HAGGEDOLIM

once set up the altar of the Lord (Ezr 3'), and In the foUowing year laid the foundation of the Temple (S'-'"). The work, however, was almost immediately suspended through the opposition of the Samaritans (i.e. the semi-pagan colonists of what had once been the Northern Kingdom, 2 K IT^*-"), whose wish to co-operate had been refused (Ezr 4'-'); and, this external obstruction being reinforced by indifference on the part of the Jews themselves (Hag 1*), the site of the Temple remained a waste for a period of 15 years. But in the second year of Darius (b.c. 520), Haggai, aided by Zeohariah (who was probably his junior), exhorted his countrymen to proceed with the rebuilding; and as the result of his exertions, in the sixth year of Darius (b.c. 516) the Temple was finished (Ezr 6").

2. The book. — The prophecies of Haggai consist of four sections, delivered at three different times.

(1) Ch. 1, on the 1st day of the 6th month (Aug.-Sept.), ia the prophet's explanation of the prevalent scarcity, which (like the famines mentioned in 2 S 21 and 1 K 17. 18) is accounted for by human sin, the people being more concerned to beautify their own dwellings than to restore the house of the Lord. The admonition, coupled with a promise of Divine assistance, had its effect, and the work of reconstruction was renewed.

(2) Ch. 2i-», on the 21st day of the 7th month (Sept.-Oct.), has in view the discouragement experienced when the old men who had seen the glory of the first Temple contrasted with it the meanness of the second: the prophet declares that within a short while the wealth of the nations will be gathered into the latter (cf . Is 60), and its splendour will eventually exceed that of its predecessor. Haggai's anticipations were perhaps connected with the disturbances among the Persian subject States in the beginning of Darius' reign. The downfall of the Persian rule, which they threatened, might be expected, like the previous overthrow of Babylon by CJyrus, to redound to the advantage of

(3) Ch. 210-19, on the 24th of the 9th month (Nov.-Dec), is a further attempt to explain the reason of the continued distress, and to raise hopes of its removal. The people's sacrifices and exertions cannot (it is con-tended) at once counteract the effects of their previous neglect, for the ruinous state of the Temple is a more penetrating source of pollution than holy things and acts are of sanctification; but henceforth the Lord's blessing will attend them (cf. Zee 8'-'*).

(4) Ch. 2'°-2', on the same day as the preceding, is an address to Zerubbabel, who in the impending com-motion will be preserved by the Lord as a precious signet-ring (cf. Ca 8«, and contrast Jer 22»).

The Book of Haggai reflects the condition of its age, and offers a contrast to the earlier prophets in the absence of any denunciation of idolatry, the practice of which had been largely eradicated from the Jews of the Exile by their experiences. It resembles the proph-ecies of Zechariah and Malachi (both post-exilic) in laying more stress upon the external side of religion than do the pre-exilic writings. But, unlike the books of Zechariah and Malachi, it does not contain any rebuke of moral and social offences, but is devoted to the single purpose of promoting the rebuilding of the Temple, which was then essential to the maintenance of Israel's religious purity. The style of Haggai is plain and unadorned, and is rendered rather monotonous by the reiteration of certain phrases (especially 'saith the Lord of hosts'). G. W. Wade.

HAGCrEDOLm (RV and AVm: AV and RVm 'the great men'). — Father of Zabdiel (Neh 11").

HA6GI ('born on a festival').— Son of Gad, Gn 46", Nu 2615 (p); patronymic, Haggites, Nu 26i'.

HAGGIAH ('feast of J"'). — A Levite descended from Merari (1 Ch 6'»).

HAGGITES.— See Haqgi.

HAIR

HAGGITH ('festal').— The mother of Adonijah (2 S 3<, 1 K 1« 2i»).

HAGIOGRAPHA.— See Canon of OT, § 8.

HAGRI. — Father of Mibhar, one of David's heroes (1 Ch 11»»). The parallel passage, 2 S 23", reads 'of Zobah, Bani the Gadite,' which is probably the correct text.

HAGRITE. — Jaziz the Hagrite was 'over the flocks' of king David (1 Ch 27"). See next article.

HAGBITES, HAGABITES, HAGARENES.— Atribe of Arabian or Aramaean origin inhabiting territory to the east of Gilead. Twice they were the object of campaigns by the trans-Jordanic Israelite tribes, by whom they were crushingly defeated and expelled from their land (1 Ch S'- "■ *"). Because the name appears only in very late passages, Bertheau and others have conjectured that it was a late appellation tor Bedouin in general. It has been supposed to mean ' Descendants of Hagar — hence to be synonymous with ' Ishmaelites.' But this is unhkely, since the Hagrites are named along with other tribes which,' according to this theory, they included. The Hagrites are mentioned among a group of Aramsean tribes in an inscription of Tiglath-pileser in.

W. M. Nebbit.

HAHIROTH.— See Pi-hahiroth.

WATT. — -Spo Plagdeb of Egypt.

HAIR.— The usual word in OT is star, in NT thrix. Black hair was greatly admired by the Hebrews (Ca 4i 5" 7'). Women have always worn the hair long, baldness or short hair being to them a disgrace (Is S», Ezk 16', 1 Co 1115, Rev 9'). Absalom's hair was cut once a year (2 S 1^; cf. rules for priests, Ezk 4^'), but men seem to have worn the hair longer than is seemly among us (Ca 5^- "). In NT times it was a shame for a man to have long hair (1 Co ll"). This probably never applied to the Arabs, who still wear the hair in long plaits. The locks of the Nazirite were, of course, an exception (Jg 16i» etc.). The Israelites were forbidden to cut the comers of their hair (Lv 19" 21'). In neighbouring nations the locks on the temples, in front of the ears, were allowed to grow in youth, and their removal was part of certain idolatrous rites connected with puberty and initiation to manhood. These peoples are referred to as those that ' have the corners polled' (Jer 92= RV). The practice was prob-ably followed by Israel in early times, and the prohibi-tion was required to distinguish them from idolaters. One curious result of the precept is seen among the orthodox Jews of to-day, who religiously preserve the love-locks which, in the far past, their ancestors re-Ugiously cut.

The Assyrians wore the hair long (Herod, i. 195). In Egypt the women wore long hair. 'The men shaved both head and beard (Gn 41"), but they wore imposing wigs and false beards, the shape of the latter indicating the rank and dignity of the wearer (Herod, ii. 36, iii. 12; Wilk. Aiw. Egyp. ii. 324, etc.). Josephus says that young gallants among the horsemen of Solomon sprinkled gold dust on their long hair, 'so that their heads sparkled with the reflexion of the sunbeams from the gold' (Ant. viii. vii. 3). Jezebel dressed her hair (2 K 9'"). Judith arranged her hair and put on a head-dress (Jth 10'). St. Paul deprecates too much attention to ' braided hair' (1 Ti 2», cf . 1 P 3'). Artificial curls are mentioned in Is 3M. The fillet of twisted silk or other material by which the hair was held in position stands for the hair itself in Jer 7". Combs are not mentioned in Scripture; but they were used in Egypt (Wilk. op. cit. ii. 349), and were doubtless well known in Palestine. The barber with his razor appears in Ezk 51 (cf . Chagiga 4b, Shab, § 6). Herod the Great dyed his hair black, to make himself look younger (Jos. Ant. xvi. viii. 1). We hear of false hair only once, and then it is used as a disguise (i&., Vit, 11). Light ornaments of

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