Head
Head
The importance attributed to the head in ancient psychology must not be supposed to spring from scientific knowledge of the function of the brain and nervous system. The psychical importance of the head would be an early result of observation of the phenomena and source of the senses of sight, hearing, taste, and smell, and of such facts as the pulsation of the fontanel in infants and the fatal effect of wounds in this complex centre of the organism (A. E. Crawley, The Idea of the Soul, 1909, p. 239). Plato assigned reason to the brain, the topographically higher region being Correlated with the reasons higher worth (Aristotle, Psychology, translation W. A. Hammond, 1902, Introd. p. xxvi); but, to Aristotle, the brain is merely a regulator for the temperature of the heart (ib. p. xxiv). By the time of Galen (2nd cent. a.d.), sensation was located in the brain, acting in conjunction with the nerves; but there is no evidence that such technical Greek knowledge is implied in the literature of apostolic Christianity.* [Note: Even if it were, Galens ascription of psychical attributes to organs other than the brain would show the wide gulf between ancient and modern psychology.] We are there concerned in general with an extension of Hebrew psychology, for which the brain was of no psychical importance. In fact, there is no Hebrew word for brain, and we must suppose that it would simply be called, as it actually is in Syriac, the marrow of the head. Certain (Aramaic) references to the visions of the head in the Book of Daniel (Dan 2:28 etc.) merely refer to the position of the organ of sight, and the phrase is actually contrasted with the thoughts of the heart (Dan 4:5; cf. Dan 2:30).
The head () is named as a representative part of the whole personality in St. Pauls words to blaspheming Jews at Corinth: Your blood be upon your own heads (Act 18:6; cf. Jos 2:19, 2Sa 1:16, etc.), and in the proverb that kindness to an enemy heaps coals of fire on his head (Rom 12:20; cf. Pro 25:22). The mourning custom of casting dust on the head (Rev 18:19; cf. Eze 27:30) may spring from the desire to link the dead with the living, if the dust was originally taken from the grave itself, as W. R. Smith and Schwally have supposed. (As to cutting off the hair of the head, because of a vow, see article Hair.) St. Paul argues against the Corinthian practice of allowing women publicly to pray or prophesy with unveiled heads, on three grounds (1Co 11:3 f.): (1) there is an upward gradation of rank to be observed-woman, man, Christ, God; (2) woman was created from and for man, and so she must show by her covered head that she is in the presence of her superior-man (cf. the covering of the bride in presence of her future husband, Gen 24:65); [Note: The original motive of this wide-spread practice is probably, as Crawley suggests (ERE v. 54), the impulse for concealment before on object of fear.] (3) the long hair of woman shows that the covering of the veil is natural to her. If she unveils her head, therefore, she dishonours it by making a false claim for the personality it represents, as well as by outraging decency, which should be the more carefully observed because of the presence of the angels in public worship. (No satisfactory explanation of the phrase authority [] on her head [1Co 11:10] seems yet to have been given, but the context seems to imply that the veil expresses the authority of man over woman, in accordance with which the Revised Version inserts the words a sign of before authority. See article Authority.) It should be noted that it is the whole head, and not simply the face, that is covered in the East: The women of Egypt deem it more incumbent upon them to cover the upper and back part of the head than the face, and more requisite to conceal the face than most other parts of the person (Lane, Modern Egyptians, 1895, p. 67).
The Custom of anointing the head is mentioned (figuratively) in I Clem. lvi. 5; Ign. Eph. xvii. 1; It is crowned in token of honour (Rev 4:4; Rev 9:7; Rev 12:1; Rev 19:12; cf. Rev 10:1). The frequent references in the Odes of Solomon to a crown on the Christians head are best explained from the Eastern practice of placing a garland on the head of candidates for baptism (i. 1, ix. 8, xx. 7, 8, and J. H. Bernards notes in Texts and Studies viii. 3 [1912] ad locc.). The seven heads of the Apocalyptic red dragon (i.e. Satan [Rev 12:3]) apparently denote the abundance of his power; the seven heads of his agent, the Beast 13:1; 17:9), are explicitly referred both to the seven hills of Rome and to seven Emperors. The head smitten to death, but healed (13:3), appears to be Nero, who was widely believed not to have died in a.d. 68 (see Swete, ad loc.). The lion-heads and snake-headed tails of Rev 9:17; Rev 9:19 merely heighten the horror of the scene.
The most remarkable use of the term head in apostolic literature is its application to Christ, the body being the Church. This analogy is more than illustration; it forms an argument, like the psychological analogies of Augustine in regard to the Trinity. Just as the lower level of primitive thought represented by symbolic magic often finds a real connexion in acts, because they are similar, so ancient theology (cf. the Recapitulation doctrine of Irenaeus) often finds positive argument in mere parallelism. In the Pauline use of the analogy between the human body and the Church, Christ is sometimes identified with the whole body, and sometimes with the head alone; this will occasion no difficulty to those who remember St. Pauls doctrine of the believers mystical union with Christ, so that his life is Christs. In the most detailed application of the analogy (1Co 12:12 f; cf. Rom 12:4-5), the head is simply contrasted with the feet, without special reference to Christ, the whole Church-body being identified with Him. NT commentators,* [Note: g. J. Armitage Robinson (Ephesians, 1903, p. 103), who bases the Pauline thought of Christ as Head of the body on the fact that that in the seat of the brain which controls arid unifies the organism, and goes on to speak of the complete system of nerves and muscles by which the limbs are knit together and are connected with the head (p. 104).] whilst often crediting St. Paul with the knowledge of modern physiology, usually overlook the contribution of Hebrew psychology to the elucidation of this analogy. In the OT the body is regarded as a co-operative group of quasi-independent sense-organs, each possessed of psychical and ethical, as well as physical, life (see articles Eye, Ear, Hand, and cf. Mat 5:29-30). This gives new point to the comparison with the quasi-independent life of the members of the Church; in the social as in the individual body, health depends on the (voluntary) subordination of this quasi-independence to the common good. This unity of purpose St. Paul elsewhere traces to the Headship of Christ. The Apostle can identify the head with Christ, without at all thinking of the brain, because the head is the most dignified part of the psychophysical personality. As a centre of life (cf. Mat 5:36), not specially of thought or volition (which St. Paul located in the heart), the head dominates the body, the separate organs of which each contribute to the whole personality according to the working in due measure of each several part (Eph 4:16; cf. Col 2:19). Christ is the saviour of the body (Eph 5:23), as it is the head on which the safety of the whole body defends, because of the special sense-organs located in it. On the other hand, the body is necessary to the completion and fullness of the life of the head, as is the Church to Christ (Eph 1:22-23). Elsewhere, this Headship of Christ over the body denotes simply His priority of rank (Col 1:18), and this is extended to His dominion over the principalities and powers of the unseen world (Col 2:10).
