The harmonious combination of qualities that is pleasing to see. Archaeological materials (objects or remains from the past) indicate that the ancient Hebrews were concerned more with usefulness than with beauty. Hebrew pottery, for example, was generally more bulky than Canaanite pottery. Yet such artifacts (objects used in the past) do not mean that the Hebrews did not have an appreciation for beauty.
The Old Testament speaks of God’s creation as beautiful (Genesis 2:9; Job 26:13; Psalm 19:1–6; Song of Solomon 6:10). The land of Canaan is a “desirable land” (Jeremiah 3:19). Jerusalem is called “beautiful” (Isaiah 52:1; Lamentations 2:15), as is one of its temple gates (Acts 3:2, 10). The Hebrew people admired the wild beauty of the Lebanon mountain range (Psalm 104:16; Isaiah 60:13). The Canaanite city of Tirzah, King Baasha’s capital in the northern kingdom (1 Kings 15:33), was so named for its attractive location. The name "Tirzah" comes from the Hebrew word for "beauty."
Although the Hebrews did not exalt the human form as did the ancient Greeks, the Old Testament does idealize physical attractiveness. A bride’s beauty is described expressively by her bridegroom in love lyrics in Song of Songs 4:1–15; 6:4. Such praise of the bride may have been a traditional feature of Israelite weddings. Several women prominent in the Old Testament are described as beautiful (Genesis 29:17; 2 Samuel 11:2; Esther 2:7). But sensual beauty was secondary to hard work, resourcefulness, and traditional piety in a woman (Proverbs 31:10–31). Several men were also known for their physical attractiveness—for example, David (1 Samuel 16:12) and Absalom (2 Samuel 14:25). Cosmetics, jewelry, and other accessories were used to enhance female beauty in Old Testament times. The prophet Isaiah listed such items (Isaiah 3:18–24), and Ezekiel mentioned cosmetic practices current in his day (Ezekiel 16:10–13). Israelite worship was beautiful, too, with the high priest’s elaborate ceremonial robes designed for glory and beauty (Exodus 28:2, 40).
The concept of beauty is applied also to God in the Old Testament. The Lord’s favor is called his “beauty” (Psalm 90:17). Isaiah recorded God’s promise to give his people “beauty for ashes” (Isaiah 61:3). The psalmist expressed a desire to spend time in the temple enjoying the Lord’s beauty, his “incomparable perfections” (Psalm 27:4, New Living Translation). Isaiah described God as a “diadem of splendor” to the Israelite remnant (Isaiah 28:5), those who would remain faithful to God. The Messiah (God's anointed one) was spoken of as a beautiful king (33:17). Thus in the Old Testament, the concept of beauty had a deeper meaning than simply physical attractiveness. It became a theological concept affirming God’s essential glory.
The New Testament urges Christ’s followers to live lives that will “adorn” the teaching of the Savior, making it attractive to nonbelievers (Titus 2:10). Those who preach the gospel of Christ are spoken of as beautiful (Romans 10:15). The apostles Paul and Peter warned women against being satisfied with outward beauty (1 Timothy 2:9–10), reminding them that beautiful character is the true adornment of godliness (1 Peter 3:3–5). The beauty of the believer’s final home in heaven is reflected in the description of the “new Jerusalem” as a bride and in the symbolism of treasured precious stones of ancient times (see Revelation 21–22).