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isbe[4001]='Hagerite`ha\'-ger-it (haghri).`<a href="./study/isbe/search.html?string=HAGRITES">HAGRITES</a>`1';
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isbe[4002]='Haggada`ha-ga\'-da`<a href="./study/isbe/search.html?string=TALMUD">TALMUD</a>`1';
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isbe[4003]='Haggai`hag\'-a-i, hag\'-a-i (chaggay, an adjective formed from chagh, "feast"):<P>1. Name:<P>The word "Haggai" may mean "festal," the prophet having been born perhaps on a festival day; compare the Roman name "Festus." Hebrew proper names were sometimes formed in this manner, e.g. Barzillai, "a man of iron," from barzel, "iron." Haggai may, however, be a shortened form of Haggiah (<a onClick="return mV(\'1Ch\',6,30);">1Ch 6:30</a>), meaning "festival of Yahweh," as Mattenai is an abbreviation of Mattaniah (<a onClick="return mV(\'Ezr\',10,33);">Ezr 10:33</a>; <a onClick="return mV(\'Ezr\',10,26);">Ezr 10:26</a>). In Greek Haggaios, in Latin, Aggaeus or Aggeus, sometimes Haggaeus. Haggai is the 10th in the order of the Twelve Prophets.<P>2. Personal History:<P>Little is really known of his personal history. But we do know that he lived soon after the captivity, being the first of the prophets of the Restoration. From <a onClick="return mV(\'Hag\',2,3);">Hag 2:3</a> of his prophecies it is inferred by many that he had seen the first temple, which, as we know, was destroyed in 586 BC. If so, he must have prophesied when a comparatively old man, for we know the exact date of his prophecies, 520 BC. According to <a onClick="return mV(\'Ezr\',5,1);">Ezr 5:1</a>; <a onClick="return mV(\'Ezr\',6,14);">6:14</a>, he was a contemporary of Zechariah, and was associated with him in the work of rebuilding the temple; besides, in the Greek and Latin and Syriac VSS, his name stands with Zechariah\'s at the head of certain psalms, e.g. <a onClick="return mV(\'Psa\',111,\'1-\');">Ps 111 (112)</a>, in the Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) alone; <a onClick="return mV(\'Psa\',125,\'1-\');">Psalms 125</a>; <a onClick="return mV(\'Psa\',126,\'1-\');">126</a>, in the Peshitta alone; <a onClick="return mV(\'Psa\',137,\'1-\');">Ps 137</a>, in the Septuagint alone; <a onClick="return mV(\'Psa\',146,\'1-\');">Psalms 146</a>; <a onClick="return mV(\'Psa\',147,\'1-\');">147</a>; <a onClick="return mV(\'Psa\',148,\'1-\');">148</a>, in Septuagint and Peshitta; and <a onClick="return mV(\'Psa\',145,\'1-\');">Ps 145</a>, in Septuagint, Peshitta and Vulgate; perhaps these psalms were introduced into the temple-service on their recommendation. He was a prophet of great faith (compare <a onClick="return mV(\'Hag\',2,\'1-5\');">2:1-5</A>); it is possible that he was a priest also (compare <a onClick="return mV(\'Hag\',2,\'10-19\');">2:10-19</A>). Like Malachi he bears the name of "Yahweh\'s messenger" (<a onClick="return mV(\'Hag\',1,13);">Hag 1:13</A>; compare <a onClick="return mV(\'Mal\',3,1);">Mal 3:1</a>). According to Jewish tradition, he was a member of the Great Synagogue.<P>3. Work:<P>Haggai\'s work was intensely practical and important. Yahweh employed him to awaken the conscience and stimulate the enthusiasm of his compatriots in the rebuilding of the temple. "No prophet ever appeared at a more critical juncture in the history of the people, and, it may be added, no prophet was more successful" (Marcus Dods). Zechariah assisted him (compare <a onClick="return mV(\'Hag\',1,1);">Hag 1:1</a>; <a onClick="return mV(\'Zec\',1,1);">Zec 1:1</a>).