Nazirite

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NAZIRITE (AV [Note: Authorized Version.] Nazarite).—The primary meaning of the Heb. verb nâzar is to separate. Hence the nâzîr is ‘the separated,’ ‘consecrated,’ ‘devoted.’ Joseph is ‘the Nazirite,’ i.e., the consecrated prince, among his brethren (Gen_49:26); the nobles of Jerusalem bear the same title (Lam_4:7); the untrimmed vine, whose branches recall the long hair of the Nazirite proper, is called ‘thy Nazirite’ (Lev_25:5; Lev_25:11). But, above all, the name belongs to a class of persons devoted by a special vow to Jahweh (Amo_2:11 f., Jdg_13:5; Jdg_16:17, Num_6:1-27, Sir_46:13, 1Ma_3:49-53). According to Jdg_13:1-25 and Num_6:1-27, the details of outward observance covered by the vow were: (1) abstinence from the fruit of the vine, (2) leaving the hair uncut, (3) avoidance of contact with the dead, and (4) of all unclean food.
Opinions differ as to whether the abstinence from wine or the untrimmed hair was the more important. Amo_2:11 f. mentions only the former. 1Sa_1:11, on the other band, refers only to the latter (the LXX [Note: Septuagint.] ‘and he shall drink no wine or strong drink’ being an interpolation). If we look outside the OT, we see that among the ancients generally the hair was regarded as so important an outcome of the physical life as to be a fit offering to the deity, and a means of initiating or restoring communion with Him. There is evidence for this from Syria, Arabia, Egypt, Greece, Rome, and, in recent times, even among the Maoris. This, then, seems to have been the original observance. If Amo_2:11 f. does not mention it, the reason is that the most attractive temptation was found in the wine. Jdg_13:7 states that Samson’s mother was bidden to abstain, but the same is not affirmed of Samson himself; all the stress, in his case, is laid on the hair being untouched (Jdg_16:17). Num_6:3-4 puts the abstinence first, but even here the significance of the other point appears in the directions for the ceremonial shaving and oblation of the hair (Num_6:18). The vine stood for the culture and civilization of Canaan, and was specially associated with the worship of the nature-gods. Hence it was a point of honour with the zealots of Jahweh to turn away from it utterly. The luxury and immorality connected with a more advanced civilization threatened the simplicity of Israel’s life and faith. Martial devotion coalesced with the ascetic spirit to produce such men as Jonadab, son of Rechab, who resembled the Nazirites very closely (2Ki_10:15, Jer_35:6 f.).
The Nazirite vow was originally a life-long obligation. Young and enthusiastic men were moved by the Spirit of God to take it up, as others were inspired to be prophets, and it was an offence against Him to tempt them to break it (Amo_2:11 f.). Women were divinely bidden to devote their promised offspring (Jdg_13:7). Others prayed for children and promised that they should then be consecrated to this service (1Sa_1:11; it is noteworthy that in the Heb. and Syr. of Sir_46:13, Samuel is expressly called a Nazirite). In course of time, however, a great change came over the purpose and spirit of the institution. The vow was now taken to gain some personal end—protection on a journey, deliverance from sickness, etc. Women, too, became Nazirites. And the restrictions were only for a certain period. Num_6:1-27 represents this stage, but the information which it gives needs supplementing. For instance, it fails to prescribe the manner in which the vow should be entered on. The Talmud asserts that this was done in private, and was binding if one simply said, ‘Behold, I am a Nazirite,’ or repeated after another, ‘I also become one’ (Nazir, i. 3, iii. 1, iv. 1). Num_6:1-27 does not determine the length of these temporary vows. Here, again, a rule had to be made, and it was decided that the person himself might fix the period; otherwise, it should be thirty days (Nazir, i. 3, iii. 1; Jos. [Note: Josephus.] BJ II. xv. 1). In case of accidental defilement, the Nazirite had to undergo seven days’ purification, cut off his hair on the seventh day and have it buried (Temura, vi. 4), on the eighth day bring two turtle-doves or two young pigeons, one for a sin-, one for a burnt-offering, as well as a lamb for a guilt-offering, and thus begin the course of his vow afresh (cf. Nazir, iii. 6; Jos. [Note: Josephus.] Ant. XX. ii. 5). At the expiration of the time he was brought to the door of the sanctuary, with a he-lamb for a burnt-offering, a ewe-lamb for a sin-offering, a ram for a peace-offering, ten unleavened cakes and ten unleavened wafers anointed with oil, a meat-offering, and a drink-offering. When the sacrifices had been offered his hair was shaved and he put it in the fire which was under the peace-offering, or under the caldron in which the latter was boiled (Nazir, vi. 8). Then a wave-offering was made, consisting of the sodden shoulder of the ram, a cake, and a wafer. The fat was then salted and burned on the altar, and the breast and the foreleg were eaten by the priests, who also ate the waved cake and the boiled shoulder; the rest of the bread and meat belonged to the offerer (Maimonides, Hilchoth Maase ha-Corbanoth, ix. 9–11). A free-will offering followed (Num_6:21). In the second Temple there was a chamber in the S.E. corner of the women’s court, where the Nazirites boiled their peace-offerings, cut off their hair and cast it into the caldron.
The following historical notices are of some interest: (1) 1Ma_3:49-53 enables us to realize the importance which came to be attached to the punctilious performance of every one of the ceremonies. Just before the battle of Emmaus, the Nazirites, being shut out of Jerusalem, could not offer the concluding sacrifices there. Evidently this was regarded as a serious public calamity. (2) The important tractate of the Talmud entitled Berakhoth tells a story of slightly later date than the above, which illustrates the ingenuity which the Rabbis displayed in finding reasons for releasing from their vows persons who had rashly undertaken them (vii. 2). (3) John the Baptist has been claimed as a Nazirite, but this is doubtful; we read nothing about his hair being untouched. (4) A custom grew up for wealthy people to provide the requisite sacrifices for their poorer brethren. Thus, when Agrippa came from Rome to Jerusalem to enter on his kingdom, ‘he offered many sacrifices of thanksgiving; wherefore also he ordered that many of the Nazirites should have their heads shaven’ (Jos. [Note: Josephus.] Ant. XIX. vi. 1). This throws light on Act_21:23-26. (5) Eusebius (HE ii. 23) appears to represent James the Just as a lifelong Nazirite: ‘He was holy from his mother’s womb. Wine and strong drink he drank not, neither did he eat flesh. A razor passed not over his head.’ But the further statement that he alone was permitted to enter the Holy of Holies is so improbable as to lessen our confidence in the narrator.
John Taylor.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

