Tyndale Open Study NotesNumbers 6

Nazirite: The Hebrew word nazir comes from a verb meaning "to separate."

The law required priests to avoid drinking wine before serving in the Tent of Meeting (Leviticus 10:9). The Nazirite vow allowed non-Levites to extend this rule. They avoided wine everywhere, at all times, and anything from a grapevine.

hair: This had a special symbolic meaning (see Leviticus 19:27). Religious people often left their hair uncut or shaved it completely (Numbers 8:5–7). The Israelites did not have to leave their hair completely uncut, but the Nazirites did.

Touching dead bodies made people ceremonially unclean (9:6–10). Priests could only touch the dead bodies of close relatives (Leviticus 21:1–4). But Nazirites could not touch any dead body at all.

The law gave instructions for restoring purity after unavoidable contact with a dead body. Contact with a dead body made a person ceremonially unclean (not fit for worship for a period of time). The person had to follow certain steps in order to be restored.

Special procedures and offerings also marked the end of a Nazirite vow. A Nazirite vow was a special promise to set oneself apart for God for a period of time. When the time ended, the person brought sacrifices and completed the required rituals.

The law also gives a strong warning about fulfilling the vow (6:21). A person who made such a promise had to complete it fully. God expected faithfulness in keeping vows made to him.

The priestly blessing connects to the themes of worship and purity in chapters 5–6. It is a prayer where priests ask for God's blessings for Israel. As representatives of God, priests had the duty to pray (compare Leviticus 9:23; Deuteronomy 10:8). This prayer is similar to the high priestly prayer of Jesus in John 17.

Psalm 67:1 has a short version of this blessing. This is similar to one found on a silver amulet from Ketef Hinnom, southwest of Jerusalem’s Old City. A second, larger silver amulet from the same tomb has the full blessing with words almost the same as here.

The Second Temple period lasted from Ezra to the time of Jesus. Priests would give a blessing at each day's sacrifice or at the end of services. This blessing is still used in Jewish and Christian liturgy (the formal order of prayers and worship, as in 6:27).

The first half of this verse asks for blessings like health, wealth, and fertility.

The second half seeks protection from all kinds of dangers. This prayer is similar to the language in Psalms 121:3–8; 140:4; and 141:9. These sincere requests are still good examples for prayer and blessings that people can seek for everyone. The entire poem emphasizes the Lord as the source of all good things.

• may the LORD cause His face to shine upon you: This is a desire for God's approval.

• be gracious to you: God's people need his grace and mercy in a dangerous world (compare Psalms 31:16; 67:1; 80:3, 7, 19).

God's favor, shown through his countenance or face, means his approval and special attention (compare Psalm 30:7). Divine peace (Hebrew shalom) is more than only the absence of conflict or violence. God's peace brings complete well-being, health, and wholeness.

The priests were mediators of God’s covenant with Israel. A mediator is someone who stands between two parties to represent them. The priests stood between God and the people.

Their duty was to pray for the people. They also spoke God’s blessing over them. In this way, they helped maintain the covenant relationship between God and Israel (see Romans 8:34; Hebrews 2:17–18; 4:14–16). He intercedes for believers, which means he prays for them before God. As the great high priest, he brings his people into God’s presence and secures God’s blessing for them.