(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length.
(3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Cor. 11:14, 15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards women.)
(4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luke 7:38; John 11:2; 1 Cor. 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping.
Baldness disqualified any one for the priest's office (Lev. 21).
Elijah is called a "hairy man" (2 Kings 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair.
Long hair is especially noticed in the description of Absalom's person (2 Sam. 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Num. 6:5; Judg. 13:5) and others in token of special mercies (Acts 18:18).
In times of affliction the hair was cut off (Isa. 3:17, 24; 15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa. 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7, etc.), especially in seasons of rejoicing (Matt. 6:17; Luke 7:46).
The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2Â Samuel 14:26
) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24
; Jeremiah 7:29
) Tearing the hair (Ezra 9:3
) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Solomon 5:11
) as is indicated in the comparisons in (Solomon 1:5
) a similar hue is probably intended by the purple
of (Solomon 7:6
) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9
; Revelation 1:14
) The chief beauty of the hair consisted in curls, whether of a natural or an artificial character. With regard to the mode of dressing the hair, we have no very precise information; the terms used are of a general character, as of Jezebel, (2Â Kings 9:30
) and of Judith, ch. 10:3, and in the New Testament, (1Â Timothy 2:9
; 1Â Peter 3:3
) The arrangement of Samson?s hair into seven locks, or more properly braids, (Judges 16:13,19
) involves the practice of plaiting, which was also familiar to the Egyptians and Greeks. The locks were probably kept in their place by a fillet, as in Egypt. The Hebrews like other nations of antiquity, anointed the hair profusely with ointments, which were generally compounded of various aromatic ingredients, (Ruth 3:3
; 2Â Samuel 14:2
; Psalms 23:6
; Ecclesiastes 9:8
) more especially on occasions of festivity or hospitality. (Luke 7:46
) It appears to have been the custom of the Jews in our Saviour?s time to swear by the hair, (Matthew 5:36
) much as the Egyptian women still swear by the side-locks, and the men by their beards.
- har (se`ar, sa`ar, Aramaic se`ar, and their derivatives; thrix, gen. case trichos, kome):
1. Hair Fashions:
Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in the Scriptures and elsewhere. Samson's (Jdg 16:13,19) and Absalom's (2 Sam 14:26) long luxuriant hair is specially mentioned, and the Shulammite sings of the locks of her beloved which are "bushy (the Revised Version, margin "curling"), and black as a raven" (Song 5:11). Josephus (Ant., VIII, vii, 3 (185)) reports that Solomon's body-guard was distinguished by youthful beauty and "luxuriant heads of hair." In the history of Samson we read of "the seven locks of his head" (Jdg 16:19). It is likely that the expression signifies the plaits of hair which are even now often worn by the young Bedouin warrior of the desert.
2. Hair in Idol Worship:
It is well known that among the surrounding heathen nations the hair of childhood or youth was often shaved and consecrated at idolatrous shrines (compare Herod. ii.65 for Egypt). Frequently this custom marked an initiatory rite into the service of a divinity (e.g. that of Orotal (Bacchus) in Arabia, Herod. iii.8). It was therefore an abomination of the Gentiles in the eyes of the Jew, which is referred to in Lev 19:27; Jer 9:26; 25:23; 49:32. The Syriac version of the latter passage renders, "Ye shall not let your hair grow long" (i.e. in order to cut it as a religious rite in honor of an idol). It is, however, probable that among the Jews, as now among many classes of Mohammedans, the periodical cropping of the hair, when it had become too cumbersome, was connected with some small festivity, when the weight of the hair was ascertained, and its weight in silver was given in charity to the poor. At least, the weighing of Absalom's hair (2 Sam 14:26) may be referred to some such custom, which is not unparalleled in other countries. The use of balances in connection with the shaving-off of the hair in Ezek 5:1 is certainly out of the common. See illustration, "Votive Offering," on p. 1302.
3. The Nazirite Vow:
We may also compare the shaving of the head of the Nazirite to these heathen practices, though the resemblance is merely superficial. The man who made a vow to God was responsible to Him with his whole body and being. Not even a hair was to be injured willfully during the whole period of the vow, for all belonged to God. The conclusion of the Nazirite vow was marked by sacrifices and the shaving of the head at the door of the sanctuary (Nu 6:1-21), indicative of a new beginning of life. The long untouched hair was therefore considered as the emblem of personal devotion (or devotedness) to the God of all strength. Thus it was an easy step to the thought that in the hair was the seat of strength of a Samson (Jdg 16:17,20). God has numbered the very hairs of the head (Mt 10:30; Lk 12:7), which to human beings conveys the idea of the innumerableness (Ps 40:12; 69:4). What God can number, He can also protect, so that not even a hair of the head might "fall to the earth" or "perish." These phrases express complete safety (1 Sam 14:45; 2 Sam 14:11; 1 Ki 1:52; Lk 21:18; Acts 27:34).
4. Later Fashions:
In New Testament times, especially in the Diaspora, the Jews frequently adopted the fashion of the Romans in cropping the hair closely (1 Cor 11:14); still the fear of being tainted by the idolatrous practice of the heathen, which is specially forbidden in Lev 21:5, was so great that the side locks remained untouched and were permitted to grow ad libitum. This is still the custom among the Jews of Eastern Europe and the Orient.
See also HEAD.
