Hagar – Hakupha

Hagar

ha'-gar (haghar, "emigration," "flight"; Hagar, Agar): An Egyptian woman, the handmaid or slave of Sarai; a present, perhaps, from Pharaoh when Abram dissembled to him in Egypt (Genesis 12:16). Mention is made of her in two passages (Genesis 16:1–16; Genesis 21:8–21).

1. The Scornful Handmaid and Her Flight:

In the first narrative (Genesis 16:1–16) it is related that Sarai, despairing at her age of having children, gave Hagar to Abram as a concubine. As Hagar was not an ordinary household slave but the peculiar property of her mistress (compare Genesis 29:24,Genesis 29:29), any offspring which she might bear to Abram would be reckoned as Sarai's (compare Genesis 30:3–9). In the prospect of becoming a mother, Hagar, forgetting her position, seems to have assumed an insolent bearing toward her childless mistress. Sarai felt keenly the contempt shown her by her handmaid, and in angry tones brought her conduct before Abram. Now that her plan was not working out smoothly, she unfairly blamed her husband for what originated with herself, and appealed to Heaven to redress her grievance. Abram refused to interfere in the domestic quarrel, and renouncing his rights over his concubine, and her claims on him, put her entirely at Sarai's disposal. Under the harsh treatment of her mistress Hagar's life became intolerable, and she fled into the wilderness, turning her steps naturally toward Egypt, her native land.

2. Her Vision and Return:

But the angel of Yahweh (who is here introduced for the first time as the medium of theophany) appeared to her as she was resting by a spring and commanded her to return and submit herself to her mistress, promising her an innumerable seed through her unborn son, concerning whom he uttered a striking prediction (see ISHMAEL). To the angel (who is now said to be Yahweh Himself) Hagar gave the name "Thou art a God of seeing" (the Revised Version (British and American) "that seeth"), for she said, "Have I even here (in the desert where God, whose manifestations were supposed to be confined to particular places, might not be expected to reveal Himself) looked after him that seeth me?"--the meaning being that while God saw her, it was only while the all-seeing God in the person of His angel was departing that she became conscious of His presence. The spring where the angel met with her was called in Hebrew tradition Be'er-lachay-ro'i, "the well of the living one who seeth me" (Revised Version, margin).

Obedient to the heavenly vision Hagar returned, as the narrative implies, to her mistress and gave birth to Ishmael, Abram being then eighty-six years old.

The idea in 30:13 is not very clearly expressed. The word translated "here" generally means "hither," and there is no explanation of the "living one" in the name of the well. It has therefore been proposed to emend the Hebrew text and read "Have I even seen God, and lived after my seeing?"--an allusion to the belief that no one could "see God and live" (compare Genesis 32:30; Exodus 33:20). But there are difficulties in the way of accepting this emendation. The name of God, "a God of seeing," would require to be interpreted in an objective sense as "a God who is seen," and the consequent name of the well, "He that seeth me liveth," would make God, not Hagar, as in 30:13, the speaker.

3. Her Harsh Expulsion and Divine Help:

The other narrative (Genesis 21:8–21) relates what occurred in connection with the weaning of Isaac. The presence and conduct of Ishmael during the family feast held on the occasion roused the anger and jealousy of Sarah who, fearing that Ishmael would share the inheritance with Isaac, peremptorily demanded the expulsion of the slave-mother and her son. But the instincts of Abraham's fatherly heart recoiled from such a cruel course, and it was only after the revelation was made to him that the ejection of Hagar and her son would be in the line of the Divine purpose--for Isaac was his real seed, while Ishmael would be made a nation too--that he was led to forego his natural feelings and accede to Sarah's demand. So next morning the bondwoman and her son were sent forth with the bare provision of bread and a skin of water into the wilderness of Beersheba. When the water was spent, Hagar, unable to bear the sight of her boy dying from thirst, laid him under a shrub and withdrew the distance of a bowshot to weep out her sorrow. But the angel of God, calling to her out of heaven, comforted her with the assurance that God had heard the voice of the lad and that there was a great future before him. Then her eyes were opened to discover a well of water from which she filled the skin and gave her son to drink. With God's blessing the lad grew up amid the desert's hardships, distinguished for his skill with the bow. He made his home in the wilderness of Paran, and his mother took a wife for him out of her own country.

