International Standard Bible Encyclopedia
Handkerchief — Hawk
Handkerchief
Handkerchief - han'-ker-chif (soudarion): A loan-word from the Latin sudarium, found in plural in Acts 19:12, soudaria; compare sudor, "perspiration"; literally, "a cloth used to wipe off perspiration." Elsewhere it is rendered "napkin" (Luke 19:20; John 11:44; 20:7), for which see DRESS; NAPKIN.
Handle
Handle - han'-d'-l (kaph): The noun occurs once in Song of Solomon 5:5, "handles of the bolt" (the King James Version "lock"). The verb "handle" represents several Hebrew ('achaz, mashakh, taphas, etc.) and Greek (thiggano, Colossians 2:21; pselaphao, Luke 24:39; 1 John 1:1) words in the King James Version, but is also sometimes substituted in the Revised Version (British and American) for other renderings in the King James Version, as in Song of Solomon 3:8 for "hold"; in Luke 20:11, "handled shamefully," for "entreated shamefully"; in 2 Timothy 2:15, "handling aright," for "rightly dividing," etc.
Handmaid
Handmaid - hand'-mad: Which appears often in the Old Testament, but seldom in the New Testament, like bondmaid, is used to translate two Hebrew words (shiphchah, and 'amah) both of which normally mean a female slave. It is used to translate the former word in the ordinary sense of female slave in Genesis 16:1; 25:12; 24, 29; Proverbs 30:23; Jeremiah 34:11, 16; Joel 2:29; to translate the latter word in Exodus 23:12; Judges 19:19; 2 Samuel 6:20. It is used as a term of humility and respectful self-depreciation in the presence of great men, prophets and kings, to translate the former word in Ruth 2:13; 1 Samuel 1:18; 28:21; 2 Samuel 14:6; 2 Kings 4:2, 16; it translates the latter word in the same sense in Ruth 3:9; 1 Samuel 1:16; 24, 28, 31, 41; 2 Samuel 20:17; 1 Kings 1:13, 17; 3:20. It is also used to express a sense of religious humility in translating the latter word only, and appears in this sense in but three passages, 1 Samuel 1:11; Psalms 86:16; 116:16.
In the New Testament it occurs 3 t, in a religious sense, as the translation of doule, "a female slave" (Luke 1:38, 48; Acts 2:18), and twice (Galatians 4:22-23) as the translation of paidiske, the King James Version "bondmaid."
William Joseph McGlothlin
Hands; Hands, Imposition, Laying on of
Hands; Hands, Imposition, Laying on of - im-po-zish'-un (epithesis cheiron, Acts 8:18; 1 Timothy 4:14; 2 Timothy 1:6; Hebrews 6:2): The act or ceremony of the imposition of hands appears in the Old Testament in various connections: in the act of blessing (Genesis 48:14 ff); in the ritual of sacrifice (hands of the offerer laid on head of victim, Exodus 29:10, 15, 19; Leviticus 1:4; 2, 8, 13; 4, 24, 29; 8:14; 16:21); in witness-bearing in capital offenses (Leviticus 24:14). The tribe of Levi was set apart by solemn imposition of hands (Numbers 8:10); Moses appointed Joshua to be his successor by a similar act (Numbers 27:18, 23; Deuteronomy 34:9). The idea in these cases varies with the purpose of the act. The primary idea seems to be that of conveyance or transference (compare Leviticus 16:21), but, conjoined with this, in certain instances, are the ideas of identification and of devotion to God.
In the New Testament Jesus laid hands on the little children (Matthew 19:13, 15 parallel Mark 10:16) and on the sick (Matthew 9:18; Mark 6:5, etc.), and the apostles laid hands on those whom they baptized that they might receive the Holy Spirit (Acts 8:17, 19; 19:6), and in healing (Acts 12:17). Specially the imposition of hands was used in the setting apart of persons to a particular office or work in the church. This is noticed as taking place in the appointment of the Seven (Acts 6:6), in the sending out of Barnabas and Saul (Acts 13:3), at the ordination of Timothy (1 Timothy 4:14; 2 Timothy 1:6), but though not directly mentioned, it seems likely that it accompanied all acts of ordination of presbyters and deacons (compare 1 Timothy 5:22; Hebrews 6:2). The presbyters could hardly convey what they had not themselves received (1 Timothy 1:14). Here again the fundamental idea is communication. The act of laying on of hands was accompanied by prayer (Acts 6:6; 8:15; 13:3), and the blessing sought was imparted by God Himself. No ground is afforded by this symbolical action for a sacrament of "Orders."
See SACRIFICE; MINISTRY; ORDINATION.
James Orr
Handstaff
Handstaff - hand'-staf (maqqkel yadh): In plural in Ezekiel 39:9, among weapons of war.
See STAFF.
Handwriting
Handwriting - hand'-rit-ing.
See WRITING; MANUSCRIPTS.
Hanes
Hanes - ha'-nez (chanec): Occurs only in Isaiah 30:4. The one question of importance concerning this place is its location. It has never been certainly identified. It was probably an Egyptian city, though even that is not certain. Pharaoh, in his selfish haste to make league with the kingdom of Judah, may have sent his ambassadors far beyond the frontier. The language of Isa, "Their ambassadors came to Hanes," certainly seems to indicate a place in the direction of Jerusalem from Tanis. This indication is also the sum of all the evidence yet available. There is no real knowledge concerning the exact location of Hanes. Opinions on the subject are little more than clever guesses. They rest almost entirely upon etymological grounds, a very precarious foundation when not supported by historical evidence. The Septuagint has, "For there are in Tanis princes, wicked messengers." Evidently knowing no such place, they tried to translate the name. The Aramaic version gives "Tahpanhes" for Hanes, which may have been founded upon exact knowledge, as we shall see.
Hanes has been thought by some commentators to be Heracleopolis Magna, Egyptian Hunensurten, abridged to Hunensu, Copt Ahnes, Hebrew Chanec, Arabic Ahneysa, the capital of the XXth Nome, or province, of ancient Egypt. It was a large city on an island between the Nile and the Bahr Yuseph, opposite the modern town of Beni Suef. The Greeks identified the ram-headed god of the place with Heracles, hence, "Heracleopolis." The most important historical notes in Egypt and the best philological arguments point to this city as Hanes. But the plain meaning of Isaiah 30:4 points more positively to a city somewhere in the delta nearer to Jerusalem than Tanis (compare Naville's cogent argument, "Ahnas el Medineh," 3-4). Dumichen considered the hieroglyphic name of Tahpanhes to be Hens. Knowledge of this as a fact may have influenced the Aramaic rendering, but does not warrant the arbitrary altering of the Hebrew text.
M. G. Kyle.
Hanging
Hanging - hang'-ing (talah, "to hang up," "suspend," 2 Samuel 21:12; Deuteronomy 28:66; Job 26:7; Psalms 137:2; Song of Solomon 4:4; Hosea 11:7): Generally, where the word is used in connection with punishments, it appears to have reference to the hanging of the corpse after execution. We find but two clear instances of death by hanging, i.e. strangulation--those of Ahithophel and Judas ((2 Samuel 17:23; Matthew 27:5), and both these were eases of suicide, not of execution. The foregoing Hebrew word is clearly used for "hanging" as a mode of execution in Esther 5:14; 6:4; 7:9 ff; Esther 8:7; Esther 9:13-14, 25; but probably the "gallows" or "tree" ('ets) was a stake for the purpose of impaling the victim. It could be lowered for this purpose, then raised "fifty cubits high" to arrest the public gaze. The Greek word used in Matthew 27:5 is apagchesthai, "to strangle oneself." See HDB , article "Hanging," for an exhaustive discussion.
Frank E. Hirsch
Hangings
Hangings - hang'-ingz:
(1) In English Versions of the Bible this word in the plural represents the Hebrew qela`im, the curtains of "fine twined linen" with which the court of the tabernacle was enclosed. These were five cubits in height, and of lengths corresponding to the sides of the enclosure and the space on either side of the entrance in front, and were suspended from hooks fastened to the pillars of the court. They are described at length in Exodus 27:9-15; Exodus 38:9-18. See, besides, Exodus 35:17; 39:40; Numbers 3:26; 4:26.
(2) In the King James Version another word, macakh (the Revised Version (British and American) uniformly "screen"), is distinguished from the preceding only by the singular, "hanging" (Exodus 35:17; 38:18, etc.). It is used of the screen or portiere, embroidered in colors, that closed the entrance of the court (Exodus 27:16; 35:17; 38:18; 39:40; 8, 33; Numbers 3:26; 4:26); of the screen of similar workmanship at the entrance of the tabernacle (Exodus 26:36-37; 35:15; 36:37; 39:38; 5, 28; Numbers 3:25; 4:25); and once (Numbers 3:31) of the tapestry veil, adorned with cherubim, at the entrance of the Holy of Holies (elsewhere, parokheth, "veil," Exodus 26:31-33, etc., or parokheth ha-macakh, "veil of the screen," Exodus 35:12, etc.). In Numbers 3:26, the King James Version renders macakh "curtain," and in Exodus 35:12; 39:34; 40:21 (compare also Numbers 4:5), "covering."
(3) In 2 Kings 23:7 we read of "hangings" (Hebrew "houses") which the women wove for the Asherah. If the text is correct we are to think perhaps of tent shrines for the image of the goddess. Lucian's reading (stolas, "robes") is preferred by some, which would have reference to the custom of bringing offerings of clothing for the images of the gods. In 1 Kings 7:29 the Revised Version (British and American), "wreaths of hanging work" refers to a kind of ornamentation on the bases of the lavers. In Esther 1:6, "hangings" is supplied by the translators.
Benjamin Reno Downer
Haniel
Haniel - han'-i-el.
See HANNIEL.
Hannah
Hannah - han'-a (channah, "grace," "favor"; Hanna): One of the two wives of Elkanah, an Ephraimite who lived at Ramathaim-zophim. Hannah visited Shiloh yearly with her husband to offer sacrifices, for there the tabernacle was located. She was greatly distressed because they had no children. She therefore prayed earnestly for a male child whom she promised to dedicate to the Lord from his birth. The prayer was heard, and she called her son's name Samuel ("God hears"). When he was weaned he was carried to Shiloh to be trained by Eli, the priest (1 Samuel 1:1-28). Hannah became the mother of five other children, three sons and two daughters (1 Samuel 2:2). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (1 Samuel 2:19). She was a prophetess of no ordinary talent, as is evident from her elevated poetic deliverance elicited by God's answer to her prayer (1 Samuel 2:1-10).
