Numbers 6:21 · Bible study
Numbers 6:21 Commentary: Obligation and Generosity in the Nazirite Vow
Hebrew · 7 what the commentators say
Meaning in one sentence
Numbers 6:21 concludes the Nazirite vow regulations, emphasizing both prescribed offerings and voluntary gifts according to ability.
Research Summary
- Meaning: The Nazirite must fulfill both the prescribed offerings and any additional voluntary offerings according to his ability and vow.
- Key words: “That which his hand shall get” (יָד ), ability; “according to the mouth of his vow”, precise fulfillment of the spoken promise.
- Main debate: No significant exegetical debate. All supplied commentators agree that the law sets a minimum and allows voluntary addition, with the requirement that vows be kept.
- Theological theme: The relationship between divine command and personal devotion; God establishes a floor but welcomes generosity above it.
- Best use: Teaching on faithful stewardship, integrity in promises, and the freedom to give beyond the baseline of obligation.
Translation Comparison
BSB Berean Standard Bible 2020
This is the law of the Nazirite who vows his offering to the LORD for his separation, in addition to whatever else he can afford; he must fulfill whatever vow he makes, according to the law of his separation.”
WEB World English Bible 2000
“‘This is the law of the Nazirite who vows and of his offering to Yahweh for his separation, in addition to that which he is able to afford. According to his vow which he vows, so he must do after the law of his separation.’”
KJV King James Version 1769
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.
ASV American Standard Version 1901
This is the law of the Nazirite who voweth, and of his oblation unto Jehovah for his separation, besides that which he is able to get: according to his vow which he voweth, so he must do after the law of his separation.
YLT Young's Literal Translation 1898
`This is the law of the Nazarite, who voweth his offering to Jehovah for his separation, apart from that which his hand attaineth; according to his vow which he voweth so he doth by the law of his separation.'
Darby Darby Bible 1890
This is the law of the Nazarite who hath vowed: his offering to Jehovah for his consecration, beside what his hand is able to get; according to the vow which he vowed, so shall he do, according to the law of his consecration.
Douay-Rheims Douay-Rheims Bible 1899
This is the law of the Nazarite, when he hath vowed his oblation to the Lord in the time of his consecration, besides those things which his hand shall find, according to that which he had vowed in his mind, so shall he do for the fulfilling of his sanctification.
Translations in other languages (10 available)
Esta es la ley del Nazareo que hiciere voto de su ofrenda á Jehová por su nazareato, á más de lo que su mano alcanzare: según el voto que hiciere, así hará, conforme á la ley de su nazareato.
Esta é a lei do nazireu que fizer voto de sua oferta ao SENHOR por seu nazireado, a mais do que sua mão alcançar: segundo o voto que fizer, assim fará, conforme a lei de seu nazireado.
Telle est la loi pour celui qui fait vœu de naziréat; telle est son offrande à l’ Éternel pour son naziréat, outre ce que lui permettront ses ressources. Il accomplira ce qui est ordonné pour le vœu qu’ il a fait, selon la loi de son naziréat.
Das ist das Gesetz des Gottgeweihten, der sein Opfer dem HERRN gelobt wegen seines Gelübdes, außer dem, was er sonst vermag; wie er gelobt hat, soll er tun nach dem Gesetz seines Gelübdes.
Dit is de wet des Nazireers, die zijn offerande den HEERE voor zijn Nazireerschap zal beloofd hebben, behalve wat zijn hand bekomen zal; naar zijn gelofte, welke hij beloofd zal hebben, alzo zal hij doen, naar de wet van zijn Nazireerschap.
Tale è la legge relativa a colui che ha fatto voto di nazireato, tale è la sua offerta all’Eterno per il suo nazireato, oltre quello che i suoi mezzi gli permetteranno di fare. Egli agirà secondo il voto che avrà fatto, conformemente alla legge del suo nazireato”.
Toć jest prawo Nazarejczyka, któryby ślub uczynił, i ta ofiara jego Panu za Nazarejstwo jego, okrom tego, coby więcej uczynić mógł; według ślubu swego, który uczynił, tak uczyni według prawa Nazarejstwa swego.
Вот закон о назорее, который дал обет, и жертва его Господу за назорейство свое, кроме того, что позволит ему достаток его; по обету своему, какой он даст, так и должен он делать, сверх узаконенного о назорействе его.