The bodily union of the members with Christ the Head is conceived in close relation with the initial act of baptism: in one Spirit were we all baptized into one body (1Co 12:13). St. Pauls doctrine of the Spirit of God (or of Christ) as creating the spiritual unity and efficiency of the body through which it circulates from the head has an interesting parallel in the Pneuma doctrine of contemporary physiology. According to this, spirit was conveyed by the arteries to the different sense-organs (H. Siebeck, Gesch. der Psychologie, 1884, ii. p. 130f.; G. S. Brett, A History of Psychology, 1912, p. 286f.). Something of this popular doctrine may, of course, have reached St. Paul through the physician Luke. It would certainly have appealed to him as an example of spiritual law in the natural world, confirming and enforcing his own moral and spiritual conception of the Hebrew doctrine of the Spirit.* [Note: From this biological Headship at Christ most be distinguished the purely architectural figure of Him as the Head of the corner (Act 4:11; 1Pe 2:7).]
The Pauline analogy of body and Church is employed by Clement of Rome, though without explicit reference to the Headship of Christ, the head being named here simply as a higher member: The head without the feet is nothing; so likewise the feet without the head are nothing: even the smallest limbs of our body are necessary and useful for the whole body: but all the members conspire and unite in subjection, that the whole body may be saved (1 Clem. xxxvii. 5). The same analogy re-appears in several of the Odes of Solomon. Thus Christ says, I sowed my fruit in hearts, and transformed them into myself; and they received my blessing and lived; and they were gathered to me, and were saved; because they were to me as my own members, and I was their Head (17:13, 14; cf. xxii. 16). Similarly, Christ speaks of His descent into Hades, where He gathers His saints and delivers them: the feet and the head he [Death] let go, for they were not able to endure my face (xlii. 18). These passages continue the mystic realism of Pauline and Johannine thought, and throw an interesting light on the earlier ideas of the relation of the believer to Christ, even though they belong to the 2nd century.
H. Wheeler Robinson.
Fuente: Dictionary of the Apostolic Church
Head
(properly , rosh, ), the topmost part of the human body.
I. Anatomically considered, the general character of the human head is such as to establish the identity of the human race, and to distinguish man from every other animal. At the same time, different families of mankind are marked by peculiarities of construction in the head, which, though in individual cases, and when extremes are compared together, they run one into the other, to the entire loss of distinctive lines, yet are in the general broadly contrasted one with the other. These peculiarities in the structure of the skull give rise to and are connected with other peculiarities of feature and general contour of face. In the union of cranial peculiarities with those of the face, certain clear marks are presented, by which physiologists have been able to range the individuals of our race into a few great classes, and in so doing to afford an unintentional corroboration of the information which the Scriptures afford regarding the origin and dispersion of mankind. Camper, one of the most learned and clear-minded physicians of the 18th century, has the credit of being the first who drew attention to the classification of the human features, and endeavored, by means of what he termed the facial angle, to furnish a method for distinguishing different nations and races of men, which, being himself an eminent limner, he designed for application chiefly in the art of drawing, and which, though far from producing strictly definite and scientific results, yet affords views that are not without interest, and approximations that at least prepared the way for something better (see a collection of Camper’s pieces entitled l’Euvres qui ontpour Objet l’Histoire Naturelle, la Physiologie, et l’Anatomie comparae, Paris, 1803). It is, however, to the celebrated J. F. Blumenbach, whose merits in the entire sphere of natural history are so transcendent, that we are mainly indebted for the accurate and satisfactory classifications in regard to cranial structure which now prevail. Camper had observed that the breadth of the head differs in different nations; that the heads of Asiatics (the Kalmucs) have the greatest breadth; that those of Europeans have a middle degree of breadth; and that the skulls of the African Negroes are the narrowest of all. This circumstance was by Blumenbach made the foundation of his arrangement and description of skulls. By comparing different forms of the human cranium together, that eminent physiologist was led to recognize three great types, to which all others’ could be referred-the Caucasian, Mongolian, and Ethiopic. These three differ more widely from each other than any other that can be found; but to these three, Blumenbach, in his classification of skulls, and of the races of men to which they belong, added two others, in many respects intermediate between the three forms already mentioned. In this way five classes are established, corresponding with five great families.
1. The Caucasian family, comprising the nations of Europe, some of the Western Asiatics, etc., have the head of the most symmetrical shape, almost round the forehead of moderate extent, the cheek-bones rather narrow, without any projection, but a direction downwards from the molar process of the frontal bone; the alveolar edge well rounded; the front teeth of each jaw placed perpendicularly; the face of oval shape, straight, features moderately prominent; forehead arched; nose narrow, slightly arched; mouth small; chin full and round.
2. The second is the Mongolian variety.
3. Ethiopian.
4. Malay and South Sea Islanders.
5: American. The description of their peculiarities may be found in Prichard’s Researches into the Physical History of Man 1:2 nd ed. 1, 167 sq. The reader may also consult Lawrence’s Lectures on the Natural History of Man; J. Muller’s Handbuch der Physiologie. But the most recent, if not the best work on the subject before us is Prichard’s Natural History of Man (1843), a work which comprises and reviews, in the spirit of a sound philosophy, all that has hitherto been written and discovered on the origin, physical structure, and propagation over the earth of the race of man. In this invaluable work full details may be found of the methods of studying the human head of which we have spoken, and of some others, not less interesting in themselves, nor less valuable in their results (see particularly p. 116 sq.).
II. Scriptural References. This part of the human body has generally been considered as the abode of intelligence, while the heart, or the parts placed near it, have been accounted the place where the affections lie (Gen 3:15; Psa 3:3; Ecc 2:14). The head and the heart are sometimes taken for the entire person (Isa 1:5). Even the head alone, as being the chief member, frequently stands for the man (Pro 10:6). The head also denotes sovereignty (1Co 11:3). Covering the head, and cutting off the hair, were signs of mourning and tokens of distress, which were enhanced by throwing ashes on the head, together with sackcloth (Amo 8:10; Job 1:20; Lev 21:5; Deu 14:1; 2Sa 13:10; Est 4:1); while anointing the head was practiced on festive occasions, and considered an emblem of felicity (Ecc 9:8; Psa 23:5; Luk 7:46). SEE ANOINT.
