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).ISBE Happizzez.2

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'.ISBE Hara.2

W. EwingISBE Hara.3

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).ISBE Haradah.2

See WANDERINGS OF ISRAEL.ISBE Haradah.3

Haran (1)

Haran (1) - ha'-ran (haran):ISBE Haran (1).2

(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).ISBE Haran (1).3

(2) A Gershonite, of the family of Shimei (1 Chronicles 23:9).ISBE Haran (1).4

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).ISBE Haran (2).2

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.ISBE Haran (2).3

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.ISBE Haran (2).4

In Acts 7:2, 4, the King James Version gives the name as Charran.ISBE Haran (2).5

W. EwingISBE Haran (2).6

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:ISBE Hararite.2

(1) Shammah, the son of Agee (2 Samuel 23:11, 33). The parallel passage, 1 Chronicles 11:34, has "Shage" in place of "Shammah."ISBE Hararite.3

(2) Ahiam, the son of Sharar the Ararite" (2 Samuel 23:33). In 1 Chronicles 11:35, "Sacar" for Sharar as here.ISBE Hararite.4

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."ISBE Harbona; Harbonah.2

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").ISBE Harbour.2

See HAVEN; SHIPS AND BOATS, I,II , (1),II , 3.ISBE Harbour.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).ISBE Hard Sayings; Hard Sentences.2

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:ISBE Hard; Hardiness; Harddiness; Hardly.2

(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."ISBE Hard; Hardiness; Harddiness; Hardly.3

(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).ISBE Hard; Hardiness; Harddiness; Hardly.4

(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").ISBE Hard; Hardiness; Harddiness; Hardly.5

(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).ISBE Hard; Hardiness; Harddiness; Hardly.6

(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").ISBE Hard; Hardiness; Harddiness; Hardly.7

Hardiness occurs in Judith 16:10 thrasos, the Revised Version (British and American) "boldness."ISBE Hard; Hardiness; Harddiness; Hardly.8

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").ISBE Hard; Hardiness; Harddiness; Hardly.9

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).ISBE Hard; Hardiness; Harddiness; Hardly.10

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).ISBE Hard; Hardiness; Harddiness; Hardly.11

W. L. WalkerISBE Hard; Hardiness; Harddiness; Hardly.12

Harden

Harden - har'-d'-n (chazaq, qashah; skleruno):ISBE Harden.2

(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.ISBE Harden.3

(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").ISBE Harden.4

(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.ISBE Harden.5

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).ISBE Harden.6

W. L. WalkerISBE Harden.7

Hardly; Hardness

Hardly; Hardness - See HARD.ISBE Hardly; Hardness.2

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.ISBE Hare.2

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.ISBE Hare.3

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.ISBE Hare.4

Deuteronomy 14:8: English Versions of the Bible "swine"; Septuagint ton hun Vulgate, sus; Hebrew hacheziyr.ISBE Hare.5

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.ISBE Hare.6

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.ISBE Hare.7

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.ISBE Hare.8

Alfred Ely DayISBE Hare.9

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.ISBE Hareph.2

Hareth

Hareth - ha'-reth (chhareth, in pause).ISBE Hareth.2

See HERETH.ISBE Hareth.3

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).ISBE Harhaiah.2

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).ISBE Harhas.2

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).ISBE Harhur.2

Harim

Harim - ha'-rim (charim): A family name.ISBE Harim.2

(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).ISBE Harim.3

(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).ISBE Harim.4

(3) In Nehemiah 3:11 is mentioned Malchijah, son of Harim, one of the wall-builders. Which family is here designated is uncertain.ISBE Harim.5

W. N. StearnsISBE Harim.6

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."ISBE Hariph.2

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).ISBE Harlot.2

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).ISBE Harlot.3

See ASHTORETH; IMAGES; IDOLATRY.ISBE Harlot.4

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.ISBE Harlot.5

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).ISBE Harlot.6

George B. EagerISBE Harlot.7

Harlotry

Harlotry - har'-lot-ri.ISBE Harlotry.2

See CRIMES .ISBE Harlotry.3

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.ISBE Har-magedon.2

W. EwingISBE Har-magedon.3

Harnepher

Harnepher - har'-ne-fer, har-ne'-fer (charnepher): A member of the tribe of Asher (1 Chronicles 7:36).ISBE Harnepher.2

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."ISBE Harness.2

W. L. WalkerISBE Harness.3

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.ISBE Harod, Well of.2

See ESDRAELON.ISBE Harod, Well of.3

W. EwingISBE Harod, Well of.4

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).ISBE Harodite.2

Haroeh

Haroeh - ha-ro'-e (ha-ro'eh, "the seer"): A Judahite (1 Chronicles 2:52).ISBE Haroeh.2

Harorite

Harorite - ha'-ro-rit.ISBE Harorite.2

See HARODITE.ISBE Harorite.3

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.ISBE Harosheth, of the Gentiles, of the Nations.2

