III. THE SIGNIFICANCE OF THE CODE
6. VARIOUS USES
As the head is the most essential part of physical man, calamity and
blessing are said to come upon the head of a person (Gen 49:26; Dt 33:16;
Jdg 9:57; 1 Sam 25:39; 2 Ch 6:23; Ezek 9:10; 11:21; 16:43; 22:31). For this reason hands are placed upon the head of a person on which blessings are being invoked (Gen 48:14,17,18; Mt 19:15) and upon the sacrificial animal upon which sins are laid (Ex 29:15; Lev 1:4; 4:29,33).
Responsibility for a deed is also said to rest on the head of the doer (2 Sam 1:16; 3:29; 1 Ki 8:32; Ps 7:16; Acts 18:6). The Bible teaches us to return good for evil (Mt 5:44), or in the very idiomatic Hebrew style, to “heap coals of fire upon (the) head” of the adversary (Prov 25:22; Rom 12:20).
This phrase is dark as to its origin, but quite clear as to its meaning and application (compare Rom 12:17,19,21). The Jew was inclined to swear by his head (Mt 5:36), as the modern Oriental swears by his beard. The head is said to be under a vow (Nu 6:18,19; Acts 18:18; 21:23), because the Nazirite vow could readily be recognized by the head.
There are numerous idiomatic expressions connected with the head, of which we enumerate the following: “the hoary head” designates old age (see HAIR); “to round the corners of the head,” etc. (Lev 19:27; compare also Dt 14:1; Am 8:10), probably refers to the shaving of the side locks or the whole scalp among heathen nations, which was often done in idolatrous shrines or in token of initiation into the service of an idol. It was therefore forbidden to Israel, and its rigid observance gave rise to the peculiar Jewish custom of wearing long side locks (see HAIR). “Anointing the head” (Ps 23:5; 92:10; Heb 1:9) was a sign of joy and hospitality, while the “covering of the head” (2 Sam 15:30; Est 6:12; Jer 14:3), “putting the hand upon the head” (2 Sam 13:19) and putting earth, dust or ashes upon it (Josh 7:6; 1 Sam 4:12; 2 Sam 12; 13:19; Lam 2:10; compare Am 2:7) were expressive of sadness, grief, deep shame and mourning. In Est 7:8 Haman’s face is covered as a condemned criminal, or as one who has been utterly put to shame, and who has nothing more to say for his life.
In this connection the Pauline injunction as to the veiling of women in the public gatherings of the Christians (1 Cor 11:5), while men were instructed
to appear bareheaded, must be mentioned. This is diametrically opposed to the Jewish custom, according to which men wore the head covered by the [Tallith] or prayer shawl, while women were considered sufficiently covered by their long hair (1 Cor 11:15). The apostle here simply commends a Greek custom for the congregation residing among Greek populations; in other words, he recommends obedience to local standards of decency and good order.
“To bruise the head” (Gen 3:15) means to injure gravely; “to smite through the head” (Ps 68:21) is synonymous with complete destruction. “To shake or wag the head” (Ps 22:7; 44:14; 64:8; Jer 18:16; 48:27; Lam 2:15; Mt 27:39; Mk 15:29) conveys the meaning of open derision and contempt.
“To bow down the head” (Isa 58:5) indicates humility, sadness and mourning, but it may also be a mere pretense for piety. (Sirach 19:26).
H. L. E. Luering HEADBAND
<hed’-band>.
See DRESS.
HEADDRESS
<hed’dres>.
See DRESS.
HEADSTONE
<hed’-ston>.
See CORNER-STONE.
HEADSTRONG
<hed’-strong>.
See HEADY.
HEADTIRE
<hed’-tir>.
See BONNET; DRESS.
HEADY
<hed’i>: The translation in the King James Version of [propeth>v, propetes], “falling forward,” trop. “prone,” “ready to do anything,”
“precipitate,” “headlong” (2 Tim 3:4, “heady, high-minded,” etc., the Revised Version (British and American) “headstrong”; in Acts 19:36, the only other place in the New Testament where propetes occurs, the King James Version has “rashly,” the Revised Version (British and American)
“rash”). “Headstrong signifies strong in the head or the mind, and heady, full of one’s own head” (Crabb, English Synonyms). “Heady confidence promises victory without contest” (Johnson).
