Difference between revisions of "Vow"

<p> '''A. Verb. ''' </p> <p> <em> Nâdar </em> (נָדַר, Strong'S #5087), “to vow.” This verb occurs in Semitic languages (Ugaritic, Phoenician, and Aramaic). In Phoenician-Punic inscriptions the verb and also the noun derived from it frequently denote human sacrifices and in a more general sense signify a gift. In the Old [[Testament]] <em> nâdar </em> occurs 31 times. </p> <p> The distribution of the verb is over the entire Old Testament (narrative, legal, poetic, but more rarely in the prophetic books). Beyond the Old Testament the verb occurs in the [[Dead]] Sea Scrolls, rabbinic Hebrew, medieval and modern Hebrew. However, its usage declined from post-Exilic times onward. </p> <p> Both men and women could “vow” a vow. Numbers 30 deals with the law concerning vows; cf. Num. 30:2: “If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond …”; and Num. 30:3: “If a woman also vow a vow unto the Lord, and bind herself by a bond.…” </p> <p> The [[Septuagint]] has <em> euchomai </em> (“to wish”). </p> <p> '''B. Noun. ''' </p> <p> <em> Neder </em> (נֶדֶר, Strong'S #5088), “vow; votive offering.” This noun occurs 60 times in biblical [[Hebrew]] and is often used in conjunction with the verb (19 times): “… Any of thy vows which thou vowest …” (Deut. 12:17). Modern versions compress the noun and verb into one idiom: “Or whatever you have vowed to give” (NIV), or give a technical usage to the noun: “Or any of your votive offerings which you vow” (RSV). </p> <p> The vow has two basic forms, the unconditional and the conditional. The unconditional is an “oath” where someone binds himself without expecting anything in return: “I will pay my vows unto the Lord now in the presence of all his people” (Ps. 116:14). The obligation is binding upon the person who has made a “vow.” The word spoken has the force of an oath which generally could not be broken: “If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do [everything he said] " (Num. 30:2). The conditional “vow” generally had a preceding clause before the oath giving the conditions which had to come to pass before the “vow” became valid: “And Jacob vowed a vow, saying, If God will be with me, and will [watch over me] … , so that I come again to my father’s house in peace; then shall the Lord be my God … and of all that thou shalt give me I will surely give the tenth unto thee” (Gen. 28:20-22). </p> <p> “Vows” usually occurred in serious situations. Jacob needed the assurance of God’s presence before setting out for Padan-aram (Gen. 28:20-22); [[Jephthah]] made a rash “vow” before battle (Judg. 11:30; cf. Num. 21:1-3); [[Hannah]] greatly desired a child (1 Sam. 1:11), when she made a “vow.” Though conditional “vows” were often made out of desperation, there is no question of the binding force of the “vow.” Ecclesiastes amplifies the Old Testament teaching on “vowing”: “When thou vowest a vow unto God, defer not to pay it.… [[Better]] is it that thou shouldest not vow, than that thou shouldest vow and not pay.… Neither say thou before the angel, that it was an error” (5:4-6). First, “vow” is always made to God. Even non-lsraelites made “vows” to Him (Jonah 1:16). Second, a “vow” is made voluntarily. It is never associated with a life of piety or given the status of religious requirement in the Old Testament. Third, a “vow” once made must be kept. One cannot annul the “vow.” However, the Old Testament allows for “redeeming” the “vow”; by payment of an equal amount in silver, a person, a field, or a house dedicated by “vow” to the Lord could be redeemed (Lev. 27:1-25). </p> <p> This practice, however, declined in Jesus’ time, and therefore the [[Talmud]] frowns upon the practice of “vowing” and refers to those who vow as “sinners.” </p> <p> <em> Neder </em> signifies a kind of offering: “And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and [contributions] of your hand, and your vows, and your freewill offerings …” (Deut. 12:6). In particular the word represents a kind of peace or “votive offering” (Ezra 7:16). It also is a kind of thank offering: “Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! … [[Perform]] thy vows …” (Nah. 1:15). Here even [[Gentiles]] expressed