Nazarite

Boyd’s Bible Dictionary:

(separated). One bound by a temporary or life vow (Num. 6:1-21; Am. 2:11-12; Acts 21:20-26).

Concise Bible Dictionary:

This term implies “separation;” it was applied to either man or woman that vowed to separate themselves unto the Lord. Three things especially were enjoined upon the Nazarite.
1. He must not touch strong drink or anything that came of the vine: typical of turning away from sources of earthly energy and joy.
2. No razor must come upon his head: suggestive of the renunciation of self, and the giving up of natural rights and proprieties as man: (1 Cor. 11:7,14).
3. He must not touch any dead body: typical of avoiding contact with moral defilement, the sphere of death and alienation from God brought about through sin. The point of the Nazarite was to live to God.
If anyone died suddenly near to a Nazarite, he was defiled: he had to shave his head, offer sacrifices, and commence all again. When the period of his separation was fulfilled, he was to offer a burnt offering, a sin offering, a peace offering, a meat offering, and a drink offering, with the addition of the offerings made at the consecration of the priests. He was to shave his head and burn the hair in the fire which was under the peace offering: type of the full communion, which is the result of the sacrifice of Christ (Num. 6:1-21).
The Nazarite was specially raised up of God as the vessel of His power on behalf of the people when the pressure under which they were suffering was from enemies within their own border (as the Philistines), and when owing to the moral condition of the people it was not possible for God to interfere in ordinary ways of deliverance. The Nazarite was marked on the one hand by a special energy of the Spirit of God, but on the other by rigid separation from the natural sources of excitement, the proprieties and the moral corruption which were connected with the life of the people. We see this in John the Baptist.
Samson was a Nazarite from his birth. Before he was born it was declared that no razor must come on his head. His mission was to deliver Israel from the hand of the Philistines. Samson betrayed his secret, but sealed his mission by his own death (Judg. 13:1-5).
Christ was morally the true Nazarite; He was the holy one, and instead of having earthly joy He was emphatically “the man of sorrows” when here, but also He has died to sin and lives to God. He answered to all the sacrifices, but the day is approaching when He will drink wine anew in the kingdom, as He said in Matthew 26:29; and be able to say to others, “Eat, O friends; drink, yea, drink abundantly, O beloved.” Christians also are Nazarites to God, not because of any vow, but as sanctified in Christ Jesus. He said, “For their sakes I sanctify Myself, that they also might be sanctified through the truth” (John 17:19; 1 Cor. 1:2).

Strong’s Dictionary of Hebrew Words:

Transliteration:
naziyr
Phonic:
naw-zeer’
Meaning:
or nazir {naw-zeer'}; from 5144; separate, i.e. consecrated (as prince, a Nazirite); hence (figuratively from the latter) an unpruned vine (like an unshorn Nazirite)
KJV Usage:
Nazarite (by a false alliteration with Nazareth), separate(-d), vine undressed

Jackson’s Dictionary of Scripture Proper Names:

separated

Potts’ Bible Proper Names:

Separated:―one consecrated to God by a vow, Num. 6:2. {Separatus}

From Manners and Customs of the Bible:

