Numbers 30:3

KJV

¶ If a woman also vow a vow unto the LORD, and bind herself by a bond, [being] in her father's house in her youth;

KJV (with Strong's)

If a woman {H802} also vow {H5087} a vow {H5088} unto the LORD {H3068}, and bind {H631} herself by a bond {H632}, being in her father's {H1} house {H1004} in her youth {H5271};

Complete Jewish Bible

"When a woman makes a vow to ADONAI, formally obligating herself, while she is a minor living in her father's house;

Berean Standard Bible

And if a woman in her father’s house during her youth makes a vow to the LORD or obligates herself by a pledge,

American Standard Version

Also when a woman voweth a vow unto Jehovah, and bindeth herself by a bond, being in her father’s house, in her youth,

Commentary

### SUMMARY
Numbers 30:3 introduces the specific legal framework governing vows made by an unmarried young woman residing in her father's household in ancient Israel. This verse establishes the foundational premise that such a vow, a solemn commitment made to the Lord, is subject to the authority of her father, setting the stage for the subsequent stipulations regarding its validity and potential annulment within the patriarchal societal structure of the time.

### CONTEXT
* **Literary Context:** Numbers chapter 30 is entirely dedicated to the laws concerning vows and oaths, a subject of immense importance in Israelite covenantal life. This chapter immediately follows the detailed instructions for offerings and festivals in Numbers 28-29, underscoring that personal commitments to God were as vital as communal worship. The specific regulation in Numbers 30:3 initiates a series of stipulations (Numbers 30:3-5) that delineate the conditions under which a father could confirm or annul his daughter's vow, followed by similar provisions for a wife's vow (Numbers 30:6-8) and a widow's or divorced woman's vow (Numbers 30:9). This structured legal presentation emphasizes the meticulous nature of Mosaic law in addressing various social statuses and their implications for religious obligations.
* **Historical & Cultural Context:** Ancient Israelite society was fundamentally patriarchal, meaning that men, particularly fathers and husbands, held primary authority within the family unit. Women, especially unmarried daughters, were considered under the legal and social guardianship of their fathers. This societal structure was not merely about control but also about protection and provision. Vows, often involving significant personal sacrifice, financial implications, or lifelong commitments (like a Nazirite vow), could have profound consequences. Therefore, the law recognized the need for a responsible male guardian to oversee such commitments made by those under their authority, ensuring that impulsive or ill-considered vows did not bring undue hardship upon the individual or the family. This reflected a pragmatic approach to legal responsibility within the existing social framework, as seen throughout [the Pentateuch](/exodus/21 "Exodus 21 - Laws Regarding Servants and Personal Injury").
* **Key Themes:** Numbers 30:3 contributes to several key themes within the book of Numbers and the Pentateuch. Firstly, it highlights the **sanctity of vows** to the Lord, a recurring theme that emphasizes the seriousness with which God regards human promises, particularly those made to Him (cf. [Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21-23 - Honoring Vows")). Secondly, it underscores the theme of **authority and responsibility** within the Israelite family, particularly the father's role in guiding and protecting his children, which is a foundational aspect of Israelite social order. This authority is not absolute but is balanced with the need for justice and wisdom. Thirdly, the verse provides insight into the **legal and social status of women** in ancient Israel, acknowledging their capacity for spiritual commitment while also recognizing their dependent legal standing within the household, especially before marriage. This nuanced perspective is crucial for understanding the broader legal landscape presented in [Numbers](/numbers/30 "Numbers 30 - Laws Concerning Vows").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **"vow a vow" (נֶדֶר נָדַר, _neder nadar'_):** This is a cognate accusative construction, emphasizing the act of making a solemn, voluntary promise to God. A _neder_ (vow) was a specific type of commitment, distinct from an oath (_shevu'ah_), often involving self-denial (e.g., abstinence from certain foods or wine) or a commitment to perform a specific act or offer a sacrifice. The repetition underscores the deliberate and weighty nature of the promise being made.
* **"bind herself by a bond" (אִסָּר אָסַר, _issar asar'_):** Similar to "vow a vow," this is another cognate construction that reinforces the idea of self-imposed restriction or obligation. An _issar_ (bond) refers to a binding oath or prohibition, often related to a vow of abstinence or a self-imposed limitation. It highlights that the woman is not merely making a statement but is placing herself under a serious, self-imposed constraint, which carries spiritual and potentially practical consequences.
* **"in her father's house in her youth":** This phrase is crucial for defining the legal context. "In her father's house" signifies her unmarried status and her residence under his direct authority. "In her youth" further specifies her age, implying a period of immaturity or inexperience where judgment might be less sound, thus necessitating paternal oversight. This precise legal definition sets the parameters for the father's subsequent right to confirm or annul the vow.

#### Verse Breakdown
* **"If a woman also vow a vow unto the LORD":** This clause establishes the primary subject of the law: a woman making a solemn, voluntary promise directed specifically to God. The phrase "vow a vow" emphasizes the intentionality and seriousness of the commitment, indicating it is not a casual statement but a binding spiritual act.
* **"and bind herself by a bond":** This phrase reiterates and intensifies the nature of the vow, indicating that the woman has placed herself under a self-imposed obligation or restriction. It highlights the personal responsibility and the potential consequences of such a commitment, whether it involves abstinence, a specific action, or a dedication.
* **"[being] in her father's house in her youth;":** This final clause provides the critical legal and social context for the vow. It specifies that the woman is unmarried, living under her father's authority, and presumably of an age where her judgment, though capable of making a vow, might still require the oversight and protection of her guardian. This status is the linchpin for the subsequent verses that detail the father's power to validate or nullify the vow.