their thanks to God presumably with a gift promised upon condition of deliverance (cf. Num. 21:1-3). Such offerings may also be expressions of zeal for God (Ps. 22:25). One can give to God anything not abominable to Him (Lev. 27:9ff.; Deut. 23:18), including one’s services (Lev. 27:2). [[Pagans]] were thought to feed and/or tend their gods, while God denied that “vows” paid to Him were to be so conceived (Ps. 50:9-13). In paganism the god rewarded the devotee because of and in proportion to his offering. It was a contractual relationship whereby the god was obligated to pay a debt thus incurred. In [[Israel]] no such contractual relationship was in view. </p> <p> The Israelites’ unique and concrete demonstrations of love for God show that under Moses love (Deut. 6:4) was more than pure legalism; it was spiritual devotion. God’s [[Messiah]] was pledged to offer Himself as a sacrifice for sin (Ps. 22:25; cf. Lev. 27:2ff.). This was the only sacrifice absolutely and unconditionally acceptable to God. Every man is obliged to pay the “vow” before God: “Praise waiteth for thee, [[O]] God in Zion: and unto thee shall the vow be performed.… [[Unto]] thee shall all flesh come” (Ps. 65:1-2). </p> <p> The Septuagint has <em> euche </em> (“prayer; oath; vow”). </p>

<p> To be taken voluntarily; but when taken to be conscientiously fulfilled (&nbsp;Deuteronomy 23:21-23; &nbsp;Ecclesiastes 5:5; &nbsp;Nehemiah 1:15; Psalm 1.14; &nbsp;Proverbs 20:25). The Nazarite however was often dedicated froth infancy by the parent. (See [[Nazarite]] .) For instances (See [[Jacob]] (&nbsp;Genesis 28:20-22 with &nbsp;Genesis 31:13; &nbsp;Genesis 35:1-4). (See [[Jacob]] .) [[Vows]] were of three kinds: </p> <p> '''(1)''' vow of devotion, neder; </p> <p> '''(2)''' of abstinence, 'esar (See [[Corban]] ); </p> <p> '''(3)''' of destruction, cherem (&nbsp;Ezra 10:8; &nbsp;Micah 4:13) (See [[Anathema]] .) </p> <p> A man could not devote to sacred uses the firstborn of man or beast, as being devoted already (&nbsp;Leviticus 27:26). The law of redeeming vowed land is given (&nbsp;Leviticus 27:15; &nbsp;Leviticus 27:24; &nbsp;Leviticus 25:27). An animal fit for sacrifice could not be redeemed; any attempting it had to bring both the animal and its changeling (&nbsp;Leviticus 27:9-10; &nbsp;Leviticus 27:33). An animal unfit for sacrifice, adding a fifth (&nbsp;Leviticus 27:12-13). </p> <p> A devoted person became a servant of the sanctuary (&nbsp;2 Samuel 15:8). The vow of a daughter or a wife was void if disallowed by the father or husband, otherwise it was binding (&nbsp;Numbers 30:3-16). The wages of impurity was excluded from vows (&nbsp;Deuteronomy 23:17-18); "dog" means "Sodomite" (&nbsp;Micah 1:7). In Ashtoreth's and the [[Babylonian]] Mylitta's worship prostitution for hire devoted to the idol was usual (&nbsp;Leviticus 19:29; &nbsp;2 Kings 23:7). The head was shaven after a vow (&nbsp;Acts 18:18; &nbsp;Acts 21:24). </p>

<div> '''1: εὐχή ''' (Strong'S #2171 — Noun [[Feminine]] — euche — yoo-khay' ) </div> <p> denotes also "a vow," &nbsp;Acts 18:18; &nbsp;21:23 , with reference to the "vow" of the Nazirite (wrongly spelt Nazarite), see &nbsp;Numbers 6 , RV; in &nbsp;James 5:15 , "prayer". See Prayer. </p>

<p> (נֶדֶר, ''Neder,'' a technical word for the idea; εὐχή, a prayer, as sometimes rendered) defined as a religious undertaking, either, </p> <p> '''1.''' Positive, to do or perform; or, </p> <p> '''2.''' Negative, to abstain from doing or performing a certain thing. Vows rest on a human view of religious obligations, assuming, as they do, that a kind of recompense is to be made to God for good enjoyed, or consideration offered for good desiderated, or a gratuity presented to buy off an impending or threatened ill. They were quite in place in a system of religion which so largely consisted of doing or not doing certain outward acts, with a view of pleasing [[Jehovah]] and gaining his favor. The Israelite, who had been taught by performances of daily recurrence to consider particular ceremonies as essential to his possessing the divine favor, may easily have been led to the conviction which existed probably in the primitive ages of the world, that voluntary oblations and self-imposed