<P>4. Period and Circumstances:<P>Haggai\'s prophecies, like Ezekiel\'s, are dated "in the second year of Darius" (<a onClick="return mV(\'Hag\',1,1);">Hag 1:1</a>; <a onClick="return mV(\'Hag\',2,10);">2:10</a>), i.e. 520 BC. The Jews, 42,360 strong (<a onClick="return mV(\'Ezr\',2,64);">Ezr 2:64</a>), had returned from Babylon 16 years before (536 BC), under the leadership of Zerubbabel, the civil head of the community, and Joshua, the ecclesiastical. The generous edict of Cyrus had made return possible (compare <a onClick="return mV(\'Ezr\',1,\'1-4\');">Ezr 1:1-4</a>). The new colonists had settled in Jerusalem and in the neighboring towns of Bethlehem, Bethel, Anathoth, Gibeon, Kiriath-jearim, and others adjacent (<a onClick="return mV(\'Ezr\',2,20);">Ezr 2:20</a>). Eager to reestablish the public worship of the sanctuary, they set about at once to erect the altar of burnt offering upon its old site (<a onClick="return mV(\'Ezr\',3,2,3);">Ezr 3:2-3</a>; compare <a onClick="return mV(\'Hag\',2,14);">Hag 2:14</a>). Plans were also made for the immediate rebuilding of the temple, and the foundation stone was actually laid in the 2nd month of the 2nd year of the return (<a onClick="return mV(\'Ezr\',3,\'8-10\');">Ezr 3:8-10</a>), but the work was suddenly interrupted by the jealous, half-caste, semi-pagan Samaritans, descendants of the foreign colonists introduced into Samaria in 722 BC (compare <a onClick="return mV(\'2Ki\',17,\'24-41\');">2Ki 17:24-41</a>), whose offer to cooperate had been refused (<a onClick="return mV(\'Ezr\',4,\'1-5\',24);">Ezr 4:1-5, 24</a>). For 16 years thereafter nothing was done toward rearing the superstructure (<a onClick="return mV(\'Ezr\',4,5,24);">Ezr 4:5, 24</a>; <a onClick="return mV(\'Ezr\',5,16);">5:16</a>); indeed, the Jews became indifferent, and began to build for themselves "ceiled houses" (<a onClick="return mV(\'Hag\',1,4);">Hag 1:4</a>). (W. H. Kosters has attempted to show that there was no return under Cyrus, and that Haggai and Zechariah, who never allude to any return, but rather look upon the return as still in the future (compare <a onClick="return mV(\'Zec\',2,6,7);">Zec 2:6-7</a>), preached to the Jews who remained in Jerusalem, never having been carried by Nebuchadnezzar into captivity in 586 BC. But this theory is opposed by too many converging lines of Scriptural statement to warrant serious credence.) With the accession of Darius Hystaspes (i.e. Darius, the son of Hystaspes), the tide turned. Darius was a true successor to Cyrus, and favored religious freedom. Through the influence of the prophets Haggai and Zechariah, the people were roused from their lethargy, and the work of rebuilding was resumed with energy in 520 BC (<a onClick="return mV(\'Hag\',1,14,15);">Hag 1:14-15</a>). The foundations were relaid (<a onClick="return mV(\'Hag\',2,18);">Hag 2:18</a>). Four years later, in the 6th year of Darius, the whole structure was completed and dedicated (<a onClick="return mV(\'Ezr\',6,15);">Ezr 6:15</a>). Meanwhile important events were taking place in the Persian empire. On the death (of Cambyses in 522 BC, the throne had been seized by a usurper, the so-called Pseudo-Smerdis, who held it, however, for some 7 months only. He was murdered by Darius, and the latter was elevated to the throne. But this gave other ambitious pretenders cause to rebel, and many provinces revolted, among them Susiana, Media, Assyria, Armenia, Parthia, and others (compare the famous Behistun inscription). Altogether Darius fought 19 battles in putting down his rivals, and did not succeed in vanquishing all of his foes till the year after Haggai prophesied. This accounts for the prophet\'s repeated allusions to Yahweh\'s "shaking" the nations (<a onClick="return mV(\'Hag\',2,6,7,21,22);">2:6,7,21,22</a>). Haggai seems to regard the "shaking" of the nations as the precursor of the Messianic age. It was, therefore, important from the prophet\'s point of view, that Yahweh\'s temple should be made ready for the Messiah\'s advent, that it might become the religious center of the world (compare <a onClick="return mV(\'Isa\',2,\'2-4\');">Isa 2:2-4</a>). The exact date of Haggai\'s preaching was from September to December, 520 BC.