It was not unusual to swear by the head (Mat 5:36). Kitto, s.v. The phrase to lift up the head of any one, is to exalt him (Psa 3:3; Psa 110:7); and to return or give back upon one’s head, is to be requited, recompensed (Psa 7:16; Joe 3:4; Eze 9:10; Eze 11:21; Eze 16:43; Eze 17:19; Eze 22:31). So, your blood be on your own heads (Act 18:6); the guilt of your destruction rests upon yourselves (2Sa 1:16; 1Ki 2:33; 1Ki 2:37). The term head is used to signify the chief, one to whom others are subordinate; the prince of a people or state (Jdg 10:18; Jdg 11:8; 1Sa 15:17; Psa 18:43; Isa 7:8-9); of a family, the head, chief, patriarch (Exo 6:14; Num 7:2; 1Ch 5:24); of a husband in relation to a wife (Gen 3:16; 1Co 11:3; Eph 5:23). So of Christ the head in relation to his Church, which is his body, and its members his members (1Co 12:27; 1Co 11:3; Eph 1:22; Eph 4:15; Eph 5:23; Col 1:18; Col 2:10; Col 2:19); of God in relation to Christ (1Co 11:3). Head is also used for what is highest, uppermost: the top, summit of a mountain (Gen 8:5; Exo 17:9-10; Exo 19:20). The mountain of the Lord’s house shall be established at the head of the mountains, and shall be higher than the hills, i.e. it shall be a prince among the mountains (Isaiah 2, 2). Four heads of rivers, i.e. four rivers into which the waters divide themselves (Genesis 2, 10). Head stone of-the corner (Psa 118:22), either the highest, forming the top or coping of the corner; or lowest, which forms the foundation of the building. SEE CORNER.
III. Hair of the Head () was by the Hebrews worn thick and full as an ornament of the person (comp. Eze 8:3; Jer 7:29); a bald head, besides exposing one to the suspicion of leprosy (Lev 13:43 sq.), was always a cause of mortification (2Ki 2:23; Isa 3:17; Isa 3:24; comp. Sueton. Caes. 45; Domit. 18; Homer, Iliad, 2, 219; Hariri, 10, p. 99, ed. Sacy); among the priestly order it therefore amounted to a positive disqualification (Lev 21:20; Mishna, Bechoroth, 7, 2); among the Egyptians, on the contrary, the hair was regularly shorn (Gen 41:14), and only allowed to go uncut in seasons of mourning (Herod. 2, 36). Hair so long as to descend to the shoulders, however, seems only in early times to have been the habit, in the male sex, with youth (2Sa 14:6; Joseph. Ant. 8, 7, 3; Horace, Od. 2, 5, 21; 3:20, 14). Men cropped it from time to time with shears ( ; comp. Eze 44:20, and the of the Babylonians, Strabo 16:746). SEE NAZARITE. Among the late Jews long hair in men was esteemed a weakness (1Co 11:14; comp. Plutarch, Quaest. Romans 14; Clem. Alex. Paed. 3, 106; Epiphaii. Haer. 68, 6; Jerome ad Ezech. 44); but it was otherwise in Sparta (Aristot. Rhet. 1, 9; Herod. 1, 82; Xenoph. Lac. 11, 3; comp. Aristoph. An. 1287 sq.); and to the priests any curtailment of it was forbidden (Otho, Lex. Rabb. p. 118; for the long hair on the Persepolitan remains, see Niebuhr, Trav. 2. 128; and for that of the Asiatic priests in general, see Movers, Phonic. 1, 682: on the Assyrian monuments it is always, in the case of natives at least, represented as long and elaborately curled; see Layard, passim). Only in cases of religious vows did males suffer it to grow uncut (Act 18:18; see Kuinol, ad loc.). Females, on the contrary, set great value upon the hair (1 Corinthians 1. c.; compare Son 4:1; Luk 7:38; Joh 11:2 [Rev 9:8]; Philostr. Ep. 26; Plutarch, De vit. cere al. 3; Harmer, 3:319; Rosenmller, Morgenl. 6, 108; Kype, Observ. 2, 220). There were various modes of putting up the hair (Eze 44:20; comp. Herod. 4:175,191); and it was a statute that men should not cut off the earlocks ( , Lev 19:27; A.V. round the corners of the head). Women, especially, were wont to curl the hair (Isa 3:24; see Gesen. ad loc.; comp. Serv. ad En. 12, 98), and to braid it (2Ki 9:30; Jdt 10:3; 1Pe 3:3; 1Ti 2:9; comp. Joseph. War, 4, 9, 10; Homer, II. 1, 330; 14:175; Harmer, 2, 381: to go with disheveled hair [passis crinibus] was a mark of grief, 3Ma 1:9; comp. Luk 7:38; Lightfoot,Opp. p. 1081; but rustic maidens often let the hair fall in loose tresses [, Son 7:6; comp. Anacr. 29, 7], merely bound with a ribbon), or even to interweave it with gems or other finery (Iliad, 17, 52), and in later times to ornament it most elaborately (see Lightfoot, Opp. p. 498; Hartmann, Hebr. 2, 208 sq.). SEE HEAD-DRESS.
Even men sometimes appeared with curls (Joseph. Ant. 14, 9, 4; comp. War, 4, 9,10; Philo, Opp. 2, 479; Plutarch, Lycurg. 22), which, however, was generally disapproved (Philo, Opp. 2,.306, 479; Cicero, Sext. 8; Artemid. 2, 6; Martial, 2, 36; Phocyl. Sentent. 194 sq.; Clement Alexand. Pced. 3, p. 101). Combs are nowhere mentioned in the O.T. (other nations knew them, Ovid, Fast. 1, 405; Petron. Sat. 126; Apul. Asin. 2, p. 213; comp. Iliad, 14, 176), although they, as well as hairpins, are referred to in the Talmud (Hartmann, p. 224 sq.). Hair-powder was unknown to the ancients. On the other hand, they used to anoint the hair with costly oils (Psa 23:5; Psa 133:2; Mat 6:17; Luk 7:46; Joseph. Ant. 19:4, 1; as also non-Jewish nations, Plutarch, Pracepta cozjug. 29; Horace, 0. 2, 11, 16; 3:29, 2; Ovid, Ars Am. 1, 505; Tibul. 1, 751; Suetonius, Cces. 67; Apud. Metam. 2, 30, Bip.), and gave it a brilliant luster by a mixture of gold-dust in these unguents (Joseph. Ant. 8, 7, 3; comp. Lamprid. Commod. 17), as the hair of Orientals is generally black (Son 4:1; Son 5:11 : David’s rufous hair is named as peculiar, 1Sa 16:12). A common method of dressing the hair among many ancient nations (Pliny, 15:24; 23:32, 46; 26:93; 28:51; Athen. 12:542; Val. Max. 2, 1, 5; Diod. Sic. 5, 28; but not among the Greeks, Plutarch, Apopht. reg. p. 19, Tauchn.), and one highly esteemed by modern Orientals, namely, to stain it reddish-yellow by means of henna, SEE CAMPHIRE, although perhaps not unknown to the Hebrewesses (see Son 7:5), as an imitation of the generally prized golden locks (flavi crines) of antiquity (Iliad, 1, 197; 2, 642; Virg. En. 4, 549; Ovid, Fast. 2, 763; Stat. Achil. 1, 162; Petron. Sat. 105; Apul. Metam. 2, 25, Bip.; see Brouckhus. ad Tibull. 1, 6, 8), was a practice that does not appear to have anciently prevailed in the East; and modern Arabs are only accustomed to dye the hair when gray (Niebuhr, Trav. 1, 303). False hair has been incorrectly inferred from the Mishna (Shabb. 6, 5), although used among the Medians (comp. Xenoph. Cyr. 1, 3, 2, ), and occasionally by old men (Ovid, Ars Am. 3, 16), or for some special purpose (Polyb. 102, 78; Petron. Sat. 110; Juven. Sat. 6, 120: Josephus condemns its use, , Life, 11); but wigs, although common in ancient Egypt (see Wilkinson, Anc. Ey. 2, 325, 326, 329), are unknown in the modern East (see Nikolai, Ueb. d. falschen Haare u. Periicken in alt. u. n. Zeit. Berl. 1801; Heindorf, on Horat. Satir. p. 183; Beroald, on Apul. Met. p. 244; Fabric. Bibliogr. Antiq. p. 847). See generally Schwebel, De vett. in capillis ornandis studio (Onold. 1768). On the treatment of the hair in mourning, SEE GRIEF. See Junius, De coma, c. animad. Gruteri (Amst. 1708); Salmasius, De ccesarie viror. et coma mulier. (L. B. 1644) Henning, De capillis vett. (Magdeb. 1678). SEE HAIR.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
HEAD
In most languages and cultures, a characteristic of everyday speech is to use the names of parts of the body (eyes, head, hands, feet, etc.) figuratively as well as literally. People in Bible times, for example, often referred to the head in a figurative sense. This was because they considered the head to be in some way representative of the whole person (1Ki 2:32; Act 18:6).
