A Hairy Situation

Exegetical over Numbers 6:9-21

By Drew Wilson

BIB 3043-Pentateuch

Dr. Bayer

April 30, 2009

Historical Background

The authorship of the Book of Numbers is a much contested one. Today most conservative

scholars say that the authorship of the book rests in Moses. Support to this is found in the fact that

numerous times the book records that Moses received these instructions from God and earlier (Exodus

18:13-23) indicates that he was also commanded to write these things down. 1 However, critical scholars

would argue the exact opposite. They argue that the work could not possibly be the work of Moses or a

contemporary of the events within, but of a later source. This idea is supported because the book lists

Moses in the third person receiving instruction and because the book as so many different types of

material (most of which they would list in different time periods) therefore it is impossible for Moses to

be the author.2 Overall, the authorship of the books and passage is best defined as a happy medium

between the authorship of Moses and authors contemporary of Moses. 3

With the authorship of Numbers in mind, current scholars on both sides of the spectrum have

difficulty defining exactly when the document was written. Critical scholars, who follow the

documentary hypothesis view, split the P document in Numbers up into 3 sections: P(g), P(x), and P(s). 4

P(g) documents are mainly the priestly history of sacred institutions and was written about 500 B.C. 5 The

P(x) documents are the miscellaneous documents written about the 6 th or 7th century B.C.6 The final

document is the P(s) document that was later material needed for support to the P(g) documents and

written in 300-250 B.C.7

On the other side, Conservative scholars usually will agree that Numbers is composed of several

documents melded together. The difference, however, is that Conservative scholars have no problems

1
Carpenter, E.e. "Book of Numbers."The International Standard Bible Encyclopedia. Vol. 3. 1986. Pg. 562
2
Gray, George Buchanan. "Numbers."The International Critical Commentary. 1965. Pg. xxx
3
Carpenter, E.e. "Book of Numbers."The International Standard Bible Encyclopedia. Vol. 3. 1986. Pg. 562
4
Gray, George Buchanan. "Numbers."The International Critical Commentary. 1965 Pg. xxxiii
5
Gray, George Buchanan. "Numbers."The International Critical Commentary. 1965.Pg. xxxiii-xxxiv
6
Ibid
7
Ibid
unifying the historicity with the different sources used in Numbers. 8 In addition, they would contend

that there is no reason to suppose that the origin of Numbers could not have been during Moses’ time. 9

Their final conclusion of when the Numbers was written is anywhere from the entry into Canaan to the

breakup of the monarchy in 931 B.C. 10

As eluding as the authorship and date of the writing of the Book of Numbers is, its purpose and

audience is very evident. Dozeman in his commentary first shows that the passage of Numbers 6:1-21 is

part of a broader book division of chapter 1 through chapter 10:10. This contains revelation concerning

the people’s relationship to the camp and tabernacle of the Lord. 11 Next, looking at the context of the

passage, it is easy to see that Chapters 5 flows together with Chapter 6 to show that these laws were

included to keep the camp holy and undefiled so Yahweh would not destroy it. 12

Clearly the passage is laid out to pertain to the laypeople of the community and how they may

be dedicated and holy to God.13 This vow is a very special ordination because it results in a common

Israelite achieving a Holy status not usually reached by classes that aren’t designated priests. 14 However,

the context also shows to readers that much of the chapter previous has to do with the prevention and

elimination of defilement in Israel’s camp before they marched to the Promised Land. 15 This verse

mainly deals with Priests and their duties to keep ritual purity, a common denominator between

Chapters 5 and 6.16 In contrast though, the idea of a new achievement of holiness for a commoner is just

as important as the latter and should not go unnoticed in the text.