<P>5. Analysis:<P>Haggai\'s prophecies are dated and therefore easily analyzed. They are composed of four distinct discourses, all four being delivered within 4 months\' time in the year 520 BC:<P>(1) <a onClick="return mV(\'Hag\',1,\'1-\');">Hag 1</a>, delivered on the 1st day of the 6th month (September), in which the prophet reproaches the people for their indifference to the work of rebuilding the temple, and warns them to consider their ways; assuring them that their procrastination was not due to want of means (<a onClick="return mV(\'Hag\',1,4);">1:4</A>), and that God on account of their apathy was withholding the produce of the field (<a onClick="return mV(\'Hag\',1,10);">1:10</a>). The effect of this appeal was that 24 days later, all the people, including Zerubbabel and Joshua, began the work of reconstruction (<a onClick="return mV(\'Hag\',1,14,15);">1:14,15</a>).<P>(2) <a onClick="return mV(\'Hag\',2,\'1-9\');">Hag 2:1-9</a>, delivered on the 21st day of the 7th month (October), which was about one month after the work had been resumed, and containing a note of encouragement to those who felt that the new structure was destined to be so much inferior to Solomon\'s temple. The prophet, on the contrary, assures them that the latter glory of the new house shall eclipse that of Solomon\'s magnificent temple, for soon a great "shaking" on Yahweh\'s part among the nations will usher in the Messianic age, and the precious things of all nations will flow in to beautify it (compare <a onClick="return mV(\'Hbr\',12,\'26-28\');">Heb 12:26-28</a>).<P>(3) <a onClick="return mV(\'Hag\',2,\'10-19\');">Hag 2:10-19</a>, delivered on the 24th day of the 9th month (December) which was exactly 3 months after the building had been resumed, and containing, like the first discourse, a rebuke to the people because of their indifference and inertia. The discourse is couched in the form of a parable (<a onClick="return mV(\'Hag\',2,\'11-14\');">2:11-14</a>), by means of which the prophet explains why the prayers of the people go unanswered. It is because they have so long postponed the completion of the temple; a taint of guilt vitiates everything they do, and blasting and mildew and hail, and consequently unfruitful seasons, are the result. On the other hand, if they will but press forward with the work, Yahweh will again bless them, and fruitful seasons will follow their revived zeal (<a onClick="return mV(\'Hag\',2,19);">2:19</a>; compare <a onClick="return mV(\'Zec\',8,\'9-12\');">Zec 8:9-12</a>).<P>(4) <a onClick="return mV(\'Hag\',2,\'20-23\');">Hag 2:20-23</a>, delivered on the 24th day of the 9th month, the very same day as that on which the discourse in <a onClick="return mV(\'Hag\',2,\'10-19\');">2:10-19</a> was delivered. The sequence is immediate. For when Yahweh "shakes" the nations, He will establish Zerubbabel, the representative of the Davidic dynasty and the object of patriotic hopes. When the heathen powers are overthrown, Zerubbabel will stand unshaken as Yahweh\'s honored and trusted vicegerent, and as the precious signet on Yahweh\'s hand (compare <a onClick="return mV(\'Jer\',22,24);">Jer 22:24</a>; <a onClick="return mV(\'Sgs\',8,6);">So 8:6</a>).<P>6. Message:<P>The most striking feature in Haggai\'s message is its repeated claim of Divine origin: 5 times in the 38 verses of his prophecies, he tells us that "the word of Yahweh came" unto him (<a onClick="return mV(\'Hag\',1,1,3);">Hag 1:1, 3</a>; <a onClick="return mV(\'Hag\',2,1,10,20);">2:1, 10, 20</a>); 4 times, also, he used the formula, "Thus saith Yahweh of hosts" (<a onClick="return mV(\'Hag\',1,2,5,7);">1:2, 5, 7</a>; <a onClick="return mV(\'Hag\',2,11);">2:11</a>); 5 times "saith Yahweh of hosts" (<a onClick="return mV(\'Hag\',1,9);">1:9</A>; <a onClick="return mV(\'Hag\',2,6,7,9,23);">2:6, 7, 9, 23</a>); and 4 times simply "saith Yahweh" (<a onClick="return mV(\'Hag\',1,13);">1:13</A>; <a onClick="return mV(\'Hag\',2,4,14,17);">2:4,14,17</A>). Altogether he uses the exalted phrase "Yahweh of hosts" 14 times, besides 19 repetitions of the single but ineffable name "Yahweh." The most striking sentence in all his prophecies is probably that found in <a onClick="return mV(\'Hag\',1,13);">1:13</A>, "Then spake Haggai, Yahweh\'s messenger in Yahweh\'s message unto the people." His single purpose, as we have above seen, was to encourage the building of the temple. This he seems to have regarded as essential to the purity of Israel\'s religion. His key-exhortation is "Consider your