18<\/strong>. The burning of the hair is of the nature of an offering, and also prevents its desecration. The custom is not confined to the Hebrews, but finds many parallels in antiquity and in primitive races to-day. The hair is considered to be the special seat of the life and strength of the man, and thus represents the man himself when it is offered to the deity.<\/p>\n Verse 18<\/span>. Shall take the hair – and put it in the fire<\/B><\/I>] The hair was permitted to grow for this purpose; and as the Nazarite was a kind of sacrifice, offered to God through the whole term of his nazarate<\/I> or separation<\/I>, and no human flesh or blood could be offered on the altar of the Lord, he offered his hair<\/I> at the conclusion of his separation, as a sacrifice – that hair which was the token of his complete subjection to the Lord, and which was now considered as the Lord’s property<\/I>.<\/P> <\/P> The Hindoos, after a vow, do not cut their hair during the term of their vow; but at the expiration of it they shave it off at the place where the vow was made.<\/P> <\/P> That the hair of the head<\/I> was superstitiously used among different nations, we have already had occasion to remark; (See Clarke on Le 19:27<\/span>\ud83d\ude09 and that the Gentiles might have learned this from the Jews is possible, though some learned men think that this consecration of the hair to a deity was in use among the heathens before the time of Moses, and in nations who had no intercourse or connection with the Jews.<\/P> <\/p>\n Of his separation; <\/B>or, of his Nazariteship<\/I>, i.e. in which the chief of his Nazariteship or separation to God consisted. <\/P> At the door of the tabernacle; <\/B>publicly, that it might be known that his vow was ended; and therefore he was at liberty as to those things from which he had restrained himself for a season, otherwise some might have been scandalized at his use of his liberty. See Act 21:26<\/span>. <\/P> In the fire; <\/B>either, <\/P> 1. The fire of the altar. But why then is this restrained to the peaceofferings, seeing it was common to the burnt-offerings and to the sinofferings? Or rather, <\/P> 2. To the fire of the kitchen, upon which the flesh of the peace-offerings was boiled. <\/P> <\/p>\n And the Nazarite shall shave the head of his separation, [at] the door of the tabernacle of the congregation<\/strong>,…. The Targum of Jonathan is,<\/p>\n “and the Nazarite shall shave the head of his separation without,”<\/p>\n without the tabernacle, the door of it, where the people assembled together; so that this was to be done publicly, that it might be known of all, and no offence taken at the Nazarite’s drinking wine, and concerning himself for the dead, and attending funerals, for by this action it was known that his Nazariteship was at an end; and whereas the hair of the Nazarite was consecrated to the Lord by his vow, and this vow being punctually fulfilled, it was sacred, and to be presented to the Lord, and to be of no use and service to himself or others, and therefore to be all clean shaven off; for, as Maimonides z says, if two hairs only were left, nothing was done, and the command of shaving not kept:<\/p>\n and shall take the hair of the head of his separation<\/strong>; being cut off and shaved;<\/p>\n and put [it] in the fire which [is] under the sacrifice of the peace offerings<\/strong>; under the pot or cauldron, as the Targum of Jonathan, in which the ram for the peace offerings was boiled: this was done in the court of the women in later times, at the southeast of which was a chamber called the chamber of the Nazarites, where they bailed their peace offerings, and shaved their hair and cast it under the pot a; and this might not be put, as before observed, to any other use; if any of it was made use of in a sack that was made of hair cloth, we are told b that sack was to be burnt.<\/p>\n z Hilchot Nezirut, c. 8. sect. 6. a Misn. Middoth, c. 2. sect. 5. T. Bab. Yoma, fol. 16. 1. b Misn. Orlah, c. 3. sect. 3.<\/p>\n (18) And the Nazarita shall shave . . . <\/strong>The consignment of his hair to the sacrificial fire formed a solemn and suitable termination of the days of his separation to the Lord during the continuance of his Nazirite vow.<\/p>\n 18<\/strong>. <\/strong> Put it in the fire <\/strong> Traces of the hair sacrifice are found among the Greeks in the case of Achilles, at the funeral of Patroclus, who cut off his golden locks and threw them into the flood as a sacrifice to the river-god. Nero cut off his first beard, and, putting it into a box studded with jewels, consecrated it to Jupiter Capitolinus. Virgil says that the topmost lock was dedicated to the infernal gods. These practices may have been derived from the Jewish Nazarites.<\/p>\n Num 6:18<\/span><\/em><\/strong>. <\/strong>And the Nazarite shall shave the head of his separation<\/em><\/strong><\/strong> The shaving off the hair, mentioned in the 9th verse, differed totally from this. The former was in consequence of legal uncleanness; this was to be done as a public thankful testimony that the Nazarite had ended his vow, and had no further obligation to let his hair grow. See Act 18:18<\/span>; Act 21:23-24<\/span>. The Nazarite, beside this, (see Num 6:14<\/span>.) was to offer three principal sacrifices: a burnt-offering, <\/em>in testimony of his entire and unreserved devotion; a sin-offering, <\/em>to implore pardon for his defects; and an eucharistical or peace-offering, <\/em>in gratitude to God, the giver of all good. Houbigant renders the last clause of this verse, shall put it upon the fire placed under the<\/em> peace-offering. <\/em>See Calmet. <\/p>\n Num 6:18 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.<\/p>\n Ver. 18. And put it in the fire.<\/strong> ] To teach us, that the Lord so loveth his children, that he esteemeth the least hair of their head as a precious gift.<\/p>\n sacrifice. App-43. Compare Act 21:26, Act 21:27. <\/p>\n shave the head: The hair, which was permitted to grow for this purpose, was shaven off, as a token that the vow was accomplished. Num 6:5, Num 6:9, Act 18:18, Act 21:24, Act 21:26 <\/p>\n and put it: Luk 17:10, Eph 1:6 <\/p>\n Reciprocal: Num 6:4 – separation<\/p>\n Num 6:18. At the door of the tabernacle Publicly, that it might be known that his vow was ended; and therefore he was at liberty as to those things from which he had restrained himself for a season, otherwise some might have taken offence at his use of his liberty. The fire Upon which the flesh of the peace-offerings was boiled.<\/p>\n 6:18 And the Nazarite shall shave the head {h} of his separation [at] the door of the tabernacle of the congregation, and shall take the hair of the head of his separation, and {i} put [it] in the fire which [is] under the sacrifice of the peace offerings.<\/p>\n (h) In token that his vow is ended.<\/p>\n (i) For the hair which was consecrated to the Lord, might not be cast into any profane place.<\/p>\n 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. 18. The burning of the hair is of the nature … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 6:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3850","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3850","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3850"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3850\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3850"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3850"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3850"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"