Halt
- lame on the feet (Gen. 32:31; Ps. 38:17). To "halt between two opinions"
(1 Kings 18:21) is supposed by some to be an expression used in "allusion to birds,
which hop from spray to spray, forwards and backwards." The LXX. render the expression
"How long go ye lame on both knees?" The Hebrew verb rendered "halt" is used of
the irregular dance ("leaped upon") around the altar (ver. 26). It indicates a
lame, uncertain gait, going now in one direction, now in another, in the frenzy
of wild leaping. Ham - warm, hot, and hence the
south; also an Egyptian word meaning "black", the youngest son of Noah (Gen. 5:32;
comp. 9:22,24). The curse pronounced by Noah against Ham, properly against Canaan
his fourth son, was accomplished when the Jews subsequently exterminated the Canaanites.
One of the most important facts recorded in Gen. 10 is the foundation of the
earliest monarchy in Babylonia by Nimrod the grandson of Ham (6, 8, 10). The primitive
Babylonian empire was thus Hamitic, and of a cognate race with the primitive inhabitants
of Arabia and of Ethiopia. (See ACCAD.)
The
race of Ham were the most energetic of all the descendants of Noah in the early
times of the post-diluvian world.
Haman - (of Persian
origin), magnificent, the name of the vizier (i.e., the prime minister) of the
Persian king Ahasuerus (Esther 3:1, etc.). He is called an "Agagite," which seems
to denote that he was descended from the royal family of the Amalekites, the bitterest
enemies of the Jews, as Agag was one of the titles of the Amalekite kings. He
or his parents were brought to Persia as captives taken in war. He was hanged
on the gallows which he had erected for Mordecai the Jew (Esther 7:10). (See ESTHER.)
Hamath
- fortress, the capital of one of the kingdoms of Upper Syria of the same
name, on the Orontes, in the valley of Lebanon, at the northern boundary of Palestine
(Num. 13:21; 34:8), at the foot of Hermon (Josh. 13:5) towards Damascus (Zech.
9:2; Jer. 49:23). It is called "Hamath the great" in Amos 6:2, and "Hamath-zobah"
in 2 Chr. 8:3.
Hamath, now Hamah, had an Aramaean population, but Hittite monuments
discovered there show that it must have been at one time occupied by the Hittites.
It was among the conquests of the Pharaoh Thothmes III. Its king, Tou or Toi,
made alliance with David (2 Sam. 8:10), and in B.C. 740 Azariah formed a league
with it against Assyria. It was, however, conquered by the Assyrians, and its
nineteen districts placed under Assyrian governors. In B.C. 720 it revolted under
a certain Yahu-bihdi, whose name, compounded with that of the God of Israel (Yahu),
perhaps shows that he was of Jewish origin. But the revolt was suppressed, and
the people of Hamath were transported to Samaria (2 Kings 17:24, 30), where they
continued to worship their god Ashima. Hamah is beautifully situated on the Orontes,
32 miles north of Emesa, and 36 south of the ruins of Assamea.
The kingdom
of Hamath comprehended the great plain lying on both banks of the Orontes from
the fountain near Riblah to Assamea on the north, and from Lebanon on the west
to the desert on the east. The "entrance of Hamath" (Num. 34:8), which was the
north boundary of Palestine, led from the west between the north end of Lebanon
and the Nusairiyeh mountains.
Hamath-zobah - fortress
of Zobah, (2 Chr. 8:3) is supposed by some to be a different place from the foregoing;
but this is quite uncertain.
Hammath - warm springs,
one of the "fenced cities" of Naphtali (Josh. 19:35). It is identified with the
warm baths (the heat of the water ranging from 136 degrees to 144 degrees) still
found on the shore a little to the south of Tiberias under the name of Hummam
Tabariyeh ("Bath of Tiberias").
Hammedatha - father
of Haman, designated usually "the Agagite" (Esther 3:1, 10; 8:5).
Hammelech
- the king's, the father of Jerahmeel, mentioned in Jer. 36:26. Some take
this word as a common noun, "the king", and understand that Jerahmeel was Jehoiakim's
son. Probably, however, it is to be taken as a proper name.
Hammer
- (1.) Heb. pattish, used by gold-beaters (Isa. 41:7) and by quarry-men (Jer.
23:29). Metaphorically of Babylon (Jer. 50:23) or Nebuchadnezzar.
(2.) Heb.
makabah, a stone-cutter's mallet (1 Kings 6:7), or of any workman (Judg. 4:21;
Isa. 44:12).
(3.) Heb. halmuth, a poetical word for a workman's hammer, found
only in Judg. 5:26, where it denotes the mallet with which the pins of the tent
of the nomad are driven into the ground.
