Either man or woman. It was not a little remarkable that women could be Nazirites, because, generally speaking, the religious condition of women under the law was so markedly inferior and so little considered.
But this is altogether consistent with the true view of the Nazirite vow, viz; that it was an exceptional thing, outside the narrow pale of the law, giving scope and allowance to the free movements of the Spirit in individuals.
In this too it stood on the same plane as the prophetic office, for which room was left in the religious system of Moses, and which was designed to correct and supplement in its spiritual freedom the artificial routine of that system.
As the prophetic office might be exercised by women, so the Nazirite vow might be taken by women. In either case we find a tribute to and a recognition of the Divine liberty of the Holy Ghost, and an anticipation of the time when the spirit of self-devotion should be poured out without distinction upon men and women.
Shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord. Rather, "shall make a solemn vow, a Nazirite vow, to live consecrated unto the Lord." The two words translated "separate" are not the same.
The first (from pala, to sever, to consecrate, to distinguish as exceptional) is of somewhat doubtful use here. In 13:19 it appears to be used as an intensitive, "did wonderously," and the Septuagint has here μεγάλως εὔξηται εὐχὴν.
The other word is used in a general sense in Genesis 49:26; Deuteronomy 33:16, or with the addition, "unto the Lord," as in 13:5. It had, however, acquired a technical sense before this, as appears from Le 25:5, 11, where the undressed vines are called "Nazirites," as recalling the unshorn locks of those who had taken the vow.
It is evident indeed, from the way in which the Nazirite vow is here spoken of, that it had been, perhaps long, familiar among the people. All that this commandment did was to recognize the practice, to regulate it minutely, and to adopt it into the religious code of Israel.
Whence the custom was derived is wholly uncertain, for although the separate elements existed in many different quarters, yet the peculiar combination of them which made the law of the Nazirite is entirely peculiar.
Vows of abstinence have, of course, been common among all religions. Mingled with much of superstition, self-will, and pride, they have sprung in the main from noble impulses and yearnings after a higher life, prompted by the Holy Spirit of God; and it may be said with some confidence, that in spite of all reproaches (deserved or undeserved), such voluntary vows of abstinence have done more than anything else to save religion from becoming an unreal profession.
Hair offerings, on the other hand, springing from a simple and natural sentiment, have been common enough amongst the heathen. Compare the sacred locks of Achilles (‘Iliad,' 23.142, sqq.), and the various use of the tonsure in pursuance of vows among the ancient Egyptians (Herod; 2.
65) and amongst modern Mahomedans and Christians. The physical fact on which all these hair offerings rest is that the hair is the only portion of oneself which can be conveniently detached and presented.