Literature. — Bruce, Parabolic Teachimj, p. 393 ; Salmond, Christian Doctrine of Immortality, p. 277.
W. H. Dyson.
HADES
H
HADES.— See Dead, Eschatology, and Hell (Descent into).
HAIR.— Tlie Jews seem to have shared with other peoples the belief that the hair is really ' a living and important part of the body' (W. R. Smith, MS^ 324 ; Frazer, Golden Bough\ iii. 390). This lent importance to the oath by the head which was common among them (Mt S-'"), and it accounts for the attention given to the hair in con- nexion with vows (Ac 18'" ; Jos. BJ II. xv. 1 ; on hair as oft'ering and in vows see W. R. Smith, I.e. 323 ff.; Frazer, I.e. i. 370 ft'.). In NT times long hair was regarded as a glory of women, but a dis- grace to men (1 Co 11"- '*). Opinion had changed since the days of Absalom.
nt sentiment survives. Many lads' (RS^ 326), take interesting also to note a ' ' ■ The Jews in
Among the Arabs the stalwart men, not merel; pride in their long glossy locks change from the NT attitude Poland permit no married wonian to wear hei be cropped close before the wedding, and replaced by a high head-dress of wool or silk. It is a terrible sin to neglect this rule (Hosmer, ' The Jews,' p. 363, in Story of the Natiom).
It was customary to dress the hair with ointment (Mt 6"), and women bestowed much care upon tlie coiffure (1 Ti S^, IP 3^). It was a shame for a woman to appear with locks unbound and hair dishevelled.
Lightfoot {Works, ed. 1823, xii. 361) gives two Rabbinic quota- tions in point. ' Kamitha had seven sons who all performed the office of high priests ; they asked of her how she came to this honour? She answered, "The rafters of my house never saw the hair of ray head " ' ( Vayyilfra liabba, fol. 188. 2). ' The priest unloosed the hair ' of the suspected woman, about to be tried by the bitter water, ' for greater disgrace ' {Sota, fol. 5. 1).
When Mary ( Jn 12^) wiped the feet of Jesus with her hair, she thus 'testified that, as no sacrifice was too costly for her purse, so no service was too mean for her person' (Godet, in loe.).
Abundant hair on head and diin has always been regarded by Easterns as lending dignity to manhood, and the beard is an object of special reverence. ' I smootli my beard,' says Doughty, 'toward one to admonish him in his wrongful dealing with me, and have put him in mind of his honour. If I touch his beard, I put him in remem- brance of our common humanity, and of the wit- ness of God above us. The beard is taken in Arabia for human honour, and to pluck it is the highest indignity. Of an honest man they say, "His is a good beard ; of a vile, covetous heart, " He has no beard'" (Arabia Benertn, i. 268). What indignity then He suffered of whom the prophet wrote, ' I gave . . . my cheeks to them that plucked off the hair'! (Is 50").
Single hairs are taken to illustrate the minute- ness of God's care (Mt 10™, Lk 12' 21'8). White hairs are a symbol of reverend and glorious majesty (Rev I'J). The long hair, as of women, adds to the grotesque and terrible appearance of the locust monsters (Rev 9").
The Baptist's garment of camel's hair (Spi^ kom^- Xou, Mt S'') is probably identical with •tsv n-iiK of Zee IS-", and that of his great prototype (2 K 1", where we should read with RVm 'a man with a garment of hair '). The rough outer cloak generally worn is of goats' hair. Wahar al-ibil, the hair, or wool, (0pl^ can also mean 'wool,' II. iii. 273, Hes. Op. 515) of the camel is softer, and of this an inner cloak is often worn, e.g. in winter by the fisher- men on the Sea of Galilee.
Goats' hair is not named in NT, but most likely
this was the material in which the Apostle Paul wrouglit at his trade (Ac 18'), his native i)rovince supplying it in great quantities.
W. EWING. HALL. — ' Hall ' appears in the AV in a way to cause not a little confusion, as tr. sometimes of auXi; and sometimes of TrpaiTiipiov. In Mt 27"' AV has ' tlie soldiers of the governor took Jesus into t/ic common hall ' (a circumlocution for TrpaiTwpiox). In Mk 15"^ AV has ' into the hall called Prmtorium,' as tr. of (<xu T^s auX^s & ianv irpaiTuipLOv. RV has not entirely relieved this confusion. The English Revisers render xpaiTiipiov by ' palace,' following Rhem.; while the American Revisers, more liter- ally, give prwtoriiim, the Latin word which was carried over, transliterated, into the Greek, and which denoted originally tlie pra?tor's tent or abode, or the general's headquarters. Tindale introduced ' judgement-hall ' for wptuTiiipi.ov, and is followed by AV in Jn 18-^- ^ 19" etc. The AV renders aiXifi by ' palace ' in Mt 26^- "*• s", Mk U^-'- ^, Lk 11-', Jn 18'^ when tlie reference is to the place where the governor tlisiiensed justice ; by ' fold ' in Jn 10'' "" of the place where tlie sheep were kept at night; and by 'court' in Rev 11-, as designating the court of the temple. RV more consistently renders avX-ij by 'court' instead of 'palace,' every- where except in Jn 10' 17 avXri tQv irpo^aTuiv, where it has ' the fold of the sheep ' (cf. AV ' sheepfold '), and in v.'", where it has simply 'fold.' Cf. Mt 263. 58. m^ where the inner court of the hi^h priest's official residence seems to be meant ; in v.''* 'Peter sat without in the palace' (AV) ; 'without' stands in contrast with the audience- room in which Jesus was appearing before the authorities, i.e. Peter was not in the room of the official residence where the trial was going on, but out in the open court, around which the house was Imilt ; and this was ' beneath,' or on a lower level than the audience-room. See also Court, Pr.e- TORIUM. Geo. B. Eager.