4. Practical Lessons from the History:

The life and experience of Hagar teach, among other truths, the temptations incident to a new position; the foolishness of hasty action in times of trial and difficulty; the care exercised over the lonely by the all-seeing God; the Divine purpose in the life of everyone, however obscure and friendless; how God works out His gracious purposes by seemingly harsh methods; and the strength, comfort and encouragement that ever accompany the hardest experiences of His children.

5. Critical Points in the Documents:

Genesis 16 belongs to the Jahwist, J, (except 16:1a,3,15 f which are from P), and 21:8-21 to East. From the nature of the variations in the narratives many critics hold that we have here two different accounts of the same incident. But the narratives as they stand seem to be quite distinct, the one referring to Hagar's flight before the birth of Ishmael, and the other to her expulsion at the weaning of Isaac. It is said, however, that Elohist (E) represents Ishmael as a child "playing" (The Revised Veersion, margin, Septuagint paizonta) with Isaac at the weaning festival, and young enough to be carried by his mother and "cast" under a shrub; while according to the Priestly Code, the Priestly Code (P), (Genesis 16:16; Genesis 21:5), as a child was weaned at the age of two or three years, he would be a lad of sixteen at that time. The argument for the double narrative here does not seem conclusive. The word metsacheq (16:9) does not necessarily mean "playing" when used absolutely; it is so used in Genesis 19:14, evidently in the sense of "mocking" or "jesting," and Delitzsch gives it that meaning there. Then as to 19:14, the Massoretic Text does not state that the child was put on her shoulder, although the Septuagint does; nor does "cast" (19:15) so "clearly imply" that Ishmael was an infant carried by his mother (compare Matthew 15:30). It may be added that the words yeledh and na`ar, translated "child" and "lad" respectively, determine nothing as to age, as they are each used elsewhere in both senses.

6. Allegorical Use of the Story by Paul:

In Galatians 4:21 ff Paul makes an allegorical use of this episode in the history of Ishmael and Isaac to support his argument for the transitory character of the Jewish ritual and the final triumph of Christian freedom over all Judaizing tendencies. In elaborating his reference, the apostle institutes a series of contrasts. Hagar, the bondwoman, represents the old covenant which was given from Mt. Sinai; and as Ishmael was Abraham's son after the flesh, so the Judaizing Christians, who wish to remain in bondage to the law, are Hagar's children. On the other hand, Sarah, the freewoman, represents the new covenant instituted by Christ; and as Isaac was born to Abraham in virtue of the promise, so the Christians who have freed themselves entirely from the law of carnal ordinances and live by faith are Sarah's children. Thus Hagar corresponds to "the Jerusalem that now is," that is, the Jewish state which is in spiritual bondage with her children; while Sarah represents "the Jerusalem that is above," "our mother" (Revised Version (British and American)), the mother of us Christians, that free spiritual city to which Christians even now belong (Philippians 3:20). By this allegory the apostle would warn the Galatian Christians of the danger which beset them from their Judaizing brethren, of their subjection to the covenant of works and their ultimate expulsion from the household of faith.

To us Paul's reference does not appeal with the same force as it would do to those to whom he was writing. The incident taken by itself, indeed, does not contain any suggestion of such a hidden meaning. Yet the history of the Hebrew nation is but typical of the history of the church in all ages, and the apostle's familiarity with rabbinical modes of interpretation may have led him to adopt this method of confirming the truth which he had already proved from the law itself.

For a discussion of the text and interpretation of Galatians 4:25 a, "Now this Hagar is mount Sinai in Arabia," and an account of Philo's allegory of Hagar and Sarah, see Lightfoot's notes at the end of chapter iv in his Commentary on Gal.

James Crichton

Hagarenes; Hagarites

See HAGRITES.

Hagerite

ha'-ger-it (haghri).

See HAGRITES.

Haggada

ha-ga'-da

See TALMUD.

Haggai

hag'-a-i, hag'-a-i (chaggay, an adjective formed from chagh, "feast"):

1. Name:

The word "Haggai" may mean "festal," the prophet having been born perhaps on a festival day; compare the Roman name "Festus." Hebrew proper names were sometimes formed in this manner, e.g. Barzillai, "a man of iron," from barzel, "iron." Haggai may, however, be a shortened form of Haggiah (1 Chronicles 6:30), meaning "festival of Yahweh," as Mattenai is an abbreviation of Mattaniah (Ezra 10:33,Ezra 10:16). In Greek Haggaios, in Latin, Aggaeus or Aggeus, sometimes Haggaeus. Haggai is the 10th in the order of the Twelve Prophets.