Byron H. Dement
Hannathon
Hannathon - han'-a-thon (channathon): A city on the northern boundary of Zebulun (Joshua 19:14). It is probably identical with Kefar Hananyah, which the Mishna gives as marking the northern limit of lower Galilee (Neubauer, Geog. du Talmud, 179). It is represented by the modern Kefr 'Anan, about 3 miles Southeast of er-Rameh.
Hanniel
Hanniel - han'-i-el (channi'el "grace of God"):
(1) The son of Ephod and a prince of Manasseh who assisted in dividing Canaan among the tribes (Numbers 34:23).
(2) A son of Ulla and a prince and hero of the tribe of Asher (1 Chronicles 7:39); the King James Version "Haniel."
Hanoch; Hanochites
Hanoch; Hanochites - ha'-nok, ha'-nok-its (chanokh, "initiation," "dedication"):
(1) A grandson of Abraham by Keturah, and an ancestral head of a clan of Midian (Genesis 25:4; 1 Chronicles 1:33, the King James Version "Henoch").
(2) The eldest son of Reuben (Genesis 46:9; Exodus 6:14; 1 Chronicles 5:3).
The descendants of Hanoch were known as Hanochites (Numbers 26:5).
Hanun
Hanun - ha'-nun (chanun, "favored," "pitied"):
(1) A son and successor of Nahash, king of Ammon. Upon the death of Nahash, David sent sympathetic communications to Hanun, which were misinterpreted and the messengers dishonored. Because of this indignity, David waged a war against him, which caused the Ammonites to lose their independence (2 Samuel 10:1 ff; 1 Chronicles 19:1 ff).
(2) One of the six sons of Zalaph who assisted in repairing the East wall of Jerusalem (Nehemiah 3:30).
(3) One of the inhabitants of Zanoah who repaired the Valley Gate in the wall of Jerusalem (Nehemiah 3:13).
Byron H. Dement
Hap; Haply
Hap; Haply - hap, hap'-li (miqreh, lu; mepote):
Hap (a Saxon word for "luck, chance") is the translation of miqreh, "a fortuitous chance," "a lot" (Ruth 2:3, the King James Version "Her hap was to light on a part of the field belonging unto Boaz"); in 1 Samuel 6:9, the same word is translated "chance" (that happened); "event," in Ecclesiastes 9:2-3, with "happeneth," in Ecclesiastes 2:14.
Haply (from "hap") is the translation of lu, "if that" (1 Samuel 14:30, "if haply the people had eaten freely"); of ei ara, "if then" (Mark 11:13, "if haply he might find anything thereon"); of ei arage (Acts 17:27, "if haply they might feel after him"); of mepote, "lest ever" "lest perhaps" etc. (Luke 14:29; Acts 5:39); of me pos, "lest in anyway" (2 Corinthians 9:4 the King James Version, "lest haply," the Revised Version (British and American) "lest by any means").
The Revised Version has "haply" for "at any time" (Matthew 4:6; 5:25; 13:15; Mark 4:12; Luke 4:11; 21:34; Hebrews 2:1); introduces "haply" (Matthew 7:6; 13:29; 15:32; 27:64; Mark 14:2; Luke 3:15; 12:58; 8, 12; Acts 27:29; Hebrews 4:1); has "haply there shall be," for "lest there be" (Hebrews 3:12).
W. L. Walker
Hapharaim
Hapharaim - haf-a'-ra'-im (chapharayim; the King James Version Haphraim, haf-ra'im, possibly "place of a moat"): A town in the territory of Issachar, named with Shunem and Anaharath (Joshua 19:19). Eusebius, Onomasticon identifies it with "Affarea," and places it 6 miles North of Legio-Megiddo. This position corresponds with that of the modern el-Ferriyeh, an ancient site with remarkable tombs Northwest of el-Lejjun.
Happen
Happen - hap'-'-n (qarah; sumbaino): "Happen" (from "hap"), "to fall out," "befall," etc., "come to anyone," is the translation of qarah, "to meet," etc. (1 Samuel 28:10, "There shall no punishment happen to thee," the Revised Version margin "guilt come upon thee"; 2 Samuel 1:6; Esther 4:7; Ecclesiastes 2:14-15; 9:11 Isaiah 41:22); of qara', "to meet," "cause to happen," etc. (2 Samuel 20:1); of hayah, "to be" (1 Samuel 6:9, "It was a chance that happened to us"); of nagha', "to touch," "to come to" (Ecclesiastes 8:14 bis). In the New Testament it is in several instances the translation of sumbaino, "to go" or "come up together" "to happen" (Mark 10:32; Luke 24:14; Acts 3:10; 1 Corinthians 10:11; 1 Peter 4:12; 2 Peter 2:22); once of ginomai, "to become," "to happen" (Romans 11:25, the Revised Version (British and American),"befallen"). "Happeneth" occurs (Ecclesiastes 2:15, as it happeneth to the fool" (miqreh); 2 Esdras 10:6; Baruch 3:10 (ti estin)). The Revised Version (British and American) supplies "that happened" for "were done" (Luke 24:35).
See also CHANGE.
W. L. Walker
Happiness
Happiness - hap'-i-nes.
See BLESSEDNESS.
Happizzez
Happizzez - hap'-i-zez (ha-pitstsets; the King James Version, Aphses): A priest on whom fell the lot for the 18th of the 24 courses which David appointed for the temple service (1 Chronicles 24:15).
Hara
Hara - ha'-ra (hara'; Septuagint omits): A place named in 1 Chronicles 5:26 along with Halah, Habor and the river of Gozan, whither the Reubenites, the Gadites and the half-tribe of Manasseh were carried by Tiglath-pileser. In 2 Kings 17:6; 18:11, Hara is omitted, and in both, "and in the cities of the Medes" is added. Septuagint renders ore Medon, "the mountains of the Medes," which may represent Hebrew hare madhay, "mountains of Media," or, `are madhay, "cities of Media." The text seems to be corrupt. The second word may have fallen out in 1 Chronicles 5:26, hare being changed to hara'.
W. Ewing
Haradah
Haradah - ha-ra'-da, har'-a-da (charadhah, "fearful"): A desert station of the Israelites between Mt. Shepher and Makheloth (Numbers 33:24:Numbers 25:1-18).
See WANDERINGS OF ISRAEL.
Haran (1)
Haran (1) - ha'-ran (haran):
(1) Son of Terah, younger brother of Abraham and Nahor, and father of Lot (Genesis 11:27). He had two daughters, Milcah and Iscah (Genesis 11:29).
(2) A Gershonite, of the family of Shimei (1 Chronicles 23:9).
Haran (2)
Haran (2) - ha'-ran (charan; Charhran): The city where Terah settled on his departure from Ur (Genesis 11:31 f); whence Abram set out on his pilgrimage of faith to Canaan (Genesis 12:1 ff). It was probably "the city of Nahor" to which Abraham's servant came to find a wife for Isaac (Genesis 24:10 ff). Hither came Jacob when he fled from Esau's anger (Genesis 27:43). Here he met his bride (Genesis 29:4), and in the neighboring pastures he tended the flocks of Laban. It is one of the cities named by Rabshakeh as destroyed by the king of Assyria (2 Kings 19:12; Isaiah 37:12). Ezekiel speaks of the merchants of Haran as trading with Tyre (Isaiah 27:13).
The name appears in Assyro-Babalonian as Charran, which means "road"; possibly because here the trade route from Damascus joined that from Nineveh to Carchemish. It is mentioned in the prism inscription of Tiglath-pileser I. It was a seat of the worship of Sin, the moon-god, from very ancient times. A temple was built by Shalmaneser II. Haran seems to have shared in the rebellion of Assur (763 BC, the year of the solar eclipse, June 15). The privileges then lost were restored by Sargon II. The temple, which had been destroyed, was rebuilt by Ashurbanipal, who was here crowned with the crown of Sin. Haran and the temple suffered much damage in the invasion of the Umman-Manda (the Medes). Nabuna`id restored temple and city, adorning them on a lavish scale. Near Haran the Parthians defeated and slew Crassus (53 BC), and here Caracalla was assassinated (217 AD). In the 4th century it was the seat of a bishopric; but the cult of the moon persisted far into the Christian centuries. The chief temple was the scene of heathen worship until the 11th century, and was destroyed by the Mongols in the 13th.
The ancient city is represented by the modern Charran to the Southeast of Edessa, on the river Belias, an affluent of the Euphrates. The ruins lie on both sides of the stream, and include those of a very ancient castle, built of great basaltic blocks, with square columns, 8 ft. thick, which support an arched roof some 30 ft. in height. Remains of the old cathedral are also conspicuous. No inscriptions have yet been found here, but a fragment of an Assyrian lion has been uncovered. A well nearby is identified as that where Eliezer met Rebekah.
In Acts 7:2, 4, the King James Version gives the name as Charran.
W. Ewing
Hararite
Hararite - ha'-ra-rit (ha-harari, or ha-'arari): Literally, "mountaineer," more particularly an inhabitant of the hill country of Judah. Thus used of two heroes:
(1) Shammah, the son of Agee (2 Samuel 23:11, 33). The parallel passage, 1 Chronicles 11:34, has "Shage" in place of "Shammah."
(2) Ahiam, the son of Sharar the Ararite" (2 Samuel 23:33). In 1 Chronicles 11:35, "Sacar" for Sharar as here.
Harbona; Harbonah
Harbona; Harbonah - har-bo'-na (charebhona' charebhonah): One of the seven eunuchs who served Ahasuerus and to whom was given the command to bring Queen Esther before the king (Esther 1:10). It was he who suggested that Haman be hanged upon the self-same gallows that he had erected for Mordecai (Esther 7:9). Jewish tradition has it that Harbona had originally been a confederate of Haman, but, upon noting the failure of the latter's plans, abandoned him. The Persian equivalent of the name means "donkey-driver."