The word ‘Nazirite’ is used to indicate both a kind of vow and the person who made such a vow. It is not to be confused with Nazarene (the name given to a person from the town of Nazareth), but comes from the Hebrew word nazir, whose meaning indicates that a Nazirite vow was one of separation (Num_6:2). Those who made Nazirite vows wanted to show openly that they had set themselves apart to God for some special purpose over a certain period.
During the period covered by the vow, Nazirite kept three special laws. First, they refused wine and anything that was likely to produce it, to demonstrate their refusal of life’s enjoyments and to avoid any possibility of drunkenness. Second, they let their hair grow long, as an open sign to all that they were living under the conditions of a Nazirite vow. Third, they avoided anything dead, to emphasize to themselves and others the holiness that their service for God demanded (Num_6:3-8).
If people broke their Nazirite vow deliberately, no remedy was available. If they broke it accidentally, they could ask forgiveness through offering sacrifices. But the time they had kept their vow was lost and they had to begin again (Num_6:9-12; cf. Amo_2:11-12). At the end of the period of the vow, they offered sacrifices, shaved off their hair and were released from the three Nazirite restrictions (Num_6:13-21).
Probably the best known Nazirite in the Bible was Samson, whose parents dedicated him to God at birth to be a Nazirite for life. Samson had little regard for the Nazirite laws concerning the drinking of wine and contact with dead bodies, though he did allow his hair to remain uncut. When he finally broke that law too, he broke the last remaining link in his declared devotion to God (Jdg_13:3-7; Jdg_14:9-10; Jdg_14:19; Jdg_16:19-20).
Samuel and John the Baptist were possibly Nazirites for life (1Sa_1:11; Luk_1:15). It appears that on one occasion Paul took a short-term Nazirite vow upon himself (Act_18:18; cf. Act_21:23-26).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

