Timeline for How did Numbers 6:9 apply to Samson?
Current License: CC BY-SA 4.0
13 events
| when toggle format | what | by | license | comment | |
|---|---|---|---|---|---|
| Mar 4, 2021 at 17:44 | comment | added | The Chaz 2.0 | Just say it then: when Samson claimed to be a Nazirite, he was lying. That is your belief. | |
| Mar 4, 2021 at 17:12 | comment | added | חִידָה | Samson never vows to abstain from wine (Yayin, יַ֣יִן), but His mother is told to abstain from Yayin during her pregnancy. * Children do not always become what their parents want them to become. Regarding the Nazirite vow in Bamidbar (Numbers) 6:2-3, a mother cannot make a Nazirite vow for her son. The vow must be made by a Yisraelite man or woman who sets themself apart to become holy for God. | |
| Mar 4, 2021 at 17:12 | comment | added | חִידָה | In Shoftim (Judges) 13:3-7, we learn the Angel of YHVH (מַלְאַ֨ךְ יְהֹוַ֜ה) and the Wife (הָאִשָּׁ֗ה) of Manoah (מָנ֑וֹחַ) make the Nazirite vow for Manoah's son Samson (Shimshon , שִׁמְשׁוֹן) to hopefully become a Nazir. * Samson never makes a Nazir (נָּזִ֗יר) vow. Samson prays and makes a request after he is humbled, losing his hair and sight. | |
| Mar 4, 2021 at 17:06 | history | edited | חִידָה | CC BY-SA 4.0 |
added 1218 characters in body
|
| Mar 4, 2021 at 16:52 | comment | added | user17080 | @חִידָה Nowhere, not necessary. The text presents him as a nazir in his own words. Why shouldn't this be taken at face value? | |
| Mar 4, 2021 at 16:48 | comment | added | חִידָה | Where in Shoftim does Shimshon himself make the Nazir vow? | |
| Mar 4, 2021 at 16:43 | comment | added | user17080 | @חִידָה Why would we have to make such a guess? The text clearly presents him as a nazir. | |
| Mar 4, 2021 at 16:43 | comment | added | The Chaz 2.0 | Maybe you could stick with English? Did you just suggest that Samson was NOT a Nazirite? Was he lying when he claimed to be one? | |
| Mar 4, 2021 at 16:37 | comment | added | חִידָה | Maybe Shimshon was not a Nazir, by his own choice. | |
| Mar 4, 2021 at 16:30 | comment | added | user17080 | I find this answer unsatisfying. It is the attempt of second century rabbis to find obscure legal loopholes, relying on an angel or miracles, to explain an obvious difficulty in the text. If such wondrous things happened, why doesn't the text mention them? Why would a text be written in a way that requires such convolutions in order to be understood? Maybe there's a better answer? | |
| Mar 4, 2021 at 16:13 | history | edited | חִידָה | CC BY-SA 4.0 |
deleted 2 characters in body
|
| Mar 4, 2021 at 16:04 | history | edited | חִידָה | CC BY-SA 4.0 |
added 7 characters in body
|
| Mar 4, 2021 at 15:57 | history | answered | חִידָה | CC BY-SA 4.0 |