sacrifices had a special value in the sight of God. When once this conviction had led to corresponding practice, it could not be otherwise than of the highest consequence that these sacred promises, which in sanctity differed little from oaths, should be religiously and scrupulously observed. Before a vow is taken there may be strong reasons why it should not be made; but when it is once, assumed, a new obligation is contracted, which has the greater force because of its voluntary nature, a new element is introduced, which strongly requires the observance of the vow, if the bonds of morality are not to be seriously relaxed. For example, a person may be of opinion that total abstinence is in itself not a virtue nor of general obligation, but he cannot doubt that "breaking the pledge," when once taken, is an act of immorality that cannot be repeated without undermining the very foundations of character; whence it obviously appears that caution should be observed, not only in keeping, but also in leading men to make, pledges, vows, and promises. </p> <p> The practice of making vows, i.e. incurring voluntary obligations to the Deity, on fulfillment of certain conditions, such as deliverance from death or danger, success in enterprises, and the like, is of extremely ancient date, and common in all systems of religion. The earliest mention of a vow is that of Jacob, who, after his vision at Beth-el, promised that in case of his safe return he would dedicate to Jehovah the tenth of his goods, and make the place in which he had set up the memorial stone a place of-worship (&nbsp;Genesis 28:18-22; &nbsp;Genesis 31:13). Vows in general are also mentioned in the Book of Job (&nbsp;Job 22:27). With great propriety the performance of these voluntary undertakings was accounted by the Hebrews a highly religious duty (&nbsp;Judges 11:35; &nbsp;Ecclesiastes 5:4-5). The Words of the last text are too emphatic, and in the present day too important, not to be cited: "Better is it that thou shouldest not vow, than that thou shouldest vow and not pay" (comp. &nbsp;Psalms 66:13 sq.; &nbsp;Psalms 76:11; &nbsp;Psalms 116:18). </p> <p> Among instances of heathen usage in this respect the following passages may be cited: &nbsp;Jeremiah 44:25,: and &nbsp;Jonah 1:16; Homer, ''Ii.'' 1, 64, 93; 6:93, 308; Odyss. 3, 382; Xenoph., Anab. 3, 2, 12; Virgil, Georg. 1,436; Aen., 5, 234; Horace, Carm. 1. 5,13; 3, 29, 59; Livy, 22:9, 10; Cicero, Att. 8:16; Justin, 21:3-a passage which speaks of immoral vows; Veil. Pat. 2, 48. </p> <p> '''I.''' ''Jewish Vows. —'' The law, therefore, did not introduce, but regulated the practice of vows. The views which guided the [[Mosaic]] legislation were not dissimilar to those just expounded. Like a wise lawgiver, Moses, in this and other particulars, did not attempt to sunder the line of continuity between the past and the present. He found vows in practice; he aimed to regulate what it would have, been folly to try to root out (&nbsp;Deuteronomy 23:21 sq.). The words in &nbsp;Deuteronomy 23:22 are clearly in agreement with our remarks: "If thou shalt forbear to vow, it shall be no sin in thee" (see ''Am. Presb. Rev.'' Jul', 1867). The Bible speaks of three kinds of vows, for each of which the Heb. has a distinctive term: namely, vows of [[Devotion]] in general (נֶדֶר, ''Neder,'' properly so called); vows of [[Abstinence]] (אֵָסר, ''Esdr,'' or אַסָּר, ''Issar,'' &nbsp;Numbers 30:3 sq.); and those of [[Destruction]] (חֶרֶם, ''Cherem, Ἀνάθεμα'' )''.'' In the present article we confine our attention to vows of the first class only, referring the other two classes to CORBAN and ANATHEMA. (In the treatment of this part of the topic we chiefly follow the abstract of the Levitical statutes found in Smith, s.v.) </p> <p> '''(I.)''' As to vows of the first class (''Neder'' )'','' the following rules are laid down in the [[Jewish]] law: A man might devote to sacred uses possessions of persons, but not the first-born either of man or beast, which was devoted already (&nbsp;Leviticus 27:26). (See [[First-Born]]). </p> <p> '''1.''' If he vowed ''Land,'' he might either redeem it or not. If he intended to redeem, two points were to be considered (1) the rate of