Números 6

Números 6

Click for Numbers Chapters 1-36 Numbers: Journey to God's Rest-Land by Irving Jensen- used by permission Source: Ryrie Study Bible THE BOOK OF NUMBERS "Wilderness Wandering" WALKING Numbers 1-12 WANDERING Numbers 13-25 WAITING Numbers 26-36 Counting & Camping Nu 1-4 Cleansing & Congregation Nu 5-8 Carping & Complaining Nu 9-12 12 Spies & Death in Desert Nu 13-16 Aaron & Levites in Wilderness Nu 17-18 Serpent of Brass & Story of Balaam Nu 21-25 Second Census 7 Laws of Israel Nu 26-30 Last Days of Moses as Leader Nu 31-33 Sections, Sanctuaries & Settlements Nu 34-36 Law & Order Rebellion & Disorder New Laws for the New Order Old Generation Tragic Transition New Generation Preparation for the Journey: Moving Out Participation in the Journey: Moving On Prize at end of the Journey: Moving In At Sinai Mt Sinai To Moab Mt Hor At Moab Mt Nebo En Route to Kadesh (Mt Sinai) En Route to Nowhere (Wilderness) En Route to Canaan (Plains of Moab) A Few Weeks to 2 Months 38 years, 3 months, 10 days A Few Months Christ in Numbers = Our "Lifted-up One" (Nu 21:9, cp Jn 3:14-15) Author: Moses Numbers 6:1 Again the LORD spoke to Moses, saying, Numbers 6 Resources - Multiple Sermons and Commentaries Mattoon - The chapter explains what is known as the Nazarite vow. An understanding of this vow will help us to understand more about Samson, Samuel, and John the Baptist (Lk 1:15+), who were under the vow from birth. Others took the vow for temporary periods including Samson's mother and the Apostle Paul (Acts 18:18+, Acts 21:23-24+).. The principles of this vow will challenge us as Christians. Individuals who took a Nazarite vow were not necessarily Nazarenes. Nazarenes took pains to demonstrate the fact that they were not Nazarites. Jesus was a Nazarene, but not a Nazarite. Wiersbe succinctly summarizes Numbers 6 as Separation (Nu 6:1-12), Termination (Nu 6:13-21) and Benediction (Nu 6:22-27). (WWBC) Irving Jensen - The Lord had just spoken (chap. 5) of a situation when any Israelite sinned and broke fellowship with God. Now—and what a contrast—He spoke of a situation when any Israelite desired to come into closer fellowship with Him and voluntarily assumed the obligations of a vow. God is not to be known as One who seeks only to expose and judge sin. He also looks for a man who wants to do His will and live for Him. When an Israelite sinned, God would be there to condemn and judge. But when one believed and obeyed God, God would be there to bless and reward. No better illustration of this is to be found in the book of Numbers than in God’s judgment in forbidding the doubting Israelites to enter Canaan and His reward in giving Joshua and Caleb the blessed joy of entrance. Outline of Chapter 6: The Nazirite Vow 1. The Nazirite Vow Made (vv. 1, 2) 2. Requirements for Living the Vow (vv. 3–12) 3. Ceremonies on Completing the Vow (vv. 13–20) 4. The Vow Reiterated (v. 21) 5. Benediction (vv. 22–27) Numbers 6:2 "Speak to the sons of Israel and say to them, 'When a man or woman makes a special vow, the vow of a Nazirite, to dedicate himself to the LORD, When (KJV): Nu 6:5,6 Ex 33:16 Lev 20:26 Pr 18:1 Ro 1:1 2Co 6:16 Ga 1:15 Heb 7:27 separate themselves (KJV): The word {yaphli,} rendered "shall separate themselves," signifies, "the doing of something extraordinary," and is the same word as is used concerning the making a singular vow. (Lev 27:2); it seems to convey the idea of a person's acting from extraordinary zeal for God and religion. to vow (KJV): Lev 27:2 Jud 13:5 1Sa 1:28 Am 2:11,12 Lu 1:15 Ac 21:23,24 to separate themselves (KJV): or, to make themselves Nazarites, {Lahazzir,} from {nazar,} to be separate; hence {nazir,} a Nazarite, i.e., a person separated; one peculiarly devoted to the service of God by being separated from all servile employments. The Nazarites were of two kinds: such as were devoted to God by their parents in their infancy, or even sometimes before they were born; and such as devoted themselves. The former were Nazarites for life; and the latter commonly bound themselves to observe the laws of the Nazarites for a