2. Personal History:

Little is really known of his personal history. But we do know that he lived soon after the captivity, being the first of the prophets of the Restoration. From Haggai 2:3 of his prophecies it is inferred by many that he had seen the first temple, which, as we know, was destroyed in 586 BC. If so, he must have prophesied when a comparatively old man, for we know the exact date of his prophecies, 520 BC. According to Ezra 5:1; Ezra 6:14, he was a contemporary of Zechariah, and was associated with him in the work of rebuilding the temple; besides, in the Greek and Latin and Syriac VSS, his name stands with Zechariah's at the head of certain psalms, e.g. Psalms 111:1–10 (112), in the Vulgate (Jerome's Latin Bible, 390-405 A.D.) alone; Psalms 125; 126, in the Peshitta alone; Psalms 137:1–9, in the Septuagint alone; Psalms 146; 147; 148, in Septuagint and Peshitta; and Psalms 145:1–21, in Septuagint, Peshitta and Vulgate; perhaps these psalms were introduced into the temple-service on their recommendation. He was a prophet of great faith (compare 2:1-5); it is possible that he was a priest also (compare 2:10-19). Like Malachi he bears the name of "Yahweh's messenger" (Heg 1:13; compare Malachi 3:1). According to Jewish tradition, he was a member of the Great Synagogue.

3. Work:

Haggai's work was intensely practical and important. Yahweh employed him to awaken the conscience and stimulate the enthusiasm of his compatriots in the rebuilding of the temple. "No prophet ever appeared at a more critical juncture in the history of the people, and, it may be added, no prophet was more successful" (Marcus Dods). Zechariah assisted him (compare Haggai 1:1; Zechariah 1:1).

4. Period and Circumstances:

Haggai's prophecies, like Ezekiel's, are dated "in the second year of Darius" (Haggai 1:1; Haggai 2:10), i.e. 520 BC. The Jews, 42,360 strong (Ezra 2:64), had returned from Babylon 16 years before (536 BC), under the leadership of Zerubbabel, the civil head of the community, and Joshua, the ecclesiastical. The generous edict of Cyrus had made return possible (compare Ezra 1:1–4). The new colonists had settled in Jerusalem and in the neighboring towns of Bethlehem, Bethel, Anathoth, Gibeon, Kiriath-jearim, and others adjacent (Ezra 2:20). Eager to reestablish the public worship of the sanctuary, they set about at once to erect the altar of burnt offering upon its old site (Ezra 3:2,Ezra 3:3; compare Haggai 2:14). Plans were also made for the immediate rebuilding of the temple, and the foundation stone was actually laid in the 2nd month of the 2nd year of the return (Ezra 3:8–10), but the work was suddenly interrupted by the jealous, half-caste, semi-pagan Samaritans, descendants of the foreign colonists introduced into Samaria in 722 BC (compare 2 Kings 17:24–41), whose offer to cooperate had been refused (Ezra 4:1–5,Ezra 4:24). For 16 years thereafter nothing was done toward rearing the superstructure (Ezra 4:5,Ezra 4:24; Ezra 5:16); indeed, the Jews became indifferent, and began to build for themselves "ceiled houses" (Haggai 1:4). (W. H. Kosters has attempted to show that there was no return under Cyrus, and that Haggai and Zechariah, who never allude to any return, but rather look upon the return as still in the future (compare Zechariah 2:6,Zechariah 2:7), preached to the Jews who remained in Jerusalem, never having been carried by Nebuchadnezzar into captivity in 586 BC. But this theory is opposed by too many converging lines of Scriptural statement to warrant serious credence.) With the accession of Darius Hystaspes (i.e. Darius, the son of Hystaspes), the tide turned. Darius was a true successor to Cyrus, and favored religious freedom. Through the influence of the prophets Haggai and Zechariah, the people were roused from their lethargy, and the work of rebuilding was resumed with energy in 520 BC (Haggai 1:14,Haggai 1:15). The foundations were relaid (Haggai 2:18). Four years later, in the 6th year of Darius, the whole structure was completed and dedicated (Ezra 6:15). Meanwhile important events were taking place in the Persian empire. On the death (of Cambyses in 522 BC, the throne had been seized by a usurper, the so-called Pseudo-Smerdis. who held it, however, for some 7 months only. He was murdered by Darius, and the latter was elevated to the throne. But this gave other ambitious pretenders cause to rebel, and many provinces revolted, among them Susiana, Media, Assyria, Armenia, Parthia, and others (compare the famous Behistun inscription). Altogether Darius fought 19 battles in putting down his rivals, and did not succeed in vanquishing all of his foes till the year after Haggai prophesied. This accounts for the prophet's repeated allusions to Yahweh's "shaking" the nations (2:6,7,21,22). Haggai seems to regard the "shaking" of the nations as the precursor of the Messianic age. It was, therefore, important from the prophet's point of view, that Yahweh's temple should be made ready for the Messiah's advent, that it might become the religious center of the world (compare Isaiah 2:2–4). The exact date of Haggai's preaching was from September to December, 520 BC.