Harbour
Harbour - har'-ber. Used figuratively of God in Joel 3:16 the King James Version margin, (Hebrew) "place of repair, or, harbour" (the King James Version "hope," the Revised Version (British and American) "refuge").
See HAVEN; SHIPS AND BOATS, I,II , (1),II , 3.
Hard Sayings; Hard Sentences
Hard Sayings; Hard Sentences - sa'-ingz;, sen'-ten-siz: In Daniel 5:12 the King James Version (Aramaic 'aqiahan), the Revised Version (British and American) "dark sentences," of enigmatic utterances which preternatural wisdom was needed to interpret; in John 6:60 (skleros .... ho logos), of sayings (Christ's words at Capernaum about eating His flesh and drinking His blood) difficult for the natural mind to understand (compare John 6:52).
Hard; Hardiness; Harddiness; Hardly
Hard; Hardiness; Harddiness; Hardly - hard, har'-di-nes, hard'-nes, hard'-li (qasheh, pala'; skleros) : The senses in which hard is used may be distinguished as:
(1) "Firm," "stiff," opposite to soft: Job 41:24, yatsaq, "to be firm," "his heart .... as hard as a piece of the nether millstone," the Revised Version (British and American) "firm"; Ezekiel 3:7, qasheh, "sharp," "hard of heart"; chazaq, "firm," "As an adamant harder than flint have I made thy forehead"; Jeremiah 5:3, "They have made their faces harder than a rock"; Proverbs 21:29, `azaz, "to make strong," "hard," "impudent," "a wicked man hardeneth his face"; Proverbs 13:15 probably belongs here also where 'ethan is translated "hard": "The way of the transgressor is hard," the English Revised Version "The way of the treacherous is rugged"; the Hebrew word means, "lasting," "firm," poet. "rocks" (the earth's foundations, Micah 6:2), and the meaning seems to be, not that the way (path) of transgressors, or the treacherous (Delitzsch has "uncultivated"), is hard (rocky) to them, but that their way, or mode of acting, is hard, unsympathetic, unkind, "destitute of feeling in things which, as we say, would soften a stone" (Delitzsch on passage); also Matthew 25:24, skleros, "stiff," "thou art a hard man"; Wisdom of Solomon 11:4, skleros, "hard stone," the Revised Version (British and American) "flinty rock," margin "the steep rock."
(2) "Sore," "trying," "painful," qasheh (Exodus 1:14, "hard service"; Deuteronomy, Exodus 26:6; 2 Samuel 3:39; Psalms 60:3; Isaiah 14:3); qashah "to have it hard" (Genesis 35:16-17; Deuteronomy 15:18); `athaq, "stiff" (Psalms 94:4 the King James Version, "They utter and speak hard things"); skleros (John 6:60, "This is a hard saying"--hard to accept, hard in its nature; Acts 9:5 the King James Version; Acts 26:14; Jude 1:15, "hard speeches"; Wisdom of Solomon 19:13).
(3) "Heavy," "pressing hard," kabhedh, "weighty" (Ezekiel 3:5-6, "a people of a strange speech and of a hard language," the Revised Version margin (Hebrew) "deep of lip and heavy of tongue"); camakh, "to lay" (Psalms 88:7, "Thy wrath lieth hard upon me").
(4) "Difficult," "hard to do," "know," etc., pala', "difficult to be done" (Genesis 18:14, "Is anything too hard for Yahweh?"; Jeremiah 32:17, 27; Deuteronomy 17:8; 2 Samuel 13:2); qasheh (Exodus 18:26, "hard causes"); qashah (Deuteronomy 1:17; 2 Kings 2:10); chidhah, "something twisted," "involved," "an enigma"; compare Judges 14:14 (1 Kings 10:1; 2 Chronicles 9:1, "to prove Solomon with hard questions"); 'ahidhan, Aramaic (Daniel 5:12); duskolos, literally, "difficult about food," "hard to please," hence, "difficult to accomplish" (Mark 10:24, "How hard is it for them that trust in riches to enter into the kingdom of God"); dusnoetos, "hard to be understood" (Hebrews 5:11; 2 Peter 3:16; compare Ecclesiastes 3:21, "things too hard for thee," chalepos).
(5) "Close," or "near to" (hard by), naghash, "to come nigh" (Judges 9:52, the American Standard Revised Version "near"); dabhaq and dabheq, "to follow hard after" (Judges 20:45; Psalms 63:8, etc.); 'etsel, "near" (1 Kings 21:1); le'ummath, "over against" (Leviticus 3:9); `adh, "to" "even to" (1 Chronicles 19:4, the King James Version "hard by," the Revised Version (British and American) "even to").
Hardiness occurs in Judith 16:10 thrasos, the Revised Version (British and American) "boldness."
Hardness is the translation of mutsaq, "something poured out," "dust wetted," "running into clods" (Job 38:38), the Revised Version (British and American) "runneth into a mass"; "hardness of heart" occurs in the Gospels; in Mark 3:5, it is porosis, "hardness," "callousness"; Matthew 19:8; Mark 10:5; 16:14, sklerokardia, "dryness," "stiffness of heart"; compare Ecclesiasticus 16:10; in Romans 2:5, it is sklerotes; in 2 Timothy 2:3 the King James Version we have, "Endure hardness, as a good soldier of Jesus Christ," the Revised Version (British and American) "Suffer hardship with me" (corrected text), margin "Take thy part in suffering hardship" (kakopatheo, "to suffer evil").
Hardly occurs in the Old Testament (Exodus 13:15), "Pharaoh would hardly let us go," qashah, literally, "hardened to let us go," the Revised Version margin "hardened himself against letting us go"; "hardly bestead" (Isaiah 8:21) is the translation of qadshah, the American Standard Revised Version "sore distressed." In the New Testament "hardly" is the translation of duskolos, "hard to please," "difficult," meaning not scarcely or barely, but with difficulty (Matthew 19:23, "A rich man shall hardly enter into the kingdom of heaven," the Revised Version (British and American) "it is hard for"; Mark 10:23; Luke 18:24, "how hardly" ("with what difficulty")); of mogis, "with labor," "pain," "trouble" (Luke 9:39, "hardly departeth from him" ("painfully")); of molis "with toil and fatigue" (Acts 27:8, the Revised Version (British and American) "with difficulty"; Wisdom of Solomon 9:16, "Hardly do we guess aright at things that are upon earth"; Ecclesiasticus 26:29, "A merchant shall hardly keep himself from wrong doing"; 29:6, "He shall hardly receive the half," in each instance the word is molis, but in the last two instances we seem to see the transition to "scarcely"; compare also Exodus 13:15).
The Revised Version has "too hard" for "hidden" (Deuteronomy 30:11, margin "wonderful"); "hardness" for "boldness" (of face) (Ecclesiastes 8:1); for "sorrow" (Lamentations 3:65); "deal hardly with me" for "make yourselves strong to me" (Job 19:3); omits "It is hard for thee to kick against the pricks" (Acts 9:5, corrected text); "hardship" for "trouble" (2 Timothy 2:9).
W. L. Walker
Harden
Harden - har'-d'-n (chazaq, qashah; skleruno):
(1) "Harden" occurs most frequently in the phrase "to harden the heart," or "the neck." This hardening of men's hearts is attributed both to God and to men themselves, e.g. with reference to the hearts of Pharaoh and the Egyptians; the Hiphil of chazaq, "to make strong," is frequently used in this connection (Exodus 4:21, "I will harden his heart," the Revised Version margin (Hebrew) "make strong"; Exodus 7:13, "And he hardened P.'s heart," the Revised Version (British and American) "was hardened," margin (Hebrew) "was strong"; Exodus 7:22; 8:19; 9:12; 20, 27, etc.; Exodus 14:17, "I will harden the hearts of the Egyptians," the Revised Version margin (Hebrew) "make strong"; compare Joshua 11:20); qashah, "to be heavy," "to make hard" (Exodus 7:3); kabhedh, "heavy," "slow," "hard," not easily moved (Exodus 10:1, the Revised Version margin (Hebrew) "made heavy"). When the hardening is attributed to man's own act kabhedh is generally used (Exodus 8:15, "He hardened his heart, and hearkened not," the Revised Version margin (Hebrew) "made heavy"; Exodus 8:32, "Pharaoh hardened his heart" (the Revised Version margin as before); Exodus 9:7, 34; 1 Samuel 6:6 twice). The "hardening" of men's hearts by God is in the way of punishment, but it is always a consequence of their own self-hardening. In Pharaoh's case we read that "he hardened his heart" against the appeal to free the Israelites; so hardening himself, he became always more confirmed in his obstinacy, till he brought the final doom upon himself. This is how sin is made to become its own punishment. It was not confined to Pharaoh and the Egyptians nor does it belong to the past only. As Paul says (Romans 9:18),"Whom he will he hardeneth" (skleruno); Exodus 11:7, "The election obtained it, and the rest were hardened" (the Revised Version (British and American) and King James Version margin, poroo, "to make hard" or "callous"); Exodus 11:10, a "Hardening in part hath befallen Israel" (porosis); compare John 12:40 (from Isaiah 6:10), "He hath blinded their eyes, and he hardened their heart"; Isaiah 63:17, "O Yahweh, why dost thou make us to err from thy ways, and hardenest our heart from thy fear?" (qashach, "to harden"); compare on the other side, as expressing the human blameworthiness, Job 9:4, "Who hath hardened himself against him, and prospered?" Mark 3:5, "being grieved at the hardening of their heart;" Mark 6:52, "Their heart was hardened"; Romans 2:5, "after thy hardness and impenitent heart." In Hebrew religious thought everything was directly attributed to God, and the hardening is God's work, in His physical and ethical constitution and laws of man's nature; but it is always the consequence of human action out of harmony therewith. Other instances of skleruno are in Acts 19:9; Hebrews 3:8, 13, 15; 4:7.
(2) "Harden" in the sense of "to fortify one's self" (make one's self hard) is the translation of caladh, "to leap," "exult" (Job 6:10 the King James Version, "I would harden myself in sorrow," the Revised Version (British and American) "Let me exult in pain," margin "harden myself").