redemption; (2) the distance, prospectively and retrospectively, from the year of jubilee. The price of redemption was fixed at fifty shekels of silver for the quantity of land which a homer of barley (eight bushels) would suffice to sow (&nbsp;Leviticus 26:16; see Knobel ''Ad Loc.'' )''.'' This payment might be abated under the direction of the priest according to the distance of time from the jubilee year. But at whatever time it was redeemed, he was required to add to the redemption-price one fifth (twenty per cent.) of the estimated value. If he sold the land in the meantime, it might not then be redeemed at all, but was to go to the priests in the jubilee year (&nbsp;Leviticus 26:20). (See [[Land]]). </p> <p> The purchaser of land, in case he devoted and also wished to redeem it, was required to pay a redemption price according to the priestly valuation first mentioned, but without the additional fifth. In this case, however, the land was to revert in the jubilee to its original owner (&nbsp;Leviticus 27:16; &nbsp;Leviticus 27:24; &nbsp;Leviticus 25:27; Keil, Uebr. Arch. § 66, 80). </p> <p> The valuation here laid down is evidently based on the notion of annual value. [[Supposing]] land to require for seed about three bushels of barley per acre, the homer, at the rate of thirty-two pecks, or eight bushels, would be sufficient for about two and a half or three acres. Fifty shekels, twenty-five ounces of silver, at five shillings the ounce, would give £6 vs.; and the yearly valuation would thus amount to about £2 per acre. </p> <p> The owner who wished to redeem would thus be required to pay either an annual rent or a redemption price answering to the number of years short of the jubilee, but deducting sabbatical years (&nbsp;Leviticus 25:3; &nbsp;Leviticus 25:15-16), and adding, a fifth, or twenty percent in either case. Thus, if a man devoted an acre of land in the jubilee year, and redeemed it in the same year, he would pay a redemption price of 496 =43 years value; +20 percent = £103 4s., or an annual rent, of £2 8s.; a rate by no means excessive when we consider (1) the prospect of restoration in the jubilee; (2) the undoubted fertility of the soil, which even now, under all disadvantages, sometimes yields a hundred fold (Burckhardt, Syria, p. 297). </p> <p> If he refused or was unable to redeem, either the next of kin (Goel) came forward, as he had liberty to do, or, if no, redemption was effected, the land became the property of the priests (&nbsp;Leviticus 25:25; &nbsp;Leviticus 27:21, &nbsp;Ruth 3:12; &nbsp;Ruth 4:1, etc.). </p> <p> In the case of a house devoted, irrespective of the land it occupied, its value was to be assessed by the priest, and a fifth added to the redemption- price in case it was redeemed (&nbsp;Leviticus 27:15). Whether the rule held good regarding houses in walled cities, viz. that the liberty of redemption lasted only for one year, is not certain; but as it does not appear that houses devoted but not redeemed became the property of the priests, and as the [[Levites]] and priests had special towns assigned to them, it seems likely that the price only of the house, and not the house itself, was made over to sacred uses, and thus that the act of consecration of a house means, in fact, the consecration of its value. The Mishna, however, says that if a devoted house fell down, the owner was not liable to payment, but that he was liable if he had devoted the value of the house (Esrakin, 5, 5). </p> <p> '''2.''' [[Animals]] fit for sacrifice, if devoted, were not to be redeemed or changed, and if a man attempted to do so, he was required to bring both the devotee and the changeling (&nbsp;Leviticus 27:9-10; &nbsp;Leviticus 27:33). They were to be free from blemish (&nbsp;Malachi 1:14). An animal unfit for sacrifice might be redeemed, with the addition to the priest's valuation of a fifth, or it became the property of the priests (&nbsp;Leviticus 27:12-13). (See [[Offering]]). </p> <p> '''3.''' The case of [[Persons]] devoted stood thus: A man might devote either himself, his child (not the firstborn), or his slave. If no redemption took place, the devoted person became a slave of the sanctuary (see the case of Absalom, &nbsp;2 