5. Analysis:

Haggai's prophecies are dated and therefore easily analyzed. They are composed of four distinct discourses, all four being delivered within 4 months' time in the year 520 BC:

(1) Haggai 1:1–15, delivered on the 1st day of the 6th month (September), in which the prophet reproaches the people for their indifference to the work of rebuilding the temple, and warns them to consider their ways; assuring them that their procrastination was not due to want of means (1:4), and that God on account of their apathy was withholding the produce of the field (1:10). The effect of this appeal was that 24 days later, all the people, including Zerubbabel and Joshua, began the work of reconstruction (1:14,15).

(2) Haggai 2:1–9, delivered on the 21st day of the 7th month (October), which was about one month after the work had been resumed, and containing a note of encouragement to those who felt that the new structure was destined to be so much inferior to Solomon's temple. The prophet, on the contrary, assures them that the latter glory of the new house shall eclipse that of Solomon's magnificent temple, for soon a great "shaking" on Yahweh's part among the nations will usher in the Messianic age, and the precious things of all nations will flow in to beautify it (compare Hebrews 12:26–28).

(3) Haggai 2:10–19, delivered on the 24th day of the 9th month (December) which was exactly 3 months after the building had been resumed, and containing, like the first discourse, a rebuke to the people because of their indifference and inertia. The discourse is couched in the form of a parable (2:11-14), by means of which the prophet explains why the prayers of the people go unanswered. It is because they have so long postponed the completion of the temple; a taint of guilt vitiates everything they do, and blasting and mildew and hail, and consequently unfruitful seasons, are the result. On the other hand, if they will but press forward with the work, Yahweh will again bless them, and fruitful seasons will follow their revived zeal (2:19; compare Zechariah 8:9–12).

(4) Haggai 2:20–23, delivered on the 24th day of the 9th month, the very same day as that on which the discourse in 2:10-19 was delivered. The sequence is immediate. For when Yahweh "shakes" the nations, He will establish Zerubbabel, the representative of the Davidic dynasty and the object of patriotic hopes. When the heathen powers are overthrown, Zerubbabel will stand unshaken as Yahweh's honored and trusted vicegerent, and as the precious signet on Yahweh's hand (compare Jeremiah 22:24; Song of Songs 8:6).