(3) In Proverbs 21:29 "harden" has the meaning of "boldness," "defiance" or "shamelessness" (brazen-faced); `azaz, Hiphil, "to strengthen one's countenance," "A wicked man hardeneth his face"; Delitzsch, "A godless man showeth boldness in his mien"; compare Proverbs 7:13; Ecclesiastes 8:1; see also HARD.
For "harden" the Revised Version (British and American) has "stubborn" (Exodus 7:14; 9:7, margin "heavy"); "hardenest" (Isaiah 63:17); "made stiff" (Jeremiah 7:26; 19:15); for "is hardened" (Job 39:16, the American Standard Revised Version "dealeth hardly," and the English Revised Version margin); "at the hardening" instead of "for the hardness" (Mark 3:5); "hardening" for "blindness" (Ephesians 4:18).
W. L. Walker
Hardly; Hardness
Hardly; Hardness - See HARD.
Hare
Hare - har ('arnebheth (Leviticus 11:6; Deuteronomy 14:7); compare Arabic 'arnab, "hare"): This animal is mentioned only in the lists of unclean animals in Leviticus and Deuteronomy, Where it occurs along with the camel, the coney and the swine. The camel, the hare and the coney are unclean, `because they chew the cud but part not the hoof,' the swine, "because he parteth the hoof .... but cheweth not the cud." The hare and the coney are not ruminants, but might be supposed to be from their habit of almost continually moving their jaws. Both are freely eaten by the Arabs. Although 'arnebheth occurs only in the two places cited, there is no doubt that it is the hare. Septuagint has dasupous, "rough-footed," which, while not the commonest Greek word (lagos), refers to the remarkable fact that in hares and rabbits the soles of the feet are densely covered with hair. 'Arnab, which is the common Arabic word for "hare," is from the same root as the Hebrew 'arnebheth.
Leviticus 11:4-7: verse Leviticus 4:1-35, English Versions of the Bible "camel"; Septuagint ton kamelon; Vulgate (Jerome's Latin Bible, 390-405 A.D.) camelus; Hebrew ha-gamal. Leviticus 11:5, English Versions of the Bible "coney"; Septuagint ton dasupoda; Vulgate, choerogryllus; Hebrew ha-shapan. Leviticus 11:6, English Versions of the Bible "hare"; Septuagint ton choirogruillion Vulgate, lepus; Hebrew ha-arnebeth. Leviticus 11:7, English Versions of the Bible "swine"; Septuagint ton hun; Vulgate, sus; Hebrew ha-chazir.
Deuteronomy 14:7: English Versions of the Bible "camel"; Septuagint ton kamelon Vulgate, camelum; Hebrew hagamal; English Versions of the Bible "hare"; Septuagint dasupoda; Vulgate, leporem; Hebrew ha'arnebeth; English Versions of the Bible "coney"; Septuagint choirogrullion; Vulgate, choerogryllum; Hebrew hashaphan.
Deuteronomy 14:8: English Versions of the Bible "swine"; Septuagint ton hun Vulgate, sus; Hebrew hacheziyr.
It is evident from the above and from the meanings of dasupous and chorogrullios as given in Liddell and Scott, that the order of Septuagint in Leviticus 11:5-6 does not follow the Hebrew, but has apparently assimilated the order of that of Deuteronomy 14:7-8. In Psalms 104:18, Septuagint has chorogrullios for shaphan; also in Proverbs 30:26.
Since the word "coney," which properly means "rabbit," has been applied to the hyrax, so, in America at least, the word "rabbit" is widely used for various species of hare, e.g. the gray rabbit and the jack-rabbit, both of which are hares. Hares have longer legs and ears and are swifter than rabbits. Their young are hairy and have their eyes open, while rabbits are born naked and blind. Hares are widely distributed in the Northern Hemisphere, and there is one species in South America. Rabbits are apparently native to the Western Mediterranean countries, although they have been distributed by man all over the world.
Lepus syriacus, the common hare of Syria and Palestine, differs somewhat from the European hare. Lepus judeae is cited by Tristram from Northeastern Palestine, and he also notes three other species from the extreme south.
Alfred Ely Day
Hareph
Hareph - ha'-ref (chareph, "scornful"): A chief of Judah, one of the sons of Caleb and father of Beth-gader (1 Chronicles 2:51). A quite similar name, Hariph, occurs in Nehemiah 7:24; 10:19, but it is probably that of another individual.
Hareth
Hareth - ha'-reth (chhareth, in pause).
See HERETH.
Harhaiah
Harhaiah - har-ha'-ya (charhayah, "Yah protects"): A goldsmith, whose son, Uzziel, helped to repair the walls of Jerusalem under Zerubbabel (Nehemiah 3:8).
Harhas
Harhas - har'-has (charchas, "splendor"): Grandfather of Shallum, husband of Huldah (2 Kings 22:14). Name given as "Hasrah" in paralle passage (2 Chronicles 34:22).
Harhur
Harhur - har'-hur (charchur, "free-born" or "fever"; "Hasour): One of the Nethinim whose descendants came from Babylon with Zerubbabel (Ezra 2:51; Nehemiah 7:53; 1 Esdras 5:31).
Harim
Harim - ha'-rim (charim): A family name.
(1) A non-priestly family that returned from captivity with Zerubbabel (Ezra 2:32; Nehemiah 7:35); mentioned among those who married foreign wives (Ezra 10:31); also mentioned among those who renewed the covenant (Nehemiah 10:27).
(2) A priestly family returning with Zerubbabel (Ezra 2:39; Nehemiah 7:42; 3, 15 (see REHUM)); members of this family covenanted to put away their foreign wives (Ezra 10:21; Nehemiah 10:5). A family of this name appears as the third of the priestly courses in the days of David and Solomon (1 Chronicles 24:8).
(3) In Nehemiah 3:11 is mentioned Malchijah, son of Harim, one of the wall-builders. Which family is here designated is uncertain.
W. N. Stearns
Hariph
Hariph - ha'-rif (chariph, chariph): One of those who returned from exile under Zerubbabel and helped to seal the covenant under Nehemiah and Ezra (Nehemiah 7:24; 10:19 (20)). Ezra 2:18 has "Jorah."
Harlot
Harlot - har'-lot: This name replaces in the Revised Version (British and American) "whore" of the King James Version. It stands for several words and phrases used to designate or describe the unchaste woman, married or unmarried, e.g. zonah, 'ishshah nokhriyah, qedheshah; Septuagint and New Testament porne. porneia is used chiefly of prenuptial immorality, but the married woman guilty of sexual immorality is said to be guilty of porneia (Matthew 5:32; 19:9; compare Amos 7:17 Septuagint). These and cognate words are applied especially in the Old Testament to those devoted to immoral service in idol sanctuaries, or given over to a dissolute life for gain. Such a class existed among all ancient peoples, and may be traced in the history of Israel. Evidence of its existence in very early times is found (Genesis 38:1-30). It grew out of conditions, sexual and social, which were universal. After the corrupting foreign influxes and influences of Solomon's day, it developed to even fuller shamelessness, and its voluptuous songs (Isaiah 23:16), seductive arts (Proverbs 6:24), and blighting influence are vividly pictured and denounced by the prophets (Proverbs 7:10; 29:3; Isaiah 23:16; Jeremiah 3:3; 5:7; Ezekiel 16:25; compare Deuteronomy 23:17). Money was lavished upon women of this class, and the weak and unwary were taken captive by them, so that it became one of the chief concerns of the devout father in Israel to "keep (his son) from the evil woman," who "hunteth for the precious life" (Proverbs 6:24, 26). From the title given her in Prov, a "foreign woman" (Proverbs 23:27), and the warnings against "the flattery of the foreigner's tongue" (Proverbs 6:24; compare 1 Kings 11:1; Ezra 10:2), we may infer that in later times this class was chiefly made up of strangers from without. The whole subject must be viewed in the setting of the times. Even in Israel, then, apart from breaches of marriage vows, immoral relations between the sexes were deemed venial (Deuteronomy 22:28 f). A man was forbidden to compel his daughter to sin (Leviticus 19:29), to "profane (her) and make her a harlot," but she was apparently left free to take that way herself (compare Genesis 38:1-30). The children of the harlot, though, were outlawed (Deuteronomy 23:2), and later the harlot is found under the sternest social ban (Matthew 21:31-32).
The subject takes on even a darker hue when viewed in the light of the hideous conditions that prevailed in ancient Syria affecting this practice. The harlot represented more than a social peril and problem. She was a qedheshah, one of a consecrated class, and as such was the concrete expression and agent of the most insidious and powerful influence and system menacing the purity and permanence of the religion of Yahweh. This system deified the reproductive organs and forces of Nature and its devotees worshipped their idol symbols in grossly licentious rites and orgies. The temple prostitute was invested with sanctity as a member of the religious caste, as she is today in India. Men and women thus prostituted themselves in the service of their gods. The Canaanite sanctuaries were gigantic brothels, legalized under the sanctions of religion. For a time, therefore, the supreme religious question was whether such a cult should be established and allowed to naturalize itself in Israel, as it had done in Babylon (Herodotus i.199) and in Greece (Strabo viii.6). That the appeal thus made to the baser passions of the Israelites was all too successful is sadly clear (Amos 2:7; Hosea 4:13 ff). The prophets give vivid pictures of the syncretizing of the worship of Baal and Astarte with that of Yahweh and the extent to which the local sanctuaries were given over to this form of corruption. They denounced it as the height of impiety and as sure to provoke Divine judgments. Asa and Jehoshaphat undertook to purge the land of such vile abominations (1 Kings 14:24; 15:12; 22:46). The Deuteronomic code required that all such "paramours" be banished, and forbade the use of their unholy gains as temple revenue (Deuteronomy 23:17-18. Driver's note). The Levitical law forbade a priest to take a harlot to wife (Leviticus 21:7). and commanded that the daughter of a priest who played the harlot should be burned (Leviticus 21:9).
See ASHTORETH; IMAGES; IDOLATRY.
It is grimly significant that the prophets denounce spiritual apostasy as "harlotry" (the King James Version "whoredom"). But it would seem that the true ethical attitude toward prostitution was unattainable so long as marriage was in the low, transitional stage mirrored in the Old Testament; though the religion of Yahweh was in a measure delivered from the threatened peril by the fiery discipline of the exile.
