NAZARITE , or rather NAZIRITE, the name given by the
See also:Hebrews to a
See also:peculiar kind of devotee . The characteristic marks of a Nazarite were unshorn locks and abstinence from
See also:wine (
See also:Judges xiii . I Sam. i . II; Amos ii. rI seq.); but full regulations for the legal observance of the Nazarite vow are given in Num. vi., where every product of the
See also:vine is forbidden, and the Nazarite is enjoined not to approach a dead
See also:body, even that of his nearest relative . The
See also:law in question is in its
See also:post-exilic, and is plainly directed to the regulation of a known usage . It contemplates the
See also:assumption of the vow for a limited
See also:period only, and gives particular details as to the atoning ceremonies at the sanctuary by which the vow must be recommenced if broken by accidental defilement, and the closing sacrifice, at which the Nazarite on the expiry of his vow cuts off his hair and burns it on the
See also:altar, thus returning to ordinary
See also:life . Among the later Jews the Nazarite vow, of course, corresponded with the legal ordinance, which was further
See also:developed by the
See also:scribes in their usual manner (Mishna, tractate Nazir; cf . 1 Mace. iii . 49; Acts xxi . 23 seq.;
See also:Joseph .
See also:Ant. xix . 6 .
See also:Wars ii . 15 . I) . On the other
See also:hand, in the earliest
See also:historical case, that of Samson, and in the similar case of
See also:Samuel (who,319 however, is not called a Nazarite), the
See also:head remains unshorn throughout life, and in these times the ceremonial observances as to uncleanness must have been less precise . Samson's
See also:mother is forbidden to eat unclean things during pregnancy, but Samson himself touches the
See also:carcass of lion and is often in contact with the slain, nor does he abstain from giving feasts.' In the cases of Samuel and Samson the unshorn locks are a mark of consecration to
See also:God (Judges xiii . 5) for a particular service—in the one case the service of the sanctuary, in the other the deliverance of
See also:Israel from the
See also:Philistines . Since, moreover, the
See also:root n-z-r is only dialectically different from n-d-r, " to vow," both corresponding to the same
See also:original Semitic root (Arab. n-dh-r), it would seem that the peculiar marks of the Nazarite are primarily no more than the usual sign that a man is under a vow of some kind . To leave the locks unshorn during an arduous undertaking in which the divine aid was specially implored, and to consecrate the hair after success, was a practice among various
See also:ancient nations, but the closest parallel to the Hebrew
See also:custom is found in
See also:Arabia ? There the vow was generally one of war or revenge, and, till it was accomplished, the man who vowed
See also:left his hair unshorn and unkempt, and abstained from wine,
See also:women, ointment and perfume . Such is the figure of Shanfara as described in his Lamiya . The observances of the ihram (period of consecration) belong to the same usage (see
See also:MECCA), and we find that at Taff it was customary to shear the hair at the sanctuary after a
See also:journey . The consecration of Samuel has also its Arabic parallel in the dedication of an unborn
See also:child by its mother to the service of the Ka'ba (
See also:Ibn Hisham, p .
76; Azraki, p . 128) . The spirit of warlike patriotism that characterized the oldreligion of Israel could scarcely fail to encourage such vows (cf . 2 Sam. xi. sr, and perhaps I Sam. xxi . 4 seq.), and from the allusion in Amos we are led to suppose that at one
See also:time the Nazarites had an importance—perhaps even an organization—parallel to that of the prophets, but of a very different religious type from the Canaanite nature-worship . See
See also:RECHABITES; Encyc . Bibl. col . 3362 seq.; C . B .
See also:Gray, Numbers, pp . 56-61; E . Kautzsch (l.c. n. r below) ; W .
R . Harper, Amos and
See also:Hosea, p. li. sq., with references . (W . R . S.; S . A .
NAZARETH (mod. en-Ndsira)
NAZARIUS (4th century A.D.)
Concerning the Nazarite Vow. In reading the account of Samson it always said Shaving or putting a razor to the Head. Is there a difference between Shaving and cutting. I have not found where a Nazarite was told not to cut his hair. But not to shave or put a razor to his head. In I Cor.11:6 For if a women be not covered, let her be shorn or shaven....vs.15.....for her hair is given her for a covering. MY question is was it shaven or cut is there a difference in the words. Sometimes the Bible says cut. Is it a different Hebrew word for shaven, shorn or cut? Could a Nazarite cut his hair but not have a razor touch his head ? I have been looking for an answer but when someone answers the question they always turn it into cut. but that is not what the Bible says. This really bugs me. Can you help clarify this for me. Thanks confused in CA.
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