Beard

The mode of wearing it was definitely prescribed to the Jews ( Leviticus 19:27 ; 21:5 ). Hence the import of Ezekiel's ( 5:1-4 ) description of the "razor" i.e., the agents of an angry providence being used against the guilty nation of the Jews. It was a part of a Jew's daily toilet to anoint his beard with oil and perfume ( Psalms 133:2 ). Beards were trimmed with the most fastidious care ( 2 Samuel 19:24 ), and their neglet was an indication of deep sorrow ( Isaiah 15:2 ; Jeremiah 41:5 ). The custom was to shave or pluck off the hair as a sign of mourning ( Isaiah 50:6 ; Jeremiah 48:37 ; Ezra 9:3 ). The beards of David's ambassadors were cut off by hanun ( 2 Samuel 10:4 ) as a mark of indignity.

On the other hand, the Egyptians carefully shaved the hair off their faces, and they compelled their slaves to do so also ( Genesis 41:14 ).

Western Asiatics have always cherished the beard as the badge of the dignity of manhood, and attached to it the importance of a feature. The Egyptians, on the contrary for the most part shaved the hair of the face and head, though we find some instances to the contrary. The beard is the object of an oath, and that on which blessing or shame is spoken of as resting. The custom was and is to shave or pluck it and the hair out in mourning, ( Ezra 9:3 ; Isaiah 15:2 ; 50:6 ; Jeremiah 41:5 ; 48:37 ) Bar. 6:31; to neglect it in seasons of permanent affliction, ( 2 Samuel 19:24 ) and to regard any insult to it as the last outrage which enmity can inflict. ( 2 Samuel 10:4 ) The beard was the object of salutation. ( 2 Samuel 20:9 ) The dressing, trimming, anointing, etc., of the beard was performed with much ceremony by persons of wealth and rank ( Psalms 133:2 ) The removal of the beard was a part of the ceremonial treatment proper to a leper. ( Leviticus 14:9 )

BEARD

berd:

(1) Western Semites in general, according to the monuments, wore full round beards, to which they evidently devoted great care. The nomads of the desert, in distinction from the settled Semites, wore a clipped and pointed beard (see Jeremiah 9:26:

"all that have the corners of their hair cut off, that dwell in the wilderness"; and compare 25:23; 49:32, etc.).

(2) Long beards are found on Assyrian and Babylonian monuments and sculptures as a mark of the highest aristocracy (compare Egyptian monuments, especially representations by W. Max Muller, Asien und Europa, 140). It is not clear that it was ever so with the Jews. Yet it is significant that the Hebrew "elder" (zaqen) seems to have received his name from his long beard (compare bene barbatus).

(3) The view of some that it was customary among the Hebrews to shave the upper lip is considered by the best authorities as without foundation. The mustache (Hebrew sapham, "beard"), according to 2 Samuel 19:24, received regular "trimming" (thus English Versions of the Bible after the Vulgate, but the Hebrew is generic, not specific:

"He had neither dressed his feet, nor trimmed his beard").

(4) In one case (1 Samuel 21:13,14) the neglect of the beard is set down as a sign of madness:

"(He) let his spittle fall down upon his beard. Then said Achish, .... Lo, ye see the man is mad."

(5) It was common. Semitic custom to cut both hair and beard as a token of grief or distress. Isaiah 15:2, describing the heathen who have "gone up to the high places to weep," says "Moab waileth over Nebo, and over Medeba; on all their heads is baldness, every beard is cut off." Jeremiah (Jeremiah 41:5), describing the grief of the men of Samaria for their slain governor, Gedaliah, says, "There came men from .... Samaria (his sorrowing subjects) even four score men, having their beards shaven and their clothes rent," etc. And Amos, in his prophecy of the vision of the "basket of summer fruit" (Amos 8:1), makes Yahweh say to His people:

"I will turn your feasts into mourning; .... I will bring sackcloth upon all loins, and baldness upon every head" (Amos 8:10). On the other hand it was even more significant of great distress or fear to leave the beard untrimmed, as did Mephibosheth, the son of Saul, when he went to meet King David, in the crisis of his guilty failure to go up with the king according to his expectation: "He had neither dressed his feet, nor trimmed his beard, nor washed his clothes, from the day the king departed until the day he came home in peace." (Compare 1 Samuel 21:13,14; 2 Samuel 19:24.)

(6) Absalom's hair was cut only once a year, it would seem (2 Samuel 14:26; compare rules for priests, Levites, etc., Ezekiel 44:20). But men then generally wore their hair longer than is customary or seemly with us (of Song of Solomon 5:2,11, "His locks are bushy, and black as a raven"). Later, in New Testament times, it was a disgrace for a man to wear long hair (1 Corinthians 11:6-15). To mutilate the beard of another was considered a great indignity (see 2 Samuel 10:4; compare Isaiah 50:6, "plucked off the hair"). The shaving of the head of a captive slave-girl who was to be married to her captor marked her change of condition and prospects (Deuteronomy 21:12; W. R. Smith, Kinship, 209).

LITERATURE.

Wilkinson, Ancient Egyptians, II, 324, 349; Herod. i.195; ii.36; iii.12; Josephus, Antiquities, VIII, viii, 3; XVI, viii, 1; W. R. Smith, Kinship, 209; RS, 324; Wellhausen, Skizzen, III, 167,

George B. Eager