Two very different subjects stand side by side: the Nazirite vow (vv. 1-21), by which any Israelite — man or woman — may voluntarily take on priestly-level holiness through abstaining from wine, avoiding corpse contact, and letting the hair grow; and the priestly blessing (vv. 22-27), the three-line benediction Aaron and his sons are commanded to speak over Israel.
The Nazirite is declared qadosh ('holy') — a status otherwise reserved for priests and sacred objects — through voluntary action, not birth. The verb yafli ('makes extraordinary,' v. 2) frames the vow as something remarkable, not routine. If accidental corpse contact breaks the vow, all previous days 'fall away' (yippelu, v. 12) — holiness does not accumulate partially. The priestly blessing is pure poetry: three lines of escalating length (3, 5, and 7 Hebrew words), each invoking the divine name YHWH.
The word nezer carries the double meaning of 'consecration' and 'crown,' and we could not collapse the two senses into one English word. The Nazirite's uncut hair functions as both. In the priestly blessing, the jussive verbs (yevarekekha, ya'er, yissa) express a wish that carries divine authority — not mere hope but authorized declaration. We rendered them with 'may' to preserve the prayerful tone while noting in the translator notes that these are performative, not optative.
The Nazirite's corpse prohibition exceeds ordinary priestly limits (Leviticus 21:1-3) and matches only the high priest's restriction (Leviticus 21:11). Samson (Judges 13:5) and Samuel (1 Samuel 1:11) are associated with lifelong Nazirite vows. The priestly blessing's 'may the LORD lift His face toward you' (v. 26) contrasts with God hiding His face in judgment (Deuteronomy 31:17-18).
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
The LORD spoke to Moses:
KJV And the LORD spake unto Moses, saying,
דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַפְלִא֙ לִנְדֹּר֙ נֶ֣דֶר נָזִ֔יר לְהַזִּ֖יר לַֽיהֹוָֽה׃
"Speak to the Israelites and tell them: When a man or woman makes a special vow — the vow of a Nazirite — to set themselves apart for the LORD,
KJV Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD:
From the root n-z-r meaning 'to separate, dedicate.' A nazir is a layperson who voluntarily takes on restrictions normally associated with priests — abstaining from wine, avoiding corpse contamination, and letting the hair grow as a visible sign of consecration. The vow creates a temporary priestly holiness in an ordinary Israelite.
מִיַּ֤יִן וְשֵׁכָר֙ יַזִּ֔יר חֹ֥מֶץ יַ֛יִן וְחֹ֥מֶץ שֵׁכָ֖ר לֹ֣א יִשְׁתֶּ֑ה וְכׇל־מִשְׁרַ֤ת עֲנָבִים֙ לֹ֣א יִשְׁתֶּ֔ה וַעֲנָבִ֛ים לַחִ֥ים וִיבֵשִׁ֖ים לֹ֥א יֹאכֵֽל׃
they must abstain from wine and fermented drink. They must not drink wine vinegar or vinegar made from fermented drink, nor drink any grape juice, nor eat grapes fresh or dried.
KJV He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried.
כֹּ֖ל יְמֵ֣י נִזְר֑וֹ מִכֹּל֩ אֲשֶׁ֨ר יֵעָשֶׂ֜ה מִגֶּ֣פֶן הַיַּ֗יִן מֵחַרְצַנִּ֛ים וְעַד־זָ֖ג לֹ֥א יֹאכֵֽל׃
For the entire period of their consecration, they must not eat anything produced from the grapevine, from seeds to skin.
KJV All the days of his separation shall he eat nothing that is made of the vine tree, from the kernels even to the husk.
כׇּל־יְמֵי֙ נֶ֣דֶר נִזְר֔וֹ תַּ֖עַר לֹא־יַעֲבֹ֣ר עַל־רֹאשׁ֑וֹ עַד־מְלֹ֨את הַיָּמִ֜ם אֲשֶׁר־יַזִּ֤יר לַיהֹוָה֙ קָדֹ֣שׁ יִהְיֶ֔ה גַּדֵּ֥ל פֶּ֖רַע שְׂעַ֥ר רֹאשֽׁוֹ׃
For the entire period of their Nazirite vow, no razor may pass over their head. Until the days of their consecration to the LORD are complete, they are holy — they must let the hair of their head grow long.
KJV All the days of the vow of his separation there shall no razor come upon his head: until the days be fulfilled, in the which he separateth himself unto the LORD, he shall be holy, and shall let the locks of the hair of his head grow.
The Nazirite is declared qadosh — the same word used for God's own holiness (Lev 19:2) and for sacred space. A layperson achieving priestly-level holiness through voluntary vow is remarkable. The hair, the abstinence, and the corpse avoidance together create a zone of holiness around an ordinary person.
כׇּל־יְמֵ֥י הַזִּיר֖וֹ לַיהֹוָ֑ה עַל־נֶ֥פֶשׁ מֵ֖ת לֹ֥א יָבֹֽא׃
For the entire period of their consecration to the LORD, they must not go near a dead body.
KJV All the days that he separateth himself unto the LORD he shall come at no dead body.
לְאָבִ֣יו וּלְאִמּ֗וֹ לְאָחִיו֙ וּלְאַ֣חֹת֔וֹ לֹא־יִטַּמָּ֥א לָהֶ֖ם בְּמֹתָ֑ם כִּ֛י נֵ֥זֶר אֱלֹהָ֖יו עַל־רֹאשֽׁוֹ׃
Even for a father or mother, brother or sister — they must not make themselves ritually impure when these relatives die, because the consecration of their God is upon their head.
KJV He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God is upon his head.
כֹּ֖ל יְמֵ֣י נִזְר֑וֹ קָדֹ֥שׁ ה֖וּא לַֽיהֹוָֽה׃
For the entire period of their consecration, they are holy to the LORD.
KJV All the days of his separation he is holy unto the LORD.
וְכִֽי־יָמ֨וּת מֵ֤ת עָלָיו֙ בְּפֶ֣תַע פִּתְאֹ֔ם וְטִמֵּ֖א רֹ֣אשׁ נִזְר֑וֹ וְגִלַּ֤ח רֹאשׁוֹ֙ בְּי֣וֹם טׇהֳרָת֔וֹ בַּיּ֥וֹם הַשְּׁבִיעִ֖י יְגַלְּחֶֽנּוּ׃
If someone dies suddenly in their presence, defiling the head of their consecration, they must shave their head on the day of their purification — on the seventh day they must shave it.
KJV And if any man die very suddenly by him, and he hath defiled the head of his consecration; then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it.
וּבַיּ֣וֹם הַשְּׁמִינִ֗י יָבִא֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה אֶ֨ל־הַכֹּהֵ֔ן אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
On the eighth day they must bring two turtledoves or two young pigeons to the priest at the entrance of the tent of meeting.
KJV And on the eighth day he shall bring two turtles, or two young pigeons, to the priest, to the door of the tabernacle of the congregation:
וְעָשָׂ֣ה הַכֹּהֵ֗ן אֶחָ֤ד לְחַטָּאת֙ וְאֶחָ֣ד לְעֹלָ֔ה וְכִפֶּ֣ר עָלָ֔יו מֵאֲשֶׁ֥ר חָטָ֖א עַל־הַנָּ֑פֶשׁ וְקִדַּ֥שׁ אֶת־רֹאשׁ֖וֹ בַּיּ֥וֹם הַהֽוּא׃
The priest shall offer one as a purification offering and the other as a burnt offering, making atonement for them because they incurred guilt through the dead body. The priest shall reconsecrate their head that same day.
KJV And the priest shall offer the one for a sin offering, and the other for a burnt offering, and make an atonement for him, for that he sinned by the dead, and shall hallow his head that same day.
The kippur verb appears here in the context of restoring broken consecration. Atonement is not only for moral sin but for ritual contamination — the Nazirite did nothing morally wrong, yet the breach of holiness requires kipper to repair.
וְהִזִּ֤יר לַֽיהֹוָה֙ אֶת־יְמֵ֣י נִזְר֔וֹ וְהֵבִ֛יא כֶּ֥בֶשׂ בֶּן־שְׁנָת֖וֹ לְאָשָׁ֑ם וְהַיָּמִ֤ים הָרִאשֹׁנִים֙ יִפְּל֔וּ כִּ֥י טָמֵ֖א נִזְרֽוֹ׃
They must rededicate to the LORD the days of their consecration and bring a year-old male lamb as a guilt offering. The previous days are voided, because their consecration was defiled.
KJV And he shall consecrate unto the LORD the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled.
