NAZIRITE (Heb. naztr), in AV spelled ' Nazar- ite,' means etymologicallj' 'one sejmrated,' a re- ligious devotee. The historical references are in Judges (IS'^*''- the case of Samson) and Am 2i^- ^'^ ; the ' law of the Nazirice ' is found in Nu 6. A com- parison of these passages reveals the fact that there was considerable difference between the earlier and tlie later type of Nazirite. Samson had been 'a Nazirite unto God from his mother's womb' (Jg 16^") ; his Nazirate was lifelong, and due not to any vow, but to the appointment of God (IS^- •*• ^- ''). 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 (vv.'*- ''• "). This, which may be taken to be the most marked feature of a Nazirite in early times, rests upon the belief that tlie hair is part of a man's vital being, and a symbol of his vitality. Thus to let it grow un- polled or to offer it in sacrifice was an expression of the devotion of the entire manhood to God. From the reference in Amos it may be inferred tiiat 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. 84), this prohibi- tion ' was undoubtedly a religious protest against Canaanite civilization in favour of the sinijile life of ancient times. This appears most clearly in the case of the Recliabites, 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 (Jer 31).'
The ' law of the Nazirite ' describes the obliga- tions of the Nazirite, the ceremonies to be observed on tiie 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 tliirty 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 liair grow with a view to offering it on tiie sacred fire (Nu 6'^). Accidental defilement was followed by seven daj^s of uncleanness, after which the period recommenced, and the vow Avas
* Cf. G. A. Cooke, North Semitic Inscriptions, pp. 185, 189 ; Oxf. Heb. Lex. s. v. ns:.
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renewed with elaborate and costly rites. In like manner the termination of the vow is marked by offerings and libations, and specially by the shav- ing of the hair ' at the door of tiie tent of meet- ing,' followed by its being ' put on the fire which is under the sacrifice of peace-offerings' (vv.^^"^"). 'After that the Xazirite 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. Graj-, 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 signifi- cance for tlie whole people. Under the Law the Nazirate had sunk to a private practice of asceti- cism, through which the individual obtains favour from God ' (Benzinger).
Later allusions to the practice of the Nazirite vow are found in'l Mac S"*^, and in Jos. Ant. XIX. \ i. 1, BJ II. XV. 1 (case of Berenice). John the Baptist, in some respects at least, resembled the Nazirites (Lk V^ ; cf. the account of James the Just in Ens. HE ll. xxiii. 3). It has been supposed by some that the vow taken hy St. Paul at Cenchrec-e, and discharged by him at the Temple, was Nazirite in its cliaracter (Ac 18'**, cf. 21^"-") ; but tlie 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. m. i. 6 ; G. B. Gray, ' Numbers ' in Internat. Crit. Com. ; W. R. Smith, Prophets, p. 84 f., /f,S2 p. 332 f.; W. R. Harper, 'Amos and Hosea' in Internat. Crit. Com. p. liff.,56f.; Benzinger, Heb. Areb. pp. 429 ff.; art. 'Nazirite' in Hastings' DB. C. A. SCOTT.
NECESSITY.— We exclude from this article all problems not directlj' raised by the Four Gospels.
1. Necessity and the Divine nature. — Meta- physicians distinguish betM-een (1) contingent ex- istence, and (2) necessary existence. A thing exists contingently, of which the beginning or end or change can be conceived. A thing exists necessarily, of which neither the beginning, nor the end, nor the change can be conceived. The Universe exists contingently, for we can imagine its annihilation ; the laMS of Nature' also exist contingently, for Ave can imagine them altered. On the other hand, the laws of Reason, of Mathe- matics, and of (fundamental) Morality exist neces- sarily, for we can imagine no beginning or end or change in them.