naz?i-rı̄t (נזיר, nāzı̄r, connected with נדר, nādhar, ?to vow?; ναζείρ, nazeı́r, ναζειραῖος, nazeiraı́os, as also various words indicating ?holiness? or ?devotion?; the King James Version, Nazarite):
1. Antiquity and Origin
2. Conditions of the Vow
3. Initiation
4. Restoration
5. Completion and Release
6. Semi-sacerdotal Character
7. Nazirites for Life
8. Samson's Case
9. Samuel's Case
10. Token of Divine Favor
11. Did Not Form Communities
12. Among Early Christians
13. Parallels among Other Peoples
The root-meaning of the word in Hebrew as well as the various Greek translations indicates the Nazirite as ?a consecrated one? or ?a devotee.? In the circumstances of an ordinary vow, men consecrated some material possession, but the Nazirite consecrated himself or herself, and took a vow of separation and self-imposed discipline for the purpose of some special service, and the fact of the vow was indicated by special signs of abstinence. The chief Old Testament passages are Jdg_13:5-7; Jdg_16:17; Nu 6; Amo_2:11, Amo_2:12; compare Sirach 46:13 (Hebrew); 1 Macc 3:49-52.

1. Antiquity and Origin:
The question has been raised as to whether the Nazirite vow was of native or foreign origin in Israel.The idea of special separation, however, seems in all ages to have appealed to men of a particular temperament, and we find something of the kind in many countries and always linked with special abstinence of some kind; and from all that is said in the Pentateuch we should infer that the custom was already ancient in Israel and that Mosaism regulated it, bringing it into line with the general system of religious observance and under the cognizance of the Aaronic priests. The critics assign the section dealing with this matter (Nu 6:1-21) to the Priestly Code (P), and give it a late date, but there cannot be the least doubt that the institution itself was early. It seems not unlikely that on the settlement in Canaan, when the Israelites, having failed to overcome the native population, began to mix freely with them, the local worship, full of tempting Dionysiac elements, brought forth this religious protest in favor of Israel's ancient and simpler way of living, and as a protection against luxury in settling nomads. It is worthy of note that among the Semites vine-growing and wine-drinking have ever been considered foreign to their traditional nomadic mode of life. It was in this same protest that the Rechabites, who were at least akin to the Nazirites, went still farther in refusing even in Canaan to abandon the nomadic state. See RECHABITES.

2. Conditions of the Vow:
The Pentateuch, then, makes provision for the Nazirite vow being taken by either men or women, though the Old Testament does not record a single instance of a female Nazirite. Further, it provides only for the taking of the vow for a limited time, that is, for the case of the ?Nazirite of days.? No period of duration is mentioned in the Old Testament, but the Mishna, in dealing with the subject, prescribes a period of 30 days, while a double period of 60 or even a triple one of 100 days might be entered on. The conditions of Naziritism entailed: (1) the strictest abstinence from wine and from every product of the vine; (2) the keeping of the hair uncut and the beard untouched by a razor; (3) the prohibition to touch a dead body; and (4) prohibition of unclean food (Jdg_13:5-7; Nu 6).

3. Initiation:
The ceremonial of initiation is not recorded, the Pentateuch treating it as well known. The Talmud tells us that it was only necessary for one to express the wish that he might be a Nazirite. A formal vow was, however, taken; and from the form of renewal of the vow, when by any means it was accidentally broken, we may judge that the head was also shorn on initiation and the hair allowed to grow during the whole period of the vow.

4. Restoration:
The accidental violation of the vow just mentioned entailed upon the devotee the beginning of the whole matter anew and the serving of the whole period. This was entered on by the ceremonial of restoration, in the undergoing of which the Nazirite shaved his head, presented two turtle-doves or two young pigeons for sin and burnt offerings, and re-consecrated himself before the priest, further presenting a lamb for a trespass offering (Num_6:9-12).

5. Completion and Release:
When the period of separation was complete, the ceremonial of release had to be gone through. It consisted of the presentation of burnt, sin and peace offerings with their accompaniments as detailed in Num_6:13-21, the shaving of the head and the burning of the hair of the head of separation, after which the Nazirite returned to ordinary life.

6. Semi-Sacerdotal Character:
The consecration of the Nazirite in some ways resembled that of the priests, and similar words are used of both in Lev_21:12 and Num_6:17, the priest's vow being even designated nēzer. It opened up the way for any Israelite to do special service on something like semi-sacerdotal lines. The priest, like the Nazirite, dared not come into contact with the dead (Lev_21:1), dared not touch wine during the period of service (Lev_10:9), and, further, long hair was an ancient priestly custom (Eze_44:20).