People in Bible times might therefore show their shame or grief by covering the head, throwing dust on the head, or shaving the head (2Sa 15:30; Isa 15:2; Jer 14:3; Rev 18:19). By contrast people were honoured by the anointing or crowning of the head (Psa 23:5; Pro 4:9; Mar 14:3; Heb 2:9). Lifting up the head symbolized victory (Psa 3:3; Psa 27:6; Psa 110:7); hanging the head symbolized shame or grief (Lam 2:10; Luk 18:13).
When used figuratively of people or nations, head could indicate leadership or authority (Deu 28:13; Jdg 11:9; 1Sa 15:17). The rulers of Israel were called the heads of Israel (Mic 3:1).
By New Testament times the figurative usage of head was largely concerned with its being the source of life and the seat of authority. This is clearly seen in Christs headship of the church. As the head is both the source and controller of the bodys life, so Christ is the source of the churchs life and has supreme authority over it (Eph 1:22; Eph 4:15-16; Col 1:18; Col 2:10; Col 2:19).
Another form of headship is found in the marriage relationship. The husbands headship of the wife results from the different responsibilities given to each as created by God. For the Christian husband and wife, this relationship should be patterned on Christs self-sacrificing love for the church and the churchs obedient love for Christ (Eph 5:23-25). Although the husbands headship means that he has a certain authority, it does not mean that he is superior. There is an equality in status, though a difference in function. The husband is head of the wife in the same way as God the Father is head of God the Son. Yet the Son, though under the Fathers authority, is equal with him (1Co 11:3; cf. Joh 5:19; Joh 8:28-29; Joh 10:30; Joh 14:9-10; see HUSBAND; WIFE).
Fuente: Bridgeway Bible Dictionary
Head
HEAD ().
1. Natural importance.The relationship of the head to the body is that of master to servant. In this service the body is expected to ignore its own wants, and homelessness is to be without a resting-place for the head (Mat 8:20). The anointing of the head was an accompaniment of festive happiness (Mat 26:7, Mar 14:3, Luk 7:46), and this mark of joy was to be borrowed by Christian self-denial (Mat 6:17). A crown of thorns on the head was part of the mock dignity thrust upon Christ as King of the Jews (Joh 19:2).
The importance thus attached to the head gave a higher significance to the gestures which, among an emotional people, often emphasized or took the place of words. Such movements of the head are practised to-day in Palestine alike by young and old, and are resorted to on occasions similar to those described in the OT and NT. Thus a rapid shaking of the head from side to side, with a similar twirling of the open hand on the wrist, indicates that one is perplexed by some mystery, as when the owner of the garden asked why that useless fig-tree was still there (Luk 13:7). It also indicates that the hearer has not heard distinctly, or grasped the meaning of what has been said. An abrupt jerk of the head backward does duty, especially when at some distance away, for an emphatic No. The bending of the head downward is the attitude of the inferior in the presence of his superior (Isa 58:5, Luk 18:13). The slow turning of the head once in one direction means that the words just heard or the scene witnessed pass all description. Such a gesture would be common among those who looked upon Christs miracles of healing power. This motion, repeated several times, along with a dissociating wave of the hand, means contempt or disgust towards some action, or the abandonment of hope in the case of some party referred to (Jer 18:16, Zep 2:15). The movement of the head up and down is the soliloquy of one speaking to himself and saying, It is as I expected; I knew it must come to this (Lam 2:15, Mat 27:39). The head laid to one side, with a slight protrusion of the underlip, means, Causes must have consequences, you may do as you please (Psa 22:7). Such a gesture seems to fill the gap in the debate over the fig-tree in the garden (Luk 13:9).
2. Figurative authority.The connexion thus recognized between head and body was used to express all situations involving a relationship of authority and submission. The patriarchal East, with regard to both secular and sacred matters, has always attached more importance to the sceptre than to the statute. It does not understand impersonal edicts, and gives its homage to the official who can enforce his decrees. Its conception of life is of graded authority rather than of democratic equality. It was not so much in disapproval of this as by way of supplying a new line of action to the familiar instinct, that Christ said that in the coming Kingdom of God the way to honour would have to be sought through abundant and self-humbling service (Mat 20:26 f., Mat 23:11). The customs of swearing by the head and of appealing to heaven and earth and Jerusalem, are condemned, because, while such a habit of appealing under distress to the name of some one who could and must come to deliver and punish was a protection to the oppressed under primitive conditions of life, it was here diverted from its original meaning when the appeal was made to that which was not free, but already belonged to another. The practice was at once foolish and idolatrous. The true help is from the Lord which made heaven and earth; and this help is for those whose speech is Yea, yea; nay, nay (Mat 5:33-37).
For the headship of Christ see following article.
