Baldness
Baldness
SEE BALD.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Baldness
from natural causes was uncommon (2 Kings 2:23; Isa. 3:24). It was included apparently under “scab” and “scurf,” which disqualified for the priesthood (Lev. 21:20). The Egyptians were rarely subject to it. This probably arose from their custom of constantly shaving the head, only allowing the hair to grow as a sign of mourning. With the Jews artificial baldness was a sign of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked the conclusion of a Nazarite’s vow (Acts 18:18; 21:24; Num. 6:9). It is often alluded to (Micah 1:16; Amos 8:10; Jer. 47:5). The Jews were forbidden to follow the customs of surrounding nations in making themselves bald (Deut. 14:1).
Fuente: Easton’s Bible Dictionary
Baldness
Rare among Israelites; so an object of derision, as Elisha’s was. to the children: 2Ki 2:23, “Go up thou baldhead,” i.e., thou art old enough to leave this world and “go up” to heaven after thy master. A humiliation to captives (Deu 21:12; Isa 3:24). A mark of mourning (Jer 16:6; Jer 47:5; Eze 7:18; Isa 15:2). It was sometimes a mark of leprosy: Lev 13:40-42. Priests were forbidden to make baldness on their heads, or to shave off the grainers of their beards (Lev 21:5; Eze 44:20); as mourners and idol priests did. (Jer 9:26 margin; Lev 19:27).
The reason Israel was forbidden to do so was, “for thou art an holy people unto the Lord” (Deu 14:1-2). Nebuchadnezzar’s army grew bald in besieging Tyre with the hardships of their work (Eze 29:18). The Egyptians, contrary to oriental custom, shaved on joyous occasions and only let the hair grow in mourning; the mention of Joseph’s “shaving” when summoned before Pharaoh is therefore an undesigned coincidence in Gen 41:14, and mark of the truth of the Scripture record. Artificial baldness marked the ending of a Nazarite’s vow (Num 6:9; Act 18:18; Act 21:24).
Fuente: Fausset’s Bible Dictionary
Baldness
BALDNESS.See Cuttings in the Flesh, Hair.
Fuente: Hastings’ Dictionary of the Bible
Baldness
boldness , korhah: The reference in the Bible to baldness is not to the natural loss of hair, but to baldness produced by shaving the head. This was practiced as a mark of mourning for the dead (Lev 21:5; Isa 15:2; Isa 22:12); as the result of any disaster (Amo 8:10; Mic 1:16). The custom arose from the fact that the hair was regarded as a special ornament. It was the custom of the people of the land, and the Israelites were strictly forbidden to practice it (Lev 21:5; Deu 14:1). These are striking passages with reference to the knowledge the Israelites had concerning the future life. This is saying to them what Paul said to the Thessalonians (1Th 4:13). To call one a bald head was an epithet of contempt, and was sometimes applied to persons who were not naturally bald. It was the epithet applied by certain infidel young men to Elisha (2Ki 2:23, 2Ki 2:24). In a figurative sense it is used to express the barrenness of the country (Jer 47:5). See HAIR; SHAVING.
Fuente: International Standard Bible Encyclopedia
Baldness
Baldness may be artificial or natural. Artificial baldness, caused by cutting or shaving off the hair of the head, a custom among all the ancient and Eastern nations, in token of mourning for the death of a near relative (Jer 16:6; Amo 8:10; Mic 1:16), Moses forbade to the Israelites (Deu 14:1), probably for the very reason of its being a heathen custom; for a leading object of his policy was to remove the Jews as far as possible from the ways and customs of the surrounding nations. Natural baldness was always treated among the Israelites with contempt (Lev 13:40, etc.), and a bald man was not infrequently exposed to the ridicule of the mob (2Ki 2:23; Isa 3:17) perhaps from the suspicion of being under some leprous taint. The public prejudice thus entertained against a bald-headed man was perhaps the main reason why he was declared unfit for the priestly office (Lev 21:20).
Fuente: Popular Cyclopedia Biblical Literature
Baldness
The Israelites were forbidden to cut themselves or to make themselves bald for the dead, as the heathen did; for they were a holy people unto the Lord. Lev 21:5; Deu 14:1; Jer 16:6. Baldness is one of the judgements of the Lord: perhaps they would make themselves bald in their distress. Isa 3:24; Isa 15:2; Isa 22:12; Eze 7:18; Amo 8:10; Mic 1:16. See NAZARITE.
Fuente: Concise Bible Dictionary
Baldness
General references
Lev 13:40-41
A judgment
Isa 3:24; Jer 47:5; Jer 48:37; Eze 7:18
Artificial, a sign of mourning
Isa 22:12; Jer 16:6; Eze 27:31; Eze 29:18; Amo 8:10; Mic 1:16
Artificial, as an idolatrous practice, forbidden
Lev 21:5; Deu 14:1
Instances of, Elisha
2Ki 2:23
Fuente: Nave’s Topical Bible
Baldness
Baldness. Natural baldness seems to have been uncommon, since it exposed people to public derision. Lev 13:29; 2Ki 2:23; Isa 3:24; Isa 15:2; Jer 47:5; Eze 7:18. Artificial baldness marked the conclusion of a Nazarite’s vow, Num 6:9; Act 18:18, and was a sign of mourning.
Fuente: Smith’s Bible Dictionary
BALDNESS
of the head
Lev 13:40; Deu 14:1; 2Ki 2:23; Isa 3:24; Isa 15:2; Eze 27:31
Fuente: Thompson Chain-Reference Bible
Baldness
is a natural effect of old age, in which period of life the hair of the head, wanting nourishment, falls off, and leaves the head naked. Artificial baldness was used as a token of mourning; it is threatened to the voluptuous daughters of Israel, instead of well set hair, Isa 3:24. See Mic 1:16; and instances of it occur, Isa 15:2; Jer 47:5. See Eze 7:18; Amo 8:10.
The insult offered to Elisha by the young people of Bethel, improperly rendered little children, who cried out after him, Go up thou bald head, may here be noticed. The town of Bethel was one of the principal nurseries of Ahab’s idolatry, and the contempt was offered to Elisha in his public character as a prophet of the Lord. If in the expression, Go up, there was also a reference to the translation of Elijah, as turning it into jest, this was another aggravation of the sin, to which these young people were probably instigated by their parents. The malediction laid upon them by the prophet was not an act of private resentment, but evidently proceeded from prophetic impulse.