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:

This is the law of consecration. When the days which he had determined by vow shall be expired, he shall bring him to the door of the tabernacle of the covenant,

And this is the law of the Nazarite on the day when the days of his consecration are fulfilled: he shall be brought to the entrance of the tent of meeting.

And this is the law of the Nazarite; in the day of the fulness of the days of his separation doth one bring him in unto the opening of the tent of meeting,

And this is the law for him who is separate, when the necessary days are ended: he is to come to the door of the Tent of meeting,

And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting;

This is the law of consecration. When the days that he had decreed by vow have been completed, he shall bring him to the door of the tabernacle of the covenant,

Haec autem est lex Nazaraei, die quo completi fuerint dies separationis eius, conferet se ad ostium tabernaculi conventionis.

And this is the law of the Nazarites. Moses now shews at last how, after the full period of the vow, the Nazarites must return to their common life. And, first, he commands them to place themselves at the door of the tabernacle; then, to offer there a lamb without spot for a burnt-offering, a ewe-lamb for a sin-offering, and a ram for peace-offerings, with cakes of fine flour mingled with oil, wafers, and unleavened bread, and meat-offering, and drink-offerings. As to the peace-offering, because it was presented in thanksgiving, it was by no means inappropriate; nor the burnt-offering either, because they might justly congratulate themselves, and celebrate God's goodness, when they had discharged their pious duty, since God had vouchsafed them no ordinary honor. But what was meant by the sin-offering may be questioned, since expiation was needless for the pure and holy. Here we clearly perceive, that however cheerfully and earnestly men endeavor to offer themselves altogether to God, yet they never attain to the goal of perfection, nor arrive at what they desire, but are always exposed to God's judgment, unless He should pardon their sins. Whence it appears how base is the Papists' folly, when they dream of appeasing God by works of supererogation. For, if ever any supererogation were pleasing to God, the holiness of the Nazarites, being testified to by the Law, was worthy of this honor; yet God, when the work is complete, commands them to confess their guilt, and suffers not this service to intrude into the place of merit, but requires of them a sacrifice, that they may borrow from elsewhere what belongs not to themselves, though they appear to be the most perfect of all men.

When the days of his separation are fulfilled - Perpetual Nazariteship was probably unknown in the days of Moses; but the examples of Samson, Samuel, and John the Baptist, show that it was in later times undertaken for life. Again, Moses does not expressly require that limits should be assigned to the vow; but a rule was afterward imposed that no Nazarite vow should be taken for less than thirty days. To permit the vow to be taken for very short periods would diminish its solemnity and estimation.

And this is the law of the Nazarite,.... This has respect either to what goes before; those are the things he is obliged to that vows the vow of a Nazarite; what he is to abstain from during the time of his vow, and what he is to do in case of any defilement; or to what follows after, what is binding upon him, what offerings he is to bring, and what rites and ceremonies are to be observed by him when he has finished his vow:
when the days of his separation, or Nazariteship:
are fulfilled; whether more or fewer; when the time is quite up, and he has gone through his vow without any breach of it:
he shall be brought unto the door of the tabernacle of the congregation; it is not said by whom he should be brought, whether by himself or by the priest; the Targum of Jonathan is,"he shall bring himself;''that is, present himself; and so Jarchi and Aben Ezra; which latter adds, or the priest shall bring him by command, whether he will or not, to offer his offering.

when the days of his separation are fulfilled, &c.--On the accomplishment of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be (Acts 18:18); but the hair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin offerings and burnt offerings, it was put under the vessel in which the peace offerings were boiled; and the priest, taking the shoulder (Leviticus 7:32), when boiled, and a cake and wafer of the meat offering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and thus released them from their vow.