6. Message:

The most striking feature in Haggai's message is its repeated claim of Divine origin: 5 times in the 38 verses of his prophecies, he tells us that "the word of Yahweh came" unto him (Haggai 1:1,Haggai 1:3; Haggai 2:1,Haggai 2:10,Haggai 2:20); 4 t, also, he used the formula, "Thus saith Yahweh of hosts" (1:2,5,7; 2:11); 5 times "saith Yahweh of hosts" (1:9; 2:6,7,9,23); and 4 times simply "saith Yahweh" (1:13; 2:4,14,17). Altogether he uses the exalted phrase "Yahweh of hosts" 14 t, besides 19 repetitions of the single but ineffable name "Yahweh." The most striking sentence in all his prophecies is probably that found in 1:13, "Then spake Haggai, Yahweh's messenger in Yahweh's message unto the people." His single purpose, as we have above seen, was to encourage the building of the temple. This he seems to have regarded as essential to the purity of Israel's religion. His key-exhortation is "Consider your ways" (1:5:7; compare 2:15,18). His prophecies reflect the conditions of his age. He points to judgments as a proof of the Divine displeasure (1:9,10; 2:15-19). Unlike the earlier prophets, he does not denounce idolatry; but like his contemporary, Zechariah, and his successor, Malachi, he does lay stress on the external side of religion. Chief interest centers in the somewhat unusual parable contained in Haggai 2:10–19, which teaches that holiness is not contagious, but that evil is. "The faint aroma of sanctity coming from their altar and sacrifices was too feeble to pervade the secular atmosphere of their life" (A. B. Davidson, Exile and Restoration, 82). Haggai argues that Israel's sacrifices for 16 years had been unclean in God's sight, and had brought them no blessing, because they had left the temple in ruins; and, that while a healthy man cannot give his health to another by touching him, a sick man may easily spread contagion among all those about him. The thought is suggestive. Haggai may or may not have been a priest, "but in so short a prophecy this elaborate allusion to ritual is very significant." Another very striking thought in Haggai's book is his reference to Zerubbabel as Yahweh's "servant" and "signet," whom Yahweh has "chosen" (2:23). Wellhausen regards these words as an equivalent to making Zerubbabel the Messiah; but it is enough to think that the prophet is attempting only to restore him to the honorable position from which his grandfather, Jehoiachin, in Jeremiah 22:24, had been degraded. Thus would the prophet link Zerubbabel, the political hope of the post-exilic congregation, to the royal line of Judah. Isaiah speaks of Cyrus in similar terms without any Messianic implication (Isaiah 44:28; Isaiah 45:1). On the other hand, the implicit Messianic import of Haggai 2:7,Haggai 2:8 is recognized on all sides.

7. Style:

Haggai's style is suited to the contents of his prophecies. While he is less poetical than his predecessors, yet parallelism is not altogether wanting in his sentence (Haggai 2:8). Compared with the greater books of prophecy, his brief message has been declared "plain and unadorned," "tame and prosaic"; yet it must be acknowledged that he is not wanting in pathos when he reproves, or in force when he exhorts. Though he labors under a poverty of terms, and frequently repeats the same formulas, yet he was profoundly in earnest, and became the most successful in his purpose of all his class. He was especially fond of interrogation. At best we have only a summary, probably, of what he actually preached.

8. Criticism:

The critical questions involved in Haggai's case are not serious: Haggai 2:5 a, for example, is wanting in the Septuagint; to 2:14 the Septuagint adds from Amos 5:10; Amos 5:17 is very similar to, and seems dependent on, Amos 4:9; Amos 1:7 b and 13, are rejected by some as later interpolations; while Klostermann and Marti hold that the book as a whole was not written by Haggai at all, but rather about his prophetic activity, a perfectly gratuitous assumption without any substantial proof in its favor.

LITERATURE.

Driver, New Century Bible, "The Minor Prophets," II, 1906; LOT, 1909; G. A. Smith, Expositor's Bible, "The Twelve Prophets," II, 1898; E. B. Pusey, The Minor Prophets, II, 1878; M. Dods, "Handbooks for Bible Classes," Hag, Zec, Mal; J. Wellhausen, Die kleinen Propheten ubersetzt u. erklart, 1898; W. Nowack, Die kleinen Propheten ubersetzt u. erklart, 1905; K. Marti, Dodekapropheton erklart, 1904; H. G. Mitchell, ICC, 1912.

George L. Robinson

Haggeri

hag'-e-ri.

See HAGRI.

Haggi

hag'-i (chaggi, "festive"): The second son of Gad (Genesis 46:16; Numbers 26:15). The latter refers to his descendants as Haggites, of whom nothing else is known.

Haggiah

ha-gi'-a (chaggiyah, "feast of Yah"): Named in 1 Chronicles 6:30 as among the descendants of Levi.

Haggites

hag'-its.

See HAGGI.

Haggith

hag'-ith (chaggith, "festal"): According to 2 Samuel 3:4; 1 Kings 1:5,1 Kings 1:11; 1 Kings 2:13; 1 Chronicles 3:2, the fifth wife of David and the mother of his fourth son, Adonijah. The latter was born in Hebron while David's capital was there (2 Samuel 3:4,2 Samuel 3:5).

Hagia

ha'-gi-a.

See AGIA.

Hagiographa

hag-i-og'-ra-fa.

See BIBLE; CANON OF THE OLD TESTAMENT.

Hagri

hag'-ri (haghri, "wanderer"; the King James Version Haggeri): The father of Mibhar, one of the "mighty men" who rallied round David during his foreign wars. Mentioned only in 1 Chronicles 11:38, whose parallel passage, 2 Samuel 23:36, gives, instead, the name "Bani the Gadite."

