience. It was as though he said: “Come and be close to me. Let’s spend some time together, and we’ll do or talk about whatever is meaningful to you.” Children love such special occasions with their parents. Sometimes it takes a bit of effort to set time aside, but then good things happen!

Like ancient Nazirites, modern laypersons who belong to the “priesthood of all believers” can dedicate themselves to God and enjoy a holy experience with him in their personal spiritual lives (through prayer, Bible study and meditation, spiritual retreats, etc.), even if they are not chosen as worship leaders. As in days of old, this and all other holiness of human beings come at the cost of a Sacrifice.

The story of Samson, the lifelong Nazirite, illustrates the fact that the greatest danger to our holiness and godly power comes from ourselves—from our own pride, hardheartedness, materialism, self-gratification, and so on, which separate us from the Source of sacredness. “Satan is a lot like Delilah—he beguiles us into allowing our connection with God to be cut, and as soon as the snipping is over, he summons the Philistines.”14 But if we focus on the Lord and maintain our separation to him, “Who shall separate us from the love of Christ?” (Rom. 8:35; emphasis supplied).