(4.) Heb. mappets, rendered "battle-axe"
in Jer. 51:20. This was properly a "mace," which is thus described by Rawlinson:
"The Assyrian mace was a short, thin weapon, and must either have been made of
a very tough wood or (and this is more probable) of metal. It had an ornamented
head, which was sometimes very beautifully modelled, and generally a strap or
string at the lower end by which it could be grasped with greater firmness."
Hammoleketh
- the queen, the daughter of Machir and sister of Gilead (1 Chr. 7:17, 18).
Abiezer was one of her three children.
Hammon - warm
springs. (1.) A town in the tribe of Asher, near Zidon (Josh. 19:28), identified
with 'Ain Hamul.
(2.) A Levitical city of Naphtali (1 Chr. 6:76).
Hammoth-dor
- warm springs, a Levitical city of Naphtali (Josh. 21:32); probably Hammath
in 19:35.
Hamon - See BAAL-HAMON ¯T0000390.
Hamonah
- multitude, a name figuratively assigned to the place in which the slaughter
and burial of the forces of Gog were to take place (Ezek. 39:16).
Hamon-gog
- multitude of Gog, the name of the valley in which the slaughtered forces
of Gog are to be buried (Ezek. 39:11,15), "the valley of the passengers on the
east of the sea."
Hamor - he-ass, a Hivite from
whom Jacob purchased the plot of ground in which Joseph was afterwards buried
(Gen. 33:19). He is called "Emmor" in Acts 7:16. His son Shechem founded the city
of that name which Simeon and Levi destroyed because of his crime in the matter
of Dinah, Jacob's daughter (Gen. 34:20). Hamor and Shechem were also slain (ver.
26).
Hamul - spared, one of the sons of Pharez,
son of Judah (1 Chr. 2:5). His descendants are called Hamulites (Num. 26:21).
Hamutal - kinsman of the dew, the daughter of Jeremiah
of Libnah, wife of king Josiah, and mother of king Jehoahaz (2 Kings 23:31), also
of king Zedekiah (2 Kings 24:18).
Hanameel - whom
God has graciously given, the cousin of Jeremiah, to whom he sold the field he
possessed in Anathoth, before the siege of Jerusalem (Jer. 32:6-12).
Hanan
- merciful. (1.) A Benjamite (1 Chr. 8:23). (2.) One of David's heroes (1
Chr. 11:43). (3.) Jer. 35:4. (4.) A descendant of Saul (1 Chr. 8:38). (5.) One
of the Nethinim (Ezra 2:46). (6.) One of the Levites who assisted Ezra (Neh. 8:7).
(7.) One of the chiefs who subscribed the covenant (Neh. 10:22).
Hananeel
- God has graciously given, a tower in the wall of Jerusalem (Neh. 3:1; 12:39).
It is mentioned also in Jer. 31:38; Zech. 14:10.
Hanani
- God has gratified me, or is gracious. (1.) One of the sons of Heman (1 Chr.
25:4, 25). (2.) A prophet who was sent to rebuke king Asa for entering into a
league with Benhadad I., king of Syria, against Judah (2 Chr. 16:1-10). He was
probably the father of the prophet Jehu (1 Kings 16:7). (3.) Probably a brother
of Nehemiah (Neh. 1:2; 7:2), who reported to him the melancholy condition of Jerusalem.
Nehemiah afterwards appointed him to have charge of the city gates.
Hananiah
- Jehovah has given. (1.) A chief of the tribe of Benjamin (1 Chr. 8:24).
(2.) One of the sons of Heman (1 Chr. 25:4,23). (3.) One of Uzziah's military
officers (2 Chr. 26:11). (4.) Grandfather of the captain who arrested Jeremiah
(Jer. 37:13). (5.) Jer. 36:12. (6.) Neh. 10:23. (7.) Shadrach, one of the "three
Hebrew children" (Dan. 1; 6:7). (8.) Son of Zerubbabel (1 Chr. 3:19, 21). (9.)
Ezra 10:28. (10.) The "ruler of the palace; he was a faithful man, and feared
God above many" (Neh. 7:2). (11.) Neh. 3:8. (12.) Neh. 3:30 (13.) A priest, son
of Jeremiah (Neh. 12:12). (14.) A false prophet contemporary with Jeremiah (28:3,
17).
Hand - Called by Galen "the instrument of
instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15;
1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt.
27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps.
77:2 the correct rendering is, as in the Revised Version, "My hand was stretched
out," etc., instead of, as in the Authorized Version, "My sore ran in the night,"
etc.
The right hand denoted the south, and the left the north (Job 23:9; 1
Sam. 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra
10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right
hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently
mentioned, particularly the right hand, as a symbol of power and strength (Ps.
60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27),
and to pour water on one's hands is to serve him (2 Kings 3:11). The hand of God
is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa.
