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Selected Verse: Numbers 6:2 - King James

Verse	Translation	Text
Nu 6:2	King James	Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the LORD:

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22) When either man or woman . . . shall vow a vow of a Nazarite--that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves (Num 30:4), and for a limited period--usually a month or a lifetime (Jdg 13:5; Jdg 16:17). We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular--namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness (Lev 14:8-9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)

When either man or woman . . . shall vow a vow of a Nazarite--that is, "a separated one," from a Hebrew word, "to separate." It was used to designate a class of persons who, under the impulse of extraordinary piety and with a view to higher degrees of religious improvement, voluntarily renounced the occupations and pleasures of the world to dedicate themselves unreservedly to the divine service. The vow might be taken by either sex, provided they had the disposal of themselves (Num 30:4), and for a limited period--usually a month or a lifetime (Jdg 13:5; Jdg 16:17). We do not know, perhaps, the whole extent of abstinence they practised. But they separated themselves from three things in particular--namely, from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. The cutting off the hair being a recognized sign of uncleanness (Lev 14:8-9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural affections.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Nazarite The Nazarite (more accurately Nazirite, one separated) was a person of either sex separated wholly unto the Lord. Abstention from wine, the symbol of mere natural joy (Psa 104:15) was the expression of a devotedness which found all its joy in the Lord (cf); (Psa 87:7); (Psa 97:12); (Hab 3:18); (Plm 3:1); (Plm 3:3); (Plm 4:4); (Plm 4:10). The long hair, naturally a reproach to man (Co1 11:14) was at once the visible sign of the Nazarite's separation, and of his willingness to bear reproach for Jehovah's sake. The type found its perfect fulfilment in Jesus, who was "holy, harmless, undefiled and separate from sinners" (Heb 7:26) who was utterly separated unto the Father; (Joh 1:18); (Joh 6:38) who allowed no mere natural claim to hinder or divert Him. (Mat 12:46-50).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

Nazarite

The Nazarite (more accurately Nazirite, one separated) was a person of either sex separated wholly unto the Lord. Abstention from wine, the symbol of mere natural joy (Psa 104:15) was the expression of a devotedness which found all its joy in the Lord (cf); (Psa 87:7); (Psa 97:12); (Hab 3:18); (Plm 3:1); (Plm 3:3); (Plm 4:4); (Plm 4:10). The long hair, naturally a reproach to man (Co1 11:14) was at once the visible sign of the Nazarite's separation, and of his willingness to bear reproach for Jehovah's sake. The type found its perfect fulfilment in Jesus, who was "holy, harmless, undefiled and separate from sinners" (Heb 7:26) who was utterly separated unto the Father; (Joh 1:18); (Joh 6:38) who allowed no mere natural claim to hinder or divert Him. (Mat 12:46-50).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Man or woman - For both sexes might make this vow, if they were free and at their own disposal: otherwise their parents or husbands could disannul the vow. A vow of a Nazarite - Whereby they sequestered themselves from worldly employments and enjoyments, that they might entirely consecrate themselves to God's service, and this either for their whole lifetime, or for a less and limited space of time.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Man or woman - For both sexes might make this vow, if they were free and at their own disposal: otherwise their parents or husbands could disannul the vow. A vow of a Nazarite - Whereby they sequestered themselves from worldly employments and enjoyments, that they might entirely consecrate themselves to God's service, and this either for their whole lifetime, or for a less and limited space of time.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
When either man or woman shall separate, etc. - The word נזיר nazir, from נזר nazar, to separate, signifies merely a separated person, i. e., one peculiarly devoted to the service of God by being separated from all servile employments. From the Nazarites sprang the Rechabites, from the Rechabites the Essenes, from the Essenes the Anchorites or Hermits, and in imitation of those, the different monastic orders. Some contend strongly that the Nazarite was a type of our Lord; but neither analogy nor proof can be produced. Our blessed Lord both drank wine and touched the dead, which no Nazarite would do: as to his either shaving his hair or letting it grow, we know nothing. His being called a Nazarene, Mat 2:23, is nothing to the purpose, as it can mean no more than either that he was an inhabitant of Nazareth, which was a place of no credit, and therefore used as a term of reproach; or that he was in a general sense consecrated to the service of God - so were Samson, Samuel, Jeremiah, and John Baptist; or rather, that he was the נצר netser or Branch, Isa 11:1, and צמח tsemach, Zac 3:8; Zac 6:12, which is quite a different word; but this title is expressly applied to our blessed Lord by the above prophets; but in no place do they or any other prophets call him a Nazarite, in the sense in which נזיר nazir is used. Indeed it could not in truth be applied to him, as the distinguishing marks of a Nazarite never belonged to him. He was, it is true, the נצר netser or branch out of the root of Jesse, the genuine heir to the throne of David, whose dominion should extend over the universe, who should be King of kings, and Lord of Lords; but the word Ναζωραιος, Mat 2:23, signifies merely a Nazoraean, or inhabitant of Nazareth.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

When either man or woman shall separate, etc. - The word נזיר nazir, from נזר nazar, to separate, signifies merely a separated person, i. e., one peculiarly devoted to the service of God by being separated from all servile employments. From the Nazarites sprang the Rechabites, from the Rechabites the Essenes, from the Essenes the Anchorites or Hermits, and in imitation of those, the different monastic orders. Some contend strongly that the Nazarite was a type of our Lord; but neither analogy nor proof can be produced. Our blessed Lord both drank wine and touched the dead, which no Nazarite would do: as to his either shaving his hair or letting it grow, we know nothing. His being called a Nazarene, Mat 2:23, is nothing to the purpose, as it can mean no more than either that he was an inhabitant of Nazareth, which was a place of no credit, and therefore used as a term of reproach; or that he was in a general sense consecrated to the service of God - so were Samson, Samuel, Jeremiah, and John Baptist; or rather, that he was the נצר netser or Branch, Isa 11:1, and צמח tsemach, Zac 3:8; Zac 6:12, which is quite a different word; but this title is expressly applied to our blessed Lord by the above prophets; but in no place do they or any other prophets call him a Nazarite, in the sense in which נזיר nazir is used. Indeed it could not in truth be applied to him, as the distinguishing marks of a Nazarite never belonged to him. He was, it is true, the נצר netser or branch out of the root of Jesse, the genuine heir to the throne of David, whose dominion should extend over the universe, who should be King of kings, and Lord of Lords; but the word Ναζωραιος, Mat 2:23, signifies merely a Nazoraean, or inhabitant of Nazareth.

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