Hagrites

hag'-rits (haghri'im): An Arab tribe, or confederation of tribes (1 Chronicles 5:10,1 Chronicles 5:19,1 Chronicles 5:20 the King James Version "Hagarites"; 1 Chronicles 27:31 the King James Version "Hagerite"; Psalms 83:6 "Hagarenes"), against which the Reubenites fought in the days of Saul. In Genesis 25:12–18 are recorded the descendants, "generations," of Ishmael, "whom Hagar the Egyptian Sarah's handmaid, bare unto Abraham." Two, and possibly three, of these tribes, Jetur, Naphish and Kedemah (25:15), appear to be identical with the 3 tribes whom the Reubenites and the other Israelite tribes East of the Jordan conquered and dispossessed (1 Chronicles 5:1–26). The correspondence of names in Ge and 1Ch leaves little doubt that "Hagrite" is a generic term roughly synonymous with "Ishmaelite," designating the irregular and shifting line of desert tribes stretching along the East and South of Palestine. Those "East of Gilead," "Jetur, Naphish and Nodah," were overcome by Reuben: "The Hagrites were delivered into their hand, and all that were with them. .... And they took away their cattle .... they dwelt in their stead until the captivity" (1 Chronicles 5:20–22).

These along with other Arab tribes are mentioned in the inscriptions of Tiglath-pileser III (745-727 BC). Jetur gave his name to the Itureans of Roman times, who were famed soldiers dwelling in Anti-Libanus. Compare Curtis, Commentary on Chronicles; Skinner, "Gen," ICC, in the place cited.

Edward Mack

Hai

ha'-i (ha-`ay, "the heap"): Genesis 12:8; Genesis 13:3 the King James Version; the Revised Version (British and American) AI (which see).

Hail (1)

hal (baradh; chalaza):

1. Its Occurrence:

Hail usually falls in the spring or summer during severe thunder storms. Hailstones are made up of alternate layers of ice and snow, and sometimes reach considerable size, causing great damage by their fall. Upward currents of air carry up raindrops already formed to the colder regions above, where they freeze, and as they again pass through layers of cloud, their bulk increases until, too heavy to be carried by the current, they fall to the ground. Hailstorms, like thunder storms, occur in narrow belts a few miles in breadth and are of short duration. Almost without exception they occur in the daytime. If they take place before the time of harvest they do great damage to grain and fruit, and in extreme cases have injured property and endangered life.

2. In Syria:

Hailstorms, while by no means common in Syria and Palestine, are not unusual and are of great severity. They occasionally take place in Egypt. Within a few years hailstones of unusual size fell in Port Said, breaking thousands of windows.

3. Biblical Instances:

(1) The plague of hail (Exodus 9:23–24; Psalms 78:47), which was a local storm, as they usually are, falling on the Egyptians and not striking the children of Israel in Goshen. It was of great severity. "There was hail, and fire mingled with the hail, very grievous, such as had not been in all the land of Egypt since it became a nation" (Exodus 9:24). It took place in January, for the barley "was in the ear, and the flax was in bloom" (Exodus 9:31), and caused great damage.

(2) After the battle with the Amorites at Gibeon, "Yahweh cast down great stones from heaven upon them unto Azekah, and they died: they were more who died with the hailstones than they whom the children of Israel slew with the sword" (Joshua 10:11).

4. As Punishment:

Hail is often spoken of as a means of punishing the wicked: "As a tempest of hail .... will he cast down" (Isaiah 28:2); "The hail shall sweep away the refuge of lies" (Isaiah 28:17); and as symbols of God's anger: "I will rain .... great hailstones, fire, and brimstone" (Ezekiel 38:22); "There shall be .... great hailstones in wrath to consume it" (Ezekiel 13:13; compare Isaiah 30:30; Haggai 2:17; Revelation 8:7; Revelation 11:19; Revelation 16:21).

5. God's Power:

Yahweh's power and wisdom are shown in controlling the hail: "Hast thou seen the treasuries of the hail?" (Job 38:22); "Fire and hail, snow and vapor .... fulfilling his word" (Psalms 148:8).