HEAL
<hel> ([ap;r;, rapha’]; [qerapeu>w, therapeuo], [ija>omai, iaomai], [diasw>zw, diasozo]): The English word is connected with the Anglo- Saxon hoelan, and is used in several senses:
(1) Lit., in its meaning of making whole or well, as in Eccl 3:3. In this way it occurs in prayers for restoration to health (Nu 12:13; Ps 6:2; Jer 17:14); and also in declarations as to God’s power to restore to health (Dt 32:39; 2 Ki 20:5-8).
(2) Metaphorically it is applied to the restoration of the soul to spiritual health and to the repair of the injuries caused by sin (Ps 41:4; Jer 30:17).
(3) The restoration and deliverance of the afflicted land is expressed by it in 2 Ch 7:14; Isa 19:22.
(4) It is applied to the forgiveness of sin (Jer 3:22).
In the New Testament, therapeuo is used 10 times in describing our Lord’s miracles, and is translated “heal.” Iaomai is used to express spiritual
healing (Mt 13:15; Lk 5:17; Jn 12:40), and also of curing bodily disease (Jn 4:47). Diasozo, meaning “to heal thoroughly,” is used in Lk 7:3 the King James Version where the Revised Version (British and American) renders it “save.” The act of healing is called iasis twice, in Acts 4:22,30; sozo, to save or deliver, is translated “made whole” by the Revised Version (British
and American) in Mk 5:23; Lk 8:36; Acts 14:9, but is “healed” in the King James Version. Conversely “made whole” the King James Version in Mt 15:28 is replaced by “healed” in the Revised Version (British and
American).
Healed is used 33 times in the Old Testament as the rendering of the same Hebrew word, and in the same variety of senses. It is also used of
purification for an offense or breach of the ceremonial law (2 Ch 30:20);
and to express the purification of water which had caused disease (2 Ki 2:21,22). Figuratively, the expression “healed slightly” (the English Revised Version “lightly”) is used to describe the futile efforts of the false prophets and priests to remedy the backsliding of Israel (Jer 6:14; 8:11);
here the word for “slightly” is the contemptuous term, qalal, which means despicably or insignificantly. In Ezek 30:21, the word “healed” is the rendering of the feminine passive participle, rephu’ah and is better translated in the Revised Version (British and American) “apply healing medicines.” In the New Testament “healed” usually occurs in connection with the miracles of our Lord and the apostles. Here it is worthy of note that Luke more frequently uses the verb iaomai than therapeuo, in the proportion of 17 to 4, while in Matthew and Mark the proportion is 4 to 8.
Healer ([vb”j;, chabhash]) occurs once in Isa 3:7; the word literally means a “wrapper up” or “bandager.”
Alexander Macalister HEALING
<hel’-ing> ([aPr]m”, marpe’], [hl;[;T], te`alah], [hh;Ke, kehah]): In the Old Testament this word is always used in its figurative sense; marpe’, which literally means “a cure,” is used in Jer 14:19 twice, and in Mal 4:2;
te`alah, which literally means “an irrigation canal,” here means something applied externally, as a plaster, in which sense it is used metaphorically in Jer 30:13; kehah occurs only in Nah 3:19 the King James Version and is translated “assuagings” in the Revised Version (British and American).
In the New Testament 5 times the verb is therapeuo; once (Acts 10:38) iaomai; in the other passages it is either iama, as in 1 Cor 12:9-30, or iasis, as in Acts 4:22, derivatives from this verb
HEALING, GIFTS OF
([cari>smata ijama>twn, charismata iamaton]): Among the “spiritual gifts” enumerated in 1 Cor 12:4-11,28 are included “gifts of healings.” See SPIRITUAL GIFTS. The subject has risen into much prominence of recent years, and so calls for separate treatment. The points to be considered are: