v. Oath, Covenant, Promise
Gen 28:20 did Jacob v.. If God be with me
Gen 31:13 you anointed the stone, and… you made me a v
Leviticus 27:2; Num 30:2 anyone does .. go Jehovah
Num 30:4 his father will hear his v, and will be silent to it
Deu 23:21 goes Jehovah you .. do not delay in paying it
Jdg 11:30 and Jephthah made the LORD go, saying, If
1Sa 1:11 did v, saying, Jehovah of .. armies
2Sa 15:7 pay my v that I have promised Jehovah
Job 22:27 and he will hear you; and you will pay your v
Psa 22:25 v I will repay before those who fear him
Psa 50:14 sacrifice .. and pay your v to the Most High
Psa 56:12 over me, O God, are your v; tea
Psa 61:5 because you, O God, have heard my v; I
Psa 65:1 yours .. oh God, and to you will be paid the v
Psa 116:14 now I will pay my bills Jehovah before
Pro 20:25 lasso is .. make .. v of consecration
Isa 19:21 they will do the LORD, and they will fulfill them
Nah 1:15 celebrate, oh.. your parties, fulfill your v
Act 18:18 shaved head .. had done v
Act 21:23 that they have an obligation to comply with v
Vote (Heb. usually neder, “vote”; Gr. usually euje, “prayer”, “vote”). Obligation voluntarily assumed, either as an expression of gratitude for a divine blessing already received or to be received. It often reflected an awareness of the need for special dependence on God. The Lord nowhere commands people to take vows, but he requires that a vow, once made, be fulfilled without fail (Num 30: 2; Psa 76:12, BJ; Ecc 5: 4, 5, BJ) . By making a vow a man may dedicate to the service of God something of his property, or a person, which could be himself. Jacob vowed to return the tithe to the Lord on the condition that the Lord protect him and bring him safely back to his parents’ house (Gen 28:20-22). People dedicated to the Lord could be redeemed by paying a previously established sum of money (Lev 27:2-8; cf 2Ki 12:4). Otherwise, they were bound to the sanctuary (1Sa 1:11, 24, 28). A clean animal could not be redeemed (Lev 27:9, 10), but an unclean animal could (vs 11-13). A house or a field could be dedicated to God (vs 14-16). The house could be redeemed by paying a fifth of its value; however, some somewhat different regulations applied to the redemption of a field (vs 17-24). There were also vows of abstinence, like that of the Rechabites, who were not to drink wine (see Jer_35). The Nazirite vow, which was considered the highest of all, could be temporary or permanent. Only on special occasions, as in the case of Samson (Jdg 13:5-7), Samuel (1Sa 1:11) and John the Baptist (Luk 1:15; cf 7:33, 34) was it obligatory and permanent. At least for a short time the apostle Paul took a Nazirite vow (Acts 18:18; cf 21:23). In certain circumstances a man had the power to annul a vow taken by an unmarried daughter or by his wife (Num 30:3-16). The vote of Jephthah, one of Israel’s judges, is a classic example of a vote that could be considered to have been taken without giving it the planning it deserved (Jdg 11:30-40). See Nazarite. 1209
Source: Evangelical Bible Dictionary
Latin votum. Promise made to God to execute a thing or refrain from it. he vs. it was done voluntarily, and there was no fault not to do it: “if you refrain from taking a vow, there will be no sin in you† , Dt 23, 23. But if the promise is made, it is obligatory to keep it, Dt 23, 22; Nm 30, 3; Qo 5, 3-5. The rules that govern the vows are found mainly in: Lv 7, 16-17; 22, 17-25; 27; Nm 15, 1-10; Deut 12, 11; 23, 18-23.
Women needed their father’s approval if they were single, or their husband’s if they were married, to commit to a v.; widows and divorced women did not require any permission to make a v., Nm 30, 4-17.
The nazirite of nazîr, consecrated, was a v. temporary by which the person was totally consecrated to God, letting his force only act on him, he could not cut his hair, giving up the easy life, he could not drink or eat what could contain alcohol, wine, grapes, raisins ; he had to avoid impurity, contact with corpses, even if they were relatives, Number 6. A child could be dedicated to the Nazirite, as happened with Samson, Jc 13, 5-7 and 14; 16, 17; Samuel, 1 Sam 1, 11; John the Baptist, Lk 1, 15.
This pious practice of vows disappeared over time and in the NT it is barely mentioned in Acts 18, 18 and 21, 23.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
A voluntary promise to God to perform some service or do something that pleases Him, in return for some expected benefit (Gen 28:20-22; Lev 27:2, Lev 27:8; Numbers 30; Jdg 11: 30); or refrain from certain things (Num 30:3). In the OT vows were never considered a religious duty (Deu 23:22); but once made, they were considered sacred and obligatory (Deu 23:21-23; Jdg 11:35; Psa 66:13; Ecc 5:4-5). Parents could veto the vows made by their children and husbands those of their wives; but if a husband did not veto her wife’s vow and then made her break it, her fault was his, not hers (Numbers 30). To be binding, a vow had to be cast (Deu 23:23). Almost everything—persons, possessions, oneself—except what already belonged to the Lord, or was an abomination to the Lord (Deu 23:18), could be voted on; and all these things could be redeemed with money, their value being determined by a priest. Houses, land and unclean animals that were redeemed had to undergo a one-fifth increase in value to cover the redemption money. Jesus condemned the abuse of vows (Mat 15:4-6; Mar 7:10-13). Paul’s vow in Acts 18:18 was probably a temporary Nazirite vow.