limited time. The Nazarites for life were not bound to the same strictness as the others, concerning whom the laws relate. Numbers 6 Resources - Multiple Sermons and Commentaries Speak to the sons of Israel and say to them, 'When a man or woman makes a special vow, the vow (nadar) of a Nazirite (nazir), to dedicate himself to the LORD - Dedicate is nazar in the Hebrew and in the Lxx is hagnizo which means to purify or consecrate. See Numbers 30:1-16 for the differences between the vows of men and women. While the next passages state prohibitions for a Nazirite, don't miss the beginning positive which is to dedicate himself to Yahweh. A similar description is found in Nu 6:8 "all the days of his separation he is holy to the LORD." What he abstained from was important but holiness to the LORD was of paramount importance (then and now beloved - cf 1 Pe 1:14-15+). A Nazarite was one who was especially separated and set apart, either by the act of his parents or his own, to the worship and service of God, and that either for life or for a temporary season. Bush adds "That the present, at any rate, was not the first occasion of the institution is evident from the fact, that the ordinance here mentioned was given in the second year after the departure from Egypt; but in an earlier law concerning the Sabbatical year, which was made in the first year, a figurative expression drawn from Nazaritism occurs, in calling the vines which in that year were not to be pruned, vines or grapes of separation or Nazariteship. (See Note on Lev. 25:5.) This implies that the thing itself must have been already in vogue, and that too, probably, for a long time....It does not appear that the assumption of the Nazarite vow is anywhere positively enjoined or recommended, yet neither is it discouraged where one’s spirit moved him, from devout impulses, to undertake it. Bush on makes a special - The root from which yaphli comes (pâlâ), signifies the doing of something extraordinary and marvellous, and is the word that occurs Lev. 27:2, concerning the making of a singular vow, and conveys doubtless the idea of one’s acting from an extraordinary zeal for God and religion. Bush on to separate - To separate, in this connection, is to exempt in a special and marvellous manner. Gr. “Whosoever shall greatly vow a vow.” A vow is a religious promise made to God, and it is here supposed that it might be made by either a man or a woman; but it is presumed in this case that the parties are free, each in their own power or at their own disposal; as otherwise a superior might annul the vow of an inferior by the law recorded Num. 30:4, etc. So in respect to this particular kind of vow the Hebrew canons say, “The father (of a child) or the husband (of a wife) may disannul the Nazariteship of his child or his wife, if he will, as in other ways.” NIVSB - This was not just a vow of personal self-discipline; it was an act of total devotion to the Lord. Mattoon - A man or woman could make this vow (vs. 2). The phrase "vow a vow" means "to make a hard, difficult vow." This act was one of the unusual devotions to God. The word "vow" was related to the word "wonder" which signifies something is out of the ordinary or peculiar. The person who took the vow was a peculiar person, not an ordinary one. Bush on to the LORD - Unto the Lord. Chald. “Before the Lord.” Targ. Jon. “To the name of the Lord.” This indicates the motive and end proposed in a Nazaritic vow, which was a nearer approach to the Lord with a view to his honor and glory, to the expression of gratitude for mercies received, and for the strengthening of faith and love, and all the graces and virtues of the servant of God. Whereas Nu 5:1-31 dealt with the cleansing of the camp by dealing with the unclean and sinful, Nu 6:1-21 showed how consecration to the Lord was possible for every Israelite. Although only the family of Aaron could be priests, any man or woman could be “priestly” (i.e., dedicated to God’s service) for a time (from a month to a lifetime) by means of the vow of a Nazirite. Such a vow was made by people unusually