The asham addresses trespass against sacred things. Here the sacred thing is the Nazirite's own consecrated status — it has been violated by corpse contact, and the violation requires both reparation (asham) and a fresh start.
וְזֹ֥את תּוֹרַ֖ת הַנָּזִ֑יר בְּי֗וֹם מְלֹאת֙ יְמֵ֣י נִזְר֔וֹ יָבִ֣יא אֹת֔וֹ אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
This is the instruction for the Nazirite when the period of their consecration is complete: they shall be brought to the entrance of the tent of meeting.
KJV And this is the law of the Nazarite, when the days of his separation are fulfilled: he shall be brought unto the door of the tabernacle of the congregation:
וְהִקְרִ֣יב אֶת־קׇרְבָּנ֣וֹ לַיהֹוָ֡ה כֶּ֩בֶשׂ֩ בֶּן־שְׁנָת֨וֹ תָמִ֤ים אֶחָד֙ לְעֹלָ֔ה וְכַבְשָׂ֨ה אַחַ֧ת בַּת־שְׁנָתָ֛הּ תְּמִימָ֖ה לְחַטָּ֑את וְאַֽיִל־אֶחָ֥ד תָּמִ֖ים לִשְׁלָמִֽים׃
They shall present their offering to the LORD: one unblemished year-old male lamb as a burnt offering, one unblemished year-old ewe lamb as a purification offering, and one unblemished ram as a peace offering,
KJV And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings,
וְסַ֣ל מַצּ֗וֹת סֹ֤לֶת חַלֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וּמִנְחָתָ֖ם וְנִסְכֵּיהֶֽם׃
along with a basket of unleavened bread — loaves of fine flour mixed with oil and unleavened wafers spread with oil — together with their grain offerings and drink offerings.
KJV And a basket of unleavened bread, cakes of fine flour mingled with oil, and wafers of unleavened bread anointed with oil, and their meat offering, and their drink offerings.
וְהִקְרִ֥יב הַכֹּהֵ֖ן לִפְנֵ֣י יְהֹוָ֑ה וְעָשָׂ֥ה אֶת־חַטָּאת֖וֹ וְאֶת־עֹלָתֽוֹ׃
The priest shall present them before the LORD and offer the purification offering and the burnt offering.
KJV And the priest shall bring them before the LORD, and shall offer his sin offering, and his burnt offering:
וְאֶת־הָאַ֜יִל יַעֲשֶׂ֨ה זֶ֤בַח שְׁלָמִים֙ לַֽיהֹוָ֔ה עַ֖ל סַ֣ל הַמַּצּ֑וֹת וְעָשָׂה֙ הַכֹּהֵ֔ן אֶת־מִנְחָת֖וֹ וְאֶת־נִסְכּֽוֹ׃
The ram he shall offer as a sacrifice of peace offerings to the LORD, along with the basket of unleavened bread. The priest shall also present the grain offering and the drink offering.
KJV And he shall offer the ram for a sacrifice of peace offerings unto the LORD, with the basket of unleavened bread: the priest shall offer also his meat offering, and his drink offering.
From the root shalom. The shelamim is unique among the five offerings because the worshipper eats a portion — it is a shared meal between God, priest, and offerer. Here it marks the joyful conclusion of the Nazirite's period of consecration.
וְגִלַּ֣ח הַנָּזִ֗יר פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד אֶת־רֹ֣אשׁ נִזְר֑וֹ וְלָקַ֗ח אֶת־שְׂעַר֙ רֹ֣אשׁ נִזְר֔וֹ וְנָתַן֙ עַל־הָאֵ֔שׁ אֲשֶׁר־תַּ֖חַת זֶ֥בַח הַשְּׁלָמִֽים׃
The Nazirite shall shave the consecrated head at the entrance of the tent of meeting, take the hair of their consecrated head, and place it on the fire beneath the peace offering sacrifice.
KJV And the Nazarite shall shave the head of his separation at the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and put it in the fire which is under the sacrifice of the peace offerings.
וְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַזְּרֹ֣עַ בְּשֵׁלָה֮ מִן־הָאַ֒יִל֒ וְֽחַלַּ֨ת מַצָּ֤ה אַחַת֙ מִן־הַסַּ֔ל וּרְקִ֥יק מַצָּ֖ה אֶחָ֑ד וְנָתַן֙ עַל־כַּפֵּ֣י הַנָּזִ֔יר אַחַ֖ר הִֽתְגַּלְּח֥וֹ אֶת־נִזְרֽוֹ׃
The priest shall take the boiled shoulder from the ram, one unleavened loaf from the basket, and one unleavened wafer, and place them on the palms of the Nazirite after they have shaved the head of their consecration.
KJV And the priest shall take the sodden shoulder of the ram, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazarite, after the hair of his separation is shaven:
וְהֵנִיף֩ אוֹתָ֨ם הַכֹּהֵ֥ן ׀ תְּנוּפָה֮ לִפְנֵ֣י יְהֹוָה֒ קֹ֤דֶשׁ הוּא֙ לַכֹּהֵ֔ן עַ֚ל חֲזֵ֣ה הַתְּנוּפָ֔ה וְעַ֖ל שׁ֣וֹק הַתְּרוּמָ֑ה וְאַחַ֛ר יִשְׁתֶּ֥ה הַנָּזִ֖יר יָֽיִן׃
The priest shall elevate them as a wave offering before the LORD. These are holy portions belonging to the priest, along with the breast of the wave offering and the thigh of the contribution. After this, the Nazirite may drink wine.
KJV And the priest shall wave them for a wave offering before the LORD: this is holy for the priest, with the wave breast and heave shoulder: and after that the Nazarite may drink wine.
זֹ֣את תּוֹרַ֣ת הַנָּזִיר֮ אֲשֶׁ֣ר יִדֹּר֒ קׇרְבָּנ֤וֹ לַֽיהֹוָה֙ עַל־נִזְר֔וֹ מִלְּבַ֖ד אֲשֶׁר־תַּשִּׂ֣יג יָד֑וֹ כְּפִ֤י נִדְרוֹ֙ אֲשֶׁ֣ר יִדֹּ֔ר כֵּ֣ן יַעֲשֶׂ֔ה עַ֖ל תּוֹרַ֥ת נִזְרֽוֹ׃
This is the instruction for the Nazirite who has vowed — their offering to the LORD for their consecration, apart from whatever else they can afford. According to the vow they have made, so they must do, following the instruction for their consecration."
KJV This is the law of the Nazarite who hath vowed, and of his offering unto the LORD for his separation, beside that that his hand shall get: according to the vow which he vowed, so he must do after the law of his separation.
וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
The LORD spoke to Moses:
KJV And the LORD spake unto Moses, saying,
דַּבֵּ֤ר אֶֽל־אַהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר כֹּ֥ה תְבָרְכ֖וּ אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אָמ֖וֹר לָהֶֽם׃
"Speak to Aaron and his sons and tell them: This is how you shall bless the Israelites. Say to them:
KJV Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them,
יְבָרֶכְךָ֥ יְהֹוָ֖ה וְיִשְׁמְרֶֽךָ׃
May the LORD bless you and guard you.
KJV The LORD bless thee, and keep thee:
The root b-r-k carries the sense of bestowing life-giving power. In the priestly blessing, God is both the source and the agent of blessing — the priests speak it, but God performs it (v27: 'I will bless them').
יָאֵ֨ר יְהֹוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃
May the LORD make His face shine upon you and show you grace.
KJV The LORD make his face shine upon thee, and be gracious unto thee:
Panim (face/presence) is one of the most theologically loaded words in the Hebrew Bible. God's 'face' directed toward a person means God's personal, favorable attention. A shining face (or in v26, a 'lifted' face) is the opposite of a hidden face — which throughout the Psalms and Prophets represents divine absence and judgment.
יִשָּׂ֨א יְהֹוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם׃
May the LORD lift up His face toward you and grant you peace.
KJV The LORD lift up his countenance upon thee, and give thee peace.
From the root sh-l-m meaning 'to be whole, complete.' Shalom is not merely the absence of war — it is the presence of everything needed for human flourishing. As the final word of the priestly blessing, it represents the fullest possible expression of divine favor. The shelamim (peace offering) in v17 comes from the same root — the connection between sacrificial communion and comprehensive well-being is linguistic and theological.
וְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַאֲנִ֖י אֲבָרְכֵֽם׃
So they shall place My name upon the Israelites, and I Myself will bless them."
KJV And they shall put my name upon the children of Israel; and I will bless them.