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NAZIRITE (Heb. nâzîr), in Authorized Version spelled ‘Nazarite,’ means etymologically ‘one separated,’ a religious devotee. The historical references are in Judges (Judges 13:2 ff. the case of Samson) and Amos 2:11-12; the ‘law of the Nazirite’ is found in Numbers 6. A comparison of these passages reveals the fact that there was considerable difference between the earlier and the later type of Nazirite. Samson had been ‘a Nazirite unto God from his mother’s womb’ (Judges 16:17); his Nazirate was lifelong, and due not to any vow, but to the appointment of God (Judges 13:1; Judges 13:4-5; Judges 13:7). In his case the abstinence from wine, which is emphasized in the ‘law of the Nazirite,’ is not specified, and the avoidance of contact with the dead is apparently excluded. On the other hand, great stress is laid on the hair being left unshorn even from childhood (Judges 13:4; Judges 13:7; Judges 13:14). This, which may be taken to be the most marked feature of a Nazirite in early times, rests upon the belief that the hair is part of a man’s vital being, and a symbol of his vitality. Thus to let it grow an-polled or to offer it in sacrifice has an expression of the devotion of the entire manhood to God. From the reference in Amos it may be inferred that the Nazirites formed a numerous class in the 8th cent., and that abstinence from wine was then a marked feature in their outward life. According to W. R. Smith (Prophets of Isr. [Note: Israelite.] 84), this prohibition ‘was undoubtedly a religious protest against Canaanite civilization in favour of the simple life of ancient times. This appears most clearly in the case of the Rechabites, who had received from their father Jonadab the double precept never to drink wine and never to give up their wandering pastoral life for a residence in cities (Jeremiah 31).’

The ‘law of the Nazirite’ describes the obligations of the Nazirite, the ceremonies to be observed on the accidental interruption of his vow, and the sacrifices to be offered at its termination. It is clear that the vow is now contemplated as one which might be taken for a specified time only. A passage in Josephus (BJ ii. xv. 1) suggests that in his time thirty days was regarded as the minimum duration of the vow. It included three points: abstinence from intoxicating drink of every kind, and from the fruit of the vine in any form, avoidance of all contact with the dead, and the letting the hair grow with a view to offering it on the sacred fire (Numbers 6:18). Accidental defilement was followed by seven days of uncleanness, after which the period recommenced, and the vow was renewed with elaborate and costly rites. In like manner the termination of the vow is marked by offerings and libations, and specially by the shaving of the hair ‘at the door of the tent of meeting,’ followed by its being ‘put on the fire which is under the sacrifice of peace-offerings’ (vv. 13–20). ‘After that the Nazirite may drink wine.’ ‘It appears most probable that the combination of observances in the law is not ancient, that in the regulations for the Nazirite of later times we see a fusion of several originally distinct customs, which, like many others, had lost much, and, in some cases, all of their original meaning’ (G. B. Gray, ad loc.). ‘Through this change, however, it lost its value; in old times it was Jehovah who raised up the Nazirites as He did the prophets. These were men of God, ensamples of the genuine Israelite God-pleasing life, and therefore of great significance for the whole people. Under the Law the Nazirate had sunk to a private practice of asceticism, through which the individual obtains favour from God’ (Benzinger).

Later allusions to the practice of the Nazirite vow are found in 1 Maccabees 3:49, and in Josephus Ant. xix. vi. 1, BJ ii. xv. 1 (case of Berenice). John the Baptist, in some respects at least, resembled the Nazirites (Luke 1:15; cf. the account of James the Just in Eus. Historia Ecclesiastica ii. xxiii. 3). It has been supposed by some that the vow taken by St. Paul at Cenchreae, and discharged by him at the Temple, was Nazirite in its character (Acts 18:18; cf. Acts 21:23-26); but the information given in the Acts is not sufficient to warrant the conclusion (see Knowling, ad loc., in Expos. Gr. Test.).

Literature.—Spencer, de Leg. Heb. iii. i. 6; G. B. Gray, ‘Numbers’ in Internat. Crit. Com.; W. R. Smith, Prophets, p. 84 f., RS [Note: S Religion of the Semites.] ^{2 [Note: designates the particular edition of the work referred]} p. 332 f.; W. R. Harper, ‘Amos and Hosea’ in Internat. Crit. Com. p. li ff., 56 f.; Benzinger, Heb. Arch. pp. 429 ff.; art. ‘Nazirite’ in Hasting's Dictionary of the Bible .

C. A. Scott.