Outline
8
Carpenter, E.e. "Book of Numbers."The International Standard Bible Encyclopedia. Vol. 3. 1986.Pg. 563
9
Ibid
10
Ibid
11
Dozeman, Thomas B.. "The Book of Numbers."The New Interpreter's Bible. Vol. 2. 1998.Pg. 4
12
Carpenter, E.e. "Book of Numbers."The International Standard Bible Encyclopedia. Vol. 3. 1986.Pg. 564
13
Olson, Dennis T.. "Numbers."Interpretation: A Bible Commentary for Teaching and Preaching. 1989.Pg. 39
14
Dozeman, Thomas B.. "The Book of Numbers."The New Interpreter's Bible. Vol. 2. 1998.Pg. 64
15
Milgrom, Jacob. "Book of Numbers."The Anchor Bible Dictionary. Vol. 4. 1992.Pg.1146
16
Ibid
 I. The prescribed remedy for accidental violation of the Nazarite Vow. (v. 9-12)
a. The Nazarite shall shave his head. (v.9)
b. The Nazarite shall offer turtledoves and a male lamb. (v.10-12)
II. The regulations on how to end the Nazarite Vow. (13-21)
a. When the vow is complete he shall be brought to the tent of meeting.(v.13)
b. The Priest shall take his offerings and bring them before the Lord. (v.14-20)
c. This is the law of the Nazarite. (v.21)
Interpretive Analysis

I. The prescribed remedy for accidental violation of the Nazarite Vow. (v. 9-12)

After laying out the regulations to being a Nazarite, the writer then takes up the case of accidental

pollution of the vow.17 Within the text, the Hebrew word used for ‘the way in which you are defiled’ is

‘alav which means to be near.18 That means that pollution occurred through either the accidental

touching of a corpse or being near/under the roof of one that just happened to die next to a Nazarite. 19

However, even being accidentally polluted, the Nazarite’s vow still remained in place. 20 This section then

mainly focuses on how the Nazarite can decontaminate himself as well as the sanctuary. 21

a. The Nazarite shall shave his head. (v.9)

As soon as the Nazarite becomes defiled due to accidentally touching an unclean corpse he must

immediately go to be cleansed so he may start his vow over again and fulfill it. This cleansing, however,

took approximately 3 steps and 8 days. The first of the three steps was to shave the head of the one

defiled. This was done on the 7th day after the Nazarite was defiled, and heavily parallels the time table

of cleansing a leper listed in Leviticus 14:2 and 9. 22 This showed the high level of purification needed to

cleanse the Nazarite. After shaving it is recorded in the Mishnah then, that the Nazarite would bury the

cut hair because it was unclean thus dangerous and should no longer be kept with the community. 23

b. The Nazarite shall offer 2 turtledoves. (10-11)

17
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.Pg. 144
18
Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.Pg. 46
19
Ibid
20
Dozeman, Thomas B.. "The Book of Numbers."The New Interpreter's Bible. Vol. 2. 1998.Pg. 64
21
Dozeman, Thomas B.. "The Book of Numbers."The New Interpreter's Bible. Vol. 2. 1998.Pg.65
22
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.Pg. 144
23
Gray, George Buchanan. "Numbers."The International Critical Commentary. 1965.Pg. 65
 Then, upon the 8th day, the Nazarite was to sacrifice 2 turtledoves as an offering for cleansing.

This type of offering appeared earlier in the book of Leviticus 24 and was the most inexpensive type of

animal to sacrifice.25Often the birds were found in scripture together as sacrificial victims. 26 Since the

turtledove was the least burdensome form of animal sacrifice and since a meal offering wasn’t allowed

to be made, it would probably be reasonable to assume that they were to be sacrificed because animal

blood was required to purify the altar. 27To solve this problem the birds came in a pair to suffice 2

different sacrifices. One was for a hatta’t offering meant to purify sanctuary and uncleanness brought on

by the Nazarite’s contamination.28 The other offering was an ‘ola offering or burnt offering probably

used to invoke the presence of God.29 Only after these were sacrificed was the Nazarite able to “re-

hallow” or re-consecrate his head and start his vow again. 30

c. The Nazarite shall be male lamb .(v.12)

The final step for a Nazarite to become undefiled was to offer a unique reparation offering of a

yearling lamb. This is unique because most times the guilt or reparation offering is paid with a ram (Lev.