Alfred H. Joy

Hail (2)

hal: Interjection, found only in the Gospels as the translation of chaire, chairete, imp. of chairo, "to rejoice," is used as a greeting or salutation. The word "Hail" is Old English and was formerly an adjective, used with the verb to be, meaning "well," "sound," "hale," e.g. "Hale be thou." Wycliff has "heil" without the verb, followed by other English VSS, except that the Geneva has "God save thee," in Matthew 26:49; Matthew 28:9. The word occurs in Matthew 26:49; Matthew 27:29; Matthew 28:9, "all hail"; Mark 15:18; Luke 1:28; John 19:3.

See GODSPEED; GREETING.

Hair

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 (Judges 16:13,Revelation 16:11) and Absalom's (2 Samuel 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 of Songs 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" (Judges 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 Leviticus 19:27; Jeremiah 9:26; Jeremiah 25:23; Jeremiah 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 Samuel 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 Ezekiel 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 (Numbers 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 (Judges 16:17,Revelation 16:12). God has numbered the very hairs of the head (Matthew 10:30; Luke 12:7), which to human beings conveys the idea of the innumerableness (Psalms 40:12; Psalms 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 Samuel 14:45; 2 Samuel 14:11; 1 Kings 1:52; Luke 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 Corinthians 11:14); still the fear of being tainted by the idolatrous practice of the heathen, which is specially forbidden in Leviticus 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 of Songs 7:5; John 11:2; 1 Corinthians 11:5,1 Corinthians 11:6,1 Corinthians 11:15), 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 of Songs 4:1,Song of Songs 4:3; Song of Songs 6:7; Isaiah 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 of Songs 7:5), signifies the slender threads which represent the unfinished web in the loom (compare Isaiah 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 So of Songs means literally the "gutters" at which the flocks were watered (compare Genesis 30:38,Genesis 30:41), 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 Kings 9:30 and Judith 10:3. In New Testament times Christian women are warned against following the fashionable world in elaborate hairdressing (1 Timothy 2:9; 1 Peter 3:3).

6. Barbers:

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 Ezekiel 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.

See BARBER.

7. Ointments:

Numerous were the cosmetics and ointments applied to the hair (Ecclesiastes 9:8; Matthew 6:17; perhaps Ruth 3:3), but some, reserved for sacramental purposes, were prohibited for profane use (Exodus 30:32; Psalms 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 Matthew 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 Psalms 23:5; Psalms 92:10; Hebrews 1:9; compare also "oil of joy," Isaiah 61:3, and "oil of gladness," Psalms 45:7). It was also, like the washing of feet, a token of hospitality (Psalms 23:5; Luke 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 Samuel 14:2; Joshua 7:6; Job 2:12), or to tear the hair or to cut it off (Ezra 9:3; Nehemiah 13:25; Jeremiah 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" (Judges 20:16). Gray hairs and the hoary white of old age were highly honored by the Jews (Proverbs 16:31; Proverbs 20:29; /APC 2Macc 6:23). Besides expressing old age (Isaiah 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 (Daniel 7:9; /APC 2Macc 15:13; Revelation 1:14). Calamity befalling the gray-headed was doubly terrible (Genesis 42:38; Genesis 44:29). The "hair of the flesh" is said to "stand up" (Job 4:15; /APC Sirach 27:14) when sudden terror or fear takes hold of a person. The symbolical language of Isaiah 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 (Matthew 3:4; Mark 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 of Songs 1:5; Exodus 26:7; Exodus 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 Samuel 19:13).

See also WEAVING.

H. L. E. Luering

Hair, Plucking Of The

See PUNISHMENTS.

Hakkatan

hak'-a-tan (ha-qaTan, "the little one"): The father of Johanan, who returned with Ezra to Jerusalem (Ezra 8:12 = Akatan, /APC 1Esdras 8:38).

Hakkoz

hak'-oz (haqqots, or ha-qots, "the nimble"):

(1) A priest and chief of the 7th course of Aaron's sons selected by David (1 Chronicles 24:10). According to Ezra 2:61; Nehemiah 3:4,Nehemiah 3:21; Nehemiah 7:63, his descendants returned with Zerubbabel from the captivity. But the King James Version considers the name in Ezra and Nehemiah as having the article prefixed, hence renders "Koz."

(2) One of Judah's descendants (1 Chronicles 4:8).

Hakupha

ha-ku'-fa (chaqupha' "incitement"). A family name of some of the Nethinim who returned with Zerubbabel from Babylon (Ezra 2:51; Nehemiah 7:53).