Samuel 15:8; Michaeis, § 124, 1, 166. ed. Smith). (See Nazarite). [[Otherwise]] he might he redeemed at a valuation according to age and sex, on the following scale (&nbsp;Leviticus 27:1-7) </p> <table> <tr> <td> <p> A. </p> </td> <td> <p> $ </p> </td> <td> <p> cts. </p> </td> </tr> <tr> <td> <p> 1. A male from 1 month to 5 years old, 5 shekels </p> </td> <td> <p> 3 </p> </td> <td> <p> 10 </p> </td> </tr> <tr> <td> <p> 2. From 5 years to 20 years, 20 shekels </p> </td> <td> <p> 12 </p> </td> <td> <p> 40 </p> </td> </tr> <tr> <td> <p> 3. From 20 years to 60 years, 50 shekels </p> </td> <td> <p> 31 </p> </td> <td> <p> 00 </p> </td> </tr> <tr> <td> <p> 4. Above 60 years, 15 shekels </p> </td> <td> <p> 9 </p> </td> <td> <p> 30 </p> </td> </tr> <tr> <td> <p> B. </p> </td> </tr> <tr> <td> <p> 1. Females from one month to 5 years, 3 shekels </p> </td> <td> <p> 1 </p> </td> <td> <p> 86 </p> </td> </tr> <tr> <td> <p> 2. From 5 years to 20 years, 10 shekels </p> </td> <td> <p> 6 </p> </td> <td> <p> 20 </p> </td> </tr> <tr> <td> <p> 3. From 20 years to 60 years, 30 shekels </p> </td> <td> <p> 18 </p> </td> <td> <p> 60 </p> </td> </tr> <tr> <td> <p> 4. Above 60 years, 10 shekels </p> </td> <td> <p> 6 </p> </td> <td> <p> 20 </p> </td> </tr> </table> <p> If the person were too poor to pay the redemption-price, his value was to be estimated by the priest, not, as Michaelis says, the civil magistrate (&nbsp;Leviticus 27:8; &nbsp;Deuteronomy 21:5; Michaelis, § 145, 2, 283). </p> <p> '''(II.)''' Among general regulations affecting vows of this class, the following may be mentioned: </p> <p> '''1.''' Vows were entirely voluntary, but once made were regarded as compulsory, and evasion of performance of them was held to be contrary to true religion (&nbsp;Numbers 30:2; &nbsp;Deuteronomy 23:21; &nbsp;Ecclesiastes 5:4). 2. If persons in a dependent condition made vows as an unmarried daughter living in her father's house, or a wife, even if she afterwards became a widow, the vow, if in the first case her father, or in the second her husband, heard and disallowed it, was void; but if they heard without disallowance, it was to remain good (&nbsp;Numbers 30:3). Whether this principle extended to all children and to slaves is wholly uncertain, as no mention is made of them in Scripture, nor by [[Philo]] when he discusses the question (''De Spec. Leg. §'' 6, 2, 274, ed. Mangey). Michaelis thinks the omission of sons implies absence of power to control them (§ 83, 1, 447). </p> <p> '''3.''' Votive offerings arising from the produce of any impure traffic were wholly forbidden (&nbsp;Deuteronomy 23:18). A question has risen on this part of the subject as to the meaning of the word כֶּלֶב, ''Kileb,'' "dog," which is understood to refer either to immoral intercourse of the grossest kind, or literally and simply to the usual meaning of the word. The prohibition against dedication to sacred uses of gain obtained by female prostitution was doubtless directed against the practice which prevailed in Phoenicia, Babylonia, and Syria, of which mention is made in &nbsp;Leviticus 19:29; &nbsp;Baruch 6:43; Herod. 1, 199; Strabo, p. 561; August. ''De Civ. Dei, 4'' :10, and other authorities quoted by Spencer ( ''De Leg. Hebr.'' 2, 35, 566). Following out this view, and bearing in mind the mention made in &nbsp;2 Kings 23:7, of a practice evidently connected with idolatrous worship, the word keleb has been sometimes rendered cincedus; some have understood it to refer to the first-born, but Spencer himself, 2, 35, 572; Josephus, Ant. 4:8, 9; Gesen. Thesaur. 2, 685, and the Mishna, Temurah, 6:3, all understand dog in the literal sense. (See [[Dog]]). </p> <p> Vows in general and their binding force as a test of religion are mentioned, &nbsp;Job 22:27; &nbsp;Proverbs 7:14; &nbsp;Psalms 22:25; &nbsp;Psalms 50:14; &nbsp;Psalms 56:12; &nbsp;Psalms 66:13; &nbsp;Isaiah 19:21; &nbsp;Habakkuk 1:15. </p> <p> '''(III.)''' [[Certain]] refinements on votive consecrations are noticed in the Mishna, e.g.: </p> <p> '''1.''' No evasion of a vow was to be allowed which substituted a part for the whole, as, "I vowed a sheep, but not the bones" (''Nedar.'' 