In New Testament times, a kindred danger beset the followers of Christ, especially in Greece and Asia Minor (Acts 15:20, 29; Romans 1:24 ff; 1 Corinthians 6:9 ff; Galatians 5:19). That lax views of sexual morality were widely prevalent in the generation in which Christ lived is evident both from His casual references to the subject and from His specific teaching in answer to questions concerning adultery and divorce (compare Josephus, Ant,IV , viii, 23; Vita, section 76; Sirach 7:26; 25:26; 42:9, and the Talm). The ideas of the times were debased by the prevalent polygamous customs, "it being of old permitted to the Jews to marry many wives" (Josephus, BJ, I, xxiv, 2; compare Ant,XVII , i, 2). The teaching of Jesus was in sharp contrast with the low ideals and the rabbinical teaching of the times. The controversy on this question waxed hot between the two famous rival rabbinical schools. Hillel reduced adultery to the level of the minor faults. Shammai opposed his teaching as immoral in tendency. kata pasan aitian (Matthew 19:3), gives incidental evidence of the nature of the controversy. It was characteristic of the teaching of Jesus that He went to the root of the matter, making this sin to consist in "looking on a woman to lust after her." Nor did He confine Himself to the case of the married. The general character of the terms in Matthew 5:28, pas ho blepon, forbids the idea that gunaika, and emoicheusen, are to be limited to post-nuptial sin with a married woman. On the other hand it is a characteristic part of the work of Jesus to rescue the erring woman from the merciless clutches of the Pharisaic tribunal, and to bring her within the pale of mercy and redemption (Matthew 21:31-32). He everywhere leaned to the side of mercy in dealing with such cases, as is indicated by the traditional and doubtless true narrative found in the accepted text of the Fourth Gospel (John 7:53 through John 8:11).
George B. Eager
Harlotry
Harlotry - har'-lot-ri.
See CRIMES .
Har-magedon
Har-magedon - har-ma-ged'-on (Harmagedon from Hebrew har meghiddo, "Mount of Megiddo"; the King James Version Armageddon): This name is found only in Revelation 16:16. It is described as the rallying-place of the kings of the whole world who, led by the unclean spirits issuing from the mouth of the dragon, the beast and the false prophet, assemble here for "the war of the great day of God, the Almighty." Various explanations have been suggested; but, as Nestle says (HDB, s.v), "Upon the whole, to find an allusion here to Megiddo is still the most probable explanation." In the history of Israel it had been the scene of never-to-be-forgotten battles. Here took place the fatal struggle between Josiah and Pharaoh-necoh (2 Kings 23:29; 2 Chronicles 35:22). Long before, the hosts of Israel had won glory here, in the splendid victory over Sisera and his host (Judges 5:19). These low hills around Megiddo, with their outlook over the plain of Esdraelon, have witnessed perhaps a greater number of bloody encounters than have ever stained a like area of the world's surface. There was, therefore, a peculiar appropriateness in the choice of this as the arena of the last mighty struggle between the powers of good and evil. The choice of the hill as the battlefield has been criticized, as it is less suitable for military operations than the plain. But the thought of Gilboa and Tabor and the uplands beyond Jordan might have reminded the critics that Israel was not unaccustomed to mountain warfare. Megiddo itself was a hill-town, and the district was in part mountainous (compare Mt. Tabor, Judges 4:6, 12; "the high places of the field," Judges 5:18). It will be remembered that this is apocalypse. Har-Magedon may stand for the battlefield without indicating any particular locality. The attempt of certain scholars to connect the name with "the mount of congregation" in Isaiah 14:13 (Hommel, Genkel, etc.), and with Babylonian mythology, cannot be pronounced successful. Ewald (Die Johan. Schrift, II, 204) found that the Hebrew forms of "Har-Magedon" and "the great Rome" have the same numerical value--304. The historical persons alluded to in the passage do not concern us here.
W. Ewing
Harnepher
Harnepher - har'-ne-fer, har-ne'-fer (charnepher): A member of the tribe of Asher (1 Chronicles 7:36).
Harness
Harness - har'-nes: A word of Celtic origin meaning "armour" in the King James Version; it is the translation of shiryan, "a coat of mail" (1 Kings 22:34; 2 Chronicles 18:33); of nesheq, "arms," "weapons" (2 Chronicles 9:24, the Revised Version (British and American) "armor"); of 'acar "to bind" (Jeremiah 46:4), "harness the horses," probably here, "yoke the horses"; compare 1 Samuel 6:7, "tie the kine to the cart" (bind them), Genesis 46:29; another rendering is "put on their accoutrements"; compare 1 Maccabees 6:43, "one of the beasts armed with royal harness" (thorax), the Revised Version (British and American) "breastplates"; compare 1 Maccabees 3:3, "warlike harness"; 6:41 (hopla), the Revised Version (British and American) "arms"; 2 Maccabees 3:25, etc.; harnessed represents chamushim, "armed," "girded" (Exodus 13:18, "The children of Israel went up harnessed," the Revised Version (British and American) "armed"). Tyndale, Cranmer, Geneva have "harnes" in Luke 11:22, Wycliff "armer."
W. L. Walker
Harod, Well of
Harod, Well of - ha'-rod (`en charodh, "fountain of trembling"): The fountain beside which (probably above it) Gideon and his army were encamped (Judges 7:1). Moore (Judges, in the place cited.) argues, inconclusively, that the hill Moreh must be sought near Shechem, and that the well of Harod must be some spring in the neighborhood of that city. There is no good reason to question the accuracy of the common view which places this spring at `Ain Jalud, on the edge of the vale of Jezreel, about 2 miles East of Zer`in, and just under the northern cliffs of Gilboa. A copious spring of clear cold water rises in a rocky cave and flows out into a large pool, whence it drains off, in Nahr Jalud, down the vale past Beisan to the Jordan. This is probably also to be identified with the spring "which is in Jezreel," i.e. in the district, near which Saul encamped before the battle of Gilboa (1 Samuel 29:1). `Ain el-Meiyiteh, just below Zer`in on the North, is hardly of sufficient size and importance to be a rival to `Ain Jalud.
See ESDRAELON.
W. Ewing
Harodite
Harodite - ha'-rod-it (charodhi): Two of David's heroes, Shamma and Elika, are so called (2 Samuel 23:25). Septuagint omits the second name. In 1 Chronicles 11:27, the first is called "Shammoth the Harorite," while the second is omitted. "Harorite" is a clerical error for "Harodite," the Hebrew letter daleth ("d") being taken for the Hebrew letter resh ("r"). Possibly Harodite may be connected with the well of HAROD (which see).
Haroeh
Haroeh - ha-ro'-e (ha-ro'eh, "the seer"): A Judahite (1 Chronicles 2:52).
Harorite
Harorite - ha'-ro-rit.
See HARODITE.
Harosheth, of the Gentiles, of the Nations
Harosheth, of the Gentiles, of the Nations - ha-ro'-sheth or (charosheth ha-goyim): There is now no means of discovering what is meant by the phrase "of the nations." This is the place whence Sisera led his hosts to the Kishon against Deborah and Barak (Judges 4:13), to which the discomfited and leaderless army fled after their defeat (Judges 4:16). No site seems so well to meet the requirements of the narrative as el Charithiyeh. There are still the remains of an ancient stronghold on this great double mound, which rises on the North bank of the Kishon, in the throat of the pass leading by the base of Carmel, from the coast to Esdraelon. It effectually commands the road which here climbs the slope, and winds through the oak forest to the plain; Megiddo being some 16 miles distant. The modern also preserves a reminiscence of the ancient name. By emending the text, Cheyne would here find the name "Kadshon," to be identified with Kedesh in Galilee (EB, under the word). On any reasonable reading of the narrative this is unnecessary.
W. Ewing
Harp
Harp - harp.
See MUSIC.
Harrow
Harrow - har'-o (sadhadh): Sadhadh occurs in 3 passages (Job 39:10; Isaiah 28:24; Hosea 10:11). In the first 2 it is translated "harrow," in the last "break the clods." That this was a separate operation from plowing, and that it was performed with an instrument drawn by animals, seems certain. As to whether it corresponded to our modern harrowing is a question. The reasons for this uncertainty are: (1) the ancient Egyptians have left no records of its use; (2) at the present time, in those parts of Palestine and Syria where foreign methods have not been introduced, harrowing is not commonly known, although the writer has been told that in some districts the ground is leveled after plowing with the threshing-sledge or a log drawn by oxen. Cross-plowing is resorted to for breaking up the lumpy soil, especially where the ground has been baked during the long rainless summer. Lumps not reduced in this way are further broken up with a hoe or pick. Seed is always sown before plowing, so that harrowing to cover the seed is unnecessary. See AGRICULTURE. Figuratively used of affliction, discipline, etc. (Isaiah 28:24).
James A. Patch
Harrows
Harrows - har'-oz (chrits): Charits has no connection with the verb translated "harrows." The context seems to indicate some form of pointed instrument (2 Samuel 12:31; 1 Chronicles 20:3; see especially the Revised Version margin).
Harsha
Harsha - har'-sha (charsha'): Head of one of the families of the Nethinim (Ezra 2:52; Nehemiah 7:54); 1 Esdras 5:32, "Charea."
Harsith
Harsith - har'-sith (charcith): One of the gates of Jerusalem (Jeremiah 19:2 the Revised Version (British and American)); margin suggests "gate of the potsherds"; the King James Version has "east gate" and the King James Version margin "sun gate," both deriving the name from cherec, "sun." The gate opened into the valley of Hinnom.
Hart
Hart - hart.
See DEER.
Harum
Harum - ha'-rum, har'-um (charum): A Judahite (1 Chronicles 4:8).
Harumaph
Harumaph - ha-roo'-maf (charumaph): Father of Jedaiah who assisted in repairing the walls of Jerusalem under Nehemiah (Nehemiah 3:10).
Haruphite
Haruphite - ha-roo'-fit (charuphi, or chariphi); In 1 Chronicles 12:5 Shephatiah, one of the companions of David, is called a Haruphite (K) or Hariphite (Q). If the latter be the correct reading, it is connected with HARIPH or perhaps HAREPH (which see).