1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.).
A position at the right hand was regarded as the chief place of honour and power
(Ps. 45:9; 80:17; 110:1; Matt. 26:64).
Handbreadth
- a measure of four fingers, equal to about four inches (Ex. 25:25; 37:12;
Ps. 39:5, etc.).
Handkerchief - Only once in Authorized
Version (Acts 19:12). The Greek word (sudarion) so rendered means properly "a
sweat-cloth." It is rendered "napkin" in John 11:44; 20:7; Luke 19:20.
Handmaid
- servant (Gen. 16:1; Ruth 3:9; Luke 1:48). It is probable that Hagar was
Sarah's personal attendant while she was in the house of Pharaoh, and was among
those maid-servants whom Abram had brought from Egypt.
Handwriting
- (Col. 2:14). The "blotting out the handwriting" is the removal by the grace
of the gospel of the condemnation of the law which we had broken.
Hanes
- a place in Egypt mentioned only in Isa. 30:4 in connection with a reproof
given to the Jews for trusting in Egypt. It was considered the same as Tahpanhes,
a fortified town on the eastern frontier, but has been also identified as Ahnas-el-Medeeneh,
70 miles from Cairo.
Hanging - (as a punishment),
a mark of infamy inflicted on the dead bodies of criminals (Deut. 21:23) rather
than our modern mode of punishment. Criminals were first strangled and then hanged
(Nu. 25:4; Deut. 21:22). (See 2 Sam. 21:6 for the practice of the Gibeonites.)
Hanging (as a curtain). (1.) Heb. masak, (a) before the entrance to the court
of the tabernacle (Ex. 35:17); (b) before the door of the tabernacle (26:36, 37);
(c) before the entrance to the most holy place, called "the veil of the covering"
(35:12; 39:34), as the word properly means.
(2.) Heb. kelaim, tapestry covering
the walls of the tabernacle (Ex. 27:9; 35:17; Num. 3:26) to the half of the height
of the wall (Ex. 27:18; comp. 26:16). These hangings were fastened to pillars.
(3.) Heb. bottim (2 Kings 23:7), "hangings for the grove" (R.V., "for the Asherah");
marg., instead of "hangings," has "tents" or "houses." Such curtained structures
for idolatrous worship are also alluded to in Ezek. 16:16.
Hannah
- favour, grace, one of the wives of Elkanah the Levite, and the mother of
Samuel (1 Sam. 1; 2). Her home was at Ramathaim-zophim, whence she was wont every
year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend
the offering of sacrifices there according to the law (Ex. 23:15; 34:18; Deut.
16:16), probably at the feast of the Passover (comp. Ex. 13:10). On occasion of
one of these "yearly" visits, being grieved by reason of Peninnah's conduct toward
her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed
inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed
her, and misunderstanding her character he harshly condemned her conduct (1 Sam.
1:14-16). After hearing her explanation he retracted his injurious charge and
said to her, "Go in peace: and the God of Israel grant thee thy petition." Perhaps
the story of the wife of Manoah was not unknown to her. Thereafter Elkanah and
his family retired to their quiet home, and there, before another Passover, Hannah
gave birth to a son, whom, in grateful memory of the Lord's goodness, she called
Samuel, i.e., "heard of God." After the child was weaned (probably in his third
year) she brought him to Shiloh into the house of the Lord, and said to Eli the
aged priest, "Oh my lord, I am the woman that stood by thee here, praying unto
the Lord. For this child I prayed; and the Lord hath given me my petition which
I asked of him: therefore I also have granted him to the Lord; as long as he liveth
he is granted to the Lord" (1 Sam. 1:27, 28, R.V.). Her gladness of heart then
found vent in that remarkable prophetic song (2:1-10; comp. Luke 1:46-55) which
contains the first designation of the Messiah under that name (1 Sam. 2:10, "Annointed"
= "Messiah"). And so Samuel and his parents parted. He was left at Shiloh to minister
"before the Lord." And each year, when they came up to Shiloh, Hannah brought
to her absent child "a little coat" (Heb. meil, a term used to denote the "robe"
of the ephod worn by the high priest, Ex. 28:31), a priestly robe, a long upper
tunic (1 Chr. 15:27), in which to minister in the tabernacle (1 Sam. 2:19; 15:27;
Job 2:12). "And the child Samuel grew before the Lord." After Samuel, Hannah had
three sons and two daughters.
Hanniel - grace of
God. (1.) A chief of the tribe of Manasseh (Num. 34:23). (2.) A chief of the tribe
of Asher (1 Chr. 7:39).
Hanun - graciously given.