5:14) female lamb (Lev. 5:6) or a male of unspecified age. 31 The reparation offering was used when

there were unwitting trespasses against holy things and holy people. This made restitution for things

done amiss.32 A problem, however, presents itself in that most other cases where multiple sacrifices are

made, the sacrifices tend to follow each other. But, in verse 11 a definite cut is made before separating

the 2 previous offerings from the reparation offering. One solution brought up is that the passage has

separation for emphasis. It eludes that the offender can’t look for forgiveness without first paying for

24
Gray, George Buchanan. "Numbers."The International Critical Commentary. 1965.Pg. 66
25
Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.Pg.47
26
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993. Pg. 144
27
Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.Pg. 47
28
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.Pg. 144
29
Ibid
30
Ibid
31
Ibid
32
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993. Pg.145
what he had defiled.33 Thus the logical answer is that the verse’s separation is to put an emphasis on

that the Nazarite’s vow and hair are in the Lord’s ownership.

II. The regulations on how to end the Nazarite Vow. (13-21)

This last section of the Nazarite Vow deals with the termination of the vow in an appropriate

manner that will in turn transition the Nazarite “from [a] state of special consecration [back] to the state

of ordinary lay person”34. To end the vow a Nazarite was to bring the 4 main types of offerings: burnt,

peace, cereal, and sin offerings.35 Along with a wine offering the Priest would sacrifice them and accept

the Priestly portion through a wave offering as the Nazarite drank the wine. 36 The sacrifices, however,

are listed differently in the 2 lists given in the passage. In verses 14-15 the sacrifices are listed in logical

order of what is God’s first and what is the worshipper’s last. 37 In contrast verses 16-17 list the sacrifices

in order of procedure with the purifying offering. 38

a. When the vow is complete the Nazarite shall be brought to the tent of meeting

with his offerings.(v.13-15)

This section of the passage deals with the actions the Nazarite is supposed to take to finish his

vow and return to ‘layperson’ status. As listed above the Nazarite is to bring his 4 offerings and present

them to the Priest at the tent of meeting, the same place listed in verse 10 used for offering if you had

become defiled.39 This passage then goes on to discuss the specifics of each offering: a yearling male

lamb for a burnt offering, a yearling female lamb for the sin offering, a ram for the peace offering, and a

basket of unleavened bread, unleavened wafers and grain for the grain offering. These exact

33
Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.Pg.47
34
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.Pg. 145
35
Wenham, Gordon J.. "Numbers."Tyndale Old Testament Commentaries. 1981.Pg.88
36
Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.Pg.48
37
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.Pg.145
38
Ibid
39
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.Pg.146
measurements according to the scholar Gordon Wenham, are mandatory because they are another

reminder of the cost and sanctity of the Nazarite Vow. 40

However, although this passage is very helpful in seeing how a Nazarite finishes his vow it poses

several discrepancies in the text. The first problem posed is that of the offerings; why does the Nazarite

need to make sacrifices when he is supposedly undefiled? This is answered easily, though, by defining

the fact that the Nazarite is sacrificing not because he is defiled but because he will be removing himself

from “sacred to profane and needs expiation” for thus. 41 A second problem is with the description of the

meal offering mentioned here in v.15 and later in v.17. The problem is that the writer does not describe

the exact amounts needed to fulfill these offerings. 42 This, however, is solved by understanding that it is

an example of the figure of speech Ellipsis, leaving out a crucial part of the text because it is more than

likely already known and emphasized.43 The third and final problem posed is that of the word used to

define peace offering. This word, selamim, is the word used to define the peace offering yet the exact

type of peace offering is highly debated. In the end the exact definition eludes us but we are persuaded

to lean towards a celebratory thank you type of peace offering in which the offering is consumed by

Priest and Nazarite.44

b. The Priest shall take his offerings and bring them before the Lord. (v.16-20)

This final section describes the duties and conclusion of the Nazarite’s offerings so as to end his

vow. First the Priest is to take the offerings, starting with the sin offering, and sacrifice them to the Lord.

