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ðÈæÄéø
[Updated: 2020.03.06] 
nâ•zirꞋ; – enabling a lay Jew to officiate like a kō•heinꞋ", 2 an unpruned grapevine (the grapevine being the ancient equivalent of the family tree), symbolized by unshorn hair and abstinence from all grape products including wine (i.e. not pruning the grapes, which represent në•phësh•ōtꞋ, from the vine); plural nᵊzir•imꞋ; de-Judaized (Hellenized) to "Nazirite." Cognate: ðÀæÄéøåÌú (nᵊzir•ūtꞋ; state of being a nâ•zirꞋ; naziriteship)
Head-shaving (scraping or plucking) dates back to cavemen, perhaps due to a combination of lice or to deprive enemies of a handhold during combat. Whether for either, both or some other reasons, head-shaving was common among Egyptians.
Also, ancient master-instructors , i.e. priestly-military, of other ancient cultures shaved the heads of apprentices in order to conspicuously discipline (subjugate) and identify adherents to the master-instructor as well as eliminate an obvious handhold for any enemy in close-quarter combat and minimize lice, etc. Consequently, accepting a master-instructor over one’s head acquired the implication of shaving the head; and vice-versa.
Being directly subordinate to é‑‑ä, the Nâ•zirꞋ was forbidden any other head-shaving, which would imply some other master-instructor.
Accordingly, ordinary Israelis were also afforded the opportunity to serve temporarily (for a 30-day period) as a special-kō•heinꞋ, i.e. a Nâ•zirꞋ. Thus, the Nâ•zirꞋ shaved his head in special subjugation directly to é‑‑ä as Master-Mōr•âh. Consequently, the hair grown during the temporary service was qōꞋdësh. Therefore, at the end of the special Nâ•zirꞋ service, the hair grown during nᵊzir•ūtꞋ was required to be shorn and burned in order lᵊ‑ha•vᵊdilꞋ between qōꞋdësh and khōl.
While LXX usually renders this ευχομαι (eukhomai; [one] "praying" according to Vine's Expository Dictionary), if the nâ•zirꞋ-ευχομαι correspondence carried over originally into the NT as one who was consecrated, it was distorted by the later redactions (cf. wish, would or pray in Πραξεις Αποστολων 26:29; 27:29 where, during the time of the Beit ha-Mi•qᵊdâshꞋ, nâ•zirꞋ would have been implied).
LXX also renders nâ•zirꞋ as Ναζειραιος (Nazeiraios), which is how it blurred into the totally unrelated, obviously gentile (unable to discern even between a nâ•zirꞋ and a Ko•heinꞋ ha-Jâ•dolꞋ) sect of Ναζωραιος (Nazoraios; Nazoraeans) in NT.
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