W. EwingISBE Harosheth, of the Gentiles, of the Nations.3

Harp

Harp - harp.ISBE Harp.2

See MUSIC.ISBE Harp.3

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).ISBE Harrow.2

James A. PatchISBE Harrow.3

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).ISBE Harrows.2

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."ISBE Harsha.2

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.ISBE Harsith.2

See JERUSALEM; POTSHERD.ISBE Harsith.3

Hart

Hart - hart.ISBE Hart.2

See DEER.ISBE Hart.3

Harum

Harum - ha'-rum, har'-um (charum): A Judahite (1 Chronicles 4:8).ISBE Harum.2

Harumaph

Harumaph - ha-roo'-maf (charumaph): Father of Jedaiah who assisted in repairing the walls of Jerusalem under Nehemiah (Nehemiah 3:10).ISBE Harumaph.2

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).ISBE Haruphite.2

Haruz

Haruz - ha'-ruz (charuts): Father of Meshullemeth, the mother of Amon, king of Judah (2 Kings 21:19).ISBE Haruz.2

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).ISBE Harvest.2

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).ISBE Harvest.3

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").ISBE Harvest.4

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).ISBE Harvest.5

See also HASSENUAH.ISBE Hassenaah.3

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.ISBE Hassenuah.2

Hasshub

Hasshub - hash'-ub (chashshubh, "considerate"; the King James Version everywhere Hashub except 1 Chronicles 9:14):ISBE Hasshub.2

(1) A builder of the wall (Nehemiah 3:11).ISBE Hasshub.3

(2) Another builder of the same name (Nehemiah 3:23).ISBE Hasshub.4

(3) One of the signers of the covenant (Nehemiah 10:23).ISBE Hasshub.5

(4) A Levite chief (Nehemiah 11:15; 1 Chronicles 9:14). BDB makes (1) and (3) identical.ISBE Hasshub.6

Hassophereth

Hassophereth - has-o-fe'-reth.ISBE Hassophereth.2

See SOPHERETH.ISBE Hassophereth.3

Haste

Haste - hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."ISBE Haste.2

(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").ISBE Haste.3

(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.ISBE Haste.4

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."ISBE Haste.5

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."ISBE Haste.6

W. L. WalkerISBE Haste.7

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."ISBE Hasupha.2

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).ISBE Hat.2

George B. EagerISBE Hat.3

Hatach

Hatach - ha'-tak.ISBE Hatach.2

See HATHACH.ISBE Hatach.3

Hatchet

Hatchet - hach'-et (kashshil): Psalms 74:6 the Revised Version (British and American), "hatchet," the King James Version "axes."ISBE Hatchet.2

See AX .ISBE Hatchet.3

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).ISBE Hate; Hatred.2

See ENMITY.ISBE Hate; Hatred.3

James OrrISBE Hate; Hatred.4

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.ISBE Hathach.2

Hathath

Hathath - ha'-thath (chathath, "terror"): Son of Othniel and grandson of Kenaz (1 Chronicles 4:13).ISBE Hathath.2

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).ISBE Hatipha.2

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").ISBE Hatita.2

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).ISBE Hatsi-hammenuchoth.2

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.ISBE Hattil.2

Hattush

Hattush - hat'-ush (chaTTush):ISBE Hattush.2

(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).ISBE Hattush.3

(2) Son of Hashabneiah; aided Nehemiah to repair the walls of Jerusalem (Nehemiah 3:10).ISBE Hattush.4

Horace J. WolfISBE Hattush.5

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").ISBE Haunt.2

Hauran

Hauran - ho'-ran (chawran; Septuagint Auranitis, also with aspirate):ISBE Hauran.2

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.ISBE Hauran.3

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:ISBE Hauran.4

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.ISBE Hauran.5

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.ISBE Hauran.6

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.ISBE Hauran.7

W. EwingISBE Hauran.8

Have

Have - hav: "To have" is to own or possess; its various uses may be resolved into this, its proper meaning.ISBE Have.2

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).ISBE Have.3

W. L. WalkerISBE Have.4

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.ISBE Haven.2

Alfred Ely DayISBE Haven.3

Havens, Fair

Havens, Fair - ha'-v'-nz.ISBE Havens, Fair.2

See FAIR HAVENS.ISBE Havens, Fair.3

Havilah

Havilah - hav'-i-la (chawilah; Heuila):ISBE Havilah.2

(1) Son of Cush (Genesis 10:7; 1 Chronicles 1:9).ISBE Havilah.3

(2) Son of Yoktan, descendant of Shem (Genesis 10:29; 1 Chronicles 1:23).ISBE Havilah.4

(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.ISBE Havilah.5

A. S. FultonISBE Havilah.6

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").ISBE Havoc.2

The Revised Version has "made havoc of" (portheo) for "destroyed" (Acts 9:21; Galatians 1:23), for "wasted" (Galatians 1:13).ISBE Havoc.3

Havvah

Havvah - hav'-a (chawwah): Hebrew spelling, rendered Eve, "mother of all living," Genesis 3:20 the Revised Version margin.ISBE Havvah.2

See EVE.ISBE Havvah.3

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.ISBE Havvoth-jair.2

W. EwingISBE Havvoth-jair.3

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:ISBE Hawk.2

"Is it by thy wisdom that the hawk soareth,ISBE Hawk.3

And stretcheth her wings toward the south?"ISBE Hawk.4

Aside from calling attention to the miraculous flight,, this might refer to migration, or to the wonderful soaring exhibitions of these birds.ISBE Hawk.5

See GLEDE; KITE; NIGHT HAWK; FALCON.ISBE Hawk.6

Gene Stratton-PorterISBE Hawk.7

Ha — Handicraft

Hay — Hen (1)