(1.) The son and successor of Nahash, king of Moab. David's messengers, sent on
an embassy of condolence to him to Rabbah Ammon, his capital, were so grossly
insulted that he proclaimed war against Hanun. David's army, under the command
of Joab, forthwith crossed the Jordan, and gained a complete victory over the
Moabites and their allies (2 Sam. 10:1-14) at Medeba (q.v.).
(2.) Neh. 3:13.
(3.) 3:30.
Hara - mountainous land, a province
of Assyria (1 Chr. 5:26), between the Tigris and the Euphrates, along the banks
of the Khabur, to which some of the Israelite captives were carried. It has not
been identified. Some think the word a variation of Haran.
Haradah
- fright; fear, the twenty-fifth station of the Israelites in their wanderings
(Num. 33:24).
Haran - (1.) Heb. haran; i.e., "mountaineer."
The eldest son of Terah, brother of Abraham and Nahor, and father of Lot, Milcah,
and Iscah. He died before his father (Gen. 11:27), in Ur of the Chaldees.
(2.)
Heb. haran, i.e., "parched;" or probably from the Accadian charana, meaning "a
road." A celebrated city of Western Asia, now Harran, where Abram remained, after
he left Ur of the Chaldees, till his father Terah died (Gen. 11:31, 32), when
he continued his journey into the land of Canaan. It is called "Charran" in the
LXX. and in Acts 7:2. It is called the "city of Nahor" (Gen. 24:10), and Jacob
resided here with Laban (30:43). It stood on the river Belik, an affluent of the
Euphrates, about 70 miles above where it joins that river in Upper Mesopotamia
or Padan-aram, and about 600 miles northwest of Ur in a direct line. It was on
the caravan route between the east and west. It is afterwards mentioned among
the towns taken by the king of Assyria (2 Kings 19:12; Isa. 37:12). It was known
to the Greeks and Romans under the name Carrhae.
(3.) The son of Caleb of Judah
(1 Chr. 2:46) by his concubine Ephah.
Harbona - (a
Persian word meaning "ass-driver"), one of the seven eunuchs or chamberlains of
king Ahasuerus (Esther 1:10; 7:9).
Hare - (Heb.
'arnebeth) was prohibited as food according to the Mosaic law (Lev. 11:6; Deut.
14:7), "because he cheweth the cud, but divideth not the hoof." The habit of this
animal is to grind its teeth and move its jaw as if it actually chewed the cud.
But, like the cony (q.v.), it is not a ruminant with four stomachs, but a rodent
like the squirrel, rat, etc. Moses speaks of it according to appearance. It is
interdicted because, though apparently chewing the cud, it did not divide the
hoof.
There are two species in Syria, (1) the Lepus Syriacus or Syrian hare,
which is like the English hare; and (2) the Lepus Sinaiticus, or hare of the desert.
No rabbits are found in Syria.
Hareth - thicket,
a wood in the mountains of Judah where David hid when pursued by Saul (1 Sam.
22:5). It was possibly while he was here that the memorable incident narrated
in 2 Sam. 23:14-17, 1 Chr. 11:16-19 occurred. This place has not been identified,
but perhaps it may be the modern Kharas, on the borders of the chain of mountains
some 3 miles east of Keilah.
Harhaiah - zeal of
Jehovah, (Neh. 3:8) "of the goldsmiths," one whose son helped to repair the wall
of Jerusalem.
Harhur - fever, one of the Nethinim
(Ezra 2:51).
Harim - flat-nosed. (1.) The head
of the second course of priests (1 Chr. 24:8). (2.) Ezra 2:32, 39; Neh. 7:35,
42. (3.) Neh. 3:11. (4.) 12:3. (5.) 10:5
Hariph - autumnal
rain. (1.) Neh. 7:24. (2.) 10:19.
Harlot - (1.)
Heb. zonah (Gen. 34:31; 38:15). In verses 21, 22 the Hebrew word used in kedeshah,
i.e., a woman consecrated or devoted to prostitution in connection with the abominable
worship of Asherah or Astarte, the Syrian Venus. This word is also used in Deut.
23:17; Hos. 4:14. Thus Tamar sat by the wayside as a consecrated kedeshah.
It
has been attempted to show that Rahab, usually called a "harlot" (Josh. 2:1; 6:17;
Heb. 11:31; James 2:25), was only an innkeeper. This interpretation, however,
cannot be maintained.
Jephthah's mother is called a "strange woman" (Judg.
11:2). This, however, merely denotes that she was of foreign extraction.
In
the time of Solomon harlots appeared openly in the streets, and he solemnly warns
against association with them (Prov. 7:12; 9:14. See also Jer. 3:2; Ezek. 16:24,
25, 31). The Revised Version, following the LXX., has "and the harlots washed,"
etc., instead of the rendering of the Authorized Version, "now they washed," of
1 Kings 22:38.
To commit fornication is metaphorically used for to practice
idolatry (Jer. 3:1; Ezek. 16:15; Hos. throughout); hence Jerusalem is spoken of
as a harlot (Isa. 1:21).