G. M. Mackie.
Fuente: A Dictionary Of Christ And The Gospels
Head
HEAD.Not the head but the heart was regarded as the seat of intellect; it was, however, the seat of life, and was naturally held in honour. Hence phrases such as keeper of my head (1Sa 28:2; cf. Psa 140:7), swearing by the head (Mat 5:36), and the metaphorical use, common to all languages, as equivalent to chief. In Deu 28:13, Isa 9:14, we find head and tail as a proverbial expression. Christ is the head of the Church (Eph 4:15, Col 1:18; Col 2:19), as man is of the woman (Eph 5:23). To lift up the head is to grant success (Psa 27:6; Psa 110:7, Gen 41:13, where there is an obvious ironical parallel in Gen 41:19). The hand on the head was a sign of mourning (2Sa 13:19, Jer 2:37); so dust or ashes (2Sa 1:2, Lam 2:10); or covering the head (2Sa 15:30, Jer 14:3). On the other hand, to uncover the head, i.e. to loose the turban and leave the hair in disorder, was also a sign of mourning (see AV [Note: Authorized Version.] and RVm [Note: Revised Version margin.] , Lev 10:6; Lev 13:45, Eze 24:17). Similarly shaving the head, a common practice in the East (Job 1:20, Isa 15:2; Isa 22:12, Eze 7:18, Amo 8:10); it was forbidden to priests (Lev 21:5), and, in special forms, to all Israelites (Lev 19:27, Deu 14:1). It might also mark the close of a period of mourning (Deu 21:12), or of a Nazirites vow (Num 6:9, Act 18:18), or of a Levites purification (Num 8:7). In Deu 32:42 there is a reference to the warriors long hair, RVm [Note: Revised Version margin.] . Laying hands on the head was (a) part of the symbolism of sacrifice (Lev 16:21), (b) a sign of blessing (Gen 48:14), (c) a sign of consecration or ordination (Num 27:23, Act 6:6). In 2Ki 2:3 the reference seems to be to the pupil sitting at the feet of his master. Head is also used, like face, as a synonym for self (Psa 7:16; and probably Pro 25:22, Rom 12:20).
C. W. Emmet.
Fuente: Hastings’ Dictionary of the Bible
Head
It would have been unnecessary to have noticed this article in the general acceptation of the word, since every one cannot but know, that as the head of the body, in every thing that liveth, is the prime mover of the body; and, indeed, is sometimes put for the whole of the body, so is it in common conversation considered as the first and pre-disposing cause of all life and action, whether considered individually, or in a community at large. But the term Head when applied to the Lord Jesus Christ, as the Head of his body the “church,” opens so sweet a subject for contemplation, that in a work of this kind it would be unpardonable to pass it by. Indeed, the subject even looks farther than this, and directs the mind of the truly regenerated believer to behold JEHOVAH, in his threefold character of person, as being the Head of Christ, considered in his mediatorial office, and giving truth to all the glorious purposes of salvation in him. It was the Lord JEHOVAH, in the great scheme of redemption, before the earth was formed, that set up Christ as the Head of his church. All the persons of the GODHEAD engaged in this plan of grace, and set the wheels agoing from all eternity; and hence God the Father is called the God and Father”of our Lord Jesus Christ, of whom the whole family, in heaven and earth, is named.” (Eph 3:14-15) And as to God the Father is peculiarly ascribed the calling, of Christ, as the Head of his body the church, (Isa 42:6) so to God the Holy Ghost is peculiarly ascribed no less the anointing of Christ to the special office of Mediator. (Isa 48:16-17) And hence, in conformity to this order of things, the apostle tells the church, when speaking of this subject, “I would have you know, that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God.” (1Co 11:3)
Next, in the order of things, we may view the Headship of Christ to his church, and a most blessed and interesting subject it becomes to our view. The Scriptures are full of this most delightful truth. Jesus, as Mediator, is the Head the Surety, the husband, the all in all, of his people. He is the source of life, of light, of salvation, of grace here, and glory forever. So that in this view of the Lord Jesus, and the church in him, it is incalculable in how many ways, and by what a variety of communications, this Headship of Christ becomes a source of continual joy and comfort to all his redeemed. They have an unceasing, communion with him whether they are conscious of it or not; and it should be among the highest felicities of the soul to go every day, and all the day, in the perpetual actings of faith upon the glorious person of the Lord Jesus, as the Head of his body the church, “the fulness of him that filleth all in all.” (Eph 1:22-23)
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Head
hed (, ro’sh, Aramaic #$)r’, re’sh, and in special sense , gulgoleth, literally, skull, cut-off head (1Ch 10:10), whence Golgotha (Mat 27:33; Mar 15:22; Joh 19:17); , mera’ashah, literally, head-rest, pillow, bolster (1Ki 19:6); , kodhkodh, literally, crown of the head (Deu 28:35; Deu 33:16, Deu 33:20; 2Sa 14:25; Isa 3:17; Jer 48:45); , barzel, the head of an axe (Deu 19:5, the Revised Version margin iron; 2Ki 6:5); , lehabhah, , lahebheth, the head of a spear (1Sa 17:7); , kephale): The first-mentioned Hebrew word and its Aramaic form are found frequently in their literal as well as metaphorical sense. We may distinguish the following meanings:
1. Used of Men
By a slight extension of meaning, head occasionally stands for the person itself. This is the case in all passages where evil is said to return or to be requited upon the head of a person (see below).
2. Used of Animals
The word is also used in connection with the serpent’s head (Gen 3:15), the head of the sacrificial ram, bullock and goat (Exo 29:10, Exo 29:15, Exo 29:19; Lev 4:4, Lev 4:24), the head of leviathan (Job 41:7 (Hebrew 40:31)).
3. The Head-Piece
It is used also as representing the top or summit of a thing, as the capital of column or pillar (Exo 36:38; Exo 38:28; 2Ch 3:15); of mountains (Exo 19:20; Num 21:20; Jdg 9:7; Amo 1:2; Amo 9:3); of a scepter (Est 5:2); of a ladder (Gen 28:12); of a tower (Gen 11:4).
4. Beginning, Source, Origin
As a fourth meaning the word occurs (Pro 8:23; Ecc 3:11; Isa 41:4) in the sense of beginning of months (Exo 12:2), of rivers (Gen 2:10), of streets or roads (Isa 51:20; Eze 16:25; Eze 21:21).
As a leader, prince, chief, chieftain, captain (or as an adjective, with the meaning of foremost, uppermost), originally: he that stands at the head; compare God is with us at our head (2Ch 13:12); Knowest thou that Yahweh will take away thy master from thy head? (2Ki 2:3); head-stone the Revised Version (British and American) top stone, i.e. the upper-most stone (Zec 4:7).
5. Leader, Prince
Israel is called the head of nations (Deu 28:13); The head (capital) of Syria is Damascus, and the head (prince) of Damascus is Rezin (Isa 7:8); heads of their fathers’ houses, i.e. elders of the clans (Exo 6:14); compare heads of tribes (Deu 1:15), also captain, literally, head (Num 14:4; Deu 1:15; 1Ch 11:42; Neh 9:17). The phrase head and tail (Isa 9:14; Isa 19:15) is explained by the rabbis as meaning the nobles and the commons among the people; compare palm-branch and rush (Isa 9:14), hair of the feet … and beard (Isa 7:20), but compare also Isa 9:15. In the New Testament we find the remarkable statement of Christ being the head of the church (Eph 1:22; Eph 5:23), head of every man (1Co 11:3), head of all principality and power (Col 2:10), head of the body, the church (Col 1:18; compare Eph 4:15). The context of 1Co 11:3 is very instructive to a true understanding of this expression: I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God (compare Eph 5:23). Here, clearly, reference is had to the lordship of Christ over His church, not to the oneness of Christ and His church, while in Eph 4:16 the dependence of the church upon Christ is spoken of. These passages should not therefore be pressed to include the idea of Christ being the intellectual center, the brain of His people, from whence the members are passively governed, for to the Jewish mind the heart was the seat of the intellect, not the head. See HEART.
