Head-dress

Not in common use among the Hebrews. It is first mentioned in Ex. 28:40 (A.V., “bonnets;” R.V., “head-tires”). It was used especially for purposes of ornament (Job 29:14; Isa. 3:23; 62:3). The Hebrew word here used, tsaniph, properly means a turban, folds of linen wound round the head. The Hebrew word peer, used in Isa. 61:3, there rendered “beauty” (A.V.) and “garland” (R.V.), is a head-dress or turban worn by females (Isa. 3: 20, “bonnets”), priests (Ex. 39:28), a bridegroom (Isa. 61:10, “ornament;” R.V., “garland”). Ezek. 16:10 and Jonah 2:5 are to be understood of the turban wrapped round the head. The Hebrew shebisim (Isa. 3:18), in the Authorized Version rendered “cauls,” and marg. “networks,” denotes probably a kind of netted head-dress. The “horn” (Heb. keren) mentioned in 1 Sam. 2:1 is the head-dress called by the Druses of Mount Lebanon the tantura.

HEAD'-DRESS, Hats were unknown to the Hebrews. The attempt of Jason to introduce them was regarded as a grievance, 2 Mace. 4:12. "Coverings for the head were not in ordinary use. Thus, it was a token of mourning to cover the head, 2 Sam 15:30; Jer 14:3-4, and the mantle seems to have been employed for the purpose, 1 Kgs 19:13. The head-dresses that were then used Head-dress of Assyrian King and Queen. (From Nineveh Marbles.) were rather for ornament. This was specially the case with the high priest's mitre and the 'bonnets' of the ordinary priests, which are expressly said to have been 'for glory and for beauty.' Ex 28:36-40. And those which were intended by the Hebrew words tzaniph and peer seem to have been worn only by eminent persons or on festive occasions. The former word implies wrapping around, after the fashion of a turban; it is described as used by men, Job 29:14 Syrian Head-dresses. Damascus. (Ayre.) (in our version 'diadem'); by women, Isa 3:23 ('hoods'); as belonging to kings, Isa 62:3 ('diadem'); to the high priest, Zech 3:5 ('mitre'). The latter, peer, conveying the idea of ornament or beauty, is said to have been worn by priests, Ex 39:28; Eze 44:18 ('bonnets'), by females, Isa 3:20, by a bride-groom, Isa 61:10, and by others in gala-dress. Isa 61:3;Eze 24:17, 1 Chr 24:23."— Ayre. The Assyrian head-dress is described in Eze 23:15 as consisting of a high turban. The word rendered "hats" in Dan 3:21 properly applies to a cloak.

HEAD'-DRESS, Hats were unknown

to the Hebrews. The attempt of Jason to introduce them was regarded as a grievance, 2 Mace. 4:12. "Coverings for the head were not in ordinary use. Thus, it was a token of mourning to cover the head, 2 Sam 15:30; Jer 14:3-4, and the mantle seems to have been employed for the purpose, 1 Kgs 19:13. The head-dresses that were then used Head-dress of Assyrian King and Queen. (From Nineveh Marbles.) were rather for ornament. This was specially the case with the high priest's mitre and the 'bonnets' of the ordinary priests, which are expressly said to have been 'for glory and for beauty.' Ex 28:36-40. And those which were intended by the Hebrew words tzaniph and peer seem to have been worn only by eminent persons or on festive occasions. The former word implies wrapping around, after the fashion of a turban; it is described as used by men, Job 29:14 Syrian Head-dresses. Damascus. (Ayre.) (in our version 'diadem'); by women, Isa 3:23 ('hoods'); as belonging to kings, Isa 62:3 ('diadem'); to the high priest, Zech 3:5 ('mitre'). The latter, peer, conveying the idea of ornament or beauty, is said to have been worn by priests, Ex 39:28; Eze 44:18 ('bonnets'), by females, Isa 3:20, by a bride-groom, Isa 61:10, and by others in gala-dress. Isa 61:3;Eze 24:17, 1 Chr 24:23."— Ayre. The Assyrian head-dress is described in Eze 23:15 as consisting of a high turban. The word rendered "hats" in Dan 3:21 properly applies to a cloak.