(2.) Heb. nokriyah, the "strange woman" (1 Kings 11:1;
Prov. 5:20; 7:5; 23:27). Those so designated were Canaanites and other Gentiles
(Josh. 23:13). To the same class belonged the "foolish", i.e., the sinful, "woman."
In the New Testament the Greek pornai, plural, "harlots," occurs in Matt. 21:31,32,
where they are classed with publicans; Luke 15:30; 1 Cor. 6:15,16; Heb. 11:31;
James 2:25. It is used symbolically in Rev. 17:1, 5, 15, 16; 19:2.
Harnepher
- a chief of the tribe of Asher (1 Chr. 7:36).
Harness
- (1.) Heb. 'asar, "to bind;" hence the act of fastening animals to a cart
(1 Sam. 6:7, 10; Jer. 46:4, etc.).
(2.) An Old English word for "armour;" Heb.
neshek (2 Chr. 9:24).
(3.) Heb. shiryan, a coat of mail (1 Kings 22:34; 2 Chr.
18:33; rendered "breastplate" in Isa. 59:17).
(4.) The children of Israel passed
out of Egypt "harnessed" (Ex. 13:18), i.e., in an orderly manner, and as if to
meet a foe. The word so rendered is probably a derivative from Hebrew hamesh
(i.e., "five"), and may denote that they went up in five divisions, viz., the
van, centre, two wings, and rear-guard.
Harod - palpitation,
a fountain near which Gideon and his army encamped on the morning of the day when
they encountered and routed the Midianites (Judg. 7). It was south of the hill
Moreh. The present 'Ain Jalud ("Goliath's Fountain"), south of Jezreel and nearly
opposite Shunem, is probably the fountain here referred to (7:4, 5).
Harodite
- an epithet applied to two of David's heroes (2 Sam. 23:25). (Comp. 1 Chr.
11:27.)
Harosheth of the Gentiles - (Judg. 4:2)
or nations, a city near Hazor in Galilee of the Gentiles, or Upper Galilee, in
the north of Palestine. It was here that Jabin's great army was marshalled before
it went forth into the great battlefield of Esdraelon to encounter the army of
Israel, by which it was routed and put to flight (Judg. 4). It was situated "at
the entrance of the pass to Esdraelon from the plain of Acre" at the base of Carmel.
The name in the Hebrew is Harosheth ha Gojim, i.e., "the smithy of the
nations;" probably, as is supposed, so called because here Jabin's iron war-chariots,
armed with scythes, were made. It is identified with el-Harithiyeh.
Harp
- (Heb. kinnor), the national instrument of the Hebrews. It was invented by
Jubal (Gen. 4:21). Some think the word kinnor denotes the whole class of
stringed instruments. It was used as an accompaniment to songs of cheerfulness
as well as of praise to God (Gen. 31:27; 1 Sam. 16:23; 2 Chr. 20:28; Ps. 33:2;
137:2).
In Solomon's time harps were made of almug-trees (1 Kings 10:11, 12).
In 1 Chr. 15:21 mention is made of "harps on the Sheminith;" Revised Version,
"harps set to the Sheminith;" better perhaps "harps of eight strings." The soothing
effect of the music of the harp is referred to 1 Sam. 16:16, 23; 18:10; 19:9.
The church in heaven is represented as celebrating the triumphs of the Redeemer
"harping with their harps" (Rev. 14:2).
Harrow - (Heb.
harits), a tribulum or sharp threshing sledge; a frame armed on the under side
with rollers or sharp spikes (2 Sam. 12:31; 1 Chr. 20:3).
Heb. verb sadad,
to harrow a field, break its clods (Job 39:10; Isa. 28:4; Hos. 10: 11). Its form
is unknown. It may have resembled the instrument still in use in Egypt.
Harsha
- worker or enchanter, one of the Nethinim (Ezra 2:52; Neh. 7:54).
Hart
- (Heb. 'ayal), a stag or male deer. It is ranked among the clean animals
(Deut. 12:15; 14:5; 15:22), and was commonly killed for food (1 Kings 4:23). The
hart is frequently alluded to in the poetical and prophetical books (Isa. 35:6;
Cant. 2:8, 9; Lam. 1:6; Ps. 42:1).
Harum - elevated,
(1 Chr. 4:8), a descendant of Judah.
Haruphite - a
native of Hariph; an epithet given to Shephatiah, one of those who joined David
at Ziklag (1 Chr. 12:5).
Haruz - eager, the father
of Meshullemeth, the wife of king Manasseh (2 Kings 21:19) and mother of king
Amon.