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; Deu 33:16; Jdg 9:57; 1Sa 25:39; 2Ch 6:23; Eze 9:10; Eze 11:21; Eze 16:43; Eze 22:31). For this reason hands are placed upon the head of a person on which blessings are being invoked (Gen 48:14, Gen 48:17, Gen 48:18; Mat 19:15) and upon the sacrificial animal upon which sins are laid (Exo 29:15; Lev 1:4; Lev 4:29, Lev 4:33). Responsibility for a deed is also said to rest on the head of the doer (2Sa 1:16; 2Sa 3:29; 1Ki 8:32; Psa 7:16; Act 18:6). The Bible teaches us to return good for evil (Mat 5:44), or in the very idiomatic Hebrew style, to heap coals of fire upon (the) head of the adversary (Pro 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, Rom 12:19, Rom 12:21). The Jew was inclined to swear by his head (Mat 5:36), as the modern Oriental swears by his beard. The head is said to be under a vow (Num 6:18, Num 6:19; Act 18:18; Act 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 Deu 14:1; Amo 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 (Psa 23:5; Psa 92:10; Heb 1:9) was a sign of joy and hospitality, while the covering of the head (2Sa 15:30; Est 6:12; Jer 14:3), putting the hand upon the head (2Sa 13:19) and putting earth, dust or ashes upon it (Jos 7:6; 1Sa 4:12; 2 Sam 12; 2Sa 13:19; Lam 2:10; compare Amo 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 (1Co 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 tallth or prayer shawl, while women were considered sufficiently covered by their long hair (1Co 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 (Psa 68:21) is synonymous with complete destruction. To shake or wag the head (Psa 22:7; Psa 44:14; Psa 64:8; Jer 18:16; Jer 48:27; Lam 2:15; Mat 27:39; Mar 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).
Fuente: International Standard Bible Encyclopedia
Head
As the head is the topmost part of the human body, it came derivatively to signify that which is highest, chief, the highest in position locally being regarded as highest in office, rank, or dignity: whence, as the head is the center of the nervous system, holds the brain, and stands above all the other parts, Plato regarded it as the seat of the deathless soul; and it has generally been considered as the abode of the intellect or intelligence by which man is enlightened and his walk in life directed; while the heart, or the parts placed near it, have been accounted the place where the affections lie (Gen 3:15; Psa 3:3; Ecc 2:14). The head and the heart are sometimes taken for the entire person (Isa 1:5). Even the head alone, as being the chief member, frequently stands for the man (Pro 10:6). The head also denotes sovereignty (1Co 11:3). Covering the head, and cutting off the hair, were signs of mourning and tokens of distress, which were enhanced by throwing ashes on the head, together with sackcloth (Amo 8:10; Job 1:20; Lev 21:5, Deu 14:1; 2Sa 13:19; Est 4:1); while anointing the head was practiced on festive occasions, and considered an emblem of felicity (Ecc 9:8; Psa 23:5; Luk 7:46). It was usual to swear by the head (Mat 5:36).
1. Ethiopian; 2. Mongolian; 3. Caucasian; 4. Malay; 5. American
The general character of the human head is such as to establish the identity of the human race, and to distinguish man from every other animal. At the same time different families of mankind are marked by peculiarities of construction in the head, which, though in individual cases, and when extremes are compared together, they run one into the other to the entire loss of distinctive lines, yet are in the general broadly contrasted one with the other. These peculiarities in the structure of the skull give rise to and are connected with other peculiarities of feature and general contour of face. In the union of cranial peculiarities with those of the face certain clear marks are presented, by which physiologists have been able to range the individuals of our race into a few great classes, and in so doing to afford an unintentional corroboration of the information which the Scriptures afford regarding the origin and dispersion of mankind. Physiologists have established five classes of heads, corresponding with five great families. 1. The Caucasian family, comprising the nations of Europe, some of the Western Asiatics, etc. have the head of the most symmetrical shape, almost round, the forehead of moderate extent, the cheek bones rather narrow, without any projection, but a direction downwards from the molar process of the frontal bone; the alveolar edge well rounded; the front teeth of each jaw placed perpendicularly; the face of oval shape, straight, features moderately prominent; forehead arched; nose narrow, slightly arched; mouth small; chin full and round. 2. The second is the Mongolian variety. 3. Ethiopian. 4. Malay and South Sea Islanders. 5. American. The description of their peculiarities may be found in Prichard’s Researches into the Physical History of Man 1:2 nd edition, vol. 1, p. 167, sq.
Fuente: Popular Cyclopedia Biblical Literature
Head
Besides the common use of this as ‘chief,’ referring to the heads of families and heads of tribes, the word was used symbolically of government and power, as when God declared that the Seed of the woman should bruise the serpent’s ‘head.’ Gen 3:15. In the N.T. the term is employed for the relative position of man in nature, and of Christ and of God: the head of the woman is the man; the head of every man is Christ; and the head of Christ is God. 1Co 11:3. In another connection Christ is the head of the church, Eph 5:23; Col 1:18; and He is head over all things to the church. Eph 1:22; Col 2:10. As head of the church Christ removes entirely every other controlling or guiding authority. As the head of a man guides and controls his body, so Christ has the complete control over His church.
In Rev 12:3 the ‘head’ symbolises a form of power or kingdom; and in Rev 17:3; Rev 17:9, the seven heads are seven mountains on which the woman sitteth, representing Rome, which was commonly described as built upon seven hills, and the woman signifies Papal Rome.
Fuente: Concise Bible Dictionary
Head
Shaven when vows were taken
Act 21:24
Diseases of
Isa 3:17
Anointed
Lev 14:18; Lev 14:29
Fuente: Nave’s Topical Bible
HEAD
Head in general, as being the governing part of man, always implies rule: and therefore the symbols about the head must shew the qualities and extent of the power to rule. Accordingly, diadems, , are constantly the symbols of an imperial or autocratorical power,f1 extending itself upon all sorts of power, civil and ecclesiastical; as in Rev 13:1, “Upon the horns ten diadems;” and chap. xix. 12; ” On his head many diadems.”
, translated crowns, are symbols of an inferior feudatory or delegated power; so that there is the same difference between them and diadems, as there is between a royal or imperial crown, and a coronet. In Scripture it is the symbol of the spiritual victory and glory of the saints; as in 2Ti 4:8; Rev 2:10, and Rev 4:4.