7. Nazirites for Life:
The only ?Nazirites for life? that we know by name are Samson, Samuel and John the Baptist, but to these Jewish tradition adds Absalom in virtue of his long hair. We know of no one voluntarily taking the vow for life, all the cases recorded being those of parents dedicating their children. In rabbinical times, the father but not the mother might vow for the child, and an interesting case of this kind is mentioned in the dedication of Rabbi Chanena by his father in the presence of Rabban Gamaliel (Nazir, 29b).

8. Samson's Case:
Samson is distinctly named a Nazirite in Jdg_13:7 and Jdg_16:17, but it has been objected that his case does not conform to the regulations in the Pentateuch. It is said that he must have partaken of wine when he made a feast for his friends, but that does not follow and would not be so understood, say, in a Moslem country today. It is further urged that in connection with his fighting he must have come into contact with many dead men, and that he took honey from the carcass of the lion. To us these objections seem hypercritical. Fighting was specially implied in his vow (Jdg_13:5), and the remains of the lion would be buy a dry skeleton and not even so defiling as the ass's jawbone, to which the critics do not object.

9. Samuel's Case:
Samuel is nowhere in the Old Testament called a Nazirite, the name being first applied to him in Sirach 46:13 (Hebrew), but the restrictions of his dedication seem to imply that he was. Wellhausen denies that it is implied in 1Sa_1:11 that he was either a Nathin (?a gift, (one) 'given' unto Yahweh?; compare Num_3:9; Num_18:6) or a Nazirite. In the Hebrew text the mother's vow mentions only the uncut hair, and first in Septuagint is there added that he should not drink wine or strong drink, but this is one of the cases where we should not regard silence as final evidence. Rather it is to be regarded that the visible sign only is mentioned, the whole contents of the vow being implied.

10. Token of Divine Favor:
It is very likely that Nazirites became numerous in Israel in periods of great religious or political excitement, and in Jdg_5:2 we may paraphrase, 'For the long-haired champions in Israel.' That they should be raised up was considered a special token of God's favor to Israel, and the tempting of them to break their vow by drinking wine was considered an aggravated sin (Amo_2:11, Amo_2:12). At the time of the captivity they were looked upon as a vanished glory in Israel (Lam_4:7 margin), but they reappeared in later history.

11. Did Not Form Communities:
So far as we can discover, there is no indication that they formed guilds or settled communities like the ?Sons of the Prophets.? In some sense the Essenes may have continued the tradition, and James, the Lord's brother (Euseb., HE, II, xxiii, 3, following Hegesippus), and also Banns, tutor of Josephus (Vita, 2), who is probably the same as the Buni mentioned as a disciple of Jesus in Sanhedrin 43a, were devotees of a kind resembling Nazirites. Berenice's vow was also manifestly that of the Nazirite (Josephus, B J, II, xv, 1).

12. Among Early Christians:
The case of John the Baptist is quite certain, and it was probably the means of introducing the custom among the early Christians. It was clearly a Nazirite's vow which Paul took, ?having shorn his head in Cenchrea? (Act_18:18), and which he completed at Jerusalem with other Christians similarly placed (Act_21:23).
As the expenses of release were heavy for poor men, such were at times aided in this matter by their richer brethren. Thus, Agrippa, on his return from Rome, assisted many Nazirites (Josephus, Ant., XIX, vi, 1), and Paul was also at charges with others (Act_21:23).
We come across something of the same kind in many countries, and we find special abstinence always emphasized. Thus we meet with a class of ?votaries? as early as the days of Hammurabi, and his code devotes quite a number of sections to them. Among other restrictions they were prohibited from even entering a wineshop (Sect, 110).

13. Parallels Among Other Peoples:
Then we are familiar with the Hieródouloi of the Greeks, and the Vestal Virgins of the Romans. The word nezı̄r also appears in Syriac and was applied to the maidens devoted to the service of Belthis. In the East, too, there have always been individuals and societies of ascetics who were practically Nazirites, and the modern dervish in nearly every way resembles him, while it is worthy of record in this connection that the Moslem (an abstainer by creed) while under the vow of pilgrimage neither cuts his hair nor pares his nails till the completion of his vow in Mecca.

International Standard Bible Encyclopedia
PRINTER 1915.

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