Harvest - the season for gathering grain
or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was
offered as a first-fruit before the Lord, and immediately after this the harvest
commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast
of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16).
The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively
Matt. 9:37; 13:30; Luke 10:2; John 4:35. (See AGRICULTURE.)
Hasadiah - favoured by Jehovah, one of the sons
of Pedaiah (1 Chr. 3:20), of the royal line of David.
Hasenuah
- bristling or hated, a Benjamite (1 Chr. 9:7).
Hashabiah
- regarded by Jehovah. (1.) Merarite Levite (1 Chr. 6:45; 9:14). (2.) A son
of Jeduthun (25:3, 19). (3.) Son of Kemuel (26:30). (4.) One of the chief Levites
(2 Chr. 35:9). (5.) A Levite (Neh. 11:22). (6.) One of the chief priests in the
time of Ezra (Ezra 8:24). (7.) A chief of the Levites (Neh. 12:24). (8.) Ezra
8:19. (9.) Neh. 3:17.
Hashabniah - (1.) Neh. 3:10.
(2.) One of the Levites whom Ezra appointed to interpret the law to the people
(Neh. 9:5).
Hashbadana - consideration in judging,
stood at Ezra's left hand when he read the law (Neh. 8:4).
Hashmonah
- fatness, the thirtieth halting-place of the Israelites during their wanderings
in the wilderness, not far from Mount Hor (Num. 33:29, 30).
Hashub
- intelligent. (1.) A Levite of the family of Merari (Neh. 11:15; 1 Chr. 9:14).
(2.) Neh. 3:23. 3:11.
Hashubah - ibid., a descendant
of David (1 Chr. 3:20).
Hashum - opulent. (1.)
Ezra 2:19; Neh. 7:22. (2.) Stood on Ezra's left hand while he read the law (Neh.
8:4).
Hasrah - poverty, "keeper of the wardrobe,"
i.e., of the sacerdotal vestments (2 Chr. 34:22); called Harhas 2 Kings 22:14.
He was husband of the prophetess Huldah.
Hasupha -
uncovered, one of the Nethinim (Ezra 2:43; Neh. 7:46).
Hat
- Chald. karb'ela, (Dan. 3:21), properly mantle or pallium. The Revised Version
renders it "tunic."
Hatach - verity, one of the
eunuchs or chamberlains in the palace of Ahasuerus (Esther 4:5, 6, 9, 10).
Hathath
- terror, son of Othniel (1 Chr. 4:13).
Hatipha
- captured, one of the Nethinim (Ezra 2:54).
Hatita
- exploration, one of the temple porters or janitors (Ezra 2:42). He returned
from Babylon with Zerubbabel.
Hatred - among the
works of the flesh (Gal. 5:20). Altogether different is the meaning of the word
in Deut. 21:15; Matt. 6:24; Luke 14:26; Rom. 9:13, where it denotes only a less
degree of love.
Hattush - assembled. (1.) A priest
who returned with Zerubbabel (Neh. 12:2). (2.) Ezra 8:2. (3.) Neh. 3:10. (4.)
Neh. 10:4. (5.) 1 Chr. 3:22.
Hauran - cave-land,
mentioned only in Ezek. 47:16, 18. It was one of the ancient divisions of Bashan
(q.v.), and lay on the south-east of Gaulanitis or the Jaulan, and on the south
of Lejah, extending from the Arnon to the Hieromax. It was the most fertile region
in Syria, and to this day abounds in the ruins of towns, many of which have stone
doors and massive walls. It retains its ancient name. It was known by the Greeks
and Romans as "Auranitis."
Haven - a harbour (Ps.
107:30; Acts 27: 12). The most famous on the coast of Palestine was that of Tyre
(Ezek. 27:3). That of Crete, called "Fair Havens," is mentioned Acts 27:8.
Havilah
- the sand region. (1.) A land mentioned in Gen. 2:11 rich in gold and bdellium
and onyx stone. The question as to the locality of this region has given rise
to a great diversity of opinion. It may perhaps be identified with the sandy tract
which skirts Babylonia along the whole of its western border, stretching from
the lower Euphrates to the mountains of Edom.
(2.) A district in Arabia-Felix.
It is uncertain whether the tribe gave its name to this region or derived its
name from it, and whether it was originally a Cushite (Gen. 10:7) or a Joktanite
tribe (10:29; comp. 25:18), or whether there were both a Cushite and a Joktanite
Havilah. It is the opinion of Kalisch, however, that Havilah "in both instances
designates the same country, extending at least from the Persian to the Arabian
Gulf, and on account of its vast extent easily divided into two distinct parts."
This opinion may be well vindicated.