The crown or coronet is by the Indian Interpreter, c. 247, explained of the second person to the king, or the prime minister of state. So that the crown or coronet is the symbol of judicial power and dominion inferior to the supreme. It is also the symbol of victory and reward; it being customary for conquerors to be crowned.
The head of a people signifies their king or chief governor; the heads of a people their princes or magistrates.
When a body politic comes under the symbol of an animal!, and is so considered as one body, the head thereof by the rule of analogy is its capital city. Thus in Isa 7:8-9, a capital city is a head, and taken for all the territories belonging to it. And the Roman authors f2 affected to call Rome the head of the world. By the same rule, cities, inferior to the general head, are themselves capital cities, and therefore heads to their respective provinces.
To have a great head portends principality and empire.f3
For the hair of the head, see HAIR.
F1 See Hesychius in voc. . Barn. Brisson. de Regno Persico L. i. 7. 33, 34.
F2 Ovid. Met. L. xv. ver. 435. T. Liv. Hist. L. xxi. c. 30. Mlin. N. Hist. L. iii. c. 5. Val. Max. L. viii. c. 14.
F3 Artem. L. i. c. 18.
Fuente: A Symbolical Dictionary
Head
besides its natural significance, is used (a) figuratively in Rom 12:20, of heaping coals of fire on a “head” (see COALS); in Act 18:6, “Your blood be upon your own heads,” i.e., “your blood-guiltiness rest upon your own persons,” a mode of expression frequent in the OT, and perhaps here directly connected with Eze 3:18, Eze 3:20; Eze 33:6, Eze 33:8; see also Lev 20:16; 2Sa 1:16; 1Ki 2:37; (b) metaphorically, of the authority or direction of God in relation to Christ, of Christ in relation to believing men, of the husband in relation to the wife, 1Co 11:3; of Christ in relation to the Church, Eph 1:22; Eph 4:15; Eph 5:23; Col 1:18; Col 2:19; of Christ in relation to principalities and powers, Col 2:10. As to 1Co 11:10, taken in connection with the context, the word “authority” probably stands, by metonymy, for a sign of authority (RV), the angels being witnesses of the preeminent relationship as established by God in the creation of man as just mentioned, with the spiritual significance regarding the position of Christ in relation to the Church; cp. Eph 3:10; it is used of Christ as the foundation of the spiritual building set forth by the Temple, with its “corner stone,” Mat 21:42; symbolically also of the imperial rulers of the Roman power, as seen in the apocalyptic visions, Rev 13:1, Rev 13:3; Rev 17:3, Rev 17:7, Rev 17:9.
Fuente: Vine’s Dictionary of New Testament Words
Head
This word has several significations, beside its natural one, which denotes the head of a man. It is sometimes used in Scripture for the whole man: Blessings are upon the head of the just, Pro 10:6.; that is, upon their persons. God says of the wicked, I will recompense their way upon their head, Eze 9:10. It signifies a chief or capital city: The head of Syria is Damascus, Isa 7:8. It denotes a chief or principal member in society: The Lord will cut off from Israel head and tail. The ancient and honourable, he is the head, Isa 9:14-15. The seed of the woman shall bruise the head of the serpent, Gen 3:15; that is, Christ Jesus, the blessed seed of the woman, shall overthrow the power, policy, and works of the devil. The river in paradise was divided into four heads or branches. In times of grief, the mourners covered their heads: they cut and plucked off their hair. Amos, speaking of unhappy times, says, I will bring baldness upon every head, Amo 8:10. In prosperity, they anointed their heads with sweet oils: Let thy head lack no perfumed ointment, Ecc 9:8. To shake the head at any one, expresses contempt: The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee, Isa 37:22.
Head is taken for one that hath rule and preeminence over others. Thus God is the head of Christ; as Mediator, from him he derives all his dignity and authority. Christ is the only spiritual head of the church, both in respect of eminence and influence; he communicates life, motion, and strength to every believer. Also the husband is the head of his wife, because by God’s ordinance he is to rule over her, Gen 3:16; also in regard to pre- eminence of sex, 1Pe 3:7, and excellency of knowledge, 1Co 14:35. The Apostle mentions this subordination of persons in 1Co 11:3 : But I would have you know, that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. The stone which the builders rejected was made the head of the corner, Psa 118:22. It was the first in the angle, whether it were disposed at the top of that angle to adorn and crown it, or at the bottom to support it. This, in the New Testament is applied to Christ, who is the strength and beauty of the church, to unite the several parts of it, namely, both Jews and Gentiles together.
Fuente: Biblical and Theological Dictionary
Head
This word is used as a type of many and varies things in the Scriptures. Since it occurs so often, and in so many ways, it will not be possible to give all the Scripture references pertaining to it. The typical meanings most used are presented with a few Scriptures as examples.
Gen 3:15 (b) This is a type of the utter defeat that shall be brought upon Satan by the Lord JESUS CHRIST.
Gen 49:26 (a) This type is used to represent the superiority of this great man of GOD. He was to receive the best of GOD’s blessings above his brethren, as in the dream the sheaves bowed down to his sheaf, and the stars made obeisance to him. (See Deu 33:16).
Exo 29:10 (a) The figure in this case indicates that the entire animal is to be taken as an offering, as the head is the important and directing power of the body. (See Lev 4:4; Lev 8:14).
Deu 28:44 (b) By this figure we understand that the nations were to rule over Israel and the people of Israel were to be slaves to their neighbors.
Jos 2:19 (b) The type in this passage is one that is quite often used throughout the Scriptures indicating that the whole person is to blame and is guilty in the sin that is committed. The head is taken as a type of the entire person, his body, soul and spirit. (See 1Sa 25:39; 2Sa 1:16; 2Ch 6:23).
2Sa 1:2 (c) The placing of earth upon the head was a sign of deep grief, sorrow, shame and humiliation. It was commonly practiced by the Israelites and by others. (See 2Sa 15:32; Jos 7:6).
2Sa 22:44 (2). This passage is evidently a type or picture of the crowning glory of the Lord JESUS. David often speaks in this manner about the Messiah. CHRIST is to be supreme, He is to be the sovereign over all the creation. The word is used often about the Saviour in His glory, grandeur and majestic power.
2Ki 2:3 (c) The type is used in this place to describe the leadership of Elijah over Elisha. Elisha was subservient to Elijah. His life was directed by Elijah. Now the master of Elisha was to be taken away from him.
2Ki 19:21 (b) Here we see a picture of the contempt with which Assyria was to be held by Israel. GOD compares Israel to a weak young woman, and her attitude as that of showing perfect disdain for the great nation and army of Assyria. (See also Isa 37:22).
2Ki 25:27 (c) This is a beautiful way of saying that the imprisoned king was released from his confinement, and was given, just out of courtesy, a throne on which to sit in Babylon. No power accompanied this honor, it was only a mark of the king’s favor.