ways" (<a onClick="return mV(\'Hag\',1,5,7);">1:5, 7</a>; compare <a onClick="return mV(\'Hag\',2,15,18);">2:15,18</A>). His prophecies reflect the conditions of his age. He points to judgments as a proof of the Divine displeasure (<a onClick="return mV(\'Hag\',1,9,10);">1:9,10</a>; <a onClick="return mV(\'Hag\',2,\'15-19\');">2:15-19</a>). Unlike the earlier prophets, he does not denounce idolatry; but like his contemporary, Zechariah, and his successor, Malachi, he does lay stress on the external side of religion. Chief interest centers in the somewhat unusual parable contained in <a onClick="return mV(\'Hag\',2,\'10-19\');">Hag 2:10-19</a>, which teaches that holiness is not contagious, but that evil is. "The faint aroma of sanctity coming from their altar and sacrifices was too feeble to pervade the secular atmosphere of their life" (A. B. Davidson, Exile and Restoration, 82). Haggai argues that Israel\'s sacrifices for 16 years had been unclean in God\'s sight, and had brought them no blessing, because they had left the temple in ruins; and, that while a healthy man cannot give his health to another by touching him, a sick man may easily spread contagion among all those about him. The thought is suggestive. Haggai may or may not have been a priest, "but in so short a prophecy this elaborate allusion to ritual is very significant." Another very striking thought in Haggai\'s book is his reference to Zerubbabel as Yahweh\'s "servant" and "signet," whom Yahweh has "chosen" (<a onClick="return mV(\'Hag\',2,23);">2:23</A>). Wellhausen regards these words as an equivalent to making Zerubbabel the Messiah; but it is enough to think that the prophet is attempting only to restore him to the honorable position from which his grandfather, Jehoiachin, in <a onClick="return mV(\'Jer\',22,24);">Jer 22:24</a>, had been degraded. Thus would the prophet link Zerubbabel, the political hope of the post-exilic congregation, to the royal line of Judah. Isaiah speaks of Cyrus in similar terms without any Messianic implication (<a onClick="return mV(\'Isa\',44,28);">Isa 44:28</a>; <a onClick="return mV(\'Isa\',45,1);">45:1</a>). On the other hand, the implicit Messianic import of <a onClick="return mV(\'Hag\',2,7,8);">Hag 2:7-8</a> is recognized on all sides.<P>7. Style:<P>Haggai\'s style is suited to the contents of his prophecies. While he is less poetical than his predecessors, yet parallelism is not altogether wanting in his sentence (<a onClick="return mV(\'Hag\',2,8);">Hag 2:8</a>). Compared with the greater books of prophecy, his brief message has been declared "plain and unadorned," "tame and prosaic"; yet it must be acknowledged that he is not wanting in pathos when he reproves, or in force when he exhorts. Though he labors under a poverty of terms, and frequently repeats the same formulas, yet he was profoundly in earnest, and became the most successful in his purpose of all his class. He was especially fond of interrogation. At best we have only a summary, probably, of what he actually preached.<P>8. Criticism:<P>The critical questions involved in Haggai\'s case are not serious: <a onClick="return mV(\'Hag\',2,5);">Hag 2:5a</a>, for example, is wanting in the Septuagint; to <a onClick="return mV(\'Hag\',2,4);">2:14</a> the Septuagint adds from <a onClick="return mV(\'Amo\',5,10);">Am 5:10</a>; <a onClick="return mV(\'Amo\',5,17);">5:17</a> is very similar to, and seems dependent on, <a onClick="return mV(\'Amo\',4,9);">Am 4:9</a>; <a onClick="return mV(\'Amo\',1,7);">1:7b</a> and <a onClick="return mV(\'Amo\',1,13);">13</A>, are rejected by some as later interpolations; while Klostermann and Marti hold that the book as a whole was not written by Haggai at all, but rather about his prophetic activity, a perfectly gratuitous assumption without any substantial proof in its favor.<P>LITERATURE.<P>Driver, New Century Bible, "The Minor Prophets," II, 1906; LOT, 1909; G. A. Smith, Expositor\'s Bible, "The Twelve Prophets," II, 1898; E. B. Pusey, The Minor Prophets, II, 1878; M. Dods, "Handbooks for Bible Classes," Hag, Zec, Mal; J. Wellhausen, Die kleinen Propheten ubersetzt u. erklart, 1898; W. Nowack, Die kleinen Propheten ubersetzt u. erklart, 1905; K. Marti, Dodekapropheton erklart, 1904; H. G. Mitchell, ICC, 1912.``152';