(3.) One of the sons of Cush (Gen. 10:7).
(4.) A son of Joktan (Gen. 10:29; 1 Chr. 1:23).
Havoth-jair
- hamlets of the enlightener a district in the east of Jordan. (1.) Jair,
the son of Manasseh, took some villages of Gilead and called them by this name
(Num. 32:41).
(2.) Again, it is said that Jair "took all the tract of Argob,"
and called it Bashanhavoth-jair (Deut. 3:14). (See also Josh. 13:30; 1 Kings 4:13;
1 Chr. 2:22, 23.)
Hawk - (Heb. netz, a word expressive
of strong and rapid flight, and hence appropriate to the hawk). It is an unclean
bird (Lev. 11:16; Deut. 14:15). It is common in Syria and surrounding countries.
The Hebrew word includes various species of Falconidae, with special reference
perhaps to the kestrel (Falco tinnunculus), the hobby (Hypotriorchis subbuteo),
and the lesser kestrel (Tin, Cenchris). The kestrel remains all the year in Palestine,
but some ten or twelve other species are all migrants from the south. Of those
summer visitors to Palestine special mention may be made of the Falco sacer and
the Falco lanarius. (See NIGHT-HAWK ¯T0002729.)
Hay
- properly so called, was not in use among the Hebrews; straw was used instead.
They cut the grass green as it was needed. The word rendered "hay" in Prov. 27:25
means the first shoots of the grass. In Isa. 15:6 the Revised Version has correctly
"grass," where the Authorized Version has "hay."
Hazael
- whom God beholds, an officer of Ben-hadad II., king of Syria, who ultimately
came to the throne, according to the word of the Lord to Elijah (1 Kings 19:15),
after he had put the king to death (2 Kings 8:15). His interview with Elisha is
mentioned in 2 Kings 8. The Assyrians soon after his accession to the throne came
against him and defeated him with very great loss; and three years afterwards
again invaded Syria, but on this occasion Hazael submitted to them. He then turned
his arms against Israel, and ravaged "all the land of Gilead," etc. (2 Kings 10:33),
which he held in a degree of subjection to him (13:3-7, 22). He aimed at the subjugation
also of the kingdom of Judah, when Joash obtained peace by giving him "all the
gold that was found in the treasures of the house of the Lord, and in the king's
house" (2 Kings 12:18; 2 Chr. 24:24). He reigned about forty-six years (B.C.886-840),
and was succeeded on the throne by his son Ben-hadad (2 Kings 13:22-25), who on
several occasions was defeated by Jehoash, the king of Israel, and compelled to
restore all the land of Israel his father had taken.
Hazar-addar
- village of Addar, a place in the southern boundary of Palestine (Num. 34:4),
in the desert to the west of Kadesh-barnea. It is called Adar in Josh. 15:3.
Hazar-enan
- village of fountains, a place on the north-east frontier of Palestine (Num.
34:9, 10). Some have identified it with Ayan ed-Dara in the heart of the central
chain of Anti-Libanus. More probably, however, it has been identified with Kuryetein,
about 60 miles east-north-east of Damascus. (Comp. Ezek. 47:17; 48:1.)
Hazar-gaddah
- village of fortune, a city on the south border of Judah (Josh. 15:27), midway
between the Mediterranean and the Dead Sea.
Hazar-hatticon
- village of the midway, a place near Hamath in the confines of Hauran (Ezek.
47:16), probably on the north brow of Hermon.
Hazar-maveth
- court of death, the third son of Joktan, and a region in Arabia-Felix settled
by him (Gen. 10:26; 1 Chr. 1:20). It is probably the modern province of Hadramaut,
situated on the Indian Ocean east of the modern Yemen.
Hazar-shual
- village or enclosure of the jackal, a city on the south border of Judah
(Josh. 15:28; Neh. 11:27). It has been identified with the ruins of Saweh, half-way
between Beersheba and Moladah.
Hazar-susah - village
of the horse, the same as Sansannah, one of Solomon's "chariot cities" (Josh.
15:31; 2 Chr. 1:14), a depot in the south border of Judah.
Hazel
- Heb. luz, (Gen. 30:37), a nutbearing tree. The Hebrew word is rendered in
the Vulgate by amygdalinus, "the almond-tree," which is probably correct. That
tree flourishes in Syria.
Hazerim - villages, probably
the name of the temporary villages in which the nomad Avites resided (Deut. 2:23).
