The greater abundance of hair possessed by woman as compared with man is mentioned by St. Paul in an argument against the practice of unveiled women praying and prophesying (1 Co JJ14. 18^ K(5;itT?). Nature's covering, he says, shows that the veil should be employed ; to be unveiled is no better than to be shorn (vv.^-*'). The same sexual difference is in view in the description of the Apocalyptic locusts : ' they had hair as the hair of women' (Rev 9^). In the Apocalyptic vision of Christ, His hair is said to be ' white as white wool, as snow ' (Rev 1'*), a detail of dignity borrowed from the OT picture of Jahweh, as ' ancient of days' (Dn 7*).
H. Whekler Robinson.
HALLELUJAH.* — ' Hallelujah,' ' Praise ye Jahweh,' is used as a doxology in some 0 T Psalms, e.g. 104^' 105^". In the song of the redeemed (Rev * The form ' Alleluia' comes from the LXX.
HAMOR
HAEDENING
521
19^*') It appears as a triumphant acclamation at the Wedding Feast of the Lamb. In later Christian use it was attached to the Paschal Feast as among the Jews to the Passover. If the Odes of Solomon may be ascribed to an early date (see art. Hymns), we may quote the frequent use of ' Hallelujah' at the end of these hymns as a mark of the joyousness of early Christian worship. Tertullian (On Prayer, xxvii.) quotes its use with certain psalms, after the Jewisii manner, said or sung by the whole congregation. A. E. Burn.
HAMOR.— See Shechem.
HAND. — Amongst the members of the body, the hand (x^ip) is named by St. Paul as being superior to the foot, and necessary to the eye (1 Co 12'^- ^^). The work of human hands has its detinite limita- tions, whether the product be idols (Ac 7"" 19-^) or temples (17^* ; cf. Ep. Barn. xvi. 7) ; but, within its true sphere, manual labour belongs to man's dignity and duty (Eph 4-», 1 Th 4"). St. Paul could display his toil-marked hands to the Ephesian elders, as evidence of his example of unselhsh service (Ac 20** ; cf. 1 Co 4^^), Xo defend them- selves from political suspicion as descendants of David, the grandchildren of Jude showed their horny hands of toil to the Emperor Domitian (Eus. HE III. XX. 5).
The hand is employed in significant gestures both of ordinary life and of religion. It hangs down in despair (He 12'^), is outstretched in oratory (Ac 26^) or appeal (of God, Ro 10^*), is waved to gain silence (Ac 12" 13'^ 19^^ 21^"), is lifted in prayer (1 Ti2''; cf. Ps 134^) or in taking an oath (Rev 10^ ; cf. Gn 1422). xhe giving of the right hand (5e|t(5s) in token of fellowship (Gal 2" ; cf. Pr 6') is not a specially Jewish custom, and may be due to Persian influences (cf. Lightfoot, ad loc). The Odes of Solomon show the early practice of prayer with arms extended in the manner of the cross : ' I stretched out my hands, and sanctified my Lord ; for the extension of my hands is His sign ' (xxvii. 1 ; cf. xxi. 1 and J. H. Beinard's notes in TS viii. 3 [1912] ad loc). In a similar spirit of symbolism, continuing that of OT prophecy, Agabus (g-.v.) binds his own hands and feet with St. Paul's girdle (Ac 21" ; see art. Feet). Those who belong to the Apocalyptic Beast receive his mark on hand and forehead (Rev 13^'^ 14** 20^). Deissmann has given evidence for connecting this mark with the Imperial seal placed on documents of this period [Bible Studies, Eng. tr. ,1901, p. 241 f . ). We may perhaps compare the three seals placed on the disciple of Mani, i.e. on mouth, hand, and bosom, as a converse dedication of the members to purity.
The term 'hand' is employed in a number of graphic or figurative phrases, relating either to man (Ac 223 12^, He 8^, 1 Jn 1', Ja 4^) or to God. The Hand of God appears in the activities of creation (Ac 7™, He 1'" ; Ep. Barn. v. 10, xv. 3 ; 1 Clem, xxvii. 7, xxxiii. 4), or of providence (Ac 428 1121^ 1 p 56)^ or of jxxdgment (Ac 13", He lO'", 1 Clem, xxviii. 2).
The most striking and important references to the hand in apostolic Christianity occur in con- nexion with the ' laying on of hands.' This oc- curs for three purposes, which help to elucidate each other. By contact with apostolic hands is wrought healing of the sick (Ac S' 5^2 912- 4i 14^ 28^), transmission of the Spirit (Ac 8"* ^* 19^), and ordina- tion to ' office ' or special work (Ac 6" 13^, 1 Ti 4^* 522, 2 Ti 1®, He 62). If these passages are ap- proached, as they should be, from the general standpoint of the OT, and from the particular circle of ideas which constitutes primitive and ancient psychology, the imposition of hands will
probably be seen to imply more than an outward sign (ct. Swete, The Holy Spirit in the NT, 1909, p. 384). In each of the three applications, the conclusion reached by Volz in regard to the OT seems fundamental in regard to the NT also : ' the laying on of hands is the process by wliich the sacred substance is conducted from one body into another . . . the power passes not primarily through the spoken formula, but through the physical contact itseW (Z AT W, 1901, pp. 93, 94; cf. P. Volz, Der Geist Gottes, 1910, p. 115).