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isbe[4004]='Haggeri`hag\'-e-ri.`<a href="./study/isbe/search.html?string=HAGRI">HAGRI</a>`1';
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isbe[4005]='Haggi`hag\'-i (chaggi, "festive"): The second son of Gad (<a onClick="return mV(\'Gen\',46,16);">Ge 46:16</a>; <a onClick="return mV(\'Num\',26,15);">Nu 26:15</a>). The latter refers to his descendants as Haggites, of whom nothing else is known.``1';
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isbe[4006]='Haggiah`ha-gi\'-a (chaggiyah, "feast of Yah"): Named in <a onClick="return mV(\'1Ch\',6,30);">1Ch 6:30</a> as among the descendants of Levi.``1';
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isbe[4007]='Haggites`hag\'-its.`<a href="./study/isbe/search.html?string=HAGGI">HAGGI</a>`1';
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isbe[4008]='Haggith`hag\'-ith (chaggith, "festal"): According to <a onClick="return mV(\'2Sa\',3,4);">2Sa 3:4</a>; <a onClick="return mV(\'1Ki\',1,5,11);">1Ki 1:5, 11</a>; <a onClick="return mV(\'1Ki\',2,13);">2:13</a>; <a onClick="return mV(\'1Ch\',3,2);">1Ch 3:2</a>, the fifth wife of David and the mother of his fourth son, Adonijah. The latter was born in Hebron while David\'s capital was there (<a onClick="return mV(\'2Sa\',3,4,5);">2Sa 3:4-5</a>).``1';
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isbe[4009]='Hagia`ha\'-gi-a.`<a href="./study/isbe/search.html?string=AGIA">AGIA</a>`1';
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isbe[4010]='Hagiographa`hag-i-og\'-ra-fa.`<a href="./study/isbe/search.html?string=BIBLE,+THE,+I-III">BIBLE</a>; <a href="./study/isbe/search.html?string=CANON+OF+THE+OLD+TESTAMENT,+I">CANON OF THE OLD TESTAMENT</a>`1';
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isbe[4011]='Hagri`hag\'-ri (haghri, "wanderer"; the King James Version Haggeri): The father of Mibhar, one of the "mighty men" who rallied round David during his foreign wars. Mentioned only in <a onClick="return mV(\'1Ch\',11,38);">1Ch 11:38</a>, whose parallel passage, <a onClick="return mV(\'2Sa\',23,36);">2Sa 23:36</a>, gives, instead, the name "Bani the Gadite."``1';
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isbe[4012]='Hagrites`hag\'-rits (haghri\'im): An Arab tribe, or confederation of tribes (<a onClick="return mV(\'1Ch\',5,10,19,20);">1Ch 5:10, 19-20</a> the King James Version "Hagarites"; <a onClick="return mV(\'1Ch\',27,31);">1Ch 27:31</a> the King James Version "Hagerite"; <a onClick="return mV(\'Psa\',83,6);">Ps 83:6</a> "Hagarenes"), against which the Reubenites fought in the days of Saul. In <a onClick="return mV(\'Gen\',25,\'12-18\');">Ge 25:12-18</a> are recorded the descendants, "generations," of Ishmael, "whom Hagar the Egyptian Sarah\'s handmaid, bare unto Abraham." Two, and possibly three, of these tribes, Jetur, Naphish and Kedemah (<a onClick="return mV(\'Gen\',25,15);">25:15</A>), appear to be identical with the 3 tribes whom the Reubenites and the other Israelite tribes east of the Jordan conquered and dispossessed (<a onClick="return mV(\'1Ch\',5,\'1-\');">1Ch 5</a>). The correspondence of names in Genesis and 1 Chronicles leaves little doubt that "Hagrite" is a generic term roughly synonymous with "Ishmaelite," designating the irregular and shifting line of desert tribes stretching along the east and south of Palestine. Those "east of Gilead," "Jetur, Naphish and Nodah," were overcome by Reuben: "The Hagrites were delivered into their hand, and all that were with them....And they took away their cattle...they dwelt in their stead until the captivity" (<a onClick="return mV(\'1Ch\',5,\'20-22\');">1Ch 5:20-22</a>).<P>These along with other Arab tribes are mentioned in the inscriptions of Tiglath-pileser III (745-727 BC). Jetur gave his name to the Itureans of Roman times, who were famed soldiers dwelling in Anti-Libanus. Compare Curtis, Commentary on Chronicles; Skinner, "Gen," ICC, in the place cited.``109';