Source: Hispanic World Bible Dictionary
It is promising God the performance of one or more actions. It is committing oneself before him voluntarily to abstain from something legitimate as a demonstration of devotion and consecration. The †¢nazarite was a person who made a vow to dedicate himself to God and had to separate or abstain from certain things, such as wine, cider, vinegar, grape liquor, fresh or dried grapes, etc. (Num 6:1-2) .
On his way to †¢Padan-aram, Jacob made a v., saying: “If God will be with me and keep me on this journey…The Lord will be my God† (Gen 28:20). The Lord reminds him later (“I am the God of Bethel, where you anointed the stone, and where you made me a v.”). The regulations relating to v. What the Israelites could do is detailed in Num 30:1-16. The person who did v. † œshall not break his word †. The vow made by a woman could be annulled by her father, or by her husband, when they heard about it for the first time, but if they were silent they could not annul it later. make a v it was a very serious thing. In Deu 23:21-22 it says: “When you make a vow to Jehovah your God, do not delay in paying it…. But when you refrain from promising, there will be no sin in you† . This is repeated in Eccl 5:4-6 (“When you make a promise to God, do not delay to keep it…. It is better that you do not promise, and not that you promise and do not keep it”).
he shaved “his head at Cenchrea, because he had done v.” (Acts 18:18). The Jews did v. as thanksgiving for a blessing received, or to request one in the future. The reason for this action of the apostle is not known. It is doubtful that it was a Nazirite vow, because in that case the shaving of the head had to be done in the †temple (Num 6:18).
Source: Christian Bible Dictionary
tip, LEYE
vet, Voluntary commitment to consecrate oneself to God, or to consecrate a child or one’s own property. Under the rule of fear, or desire, men of all nations have the tendency to make vows that they undertake to fulfill (Gen. 28:20-22; Num. 21:2; 1 Sam. 1:11; 2 15:8; Jon. 1:16). The first vow mentioned in the Bible is that of Jacob at Bethel. In this vow he promised God to tithe all his income, and to set up a place of worship for him if He would bless him on his journey (Gen. 28:18-22). Under the Law, the Israelites were not required to take vows, but, if they were voluntarily promised, there was an obligation to fulfill them punctually. The Law also gave instructions about the exceptional cases in which its fulfillment was impossible (Num. 30:2-14; Dt. 23:21-23; Ps. 1:14; Ec. 5:4, 5; Nah. 1:15; etc.). The only instances of vows in the NT are that of Paul (or Aquila, according to some) at Cenchrea, which is shrouded in mystery, and that of the four men from Jerusalem (Acts 18:18; 21 :2. 3). It is probable that it was a Nazirite vow, due to the fact of shaving his head. According to the Law, the last shave had to be carried out in the Tabernacle or the Temple (Num. 6:18).
Source: New Illustrated Bible Dictionary
Promise made to God or to the saints to do something that is pleasing to them. It is often said that the vow must be about something better than its opposite, so that an evil act, such as revenge, or something base cannot be offered to God, having a more excellent object at hand.
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
Promise made to God or the sanctuary for having obtained, or in the event that a favor is obtained. It could be negative, deprive yourself of something (eg, fast), or positive, offer something. The wise men of Israel warn against haste and abuse in formulating vows (Prov 20,25; Eclo 18,23; Ecl 5,4). The vow could sometimes be dispensed by delivering money to the sanctuary (Lev 27). Jesus Christ energetically protested against the casuistry of the Pharisees, who proclaimed a vow that went against the most elementary filial obligation to be absolutely obligatory (Mt 15,5; Mk 7,11).
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
1. Spontaneous promise made to God to give or to give him something (Zorell, Lex. hebraicum, neder). Voting is a free and personal commitment. Its purpose is to glorify God, to whom not only the simple act is offered, but also the free will to fulfill it, recognizing him as the absolute owner of everything. The vote is something deeply rooted in the spirit of religious man. In all religions, from Buddhism to Islam, we find the vow, which indicates to what extent it is natural for religious man to enter into special relationships with God.
The vote constitutes by itself and by itself a cult of adoration (latria). The thing that is offered to God by vow becomes his property and acquires a kind of consecration that makes it precious in his eyes, but increases the guilt in the case of violation of the promise made by vow. The person making the vow must be fully free and aware to do so. Votes that do not align with the obligations of the state itself are all invalid.
2. The religious vows.- The vows that are emitted without a direct intervention of the Church are considered “private” (although they are made in public); “public” are those issued in the hands of a legitimate superior, who receives them…