devout toward God and dedicated to His service. Makes a special (06381)(pala from pele = a wonder) means to be surpassing or extraordinary, to do something wonderful, to do something extraordinary, or difficult. Pala is a verb which means to be difficult, to be hard, to be extraordinary or amazing, be surpassing or to cause a wonderful thing to happen. To be beyond one’s power to do. To do something wonderful, extraordinary or difficult = Wonders, Marvels, Marvelous works. In most of its OT occurrences, pala refers to acts that are performed by Jehovah expressing actions that are beyond the bounds of human powers or expectations, especially His deliverances of Israel (Ex 3:20, Ps 106:22, 136:4). He has done things beyond the limits of human powers or expectation. God showed His people miracles when they came out of bondage in Egypt and as they were going into the freedom of the promised land - "Then Joshua said to the people, “Consecrate yourselves, for tomorrow the LORD will do wonders among you.” (Josh 3:5) When pala is used with reference to men, the idea conveyed is of something being too difficult to accomplish or comprehend. (Job 42:3NIV). Things which are too marvelous or too difficult for man to understand are described in Pr. 30:18. Deut 17:8 refers to a "case (which) is too difficult (Lxx = adunateo = means to be powerless, to be unable and them to be impossible) for you to decide." Nu 6:2 the phrase "makes a special vow" connotes the idea of a difficult vow (which in the context of Nu 6 = a Nazarite vow). Pala - Num. 6:2; Num. 15:3; Num. 15:8; Vow (05088)(neder from nadar = to vow) conveys the root idea of verbally consecrating (or dedicating to the service) of God. Neder is a noun describes the vow that was sworn or taken. "The word neder is related to the verb נָדַר (nādar, “to make a vow”). A neder in the OT is always a vow made to God, never between two human beings. The neder is either the result of the vow or the thing offered to fulfill a vow. It was a type of thank offering in return for God’s favor (Num 21:1–3), and it could either accompany or be a burnt offering (Lev 22:18; Psa 66:13) or a peace offering (Lev 7:16). Numbers 30:2 mentions not only a neder but also an oath (שְׁבוּעָה, šĕbûʿâ) and the obligation (אִסָּר, ʾissār) and is therefore instructive when considering how these terms differ. The vow (neder) was vowed (nādar) and sealed (שָׁבַע, šābaʿ) with an oath (šĕbûʿâ) of binding obligation (ʾissār)." (Lexham Theological Wordbook) Making a conditional vow in Ge 28:20-21. Make a vow to abstain (Ps 132:2 with specifics of the vow in Ps 132:3-5). It denotes a voluntary obligation in a context of a promise made to Yahweh, generally in exchange for divine favor, as the terms of nādhar usually center upon divine aid.Baker says it is "an oral, voluntary promise to give or do something as an expression of consecration or devotion to the service of God. 1Sa 1:11 Hannah vowed a life long vow for her son Samuel. God required a lifelong vow of Samson (Jdg 13:5+). Gilbrant - The first environment for making a vow to Yahweh is a transaction in which the human promises something, usually a sacrifice or abstinence from an act, in exchange for a deed to be performed by Yahweh. A prime example is found in the account of Jephthah (Judg. 11:30). Jephthah exchanged the death of what first appeared from his household upon his return for a victory over the Ammonites. Numbers 30:2 declares that someone who vows must complete or pay the vow. The exception to this was that if a woman made a vow, it was subject to approval to the head of the estate she belongs to (father for unmarried women, husband for married ones). Hannah promised to give her son to tabernacle service after his weaning (1 Sam. 1:11). She offered the boy (Samuel) because of her great desire to have a son. Another example of this type of vowing would be that of devoting an object to the ban, cherem (HED #2869). This was required by God in the case of certain cities in the Promised Land, in which all living things were to be killed, and all material objects