Academic literature on the topic 'Nazirite vows'

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Journal articles on the topic "Nazirite vows"

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Zakovitch, Yair. "The strange biography of Samson." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (September 1, 2003): 19–36. http://dx.doi.org/10.30752/nj.69597.

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The biblical story of the life of Samson hides much from the reader&&the Book of Judges has deleted from the story elements that were deemed improper for the book’s placement among the Holy Scriptures. In this article, the author shows how the Bible transforms Samson from a mythological hero, the son of a god, to a mere mortal whose extraordinary strength came through the spirit of God that rested with him so long as he kept his Nazirite vows. The biblical storyteller could not prevent the story of Samson from entering into the biblical corpus since it was a tale of tremendous popularity. He thus told it in such a way as to bring it closer to his monotheistic beliefs and world-view. In its ‘biblical’ form the story does not bring honor to the figure of Samson, and so his placement as the last of the judges in the Book of Judges prepares the reader for the establishment of the institution of kingship, in the Book of Samuel.
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Morell, Samuel. "The Samson Nazirite Vow in the Sixteenth Century." AJS Review 14, no. 2 (1989): 223–62. http://dx.doi.org/10.1017/s0364009400002610.

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Responsa emanating from the Ottoman lands of the sixteenth century give evidence of the widespread use of an oath which invoked the name of Samson the Nazirite. Someone who undertook a “Samson nazirite vow” generally did so by making it conditional on his performance of or abstention from a certain act, thereby using it as an assurance for his word. Although the Samson nazirite, as a halakhic concept, is discussed in the Talmud, and its laws are codified by Maimonides, the earliest trace of its use as a contitional sanction does not precede the fifteenth century. It appears then in a single genizah document. The language of the vow is Judeo-Spanish, a fact which points to its provenance. It does not appear in the halakhic literature before the sixteenth century, nor does it appear to have been current even then in Christian Europe.
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Aejmelaeus, Anneli. "Was Samuel Meant to Be a Nazirite? The First Chapter of Samuel and the Paradigm Shift in Textual Study of the Hebrew Bible." Textus 28, no. 1 (August 2, 2019): 1–20. http://dx.doi.org/10.1163/2589255x-02801001.

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Abstract This article aims to demonstrate the urgency of new methodological thinking through the analysis of one biblical passage. The main focus is on the two passages that give expression to Hannah’s vow (1 Sam 1:11 and 22–23): Was it originally meant as a Nazirite vow on behalf of an unborn child? The analysis results in the identification of editorial reworking, especially in the MT, and less so in 4QSama, whereas the Septuagint mainly represents an older Hebrew Vorlage, often in agreement with 4QSama. The chain of changes concerning Hannah’s vow in the MT seems to spring from halakic motivation. The fact that the textual evidence is found to reveal processes at work during the editorial history of the text makes it evident that the borderline between so-called “lower” and “higher” criticism no longer exists. The paradigm shift after Qumran thus means a paradigm shift for the historical-critical methodology.
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Seung-Goo Lee. "The Nazirite Vow and its Meaning for the Saints in the New Testament." Korea Reformed Theology 31, no. ll (August 2011): 162–89. http://dx.doi.org/10.34271/krts.2011.31..162.

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Dissertations / Theses on the topic "Nazirite vows"

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Chepey, S. D. "Nazarites in late second temple Judaism." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288919.

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Moulton, Vincent M. "The Nazirite Vow and Fertility." Master's thesis, Temple University Libraries, 2011. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/151149.

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Religion
M.A.
Nazirites are a well-documented phenomenon within the context of the Hebrew Bible. The bulk of research has focused mainly on the role of Samson as a life long Nazirite, but little has been done concerning the role of women within the context of the Nazirite Vow. The goal of this paper will be to examine the role of women within the Nazirite Vow, as well as examining the constraints that might arise when one takes into account the purity laws. The Nazirite Vow is the only vow within the Bible that explicitly mentions the inclusion of women. The question I am interested in addressing is, are there circumstances that might exclude the woman? The idea behind the Nazirite vow is that one is consecrating oneself to YHWH, or setting oneself apart. If one were setting oneself apart then these rules that they would have to follow would not supersede the purity laws. I would suggest that beyond the regular constraints, avoiding dead bodies, grape products, and cutting ones hair, one would still be responsible to keep the purity laws. Therefore, when one takes an issue like menstruation into account, this severely limits the amount of time a woman has to complete the Nazirite Vow. As I will detail in this paper, this leads to the conclusion that if the vow lasted for more than thirty days the only women who would be able to complete the Nazirite Vow successfully would be pregnant women or a woman who is postmenopausal. This could suggest a certain amount of restriction regarding the woman's ability to perform this vow and may suggest why the inclusion of women is made explicit within the context of Numbers 6. Furthermore, this could suggest that fertility might be an aspect of the Nazirite Vow.
Temple University--Theses
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Sha, Halima. "The role and status of women during the pre-monarchic period (1200-105 BC)." Diss., 2017. http://hdl.handle.net/10500/23822.

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The lives of women are largely hidden in the Old Testament. New archaeological investigationsinto the households of Iron Age I have brought forward new evidence that sheds light on theauthority status and roles of women in the pre-monarchic tribal community. Conventional theory perceives that women were always oppressed and marginalised under a malevolentsystem of male rule in the Bible. The evidence indicates differently. Investigations in thedomestic sphere, where the household processes were under women’s control and management, imply that women held authority that was equal to male power in the public domain. It has been revealed that women held significant positions in the public sphere as well.This study, therefore, is an investigation into women’s status and the wide-ranging socioeconomicand religious roles they held within a system of male rule that allowed women theirauthority and autonomy in a unique period of Israelite history.
Biblical and Ancient Studies
M. Th. (Biblical Archaeology)
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Books on the topic "Nazirite vows"

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Chandler, Andrew. The Vow of the Nazirite 1. Alpha-Omega Comics Inc., 2007.

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Chandler, Andrew. The Vow of the Nazirite 2. Alpha-Omega Comics Inc., 2007.

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Nazirites in Late Second Temple Judaism: A Survey of Ancient Jewish Writings, the New Testament, Archaeological Evidence, and Other Writings from Late ... Judentums Und Des Urchristentums, Bd. 60.). Brill Academic Pub, 2005.

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Book chapters on the topic "Nazirite vows"

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Funderburk, Kevin. "Contesting the Jerusalem Temple: James, Nazirite Vows and Celibacy." In The Single Life in the Roman and Later Roman World, 203–24. Cambridge University Press, 2019. http://dx.doi.org/10.1017/9781108556279.010.

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"Vow-Taking, the Nazirites, and the Law: Does James' Advice to Paul Accord with Halakhah?" In James the Just and Christian Origins, 59–82. BRILL, 1999. http://dx.doi.org/10.1163/9789004267480_005.

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