5. Woman's Hair:
If Hebrew men paid much attention to their hair, it was even more so among Hebrew women. Long black tresses were the pride of the Jewish maiden and matron (Song 7:5; Jn 11:2; 1 Cor 11:5,6,15), but many of the expressions used in connection with the "coiffures" of women do not convey to us more than a vague idea. The "locks" of the King James Version in Song 4:1,3; 6:7; Isa 47:2 (tsemmah) probably do not refer to the hair, but should be translated (as does the Revised Version (British and American), which follows the Septuagint) by "veil." dallah (Song 7:5), signifies the slender threads which represent the unfinished web in the loom (compare Isa 38:12), and thence the flowing hair of women (the Revised Version (British and American) "hair"). rehaTim (the Revised Version (British and American) "tresses"), in the same verse of the Song of Songs means literally the "gutters" at which the flocks were watered (compare Gen 30:38,41), and thus the long plaits of the maiden with which the lover toys and in which he is held captive. The braiding or dressing of woman's hair is expressed in 2 Ki 9:30 and Judith 10:3. In New Testament times Christian women are warned against following the fashionable world in elaborate hairdressing (1 Tim 2:9; 1 Pet 3:3).
The care of the hair, especially the periodical cutting of the same, early necessitated the trade of the barber. The Hebrew word gallabh is found in Ezek 5:1, and the plural form of the same word occurs in an inscription at Citium (Cyprus) (CIS, 1586), where the persons thus described clearly belonged to the priests or servants of a temple.
Numerous were the cosmetics and ointments applied to the hair (Eccl 9:8; Mt 6:17; perhaps Ruth 3:3), but some, reserved for sacramental purposes, were prohibited for profane use (Ex 30:32; Ps 133:2). Such distinction we find also in Egypt, where the walls of temple laboratories were inscribed with extensive recipes of such holy oils, while the medical papyri (see especially Papyrus Ebers, plates 64-67) contain numerous ointments for the hair, the composition of some of which is ascribed to a renowned queen of antiquity. Even Greek and Roman medical authors have transmitted to us the knowledge of some such prescriptions compounded, it is said, by Queen Cleopatra VI of Egypt, the frivolous friend of Caesar and Antony (see my dissertation, Die uber die medicinischen Kenntnisse der alten Aegypter berichtenden Papyri, ere, Leipzig, 1888, 121-32). We know from Josephus (Ant., XVI, viii, 1 (233)), that Herod the Great, in his old age, dyed his hair black, a custom, however, which does not appear to be specifically Jewish, as hair-dyes as well as means for bleaching the hair were well known in Greece and Rome. It is certain that the passage Mt 5:36 would not have been spoken, had this been a common custom in the days of the Lord. A special luxury is mentioned by Josephus (Ant., VIII, vii, 3 (185)), who states that the young men who formed the body-guard of King Solomon were in the habit, on festive occasions, of sprinkling their long hair with gold-dust (psegma chrusou).
For the Jews the anointing of the head was synonymous with joy and prosperity (compare Ps 23:5; 92:10; Heb 1:9; compare also "oil of joy," Isa 61:3, and "oil of gladness," Ps 45:7). It was also, like the washing of feet, a token of hospitality (Ps 23:5; Lk 7:46).
On the contrary, it was the custom in times of personal or national affliction and mourning to wear the hair unanointed and disheveled, or to cover the head with dust and ashes (2 Sam 14:2; Josh 7:6; Job 2:12), or to tear the hair or to cut it off (Ezr 9:3; Neh 13:25; Jer 7:29).
8. Symbolical Use of Word:
We have referred to the thickness of hair which supplied the Hebrew with a suitable expression for the conception "innumerable." Hair is also expressive of minuteness; thus the 700 left-handed men of Benjamin were able to "sling stones at a hairbreadth, and not miss" (Jdg 20:16). Gray hairs and the hoary white of old age were highly honored by the Jews (Prov 16:31; 20:29; 2 Macc 6:23). Besides expressing old age (Isa 46:4), they stand for wisdom (The Wisdom of Solomon 4:9 (10)). Sometimes white hair is the emblem of a glorious, if not Divine, presence (Dan 7:9; 2 Macc 15:13; Rev 1:14). Calamity befalling the gray-headed was doubly terrible (Gen 42:38; 44:29). The "hair of the flesh" is said to "stand up" (Job 4:15; Sirach 27:14) when sudden terror or fear takes hold of a person. The symbolical language of Isa 7:20 uses the "hair of the feet" (see FEET) and "the beard" as synonymous with "the humble" and the "mighty of the people."
Camel's hair (Mt 3:4; Mk 1:6) is mentioned in connection with the description of John the Baptist's raiment. It represents, according to Jerome, a rough shirt worn under the coat or wrapper, though a rather soft fabric is produced in Arabia from the finer wool of the camel.
Goat's hair was the material of a cloth used for wearing apparel and for a more or less waterproof covering of tents and bundles. It is the black tent-cloth of Kedar' (Song 1:5; Ex 26:7; 36:14). In New Testament times it was the special product of Paul's native province, Cilicia, whence its name cilicium, and its manufacture formed the apostle's own trade (Acts 18:3). It is also mentioned as a material for stuffing pillows (1 Sam 19:13).
See also WEAVING.
H. L. E. Luering