Haruz
Haruz - ha'-ruz (charuts): Father of Meshullemeth, the mother of Amon, king of Judah (2 Kings 21:19).
Harvest
Harvest - har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Genesis 8:22; 45:6). Events were reckoned from harvests (Genesis 30:14; Joshua 3:15; Judges 15:1; Ruth 1:22; 2:23; 1 Samuel 6:13; 2 Samuel 21:9; 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (Exodus 23:16; Exodus 34:21-22); (1) the feast of the Passover in April at the time of the barley harvest (compare Ruth 1:22); (2) the feast of Pentecost (7 weeks later) at the wheat harvest (Exodus 34:22), and (3) the feast of Tabernacles at the end of the year (October) during the fruit harvest. The seasons have not changed since that time. Between the reaping of the barley in April and the wheat in June, most of the other cereals are reaped. The grapes begin to ripen in August, but the gathering in for making wine and molasses (dibs), and the storing of the dried figs and raisins, is at the end of September. Between the barley harvest in April and the wheat harvest, only a few showers fall, which are welcomed because they increase the yield of wheat (compare Amos 4:7). Samuel made use of the unusual occurrence of rain during the wheat harvest to strike fear into the hearts of the people (1 Samuel 12:17). Such an unusual storm of excessive violence visited Syria in 1912, and did much damage to the harvests, bringing fear to the superstitious farmers, who thought some greater disaster awaited them. From the wheat harvest until the fruit harvest no rain falls (2 Samuel 21:10; Jeremiah 5:24; compare Proverbs 26:1). The harvesters long for cool weather during the reaping season (compare Proverbs 25:13).
Many definite laws were instituted regarding the harvest. Gleaning was forbidden (Leviticus 19:9; 23:22; Deuteronomy 24:19) (see GLEANING). The first-fruits were required to be presented to Yahweh (Leviticus 23:10). In Syria the Christians still celebrate 'id er-rubb ("feast of the Lord"), at which time the owners of the vineyards bring their first bunches of grapes to the church. The children of Israel were enjoined to reap no harvest for which they had not labored (Leviticus 25:5). In Proverbs the harvesting of ants is mentioned as a lesson for the sluggard (Proverbs 6:8; 10:5; 20:4).
Figurative: A destroyed harvest typified devastation or affliction (Job 5:5; Isaiah 16:9; 17:11; Jeremiah 5:17; 50:16). The "time of harvest," in the Old Testament frequently meant the day of destruction (Jeremiah 51:33; Hosea 6:11; Joel 3:13). "Joy in harvest" typified great joy (Isaiah 9:3); "harvest of the Nile," an abundant harvest (Isaiah 23:3). "The harvest is past" meant that the appointed time was gone (Jeremiah 8:20). Yahweh chose the most promising time to cut off the wicked, namely, "when there is a cloud of dew in the heat of harvest" (Isaiah 18:4-5). This occurrence of hot misty days just before the ripening of the grapes is still common. They are welcome because they are supposed to hasten the harvest. The Syrian farmers in some districts call it et-tabbakh el'ainib wa tin ("the fireplace of the grapes and figs").
In the Gospels, Jesus frequently refers to the harvest of souls (Matthew 9:37-38 bis; Matthew 13:30 bis,39; Mark 4:29; John 4:35 bis). In explaining the parable of the Tares he said, "The harvest is the end of the world" (Matthew 13:39; compare Revelation 14:15).
See also AGRICULTURE.
James A. Patch
Hasadiah
Hasadiah - has-a-di'-a (chacadhyah, "Yah is kind"): A son of Zerubbabel (1 Chronicles 3:20). In Baruch 1:1 the Greek is Asadias.
Hasenuah
Hasenuah - has-e-nu'-a (haccenu'ah): In the King James Version (1 Chronicles 9:7) for HASSENUAH (which see).
Hashabiah
Hashabiah - hash-a-bi'-a (chashabhyah):
(1) Two Levites of the family of Merari (1 Chronicles 6:45; 9:14).
(2) A Levite who dwelt in Jerusalem at the time of Nehemiah (Nehemiah 11:15).
(3) A son of Jeduthun (1 Chronicles 25:3).
(4) A Hebronite, chief of a clan of warriors who had charge of West Jordan in the interests of Yahweh and the king of Israel (1 Chronicles 26:30).
(5) A Levite who was a "ruler" (1 Chronicles 27:17).
(6) One of the Levite chiefs in the time of Josiah, who gave liberally toward the sacrifices (2 Chronicles 35:9). In 1 Esdras 1:9 it is "Sabias."
(7) A Levite whom Ezra induced to return from exile with him (Ezra 8:19). 1 Esdras 8:48 has "Asebias."
(8) One of the twelve priests set apart by Ezra to take care of the gold, the silver, and the vessels of the temple on their return from exile (Ezra 8:24; 1 Esdras 8:54, "'Assamias").
(9) Ruler of half of the district of "Keilah," who helped to repair the walls under Nehemiah (Nehemiah 3:17), and also helped to seal the covenant (Nehemiah 10:11; 12:24).
(10) A Levite (Nehemiah 11:22).
(11) A priest (Nehemiah 12:21).
J. J. Reeve
Hashabnah
Hashabnah - ha-shab'-na (chashabhnah): One who helped to seal the covenant under Nehemiah (Nehemiah 10:25).
Hashabneiah
Hashabneiah - hash-ab-ne-i'-a (chashabhneyah; the King James Version Hashabniah, hash-ab-ni'a).
(1) Father of one of the builders of the wall (Nehemiah 3:10).
(2) A Levite mentioned in connection with the prayer preceding the signing of the covenant (Nehemiah 9:5); possibly identical with the Hashabiah (chashabhyah) of Ezra 8:19, 24; Nehemiah 10:11; 11:22; 12:24, or one of these.
Hashbadana; Hashbadnana
Hashbadana; Hashbadnana - hash-ba-da'-na, hash-bad'-a-na (chashbaddanah): Probably a Levite. He was one of those who stood at Ezra's left hand when he read the law, and helped the people to understand the meaning (Nehemiah 8:4). 1 Esdras 9:44 has "Nabarias" (Nabareias).
Hashem
Hashem - ha'-shem (hashem): The "sons of Hashem" are mentioned (1 Chronicles 11:34) among David's mighty men. The parallel passage (2 Samuel 23:32) has "sons of Jashen."
Hashmonah
Hashmonah - hash'-mo-na (chashmonah, "fatness"): A desert camp of the Israelites between Mithkah and Moseroth (Numbers 33:29-30).
See WANDERINGS OF ISRAEL.
Hashub
Hashub - ha'-shub, hash'-ub.
See HASSHUB.
Hashubah
Hashubah - ha-shoo'-ba (chashubhah, "consideration"): One of the sons of Zerubbabel (1 Chronicles 3:20).
Hashum
Hashum - ha'-shum (chashum):
(1) In Ezra 2:19; Nehemiah 7:22, "children of Hashum" are mentioned among the returning exiles. In Ezra 10:33 (compare 1 Esdras 9:33, "Asom"), members of the same family are named among those who married foreign wives.
(2) One of those who stood on Ezra's left at the reading of the law (Nehemiah 8:4; 1 Esdras 9:44, "Lothasubus"). The signer of the covenant (Nehemiah 10:18) is possibly the same.
Hasidaeans
Hasidaeans - has-i-de'-anz (Hasidaioi, a transliteration of chacidhim, "the pious," "Puritans"): A name assumed by the orthodox Jews (1 Maccabees 2:42; 7:13) to distinguish them from the Hellenizing faction described in the Maccabean books as the "impious," the "lawless," the "transgressors." They held perhaps narrow but strict and seriously honest views in religion, and recognized Judas Maccabeus as their leader (2 Maccabees 14:6). They existed as a party before the days of the Maccabees, standing on the ancient ways, caring little for politics, and having small sympathy with merely national aspirations, except when affecting religion (1 Maccabees 1:63; 2 Maccabees 6:18 ff; Judith 12:2; Ant, XIV, iv, 3). Their cooperation with Judas went only to the length of securing the right to follow their own religious practices. When Bacchides came against Jerusalem, they were quite willing to make peace because Alcimus, "a priest of the seed of Aaron," was in his company. Him they accepted as high priest, though sixty of them soon fell by his treachery (1 Maccabees 7:13). Their desertion of Judas was largely the cause of his downfall.
J. Hutchinson
Hasmoneans
Hasmoneans - See ASMONEANS.
Hasrah
Hasrah - haz'-ra, has'-ra (chacrah): Grandfather of Shallum, who was the husband of Huldah the prophetess (2 Chronicles 34:22). In 2 Kings 22:14, HARHAS (which see).
Hassenaah
Hassenaah - has-e-na'-a (haccena'ah): In Nehemiah 3:3 the "sons of Hassenaah" are mentioned among the builders of the wall. Probably the same as Senaah (Ezra 2:35; Nehemiah 7:38) with the definite article, i.e. has-Senaah. The latter, from the connection, would appear to be a place-name.
See also HASSENUAH.
Hassenuah
Hassenuah - has-e-nu'-a (haccenu'ah): A family name in the two lists of Benjamite inhabitants of Jerusalem (1 Chronicles 9:7, the King James Version "Hasenuah"; Nehemiah 11:9, "Senuah"). The name is possibly the same as HASSENAAH (which see), yet the occurrence of the singular ("son of Hassenuah") does not so well accord with the idea of a place-name.
Hasshub
Hasshub - hash'-ub (chashshubh, "considerate"; the King James Version everywhere Hashub except 1 Chronicles 9:14):
(1) A builder of the wall (Nehemiah 3:11).
(2) Another builder of the same name (Nehemiah 3:23).
(3) One of the signers of the covenant (Nehemiah 10:23).
(4) A Levite chief (Nehemiah 11:15; 1 Chronicles 9:14). BDB makes (1) and (3) identical.
Hassophereth
Hassophereth - has-o-fe'-reth.
See SOPHERETH.
Haste
Haste - hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."
(1) The noun occurs as translation of mahar, "to hasten," etc. (Exodus 10:16; 12:33, "in haste"); of chapaz, "to make haste" (2 Kings 7:15; Psalms 31:22; 116:11, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (Exodus 12:11; Deuteronomy 16:3; Isaiah 52:12); of nachats, "to be urgent" (1 Samuel 21:8, "The king's business required haste").