「許願 的 拿細耳人 為 離俗 所獻的供物，和他 以外 所 能得 的獻給耶和華，就有這 條例。他怎樣 許 願 就當照 離俗 的條例 行。」
This is the law for him who takes an oath to keep himself separate, and for his offering to the Lord on that account, in addition to what he may be able to get; this is the law of his oath, which he will have to keep.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Numbers 6:21
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Numbers 6:21 draws a clear distinction between the offerings mandated by the law for a Nazirite’s completion and any additional offerings the Nazirite might vow voluntarily. Gill notes that the law prescribes a minimum 'even though a poor man; but, besides these, it was expected of a man of substance, that he would voluntarily of himself offer more, according to his ability.' The Cambridge Bible states that the law 'prescribes only the minimum offering. The Nazirite was free, and was probably encouraged, to vow something larger.' Wesley reads the phrase 'that his hand shall get' as what he 'shall voluntarily give according to his ability.' All these sources agree that the verse teaches both a baseline of divine command and an open field for personal devotion, provided that whatever is vowed is faithfully fulfilled.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse plainly states that the Nazirite must fulfill both the offerings required by the law and any additional offerings he has voluntarily vowed according to his ability.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'that which his hand shall get' | All commentators read this as referring to the Nazirite's financial ability and capacity to give additional offerings voluntarily beyond the prescribed minimum. | No significant disagreement; the phrase is consistently understood as 'what he can afford.' |
| Relationship between mandatory and voluntary offerings | The law requires the prescribed offerings; the verse then permits and even expects additional offerings based on the Nazirite's vow and ability. Both must be fulfilled once vowed. | No exegetical debate among the supplied sources. The tension between obligation and freedom is noted but not contested in interpretation. |
Historical & Cultural Context
The Nazirite vow (Numbers 6:1, 21) was a voluntary act of consecration to God, usually for a fixed period. During that time, the Nazirite abstained from wine and grapes, avoided contact with the dead, and let the hair grow uncut. At the conclusion of the vow, the law prescribed a specific set of offerings: a burnt offering, a sin offering, a peace offering, along with grain and drink offerings (vv. 14, 17). The hair, sign of consecration, was shaved and burned on the peace offering (v. 18).
Verse 21 provides the summary rule. The Hebrew expression rendered 'that which his hand shall get' (יָד , yad) idiomatically means 'what he can afford' or 'his ability.' The same idiom appears elsewhere, as in Ezra 2:69, where the people give 'according to their ability.' The law thus set a floor: even the poorest Nazirite could complete his vow with the prescribed offerings. But the phrase 'besides that that his hand shall get' opened the door for voluntary generosity. Wealthier individuals could add larger offerings, perhaps reflecting a longer term or deeper personal commitment. The warning from Ecclesiastes 5:4, 5, that vows must be paid, echoes here: whatever additional vow is made must be fulfilled.
The surrounding chapters show Nazirite practice in action. Acts 21:23, 26 describes Paul assisting four men with their Nazirite expenses, a practice rooted in the principle that one could share the cost of another’s vow. This historical context makes plain that the Nazirite system allowed economic flexibility while insisting on faithful execution of every promise made to God.
Textual Notes
The consulted sources note no significant textual variants for Numbers 6:21. The verse is consistent across the Masoretic tradition and the ancient versions, and no alternate readings are discussed in the supplied commentaries.
Reception History
In Jewish tradition, the Nazirite laws were elaborated extensively, especially by Maimonides, who detailed how vows could be shared or fulfilled on behalf of another (as illustrated in Acts 21). The verse has been used to teach the seriousness of vows (see Ecclesiastes 5) and the principle that divine commands do not preclude voluntary devotion. Christian interpreters, such as Lange, have seen the Nazirite vow as a type of self-denial and consecration, pointing to the call to bear the cross. The Priestly Blessing that follows (vv. 22, 27) has been adopted in Christian liturgy, and the juxtaposition of the Nazirite law with that blessing has suggested to some readers that consecration leads to blessing. The verse itself, as a summary, is frequently cited in discussions of stewardship and the fulfillment of commitments to God.
Preaching This Verse
Three-point outline
- The Prescribed Minimum: God’s law provides the baseline for worship and consecration, the offerings every Nazirite must bring.
