Nēzer concerns consecration and its head-associated signs in the selected priestly, Nazirite and royal contexts. Exodus 29:6 places the holy diadem on Aaron's turban, and Leviticus 21:12 connects the high priest's consecration with the anointing oil and sanctuary responsibilities.
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Full entry for נֶזֶר (H5145) · Open the biblical lexicon
Nēzer concerns consecration and its head-associated signs in the selected priestly, Nazirite and royal contexts. Exodus 29:6 places the holy diadem on Aaron's turban, and Leviticus 21:12 connects the high priest's consecration with the anointing oil and sanctuary responsibilities.
The BSB source-word alignment has 25 aligned rows for this entry. Common renderings include of his separation (3), of separation (3), the crown (3), diadem (2), his separation (2).
The source-word alignment first shows this entry at Exodus 29:6. Its strongest book concentrations include Numbers (13), Exodus (2), Leviticus (2), Psalms (2).
Nēzer concerns consecration and its head-associated signs in the selected priestly, Nazirite and royal contexts. Exodus 29:6 places the holy diadem on Aaron's turban, and Leviticus 21:12 connects the high priest's consecration with the anointing oil and sanctuary responsibilities. Numbers 6:7 describes the Nazirite's consecration upon the head within a particular vow's restrictions. These settings share dedication language without making their offices or obligations identical.
Second Kings 11:12 names the crown placed on the king's son during his proclamation. The physical sign belongs to a royal event, not a declaration that every crowned or long-haired person is morally faithful. Numbers also describes the completion and cutting of consecrated hair, so dedication must not be reduced to permanent hair length. Teaching can explain assigned belonging and responsibility while distinguishing priestly service, a bounded vow and royal identification. Visible signs do not exempt their bearers from the conduct their passages require.
The high priest's diadem and consecration, the Nazirite's dedicated head and a royal crown have related sign language but distinct appointments. Their stated responsibilities and periods prevent equating all head symbols with identical authority or lasting moral achievement.
Put the turban on his head and attach the holy diadem to the turban.
The holy diadem is placed on Aaron's turban within his priestly clothing instructions. It identifies appointed service rather than an independent power inherent in a crown.
He must not leave or desecrate the sanctuary of his God, for the consecration of the anointing oil of his God is on him. I am the Lord.
The high priest's consecration accompanies restrictions concerning sanctuary and death contact. The office's stated responsibilities must remain visible when explaining the anointing designation.
Even if his father or mother or brother or sister should die, he is not to defile himself, because the symbol of consecration to his God is upon his head.
The Nazirite's head consecration explains the vow's death-contact restriction. The wider chapter defines the period, interruption and completion instead of a general permanent hairstyle command.
Then Jehoiada brought out the king’s son, put the crown on him, presented him with the Testimony, and proclaimed him king. They anointed him, and the people clapped their hands and declared, “Long live the king!”
The crown is placed on the king's son during his public proclamation and anointing. The narrative identifies a royal appointment, not the priesthood or the Nazirite vow.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Hebrew word. Sacred separation marked visibly—uncut hair signifies one set apart for divine purpose or covenant.
Sacred separation marked visibly—uncut hair signifies one set apart for divine purpose or covenant.
properly, something set apart, i.e. (abstractly) dedication (of a priet or Nazirite); hence (concretely) unshorn locks; also (by implication) a chaplet (especially of royalty) BDB: consecration Usage: consecration, crown, hair, separation.
How this word appears across different grammatical cases and numbers.
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Numbers 6 gives the Nazirite vow an accountable shape. Its period includes restrictions, provision for interruption and a completion procedure in which the consecrated hair is cut. The visible head sign therefore cannot be made an endless hairstyle rule for everyone who wishes to appear dedicated. It belongs to a stated commitment with a beginning, conditions and an end.
Aaron's diadem and oil-consecration belong to a different appointment, while the king's crown in Second Kings marks a royal proclamation. Their connection to dedication does not merge the offices or certify every later action of the bearer. Acts 18:18 reports Paul's hair being cut because of a vow but does not specify every detail of that vow's legal form. The comparison can show that a narrated commitment matters without declaring it identical in all particulars to Numbers or imposing its outward sign on the whole church.
Num.6.7
Consecration may be expressed abstractly or through a crown and dedicated hair in these witnesses. The noun's referent follows the priestly, vow or royal construction; a shared term does not give all bearers the same office or obligations.
Acts 18:18 records Paul's cutting of his hair because he had a vow. It provides a bounded narrative comparison to dedicated head imagery, without specifying every feature needed to equate the vow with Numbers 6. It is not a universal command for Christian hair length or a transfer of Aaron's diadem.