(2) "Haste" as a verb is transitive and intrans; instances of the transitive use are, 'uts, "to hasten," "press" (Exodus 5:13, "And the taskmasters hasted them," the Revised Version (British and American) "were urgent"); chush, "to make haste" (Isaiah 5:19); mahar (2 Chronicles 24:5 twice); shaqadh, "to watch," "to fix one's attention" on anything (Jeremiah 1:12 the King James Version, "I will hasten my word"); mahir, "hasting" (Isaiah 16:5, "hasting righteousness," the Revised Version (British and American) "swift to do"). The intransitive use is more frequent and represents many different words.
Hasty also occurs in several instances (Proverbs 21:5; 29:20, 'uts, etc.); in Isaiah 28:4, bikkur, "first-fruit," is translated "hasty fruit," the Revised Version (British and American) "first-ripe fig."
The Revised Version (British and American) has "Haste ye" for "assemble yourselves" (Joel 3:11 margin, as the King James Version); "make haste" for "speedily" (Psalms 143:7); "and hasted to catch whether it were his mind" (for 1 Kings 20:33 the King James Version); "and it hasteth toward the end," margin (Hebrew) "panteth," for "but at the end it shall speak" (Habakkuk 2:3); "hastily" for "suddenly" (1 Timothy 5:22); for "and for this I make haste" (Job 20:2), "even by reason of my haste that is in me," margin "and by reason of this my haste is within me"; for "hasten after another god" (Psalms 16:4), the American Standard Revised Version has "that give gifts for another god," the English Revised Version "exchange the Lord for"; for "hasten hereunto" (Ecclesiastes 2:25), "have enjoyment"; for "hasten hither" (1 Kings 22:9), "fetch quickly"; for "and gather" (Exodus 9:19), "hasten in"; for "hasteneth that he may" (Isaiah 51:14), "shall speedily"; for "hasteth to" (Job 9:26), "swoopeth on"; for "and hasteth" (Job 40:23), "he trembleth"; for "hasty" (Daniel 2:15), "urgent."
W. L. Walker
Hasupha
Hasupha - ha-sa'-fa (chasupha'): Head of a family of Nethinim among the returning exiles (Ezra 2:43; Nehemiah 7:46). Nehemiah 7:46 the King James Version has "Hashupha," and 1 Esdras 5:29, "Asipha."
Hat
Hat - The original word (karbela', Aramaic) rendered "hat" in Daniel 3:21 the King James Version is very rare, appearing only here in the Old Testament. There is acknowledged difficulty in translating it, as well as the other words of the passage. "Hat" of the King James Version certainly fails to give its exact meaning. The hat as we know it, i.e. headgear distinguished from the cap or bonnet by a circular brim, was unknown to the ancient East. The nearest thing to the modern hat among the ancients was the petasus worn by the Romans when on a journey, though something like it was used on like occasions by the early Greeks. In the earlier Hebrew writings there is little concerning the headgear worn by the people. In 1 Kings 20:31 we find mention of "ropes" upon the head in connection with "sackcloth" on the loins. On Egyptian monuments are found pictures of Syrians likewise with cords tied about their flowing hair. The custom, however, did not survive, or was modified, clearly because the cord alone would afford no protection against the sun, to which peasants and travelers were perilously exposed. It is likely, therefore, that for kindred reasons the later Israelites used a head-covering similar to that of the modern Bedouin. This consists of a rectangular piece of cloth called keffiyeh, which is usually folded into triangular form and placed over the head so as to let the middle part hang down over the back of the neck and protect it from the sun, while the two ends are drawn as needed under the chin and tied, or thrown back over the shoulders. A cord of wool is then used to secure it at the top. It became customary still later for Israelites to use a head-covering more like the "turban" worn by the fella-heen today. It consists in detail of a piece of cotton cloth worked into the form of a cap (takiyeh), and so worn as to protect the other headgear from being soiled by the perspiration. A felt cap, or, as among the Turks, a fez or red tarbush, is worn over this. On the top of these is wound a long piece of cotton cloth with red stripes and fringes, a flowered kerchief, or a striped keffiyeh. This protects the head from the sun, serves as a sort of purse by day, and often as a pillow by night. Some such headgear is probably meant by the "diadem" of Job 29:14 and the "hood" of Isaiah 3:23, Hebrew tsaniph, from tsanaph, "to roll up like a coil" (compare Isaiah 22:18).
George B. Eager
Hatach
Hatach - ha'-tak.
See HATHACH.
Hatchet
Hatchet - hach'-et (kashshil): Psalms 74:6 the Revised Version (British and American), "hatchet," the King James Version "axes."
See AX .
Hate; Hatred
Hate; Hatred - hat, ha'-tred (verb, sane', "oftenest," saTam, Genesis 27:41, etc.; noun, sin'ah; miseo): A feeling of strong antagonism and dislike, generally malevolent and prompting to injury (the opposite of love); sometimes born of moral resentment. Alike in the Old Testament and New Testament, hate of the malevolent sort is unsparingly condemned (Numbers 35:20; Psalms 109:5; Proverbs 10:12; Titus 3:3; 1 John 3:15), but in the Old Testament hatred of evil and evil-doers, purged of personal malice, is commended (Psalms 97:10; 101:3; Psalms 139:21-22, etc.). The New Testament law softens this feeling as regards persons, bringing it under the higher law of love (Matthew 5:43, 14; compare Romans 12:17-21), while intensifying the hatred of evil (Jude 1:23; Revelation 2:6). God himself is hated by the wicked (Exodus 20:5; Psalms 139:21; compare Romans 8:7). Sometimes, however, the word "hate" is used hyperbolically in a relative sense to express only the strong preference of one to another. God loved Jacob, but hated Esau (Malachi 1:3; Romans 9:13); father and mother are to be hated in comparison with Christ (Luke 14:26; compare Matthew 10:37).
See ENMITY.
James Orr
Hathach
Hathach - ha'-thak (hathakh; Septuagint Hachrathaios): One of the chamberlains of Ahasuerus, appointed to attend on Esther (Esther 4:5-6, 9-10, the King James Version "Hatach"), through whom she learned from Mordecai of Haman's plot.
Hathath
Hathath - ha'-thath (chathath, "terror"): Son of Othniel and grandson of Kenaz (1 Chronicles 4:13).
Hatipha
Hatipha - ha-ti'-fa, hat'-i-fa (chaTipha', "taken," "captive" (?)): The ancestral head of a family of Nethinim that returned from Babylon (Ezra 2:54; Nehemiah 7:56 = "Atipha," 1 Esdras 5:32).
Hatita
Hatita - ha-ti'-ta, hat'-i-ta (chaTiTa'): Head of a family among the "children of the porters" who returned from exile (Ezra 2:42; Nehemiah 7:45; 1 Esdras 5:28, "Ateta").
Hatsi-hammenuchoth
Hatsi-hammenuchoth - hat-si-ham-en-u'-koth: A marginal reading in 1 Chronicles 2:52 the King James Version. It disappears in the Revised Version (British and American), which reads in text, "half of the MENUHOTH" (which see) (Hebrew chatsi ha-menuchoth).
Hattil
Hattil - hat'-il (chaTTil): A company of servants of Solomon appearing in the post-exilic literature (Ezra 2:57; Nehemiah 7:59). Same called "Agia" in 1 Esdras 5:34.
Hattush
Hattush - hat'-ush (chaTTush):
(1) Son of Shemaiah, a descendant of the kings of Judah, in the 5th generation from Zerubbabel (1 Chronicles 3:22). He returned with Zerubbabel and Ezra from Babylon to Jerusalem (Ezra 8:2; Nehemiah 12:2). (There is some doubt as to whether the Hatrush of the lineage of David and the priest of the same name, mentioned in Nehemiah 10:4 and Nehemiah 12:2, are one and the same.) He was one of those who signed the covenant with Nehemiah (Nehemiah 10:4).
(2) Son of Hashabneiah; aided Nehemiah to repair the walls of Jerusalem (Nehemiah 3:10).
Horace J. Wolf
Haunt
Haunt - hont, hant: The verb in Old English was simply "to resort to," "frequent"; a place of dwelling or of business was a haunt. The noun occurs in 1 Samuel 23:22 as the translation of reghel, "foot," "See his place where his haunt is," the Revised Version margin, Hebrew `foot' "; the verb is the translation of yashabh, "to sit down," "to dwell" (Ezekiel 26:17, "on all that haunt it," the Revised Version (British and American) "dwelt there," margin "inhabited her"), and of halakh, "to go,"' or "live" (1 Samuel 30:31, "all the places where David himself and his men were wont to haunt").
Hauran
Hauran - ho'-ran (chawran; Septuagint Auranitis, also with aspirate):
1. Extent of Province in Ancient Times: A province of Eastern Palestine which, in Ezekiel 47:16, 18, stretched from Dan in the North to Gilead in the South, including all that lay between the Jordan and the desert. It thus covered the districts now known as el-Jedur, el-Jaulan, and el-Chauran. It corresponded roughly with the jurisdiction of the modern Turkish governor of Hauran. The Auranites of later times answered more closely to the Hauran of today.
2. Modern Hauran: The name Chauran probably means "hollow land." Between Jebel ed-Druze (see BASHAN ( MOUNT OF) on the East, and Jedua and Jaulan (see GOLAN) on the West, runs a broad vale, from Jebel el `Aswad in the North, to the Yarmuk in the Southwest, and the open desert in the Southeast. It is from 1,500 to 2,000 ft. above sea-level, and almost 50 miles in length, by 45 in breadth. Chauran aptly describes it. To the modern Chauran are reckoned 3 districts, clearly distinguished in local speech:
3. En-Nuqrah: (1) En-Nuqrah, "the cavity." This district touches the desert in the Southeast, the low range of ez Zumleh on the Southwest, Jaulan on the West, el-Leja' on the North and, Jebel ed-Druze on the East. The soil, composed of volcanic detritus, is extraordinarily rich. Here and there may be found a bank of vines; but the country is practically treeless: the characteristic product is wheat, and in its cultivation the village population is almost wholly occupied.