2, 5). </p> <p> '''2.''' A man devoting an ox or a house was not liable [[If]] the ox was lost or the house fell down; but otherwise, if he had devoted the value of the one or the other of these. </p> <p> '''3.''' No devotions might be made within two years before the jubilee, nor redemptions within the year following it. If a son redeemed his father's land, he was to restore it to him in the jubilee (''Erakin, 7'' :3). </p> <p> '''4.''' A man might devote some of his flock, herd, and heathen slaves, but not all these (''Erakin'' 8:4). </p> <p> '''5.''' Devotions by priests were not redeemable, but were transferred to other priests (''Erakin,'' 8:6). </p> <p> '''6.''' A man who vowed not to sleep on a bed, might sleep on a skin if he pleased (Otho, ''Lex. Rabb.'' p. 673). </p> <p> '''7.''' The sums of money arising from votive consecrations were divided into two parts, sacred (1) to the altar; (2) to the repairs of the [[Temple]] (Reland, Ant. 10:4). </p> <p> It seems that the practice of shaving the head at the expiration of a votive period was not limited to the Nazarite vow (&nbsp;Acts 18:18; &nbsp;Acts 21:24). </p> <p> '''II.''' ''Christian Vows.'' The practice of vows, though evidently not forbidden, as the above case of Paul (&nbsp;Acts 18:18) serves to show, does not seem to have been at all common in the apostolical Church. With the civil establishment under Constantine, however, and especially under the growing influence of monasticism, it early gained extensive and powerful prevalence. Bingham cites the ecclesiastical instances and regulations chiefly affecting church property and religious orders (Christ. Aniq. bk. 16: 150, 7:§ 9), but they apply mostly to medieval times. </p> <p> "There is some difference of opinion respecting the origin and extent of monastic vows. Some authors affirm that they were made legally binding and indissoluble as early as the [[Council]] of Chalcedon; but the more general opinion is that, though considered obligatory in foroa conscientice, according to their nature, no civil disability or irreversible obligation was incurred by them till the time of [[Boniface]] VIII, late in the 13th century. The three solemn vows, as they are termed, of the monastic orders are poverty, chastity, and obedience, to which others are occasionally annexed by certain religious orders. For example, the fourth vow of the [[Jesuits]] places every member at the absolute disposal of the Roman pontiff, to be employed by him in whatever service may be thought most to the advantage of the [[Holy]] See. The earliest lawful age for embracing the monastic profession has varied at different periods and in different countries; it was fixed by the Council of [[Trent]] at sixteen years, before which period no religious vow is of any legal validity. Within the first five years the vow may be protested against on the ground of want of consent, insufficient age, or irregularity of novitiate; but after the expiration of that period it is held to be indissoluble. Certain extraordinary vows for instance, that of pilgrimage to Rome — can only be dispensed with by the pope; others may be relaxed by the intervention of the ordinary of the diocese." (See [[Monasticism]]). </p> <p> In the Church of Rome the subject of vows assumes extraordinary proportions. "The objects of these engagements among Catholics are very various; but they are drawn, for the most part, from what are called the evangelical ‘ counsels,' in contradistinction to ‘ precepts' or ‘ commands' — the most ordinary subject of vows being the so-called ‘ evangelical' virtues of poverty, chastity, and obedience. Pilgrimages, however, acts of abstinence, or other self-mortifications, whether of the body or of the will, special prayers or religious exercises, are frequently made the object of vows; and there is another large class of more material objects, as the building of churches, monasteries, hospitals, and other works of public interest or utility, to which mediaeval Europe was indebted for many of its most magnificent memorials of piety and of art. Vows, in the Roman Church law, are either ‘ simple' or ‘ solemn.' The principal difference between them consists in the legal effects of the ‘ solemn' vow, which, where the subject of such vow is