were to be either dedicated to the tabernacle or destroyed. The Israelites abstained from the booty in order to claim the land. Common vows of this type made by people concern bountiful harvests (Ps. 65:2), deliverance from danger (Jon. 1:16) and recovery from illness (Ps. 22:25). Another type of vow is one in which the vower declares a commitment to some task for Yahweh. This type of vow generally involved abstinence of some sort. An example of this is found in David's declaration that he would not go home or sleep until the Ark was brought to the new capital of Israel, Jerusalem (Ps. 132:1-5). No deal was made in the course of entering the vow on the part of David, nor was any requirement of act asked of Yahweh. The gain for David in this environment was whatever blessing Yahweh decided upon—a wise move on David's part. The Nazirite in Num. 6 also made this type of vow. A Nazirite vow was often for a specified time period. An example of a lifelong Nazirite in the Hebrew Bible was Samson. Offerings were common upon the completion of most vows in Israelite society, "Your vows are on me, O God; I will pay thank offerings to you" (Ps. 56:12). The object offered, as witnessed above, was varied, including humans (Jdg. 11, albeit not originally intended), animals (Lev. 27:9ff), houses (Lev. 27:14f), land (Lev. 27:16-22), booty (Num. 21:1ff) or worship (Gen. 28:20ff). (Complete Biblical Library Hebrew-English Dictionary) VOW — a solemn promise or pledge that binds a person to perform a specified act or to behave in a certain manner. The first mention of a vow in the Bible is of Jacob at Bethel (Gen. 28:20–22; 31:13). Other people who made a vow are Jephthah (Judg. 11:30–31, 39), Hannah (1 Sam. 1:11), David (Ps. 132:2–5), and Absalom (2 Sam. 15:7–8). In the New Testament the apostle Paul, probably at the end of a 30-day period of abstinence from meat and wine, had his hair cut off at Cenchrea, “for he had taken a vow” (Acts 18:18). The vow that Paul had taken may have been the NAZIRITE vow (Num. 6:1–21). Samson was an Old Testament hero for whom the Nazirite vow was taken before his birth (Judg. 13:5, 7; 16:17). All vows were made to God as a promise in expectation of His favor (Gen. 28:20) or in thanksgiving for His blessings (Ps. 116:12–14). Vowing might be a part of everyday devotion (Ps. 61:8) or the annual festivals (1 Sam. 1:21). Vows must be paid to God in the congregation at the tabernacle or Temple (Deut. 12:6, 11; Ps. 22:25). Vowing was voluntary. But after a vow was made, it had to be performed (Deut. 23:21–23; Eccl. 5:4–6). Vows, therefore, were to be made only after careful consideration (Prov. 20:25) and in keeping with what pleased God (Lev. 27:9–27). Sinful people do not know what will please God; they need God’s direction in making vows. Vowing is joyful worship in faith and love (Ps. 61:4–5, 8), often associated with the proclamation of God’s salvation (Ps. 22:22–27; 66:13–20). For this reason, deception in vowing is an affront to God and brings His curse (Mal. 1:14). (NNIBD) VOW, OATH - Vows and oaths evoke the idea of a serious setting, such as a court of law (oath) or a wedding ceremony (vow). That the wedding vow is actually an oath betrays a widespread blurring of the distinction between oaths and vows in the Hebrew Bible. An oath is an abbreviated covenant (Gen 26:28), a promise between two or more persons in which the name of a deity is invoked as witness and guarantor. The oath is normally represented by the act of “swearing” (making a solemn promise) or by placing oneself under a curse. In his denial of Jesus, Peter did both (Mk 14:71). By contrast, a vow is a solemn promise made by a person to his or her deity. The vow normally includes an oath formula, but its direction is vertical, not horizontal like the oath. Whereas oaths are between persons, the vow is directed toward God. It always takes place within the context of prayer since it is always addressed to God. Vows are normally made in times of distress, and the supplicant’s gift is often contingent upon the granting of his petition (Judg 11:30; 1 Sam 