Acts 21:23-24. We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads.
1. The custom of making vows to God is very ancient. We read of it as far back as the days of Job. Eliphaz refers to it in Job 22:27. Jacob practiced it. Genesis 28:20-22; 31:13. We read in later times of the vows of Jephthah, (Judges 11:30-31;) Hannah (1 Sam. 1:11) and Absalom (2 Sam. 15:8-9) though the last-mentioned probably pretended to vow for the purpose of’ furthering his rebellion. Heathens vowed as well as Jews.
See Jeremiah 44:25; Jonah 1:16.
Vows usually involved free-will offerings to be given to God as a recognition of his goodness, either subsequent to the reception of blessings desired, or in anticipation of them. There was no law compelling any one to make vows, but, when once made, they came within the limit of the law, and their fulfillment became obligatory. See Numbers 30:2; Deuteronomy 23:21-22; Judges 11:35,39; Proverbs 20:25; Ecclesiastes 5:4-5.
The offerings to be devoted to the service of God in the fulfillment of vows were houses or land; animals for sacrifice; or the person of the one making the vow, his child, or his slave. These personal offerings could be redeemed (see Lev. 25:1-7) so also could houses and land (Lev. 27:14-25). Animals for sacrifice were not redeemable (Lev. 27:9-10,33).
Besides the texts above mentioned, vows are referred to in Psalm 22:25; 50:14; 56:12; 66:13; 116:14,18; Isaiah 19:21; Nahum 1:15.
2. The vow specially alluded to in the text is supposed by most commentators to be the vow of the Nazarite. The origin of this peculiar vow is unknown, and even the etymology of the word is disputed, though most authorities derive it from nazar, to “consecrate,” to “separate.” The law regulating it is found in the sixth chapter of the book of Numbers, where the subject is treated, not as a novelty, but as a well-established custom.
The Nazarite vow was a consecration to the Lord. There were a few instances in which this consecration was for life. Persons thus set apart were called “Nazarites of perpetuity.” Samson was one of these. See Judges 13:4-5. So was Samuel. See 1 Samuel 1:11. John Baptist is also thought to have been a Nazarite for life. See Luke 1:15.
The Nazarites generally were, however, limited in the duration of the obligation imposed by their vow. These were called “Nazarites of days.” The ordinary time was thirty days, but sometimes it extended to sixty, or even to a hundred, days. During the time the obligation lasted the Nazarite was to be separate in three particulars: 1. He was not to partake of wine or strong drink in any form. 2. He was not to allow his hair to be cut. 3. He was not to come in contact with a dead body.
At the close of his term of separation the Nazarite was to perform certain ceremonies, which are detailed in Numbers 6:13-21. Among other things, he was to cut off his hair and put it into the fire of the peace offering. After the wave offering was presented he might drink wine. In addition to the usual offerings required by the law, it was customary for those who were able to give something to help the poorer Nazarites procure their regular offerings. Paul is supposed to have complied with this custom, thus “being at charges with them,” and enabling them to finish the term of their vows by shaving their heads. This will explain, not only the text, but also verse 26. In this way the apostle was able to show to his sensitive Jewish brethren that he did not mean to “forsake Moses.” Paul’s vow, which is spoken of in Acts 18:18, is also thought by many commentators to have been a Nazarite vow, though some dispute this view.
Various theories have been devised in explanation of this singular custom of the Nazarite. Perhaps none is more satisfactory than that which represents it to be the “typical representation of a holy life.” Fairbairn says: “It sets forth in a striking and beautiful manner the leading features of a life devoted to God. It originates in a solemn resolve of the free-will, and is in this respect an interesting emblem of a godly life, which is the spontaneous outgoing of a heart renewed by the Spirit of God” (Imperial Bible Dictionary, s. v. Nazarite. See also Fairbarin's Typology, vol. 2, p. 346).
A resemblance to at least one of the practices of the Nazarites may be found in the customs of other ancient nations besides the Jews. (The authorities are given in Winer, Biblisches Realwörterbuch, s. v. Nasiraer.) Among the Egyptians, Syrians, Greeks, Romans and Arabs, it was customary in times of impending peril to consecrate the hair and beard to the gods. Morier gives a singular illustration of a similar practice among the modern Persians. Speaking of customs concerning young children, he says: “It frequently happens after the birth of a son that if the parent be in distress, or the child be sick, or that there be any other cause of grief; the mother makes a vow that no razor shall come upon the child’s head for a certain period of time, and sometimes for all his life. If the child recovers and the cause of grief be removed, and if the vow be but for a time, so that the mother’s vow be fulfilled, then she shaves his head at the end of the time prescribed, makes a small entertainment, collects money and other things from her relations and friends, which are sent as Nezers (offerings) to the mosque at Kerbelah, and are there consecrated” (Second Journey, p. 108).

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