chastity, renders not merely unlawful, but null and void, a marriage subsequently contracted. A ‘ simple' vow of chastity makes it unlawful to marry, but, except in the [[Jesuit]] Society, does not invalidate a marriage, if subsequently contracted. Catholics acknowledge in the Church a power of dispensing in vows; but this is held to be rather declaratory than remissory, and it is not acknowledged in the case of vows which involve any right of a third party. Bishops are held to possess the power of dispensing in simple vows generally; but the power of dispensing in solemn vows and in. certain simple vows as, for example, that of absolute and perpetual chastity, and of the greater pilgrimages is reserved to the pope. The practical operation of the canon law regarding vows has evidently been much modified, even in [[Catholic]] countries, since the French Revolution, and the subsequent political changes; but this must be understood to regard chiefly their external aid purely juridical effects. So far as concerns their spiritual obligation, the modern Roman theology recognizes little, if any, change." See Wetter und. Velte, Kircleni-Lex. s.v. </p>

<p> ''''' vou ''''' ( נדר , <i> ''''' nedher ''''' </i> ; εὐχή , <i> ''''' euchḗ ''''' </i> ; אסּר , <i> ''''' 'iṣṣār ''''' </i> , found only in &nbsp; Numbers 30:6 , &nbsp;Numbers 30:8 , &nbsp;Numbers 30:10 and translated ὁρισμός , <i> '''''horismós''''' </i> , by the Septuagint: A vow could be positive ( <i> '''''nedher''''' </i> ) and included all promises to perform certain things for, or bring certain offerings to, God, in return for certain benefits which were hoped for at His hand (&nbsp;Genesis 28:20-22 , Jacob; &nbsp;Leviticus 27:2 , &nbsp;Leviticus 27:8; Nu 30; &nbsp;Judges 11:30 , Jephthah; &nbsp;1 Samuel 1:11 , Hannah; &nbsp;2 Samuel 15:8 , Absalom; &nbsp;Jonah 1:16 , vows of heathen); or negative ( <i> ''''''iṣṣār''''' </i> ), and included promises by which a person bound himself or herself to abstain from certain things (&nbsp;Numbers 30:3 ). Nowhere in the Old Testament do we find the making of vows regarded as a religious duty (&nbsp;Deuteronomy 23:22 ), but the fulfilling of a vow was considered as a sacred and binding duty (&nbsp;Deuteronomy 23:21-23; &nbsp;Judges 11:35; &nbsp;Ecclesiastes 5:4; compare &nbsp;Psalm 22:25; &nbsp;Psalm 66:13; &nbsp;Psalm 76:11; &nbsp;Psalm 116:18 ). A vow was as binding as an oath (see Oath ) and therefore to be kept to the letter; and it was not to be lightly made (&nbsp;Proverbs 20:25 ). A father could veto a daughter's vow, and a husband a wife's. If a husband did not veto a wife's vow, and then caused her to break it, the sin was his and not hers (Nu 30, <i> passim </i> ). It seems that vows were considered binding only when actually uttered (&nbsp;Deuteronomy 23:23 ). Persons, including one's self, animals, land and other possessions, could be vowed, but all these could be redeemed with money (see Jephthah ), which money was to be estimated by the priest, except in the case of a clean animal. In the case of land, houses and unclean animals a fifth part of the estimated value was to be added to make up the redemption money. In the case of land the sum was greater or smaller as the coming year of [[Jubilee]] was far off or near (Lev 27, <i> passim </i> ). Nothing which was by nature holy could be made the object of a vow, e.g. firstlings, tithes, etc. (&nbsp;Leviticus 27:26 , &nbsp;Leviticus 27:28 , &nbsp;Leviticus 27:30 ); and, on the other hand, an abomination, e.g. the hire of a prostitute, could not be made the object of a vow (&nbsp;Deuteronomy 23:18 ). In &nbsp;Malachi 1:14 the offering of what was of less value than what had been vowed is vigorously condemned. </p> <p> In the New Testament Jesus refers to vows only to condemn the abuse of them (&nbsp;Matthew 15:4-6; &nbsp;Mark 7:10-13; compare Talmud, <i> '''''Nedhārı̄m''''' </i> , and see Corban ). In &nbsp;Acts 18:18 (compare &nbsp; Acts 21:23 , &nbsp;Acts 21:24 ) Paul desires to show his Jewish brethren that he is willing to keep the forms of Jewish piety so long as they do not clash with his [[Christian]] conscience (compare &nbsp;1 Corinthians 9:21 ). For the vow of the Nazirite, see Nazirite . </p>