14:24). The serious nature of all promises and conduct before God is reflected in the taking of oaths and vows. According to Mosaic law, the Lord’s name was not to be taken lightly in the swearing of oaths (Ex 20:7; Deut 5:11). Yahweh would personally punish the swearer of such a false oath. Sin is not determined by whether a person vows or not. Rather, once uttered, a vow is as binding as an oath (Deut 23:21–23) and should therefore not be made carelessly (Prov 20:25). Truthfulness as the paragon of all speech is reflected in God’s binding of himself by an oath (Heb 6:13–18, cf. Jer 22:5) p 920 and by the fact that Christ is the guarantor of all the OT promises. Jesus taught that oaths were binding (Mt 5:33) and that the Christian’s daily conversation is considered as sacred as oaths. If, as the obedience of God’s kingdom mandates, deeds correspond to words, then oaths will be unnecessary (Mt 5:34–37; Col 3:17; Jas 1:22; 5:12; 1 Jn 3:18). (Dictionary of Biblical Imagery) Webster's 1828 - VOW, n. [Fr. voeu; It. voto; L. votum, from voveo, to vow; probably a contracted word.] 1. A solemn promise made to God, or by a pagan to his deity. The Roman generals when they went to war, sometimes made a vow that they would build a temple to some favorite deity, if he would give them victory. A vow is a promise of something to be given or done hereafter. A person is constituted a religious by taking three vows, of chastity, of poverty, and of obedience. Among the Israelites, the vows of children were not binding, unless ratified by the express or tacit consent of their father. Num. 30. 2. A solemn promise; as the vows of unchangeable love and fidelity. In a moral and religious sense, vows are promises to God, as they appeal to God to witness their sincerity, and the violation of them is a most hainous offense. Vow - A vow is a solemn pledge to do something or behave in a certain manner. A vow is often thought of as a human act alone, but in the Bible a vow is made before God alone. While a person could swear to a person or to God, they could vow only to God. In the Old Testament, the Lord saw and heard all vows; not honoring a vow was therefore a grave sin. Vows played an important part in Israel’s worship, especially with regard to individual commitment to the Lord. In Isaiah 19:21, the prophet envisions a time when Egypt will show allegiance to the Lord not only by offering sacrifices and offerings, but also by making and keeping “vows” to Him as their God (Isa. 19:21). Vows were made in times of distress, but also in times of blessing and rejoicing (Lev. 23:38; 1 Sam. 1:21). When God performed an action described in a vow, not only sacrifices were promised to God, but also public praise and thanks could be offered (Pss. 40:6; 50:12–15; 69:30–31). Of the thirty-three verses in the Pentateuch where neder occurs, nineteen are in the book of Numbers. In the Nazarite vow, while there were certain prohibitions, the stress was upon the individual’s consecration to the Lord during the time of the vow (Num. 6:2–8). Vows were part and parcel of Israel’s worship (Num. 15:3). Numbers 30 is solely about “vows” and neder is mentioned in twelve of the sixteen verses. As stated earlier, the person who makes a vow must not break his or her word (Num. 30:2). Failing to honor one’s vows was a sin (Deut. 23:22). It was considered better not to make a vow than to make it and not keep it (Eccl. 5:4–6); simply saying, “I made a mistake by making the vow” was no excuse. The seriousness of taking a vow is as significant today as it was in the time of the Old Testament. In the New Testament, Paul made a vow and considered it binding upon himself to keep it. He may have carried out the vow as thanks to God for being delivered from mortal dangers. He then had his head shaved at Cenchrea marking the end of the vow (Acts 18:18). Paul later joined in the rites necessary for four Jews who had made vows. He accompanied these Jewish Christians to demonstrate that he had not rejected the essence of the Law of Moses. (Holman Treasury of Key Bible Words) Neder - 27v - votive(3), votive