naz'-i-rit (nazir, connected with nadhar, "to vow"; nazeir, nazeiraios, as also various words indicating "holiness" or "devotion"; the King James Version, Nazarite):
1. Antiquity and Origin
2. Conditions of the Vow
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 Jg 13:5-7; 16:17; Nu 6:1-27; Am 2:11-12; 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 (Jg 13:5-7; Nu 6:1-27).
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.
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 (Nu 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 Nu 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 Le 21:12 and Nu 6:17, the priest's vow being even designated nezer. 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 (Le 21:1), dared not touch wine during the period of service (Le 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 Jg 13:7 and Jg 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 (Jg 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 Nu 3:9; 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 Jg 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 (Am 2:11-12). At the time of the captivity they were looked upon as a vanished glory in Israel (La 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" (Ac 18:18), and which he completed at Jerusalem with other Christians similarly placed (Ac 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 (Ac 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 hierodouloi of the Greeks, and the Vestal Virgins of the Romans. The word nezir 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.
W. M. Christie