When the Priest had finished making the sacrifices and presenting the grain offering to the Lord the

Nazarite was then called to shave his head at the entrance to the tent of meeting. This ritual is a highly

debated one because it could possibly represent either another offering to God or just a way to get rid

40
Wenham, Gordon J.. "Numbers."Tyndale Old Testament Commentaries. 1981.Pg. 88
41
Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.Pg. 48
42
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.Pg.147
43
Ibid
44
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.Pg. 146
of the hair since it was considered holy and thus dangerous. 45 Although ambiguous as it is, the text

proceeds to tell the Nazarite to take that shaved hair and throw it in the “fire that is under the sacrifice

of the peace offering” so destroying it an acceptable manner. 46

After the Nazarite’s hair is destroyed the Priest then takes his portion which is the right thigh

and shoulder as well as 2 cakes.47 In Ancient Near East society the right shoulder was seen as specifically

considered sacred and only for the gods or priests. In the text the Priest transfers the food from the

cooking pot to the Nazarite’s hands and proceeds to do a wave offering with the Nazarite’s hands. With

the Priest’s palms underneath the Nazarite’s he lifted up and down the food to the Lord. 48 This ritual,

called tenufah, was a dedication rite that signified the owner giving up ownership over the item thus

giving it to God which in turn made it ok for the Priest to eat. 49 This then concluded the Nazarite vow

allowing the Nazarite to return to layperson status and drink wine once again.

c. This is the law of the Nazarite. (v.21)

The final verse in the Nazarite Vow has 2 parts: summary of the law previously set out as well as

an extra stipulation. The verse is a “torah subscript” 50and forms an inclusion with verse 1351 meaning

that the verse functions as the literary device inclusio to make a summary of the law. The stipulation

given in the verse is that a Nazarite may give extra sacrifices according to their choosing. Verse 21 makes

it understood that what was set out are the minimum requirements however if you promised to give

more you were bound by that. 52

Application

45
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993. Pg. 148
46
Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.Pg. 49
47
Wenham, Gordon J.. "Numbers."Tyndale Old Testament Commentaries. 1981.Pg. 88
48
Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.Pg. 50
49
Ibid
50
Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.Pg. 148
51
Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.Pg. 50
52
Gray, George Buchanan. "Numbers."The International Critical Commentary. 1965.Pg. 70
 There are several key applications that any reader should recognize when interpreting this

verse. The biggest overall theme is that of Nazariteship. Although it is not necessary to become a

Nazarite to experience God the principles of Nazariteship are very valuable to learn what it means to be

truly separated to the Lord. A modern Nazariteship might look as simple as living a life uninfluenced by

the world or it might actually take the form of separating one’s self physically from certain things. In this

specific passage 2 main sections were presented and within each a theme that is highly relative to

Nazarite’s then just as much as now.

The first section explored above was over the accidental defilement of a Nazarite when

someone nearby dies. The Nazarite then must start his entire vow over again, reconsecrate himself, and

make sacrifices to cleanse himself and his community. Today this highly relates 2 things to our society:

that our sin effects others as well as the importance of perseverance of heart. If we learn to persevere in

situations out of our control we can be a mighty force for the Lord. Also if we understand the Israelite

view of sin we would see that sin effects the whole congregations and is so important to cleanse openly

so that communion with God is not lost.

The second section looked at dealt with the Nazarite’s transformation back to his original role as

lay person and the importance of remembering God in this situation. A practical application to this idea

is in missions. Many times missionaries are sent abroad and consecrated/separated to the Lord for his

special work, but then when they return home the receive culture shock and sometimes never

understand how to function while not on missions. If transformation to layperson is taken like that of

the Nazarite, in a process where the Lord regains the holiness He bestowed upon you for your

consecrated time, the mission field and ministry in general will see a vast change and even growth

among those returning to Christian culture.

 Bibliography

1. Ashley, Timothy R.. "Numbers."The New International Commentary on the Old Testament. 1993.

2. Carpenter, E.e. "Book of Numbers."The International Standard Bible Encyclopedia. Vol. 3. 1986.

3. Dozeman, Thomas B.. "The Book of Numbers."The New Interpreter's Bible. Vol. 2. 1998.
4. Gray, George Buchanan. "Numbers."The International Critical Commentary. 1965.

5. Milgrom, Jacob. "Book of Numbers."The Anchor Bible Dictionary. Vol. 4. 1992.

6. Milgrom, Jacob. "Numbers."The JPS Torah Commentary. 1989.

7. Olson, Dennis T.. "Numbers."Interpretation: A Bible Commentary for Teaching and Preaching. 1989.

8. Wenham, Gordon J.. "Numbers."Tyndale Old Testament Commentaries. 1981.