#### Literary Devices
Numbers 30:3 primarily employs **Legal Language** and **Repetition** to convey its message. The precise phrasing, "vow a vow" (נֶדֶר נָדַר, _neder nadar'_) and "bind herself by a bond" (אִסָּר אָסַר, _issar asar'_), are examples of cognate accusatives, a form of **Repetition** that intensifies the meaning and emphasizes the deliberate and binding nature of the actions. This linguistic device underscores the seriousness with which vows were to be regarded in ancient Israel. The verse also demonstrates **Specificity** in its legal definition, meticulously outlining the exact circumstances ("in her father's house in her youth") under which the subsequent legal stipulations will apply. This precision is characteristic of biblical law, aiming to leave no ambiguity in its application.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 30:3, while detailing a specific legal scenario, resonates with broader theological principles concerning the integrity of one's word before God and the nature of divine authority. It underscores that God takes human promises seriously, especially those made directly to Him. The allowance for a father to annul a vow made by his young, unmarried daughter highlights a divine wisdom that balances individual responsibility with the need for protection and guidance within a structured society. It implicitly teaches that while God values individual devotion, He also respects the established order of familial authority, which He Himself ordained. This balance ensures that sincere devotion is not undermined by rash decisions, particularly by those who may lack full discernment or independence.

* [Deuteronomy 23:21-23](/deuteronomy/23-21 "Deuteronomy 23:21-23 - The Seriousness of Vows")
* [Ecclesiastes 5:4-5](/ecclesiastes/5-4 "Ecclesiastes 5:4-5 - Do Not Delay in Fulfilling Vows")
* [Matthew 5:33-37](/matthew/5-33 "Matthew 5:33-37 - Jesus' Teaching on Oaths")

### REFLECTION AND APPLICATION
Numbers 30:3, though rooted in ancient Israelite legal and social structures, offers enduring principles for contemporary believers. It reminds us of the profound seriousness of making commitments, especially those made before God. Whether formal vows, promises, or even casual statements, our words carry weight in the spiritual realm. This verse encourages a thoughtful, deliberate approach to our commitments, urging us to consider the full implications before speaking. For those in positions of authority—parents, mentors, spiritual leaders—it subtly highlights the responsibility to guide and protect those under their care, helping them to make wise and God-honoring decisions, and discerning when to affirm or when to caution against certain commitments. It challenges us to cultivate integrity, ensuring our "yes" means yes and our "no" means no, reflecting the trustworthiness of God Himself.

#### Questions for Reflection
* **In what ways do I tend to make commitments or promises lightly, and how can I cultivate greater intentionality in my words?**
* **How does the principle of authority and protection in this verse apply to modern family or community dynamics?**
* **What "vows" or commitments (formal or informal) have I made to God, and am I faithfully fulfilling them?**

### FAQ
**What is the difference between a "vow" and a "bond" in this verse?**

Answer: While often used together and closely related, "vow" (Hebrew: _neder_) generally refers to a positive promise to do something or dedicate something to the Lord (e.g., a sacrifice, a period of service, or abstinence from something). A "bond" (Hebrew: _issar_), on the other hand, specifically emphasizes the self-imposed restriction or prohibition that accompanies a vow, binding the person to a certain course of action or inaction. So, a _neder_ is the promise itself, and an _issar_ is the binding obligation that results from it. Both terms underscore the seriousness and binding nature of the commitment made to God, as seen in [Numbers 30:2](/numbers/30-2 "Numbers 30:2 - The Binding Nature of Vows").

**Why was a father's authority over his daughter's vow so important in ancient Israel?**

Answer: In ancient Israelite society, women, especially unmarried daughters, were under the legal and social guardianship of their fathers. This was not merely about control but about protection and responsibility. Vows could have significant financial, social, or spiritual implications, potentially binding a young woman to a course of action that might be ill-advised, impulsive, or detrimental to her well-being or the family's welfare. The father's right to confirm or annul the vow, as detailed in [Numbers 30:4-5](/numbers/30-4 "Numbers 30:4-5 - Father's Authority Over Daughter's Vow"), served as a safeguard, ensuring that commitments made by those under his care were made with wisdom and did not lead to undue hardship. This system reflected the patriarchal structure and the communal responsibility for individual members.

### CHRIST-CENTERED FULFILLMENT
While Numbers 30:3 details a specific legal provision for women's vows under the Old Covenant, it points to profound truths fulfilled in Christ. The meticulousness with which God regarded vows under the Law underscores His absolute faithfulness and the seriousness of promises. Jesus, the ultimate Son, perfectly fulfilled every vow and obligation, not only adhering to the Law but embodying perfect obedience to His Father's will (cf. [Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience")). He is the one who perfectly bound Himself by a bond—the bond of love and obedience—culminating in His self-sacrifice on the cross, thereby establishing a new covenant (cf. [Hebrews 9:15](/hebrews/9-15 "Hebrews 9:15 - Christ, Mediator of the New Covenant")). Furthermore, just as the earthly father had authority to confirm or annul vows for the protection of his daughter, so too does our Heavenly Father, through Christ, provide ultimate protection and discernment for His children. In Christ, believers are no longer under the legalistic burden of vows that can be broken, but are invited into a relationship of grace where our "yes" and "no" are transformed by the indwelling Spirit, enabling us to live lives of integrity that honor God, not out of obligation to a vow, but out of grateful response to the perfect fulfillment of God's promises in Jesus (cf. [2 Corinthians 1:20](/2_corinthians/1-20 "2 Corinthians 1:20 - God's Promises are Yes in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.