4. El-Leja': (2) El-Leja', "the asylum." This is a rocky tract lying to the North of en-Nuqrah. It is entirely volcanic, and takes, roughly, the form of a triangle, with apex in the North at el Burak, and a base of almost 20 miles in the South. For the general characteristics of this district see TRACHONITIS. Its sharply marked border, where the rocky edges fall into the surrounding plain, have suggested to some the thought that here we have chebhel 'argobh, "the measured lot of Argob." See, however, ARGOB. There is little land capable of cultivation, and the Arabs who occupy the greater part have an evil reputation. As a refuge for the hunted and for fugitives from justice it well deserves its name.
5. El-Jebel: (3) El-Jebel, "the mountain." This is the great volcanic range which stands on the edge of the desert, protecting the fertile reaches of el-Chauran from encroachment by the sand, known at different times as Mons Asaldamus, Jebel Chauran, and Jebel ed-Druze. This last is the name it bears today in consequence of the settlement of Druzes here, after the massacre in Mt. Lebanon in 1860. Those free-spirited people have been a thorn in the side of the Turks ever since: and whether or not the recent operations against them (January, 1911) will result in their entire, subjugation, remains to be seen. The western slopes of the mountain are well cultivated, and very fruitful; vineyards abound; and there are large reaches of shady woodlands. Calkhad, marking the eastern boundary of the land of Israel, stands on the ridge of the mountain to the South Jebel el-Kuleib in which the range culminates, reaches a height of 5,730 ft. Jebel Chauran is named in the Mishna (Rosh ha-shanah, ii.4) as one of the heights from which fire-signals were flashed, announcing the advent of the new year. For its history see BASHAN. The ruins which are so plentiful in the country date for the most part from the early Christian centuries; and probably nothing above ground is older than the Roman period. The substructions, however, and the subterranean dwellings found in different parts, e.g. at Der`ah, may be very ancient. The latest mention of a Christian building is in an inscription found by the present writer at el-Kufr, which tells of the foundation of a church in 720 AD (PEFS, July, 1895, p. 275, Inscr number 150). A good account of Hauran and its cities is given in HGHL, XXIX, 611.
W. Ewing
Have
Have - hav: "To have" is to own or possess; its various uses may be resolved into this, its proper meaning.
A few of the many changes in the Revised Version (British and American) are, for "a man that hath friends" (Proverbs 18:24), "maketh many friends," margin (Hebrew) "a man of friends"; for "all that I have" (Luke 15:31), "all that is mine"; for "we have peace with God" (Romans 5:1) the English Revised Version has "let us have," margin "some authorities read we have," the American Standard Revised Version as the King James Version margin "many ancient authorities read let us have"; for "what great conflict I have" (Colossians 2:1), "how greatly I strive"; for "will have" (Matthew 9:13; 12:7), "desire"; Matthew 27:43, "desireth"; for "would have" (Mark 6:19; Acts 10:10), "desired"; Acts 16:27, "was about"; Acts 19:30, "was minded to"; Acts 23:28 "desiring"; Hebrews 12:17, "desired to"; for "ye have" (Hebrews 10:34), the English Revised Version has "ye yourselves have," margin "ye have your ownselves," the American Standard Revised Version "ye have for yourselves," margin "many ancient authorities read, ye have your own selves for a better possession" (compare Luke 9:25; 21:19); "having heard" for "after that ye heard" (Ephesians 1:13); "having suffered before," for "even after that we had suffered" (1 Thessalonians 2:2); "and thus, having," for "so after he had" (Hebrews 6:15).
W. L. Walker
Haven
Haven - ha'-v'-n ((1) choph (Genesis 49:13, the Revised Version margin "beach"; Judges 5:17, the Revised Version margin "shore," the King James Version "seashore," the King James Version margin "port"); elsewhere "sea-shore" (Deuteronomy 1:7; Joshua 9:1; Jeremiah 47:7) or "sea coast" (Ezekiel 25:16); from root chaphaph, "to wash" or "to lave"; compare Arabic chaffa, "to rub"; and chaffat, "border"; Chufuf, in Eastern Arabia; (2) machoz (Psalms 107:30); (3) limen (Acts 27:12 bis); also Fair Havens, kaloi limenes (Acts 27:8)): While the Greek limen is "harbor," the Hebrew Choph is primarily "shore." There is no harbor worthy of the name on the shore of Palestine South of Chaifa. Indeed there is no good natural harbor on the whole coast of Syria and Palestine. The promontories of Carmel, Beirut and Tripolis afford shelter from the prevalent southwest wind, but offer no refuge from the fury of a northern gale. On rocky shores there are inlets which will protect sail boats at most times, but the ships of the ancients were beached in rough weather, and small craft are so treated at the present time. See illustration under BITHYNIA, p. 483.
Alfred Ely Day
Havens, Fair
Havens, Fair - ha'-v'-nz.
See FAIR HAVENS.
Havilah
Havilah - hav'-i-la (chawilah; Heuila):
(1) Son of Cush (Genesis 10:7; 1 Chronicles 1:9).
(2) Son of Yoktan, descendant of Shem (Genesis 10:29; 1 Chronicles 1:23).
(3) Mentioned with Shur as one of the limits of the territory of the Ishmaelites (Genesis 25:18); compare the same limits of the land of the Amalekites (1 Samuel 15:7), where, however, the text is doubtful. It is described (Genesis 2:11-12) as bounded by the river Pishon and as being rich in gold, bdellium and "shoham-stone" (English Version of the Bible, "onyx"). The shoham-stone was perhaps the Assyrian samtu, probably the malachite or turquoise. The mention of a Cushite Havilah is explained by the fact that the Arabian tribes at an early time migrated to the coast of Africa. The context of Genesis 10:7 thus favors situation on the Ethiopian shore, and the name is perhaps preserved in the kolpos Aualites and in the tribe Abalitai on the South side of the straits of Babel-Mandeb. Or possibly a trace of the name appears in the classical Aualis, now Zeila` in Somaliland. But its occurrence among the Yoktanite Arabs (Genesis 10:29) suggests a location in Arabia. South Arabian inscriptions mention a district of Khaulan (Chaulan), and a place of this name is found both in Tihama and Southeast of San`a'. Again Strabo's Chaulotaioi and Chuwaila in Bahrein point to a district on the Arabian shore of the Persian Gulf. No exact identification has yet been made.
A. S. Fulton
Havoc
Havoc - hav'-ok: "Devastation," "to make havoc of" is the translation of lumainomai, "to stain," "to disgrace"; in the New Testament "to injure," "destroy" (Acts 8:3, "As for Saul he made havoc of the church," the Revised Version (British and American) "laid waste"; 1 Maccabees 7:7, "what havoc," the Revised Version (British and American) "all the havock," exolothreusis, "utter destruction").
The Revised Version has "made havoc of" (portheo) for "destroyed" (Acts 9:21; Galatians 1:23), for "wasted" (Galatians 1:13).
Havvah
Havvah - hav'-a (chawwah): Hebrew spelling, rendered Eve, "mother of all living," Genesis 3:20 the Revised Version margin.
See EVE.
Havvoth-jair
Havvoth-jair - hav-oth-ja'-ir (chawwoth ya'ir "the encampments" or "tent villages of Jair"; the King James Version Havoth-Jair, ha-voth-ja'ir): The word chawwoth occurs only in this combination (Numbers 32:41; Deuteronomy 3:14; Judges 10:4), and is a legacy from the nomadic stage of Hebrew life. Jair had thirty sons who possessed thirty "cities," and these are identified with Havvoth-jair in Judges 10:3 ff. The district was in Gilead (Judges 10:5; Numbers 32:41). In Deuteronomy 3:13 f, it is identified with Bashan and Argob; but in 1 Kings 4:13, "the towns of Jair" are said to be in Gilead; while to him also "pertained the region of Argob, which is in Bashan, threescore great cities with walls and brazen bars." There is evident confusion here. If we follow Judges 10:3 ff, we may find a useful clue in Judges 10:5. Kamon is named as the burial place of Jair. This probably corresponds to Kamun taken by Antiochus III, on his march from Pella to Gephrun (Polyb. v.70, 12). Schumacher (Northern `Ajlun, 137) found two places to the West of Irbid with the names Qamm and Qumeim (the latter a diminutive of the former) with ancient ruins. Qamm probably represents the Hebrew Qamon, so that Havvoth-jair should most likely be sought in this district, i.e. in North Gilead, between the Jordan Valley and Jebel ez-Zumleh.
W. Ewing
Hawk
Hawk - hok (nets; hierax, and glaux; Latin Accipiter nisus): A bird of prey of the genus accipiter. Large hawks were numerous in Palestine. The largest were 2 ft. long, have flat heads, hooked beaks, strong talons and eyes appearing the keenest and most comprehensive of any bird. They can sail the length or breadth of the Holy Land many times a day. It is a fact worth knowing that mist and clouds interfere with the vision of birds and they hide, and hungry and silent wait for fair weather, so you will see them sailing and soaring on clear days only. These large hawks and the glede are of eagle-like nature, nesting on Carmel and on the hills of Galilee, in large trees and on mountain crags. They flock near Beersheba, and live in untold numbers in the wilderness of the Dead Sea. They build a crude nest of sticks and twigs and carry most of the food alive to their young. Of course they were among the birds of prey that swarm over the fresh offal from slaughter and sacrifice. No bird steers with its tail in flight in a more pronounced manner than the hawk. These large birds are all-the-year residents, for which reason no doubt the people distinguished them from smaller families that migrated. They knew the kite that Isaiah mentioned in predicting the fall of Edom. With them the smaller, brighter-colored kestrels, that flocked over the rocky shores of the Dead Sea and over the ruins of deserted cities, seemed to be closest in appearance to the birds we include in the general term "falcon." Their ate mice, insects and small birds, but not carrion. The abomination lists of Leviticus 11:16 and Deuteronomy 14:15 each include hawks in a general term and specify several species as unfit for food. Job 39:26 reads:
"Is it by thy wisdom that the hawk soareth,
And stretcheth her wings toward the south?"
Aside from calling attention to the miraculous flight,, this might refer to migration, or to the wonderful soaring exhibitions of these birds.
See GLEDE; KITE; NIGHT HAWK; FALCON.
Gene Stratton-Porter