offering(1), votive offerings(5), vow(26), vows(24). Ge 28:20; Ge 31:13; Lev. 27:8; Nu 6:2; Nu 6:21; Num. 21:2; Nu 30:2; Nu 30:3; Nu 30:10; Dt. 12:17; Dt. 23:21; Deut. 23:22; Deut. 23:23; Jdg. 11:30; Jdg. 11:39; 1 Sam. 1:11; 2 Sam. 15:7; 2 Sam. 15:8; Ps. 76:11; Ps. 132:2; Eccl. 5:4; Eccl. 5:5; Isa. 19:21; Jer. 44:25; Jon. 1:16; Jon. 2:9; Mal. 1:14 Nazirite (05139)(nazir from nazar) - to dedicate) means one consecrated, separated, devoted. First used of Joseph = "one distinguished among his brothers" (Ge 49:26). In Lev 25:5,11 "untrimmed vines" the idea being that during the sabbatical year they were left to grow of themselves. Those who took a special vow of abstention as an act of devotion to God. TWOT - The Nazirites formed a group of dedicated individuals, both men and women (cf. Numbers 6:2), who were spiritual leaders in their times. Amos cites the Nazirites in parallelism with prophets in Nu 2:11-12, showing how the benign influence of the Nazirites was diminished in the context of the disobedience of eighth-century Israel. Nazir - 16v - consecrated ones(1), Nazirite(9), Nazirites(2), one distinguished(2), untrimmed vines(2). Gen. 49:26; Lev. 25:5; Lev. 25:11; Num. 6:2; Num. 6:13; Num. 6:18; Num. 6:19; Num. 6:20; Num. 6:21; Deut. 33:16; Jdg. 13:5; Jdg. 13:7; Jdg. 16:17; Lam. 4:7; Amos 2:11; Amos 2:12 Dedicate (05144)(nazar from nezer = consecration, crown) has the basic meaning of "to separate" and thus to dedicate or consecrate. In the passive or reflexive form, it can signify a dedication to (Hos. 9:10 = "to shame" ~ Baal-peor) or a separation from a deity (Ezek. 14:7 = "For anyone of the house of Israel or of the immigrants who stay in Israel who separates himself from Me, sets up his idols in his heart, puts right before his face the stumbling block of his iniquity, and then comes to the prophet to inquire of Me for himself, I the LORD will be brought to answer him in My own person."). It can also indicate considering something as sacred and consecrated (Lev. 22:2 = "“Tell Aaron and his sons to be careful with the holy gifts of the sons of Israel, which they dedicate to Me, so as not to profane My holy name; I am the LORD."). Nazar expresses the idea of consecrating oneself by fasting (Zec 7:3). In the causative form, it can denote to separate or to refrain from something (Lev. 15:31 = "“Thus you shall keep the sons of Israel separated from their uncleanness, so that they will not die in their uncleanness by their defiling My tabernacle that is among them.”); or to take on the obligations of a Nazirite, (Nu 6:2,3, 5, 6, 12). Mccomiskey - "When the word occurs with the preposition le in either the Niphal or Hiphil it connotes "separation to." It is used in this way of consecration to Yahweh on the part of the Nazirites (Numbers 6:2-3, 5-6, 12) and of the consecration of the Israelites to Baal (Hosea 9:10)." (TWOT) Gilbrant - Nāzar has a variety of nuances, though the subject in each usage is surrendering some aspect of independence as an act of worship by his or her act. A person can consecrate himself for worship. The verb sometimes denotes the action of accepting the obligations of a Nazirite vow (Num. 6:2, 5f, 12). Closely allied is the sense of abstinence, as a Nazirite abstains from wine, cutting his hair and coming in contact with the dead (see HED #5319). Nāzar is used in the context of ritual fasting (Zech. 7:3) and abstaining from wine and strong drink in the context of a Nazirite vow (Num. 6:3). Likewise, the priests were commanded to abstain from coming in contact with the holy things in the Tabernacle or Temple, lest they contaminate the consecrated objects (Lev. 22:2). The verb is also used in a pagan sense, as Yahweh accused the ancestors of the Israelites of consecrating themselves to Baal (Hos. 9:10). (Complete Biblical Library Hebrew-English Dictionary) Nazar - abstain(1), dedicate(2), separated(1), separation(1). Num. 6:2; Num. 6:3; Num. 6:5; Num. 6:6; Num. 6:12 The uses in the KJV are Lev. 15:31; Lev. 22:2; Num. 6:2; Num. 6:3; Num. 6:5; Num. 6:6; Num. 6:12; Ezek. 14:7; Hos. 9:10; Zech. 7:3 Matthew