- The Voluntary Addition: Personal devotion can and should exceed the minimum according to ability; the law encourages generosity without requiring it.
- The Requirement of Faithfulness: Whatever is promised, whether mandated or freely vowed, must be done in full.
Five-point outline
- The Law of the Nazirite: A divinely given structure for a season of consecration.
- The Mandatory Offerings: What the Torah commands, accessible even to the poor.
- The Voluntary Offering: “Beside that that his hands shall get”, room for personal generosity.
- The Vow as Personal Commitment: Each Nazirite pledges according to his own promise and means.
- The Call to Integrity: “So he must do after the law of his separation”, faithfulness to the end.
Illustration hooks
- A family budgets for mortgage and utilities (required) but also chooses to spend on music lessons or tutoring, a choice that reveals priorities.
- A cook follows a recipe for a traditional dish but adds a personal touch with extra spices, improving the meal without neglecting the foundation.
- A runner completes the required laps for practice but also does extra sprints on his own, building endurance beyond the minimum.
Questions your congregation is asking
- “How do I know if my giving meets God’s expectations or if I should give more?”
- “What does it mean to make a vow to God today, and how binding is it?”
- “If I can afford to give more, am I obligated to do so, or is it purely voluntary? Does this passage help answer that?”
Leading a Discussion
Numbers 6:21 is the closing summary of the Nazirite law, and it places two demands side by side: the offerings required by God and any additional offerings the Nazirite has vowed. This small-group guide invites reflection on the interplay between command and voluntary devotion, and on the integrity of keeping our promises to God.
Discussion questions
- What does the phrase “in addition to that which he is able to afford” reveal about how the law viewed the Nazirite’s economic situation?
- How does the principle of giving “according to ability” (reflected in Ezra 2:69) shape your understanding of this offering?
- Why do you think the law includes both a minimum requirement and space for voluntary generosity? What does this say about God’s character?
- In what ways might the Nazirite’s obligation to fulfill his vow compare with the New Testament call to share good things and do good (Galatians 6:6; Hebrews 13:16)?
- How can we discern between what God requires of us as a baseline and what we freely offer out of devotion?
- What safeguards does this passage provide against neglecting obligations on one side or overcommitting in a vow on the other?
- What is one area of your life where you feel called to move beyond the minimum and offer something extra to God?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Numbers 5:29 | “‘This is the law of jealousy, when a wife, being under her husband, goes astray, and is defiled, |
| Ezra 2:69 | They gave according to their ability into the treasury of the work sixty-one thousand darics of gold, five thousand minas of silver, and one hundred priests’ garments. |
| Galatians 6:6 | But let him who is taught in the word share all good things with him who teaches. |
| Hebrews 13:16 | But don’t forget to be doing good and sharing, for with such sacrifices God is well pleased. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
6 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the Nazarite law allowed a person to bear the cost of another's sacrificial offerings, even without taking the vow themselves. He connects this to Paul's participation in the expenses of four men in Acts, explaining that Paul could assist them without having a Nazarite vow of his own.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the threefold blessing with the repeated name Jehovah does not itself teach the Trinity, but can be seen as an unconscious foreshadowing of the Christian revelation. The fragment is older than its Priestly framework and follows Hebrew poetic parallelism.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that the prescribed offerings do not cancel a Nazarite's freedom to bring more. Whatever else he is able to give becomes part of his vow; the whole must be carried out according to the law of his consecration. The vow is fulfilled completely, not minimally.
Gill's Exposition of the Bible Baptist 1748
Gill draws a distinction between the required offerings every Nazarite had to present and the voluntary additional gifts a Nazarite of means could give according to his ability. The Nazarite was bound by his vow to fulfill it exactly as he had vowed, both in abstaining and in offering the prescribed sacrifices.
Lange's Commentary Reformed 1857
Lange presents the Nazirite not as a contemplative ascetic but as a heroic soldier in God’s army, consecrated to a practical, risky mission. The vow is a theocratic arrangement that sanctifies a natural disposition toward heroic self-sacrifice, like that of ancient warriors. It is not a withdrawal from the world but a special dedication for kingdom purposes.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a distinction between voluntary offerings given according to ability and what a person acquires through his own labor. The phrase "his hand shall get" points not to freewill gifts but to wealth earned or obtained by one's own effort.