Hazeroth - fenced enclosures consisting of "a low
wall of stones in which thick bundles of thorny acacia are inserted, the tangled
branches and long needle-like spikes forming a perfectly impenetrable hedge around
the encampment" of tents and cattle which they sheltered. Such like enclosures
abound in the wilderness of Paran, which the Israelites entered after leaving
Sinai (Num. 11:35; 12:16; 33:17, 18). This third encampment of the Israelites
has been identified with the modern 'Ain el-Hudhera, some 40 miles north-east
of Sinai. Here Miriam (q.v.), being displeased that Moses had married a Cushite
wife (Num. 12:1), induced Aaron to join with her in rebelling against Moses. God
vindicated the authority of his "servant Moses," and Miriam was smitten with leprosy.
Moses interceded for her, and she was healed (Num. 12:4-16). From this encampment
the Israelites marched northward across the plateau of et-Tih, and at length reached
KADESH.
Hazezon-tamar - pruning of the palm, the
original name of the place afterwards called ENGEDI (q.v.), Gen. 14:7; called
also HAZAZON-TAMAR (2 Chr. 20:2).
Hazo - vision,
one of the sons of Nahor (Gen. 22:22).
Hazor - enclosed;
fortified. (1.) A stronghold of the Canaanites in the mountains north of Lake
Merom (Josh. 11:1-5). Jabin the king with his allied tribes here encountered Joshua
in a great battle. Joshua gained a signal victory, which virtually completed his
conquest of Canaan (11:10-13). This city was, however, afterwards rebuilt by the
Canaanites, and was ruled by a king with the same hereditary name of Jabin. His
army, under a noted leader of the name of Sisera, swept down upon the south, aiming
at the complete subjugation of the country. This powerful army was met by the
Israelites under Barak, who went forth by the advice of the prophetess Deborah.
The result was one of the most remarkable victories for Israel recorded in the
Old Testament (Josh. 19:36; Judg. 4:2; 1 Sam. 12:9). The city of Hazor was taken
and occupied by the Israelites. It was fortified by Solomon to defend the entrance
into the kingdom from Syria and Assyria. When Tiglath-pileser, the Assyrian king,
invaded the land, this was one of the first cities he captured, carrying its inhabitants
captive into Assyria (2 Kings 15:29). It has been identified with Khurbet Harrah,
2 1/2 miles south-east of Kedesh.
(2.) A city in the south of Judah (Josh.
15:23). The name here should probably be connected with the word following, Ithnan,
HAZOR-ITHNAN instead of "Hazor and Ithnan."
(3.) A district in Arabia (Jer.
49:28-33), supposed by some to be Jetor, i.e., Ituraea.
(4.) "Kerioth and Hezron"
(Josh. 15: 25) should be "Kerioth-hezron" (as in the R.V.), the two names being
joined together as the name of one place (e.g., like Kirjath-jearim), "the same
is Hazor" (R.V.). This place has been identified with el-Kuryetein, and has been
supposed to be the home of Judas Iscariot. (See KERIOTH.)
Hazor-hadattah
- New Hazor, a city in the south of Judah (Josh. 15:25). It is probably identified
with the ruins of el-Hazzarah, near Beit Jebrin.
Head-bands
- (Heb. kishshurim), properly girdles or belts for the waist (Isa. 3:20, R.V.,
"sashes;" Jer. 2:32, rendered "attire", i.e., a girdle round the waist).
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.
Heap - When Joshua took the city of
Ai (Josh. 8), he burned it and "made it an heap [Heb. tel] for ever" (8:28). The
ruins of this city were for a long time sought for in vain. It has been at length,
however, identified with the mound which simply bears the name of "Tel." "There
are many Tels in modern Palestine, that land of Tels, each Tel with some other
name attached to it to mark the former site. But the site of Ai has no other name
'unto this day.' It is simply et-Tel, 'the heap' par excellence."
Heart
- According to the Bible, the heart is the centre not only of spiritual activity,
but of all the operations of human life. "Heart" and "soul" are often used interchangeably
(Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally
the case. The heart is the "home of the personal life," and hence a man is
designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4;
Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6; Ps. 11:2; 78:72), pious
and good (Luke 8:15), etc. In these and such passages the word "soul" could not
be substituted for "heart."
The heart is also the seat of the conscience (Rom.
2:15). It is naturally wicked (Gen. 8:21), and hence it contaminates the whole
life and character (Matt. 12:34; 15:18; comp. Eccl. 8:11; Ps. 73:7). Hence the
heart must be changed, regenerated (Ezek. 36:26; 11:19; Ps. 51:10-14), before
a man can willingly obey God.
The process of salvation begins in the heart
by the believing reception of the testimony of God, while the rejection of that
testimony hardens the heart (Ps. 95:8; Prov. 28:14; 2 Chr. 36:13). "Hardness of
heart evidences itself by light views of sin; partial acknowledgment and confession
of it; pride and conceit; ingratitude; unconcern about the word and ordinances
of God; inattention to divine providences; stifling convictions of conscience;
shunning reproof; presumption, and general ignorance of divine things."