Psa 3:3 (c) By this figure David is expressing his belief in the GOD of Heaven, and his confidence that his GOD would restore him to his throne.
Psa 22:7 (c) This action on the part of those who surrounded the Cross indicated their contempt of the Lord JESUS. It showed how they despised Him in their hearts.
Psa 23:5 (b) David uses this type to show that GOD Himself had made CHRIST the Lord of Heaven and earth, a King and a Priest. It also indicates that David gave GOD the credit for making him the King of Israel.
Psa 24:7 (b) This picture is taken from the records of wars. When the conqueror came back to the walled city the gate of the city was raised to admit the victor. So David is describing the return to glory of the Lord JESUS after His success at Calvary.
Psa 44:14 (b) This action on the part of the nations among whom Israel is scattered indicates their contempt of the Jew. These unfortunate people throughout the world are the objects of derision, and this is indicated by the action mentioned.
Psa 60:7 (c) This strange passage may mean that GOD’s constant acts of forgiveness toward Ephraim, and the many times He restored the nation to a place of prominence prove the character of GOD, and magnified His righteous acts and judgments.
Psa 68:21 (b) Here we see a type of the complete mastery that GOD would have over the enemies of Israel.
Psa 110:7 (a) This type asserts without question that CHRIST JESUS will be on the throne of the world and will rule and reign without competition.
Pro 25:22 (a) There was a custom in Palestine which is referred to by this type. When the fire in one home went out, the friend would go to a neighbor carrying an earthen vessel on the head, and would borrow a few coals of fire with which to rekindle his own fire. If the neighbor was unusually kind, he would not give his unfortunate neighbor just a few coals, but would give him a good quantity. These would be carried back in the vessel on the head. The Lord takes advantage of this custom to remind us that when our neighbor is in an unfortunate position mentally or otherwise, we are to be unusually kind and liberal with him. Then he will find it difficult to hold a grudge against one who has been so helpful. (See Rom 12:20).
Son 2:6 (c) A figure of the tender love of the Lord JESUS for His church. (See also Son 8:3).
Son 5:2 (c) This probably is a picture of the diligence and constancy of the Lord JESUS in serving His people, the Church, all day and night.
Son 5:11 (c) The beautiful purity of CHRIST, as well as His supreme value, are represented in this picture. The same figure was used in regard to the image which Nebuchadnezzar saw and in which he was the head of gold. This indicated that his kingdom and his own personal self were to he the finest, the greatest, the most powerful of all kingdoms mentioned or represented by the image. So CHRIST JESUS and His kingdom, His Gospel, His business, and everything connected with Him is supreme purity, marvelous power and magnificence.
Son 7:5 (c) Here CHRIST JESUS is represented as being the supreme authority and power, having the ascendancy over all others. Carmel is probably the greatest mountain ridge in Palestine. It was on this peak that Elijah and Elisha saw the mighty power of GOD, and the enemies of GOD saw the wrath of GOD, as well as His wonderful display of vengeance. CHRIST JESUS embodies all the fullness of the Godhead bodily. To Him has been given all judgment. Because of this He is likened to Mount Carmel.
Isa 1:5 (a) This is a type of the mind and the thoughts. The Lord is telling us that all the thoughts, plans and meditations of His people were evil, therefore their hearts or their feelings were evil as well.
Isa 59:17 (a) GOD has in a wonderful way made provision in CHRIST JESUS for projecting the thoughts which emanate from the mind. CHRIST is our salvation. As we put on CHRIST He turns our thoughts to heavenly things, and enables us to think GOD’s thoughts after Him. (See Eph 6:17).
Dan 2:38 (a) This is a type of Nebuchadnezzar and his kingdom, which was more excellent than any of the other world kingdoms that would follow.
Hab 3:13 (a) By this figure the Lord is informing us that He will destroy the leaders of His enemies so that their kings and their captains will go down in utter defeat. It may also be taken as a prophecy of the destruction of Satan.
Mat 21:42 (a) CHRIST is the chief of all Christians. He is the originator, the designer and the builder of His church. All the structure of GOD’s church rests on JESUS CHRIST, His Word, His work, and His character. Any building outside of CHRIST is a structure on sinking sand. (See Mar 12:10; Luk 20:17; Act 4:11; 1Pe 2:7).
Mat 27:39 (b) This action indicated the derision of the people against the Saviour. It showed that they held Him in contempt. (See Mar 15:29).
Luk 7:38 (a) This is a type of great humility for the hair of the woman is her glory. She took that which was most precious to her, that which marked her beauty and her sweetness, bowed her head at JESUS’ feet, and wiped the tears with her hair. By this act she revealed her utter humiliation in His presence, and her trust in Him.
Luk 21:28 (b) This is a picture of victory, joy and anticipated blessing. It is a figure that represents courage, hope and expectancy.
Joh 13:9 (b) Evidently Peter wanted his thoughts, his works, and his walk to be, all of them, cleansed by our precious Lord. The feet represent the walk, the hands represent the work, and the head represents the will. Peter would have all of this in complete submission and subjection to His blessed Lord.
1Co 11:3-4 (a) The Lord JESUS is the sovereign Master of every Christian, and also of the Church. In the home, and a godly home is intended in this passage, the man is the authority in charge but not as a “boss,” but rather as a leader and guide for the family. The Lord JESUS came as a servant of GOD, though He Himself was GOD and so He followed out all the will, plan, and purpose of GOD, His Father.
1Co 12:21 (a) Here we see a picture of Christian relationships. The leader of the church, or the pastor, cannot get along without the janitor, the organist, the usher, and all the other various members of the church.
Eph 1:22 (a) This figure represents the Lord JESUS as the reigning power in the church. His Word is supreme, His will is sovereign. Every other person who claims to be a lord over the church is a usurper, a traitor to CHRIST, and a curse to men. (See Eph 4:15; Eph 5:23; Col 1:18; Col 2:10).
Col 2:19 (a) This is a true type of CHRIST JESUS, the founder, the leader, and the Lord of the church.
Rev 1:14 (a) By this we learn of the age of our Lord JESUS who was “from the beginning,” and who is the “Ancient of days.” We learn from this that the Lord JESUS has eternal experience, good judgment, wonderful discretion, and therefore knows exactly what to do under every circumstance.
Rev 9:7 (a) Here we see a type of the host of warriors led by men who have received their power from GOD to punish the inhabitants of the earth.
Rev 13:1 (a) This hydra-headed monster represents the antichrist. The seven heads probably represent the seven hills of Rome from which there emanates the tremendous power of the great apostate church. It seems from this figure that the antichrist will emerge from the Roman power under the leadership of ten mighty men, and that by these the world will be brought into complete subjection with the exception of GOD’s people who refuse to thus bow.
Rev 17:9 (a) We are told quite plainly here the meaning of this type. The Roman power is situated on seven hills, and is already ruling with despotism and cruelty over many millions of helpless subjects.