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isbe[4013]='Ha-Hiroth`ha-hi\'-roth.`<a href="./study/isbe/search.html?string=PI+HAHIROTH">PI-HAHIROTH</a>`1';
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isbe[4014]='Hai`ha\'-i (ha-\'ay, "the heap"): <a onClick="return mV(\'Gen\',12,8);">Ge 12:8</a>; <a onClick="return mV(\'Gen\',13,3);">13:3</a> the King James Version; the Revised Version (British and American) <a href="study/isbe/search.html?string=AI">AI</a> (which see).``1';
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isbe[4015]='Hail (1)`hal (baradh; chalaza):<P>1. Its Occurrence:<P>Hail usually falls in the spring or summer during severe thunder storms. Hailstones are made up of alternate layers of ice and snow, and sometimes reach considerable size, causing great damage by their fall. Upward currents of air carry up raindrops already formed to the colder regions above, where they freeze, and as they again pass through layers of cloud, their bulk increases until, too heavy to be carried by the current, they fall to the ground. Hailstorms, like thunder storms, occur in narrow belts a few miles in breadth and are of short duration. Almost without exception they occur in the daytime. If they take place before the time of harvest they do great damage to grain and fruit, and in extreme cases have injured property and endangered life.<P>2. In Syria:<P>Hailstorms, while by no means common in Syria and Palestine, are not unusual and are of great severity. They occasionally take place in Egypt. Within a few years hailstones of unusual size fell in Port Said, breaking thousands of windows.<P>3. Biblical Instances:<P>(1) The plague of hail (<a onClick="return mV(\'Exd\',9,\'23-24\');">Ex 9:23-24</a>; <a onClick="return mV(\'Psa\',78,47);">Ps 78:47</a>), which was a local storm, as they usually are, falling on the Egyptians and not striking the children of Israel in Goshen. It was of great severity. "There was hail, and fire mingled with the hail, very grievous, such as had not been in all the land of Egypt since it became a nation" (<a onClick="return mV(\'Exd\',9,24);">Ex 9:24</a>). It took place in January, for the barley "was in the ear, and the flax was in bloom" (<a onClick="return mV(\'Exd\',9,31);">Ex 9:31</a>), and caused great damage.<P>(2) After the battle with the Amorites at Gibeon, "Yahweh cast down great stones from heaven upon them unto Azekah, and they died: they were more who died with the hailstones than they whom the children of Israel slew with the sword" (<a onClick="return mV(\'Jos\',10,11);">Jos 10:11</a>).<P>4. As Punishment:<P>Hail is often spoken of as a means of punishing the wicked: "As a tempest of hail...will he cast down" (<a onClick="return mV(\'Isa\',28,2);">Isa 28:2</a>); "The hail shall sweep away the refuge of lies" (<a onClick="return mV(\'Isa\',28,17);">Isa 28:17</a>); and as symbols of God\'s anger: "I will rain...great hailstones, fire, and brimstone" (<a onClick="return mV(\'Eze\',38,22);">Eze 38:22</a>); "There shall be...great hailstones in wrath to consume it" (<a onClick="return mV(\'Eze\',13,13);">Eze 13:13</a>; compare <a onClick="return mV(\'Isa\',30,30);">Isa 30:30</a>; <a onClick="return mV(\'Hag\',2,17);">Hag 2:17</a>; <a onClick="return mV(\'Rev\',8,7);">Re 8:7</a>; <a onClick="return mV(\'Rev\',11,19);">11:19</a>; <a onClick="return mV(\'Rev\',16,21);">16:21</a>).<P>5. God\'s Power:<P>Yahweh\'s power and wisdom are shown in controlling the hail: "Hast thou seen the treasuries of the hail?" (<a onClick="return mV(\'Job\',38,22);">Job 38:22</a>); "Fire and hail, snow and vapor...fulfilling his word" (<a onClick="return mV(\'Psa\',148,8);">Ps 148:8</a>).``85';
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isbe[4016]='Hail (2)`hal: Interjection, found only in the Gospels as the translation of chaire, chairete, imp. of chairo, "to rejoice," is used as a greeting or salutation. The word "Hail" is Old English and was formerly an adjective, used with the verb to be, meaning "well," "sound," "hale," e.g. "Hale be thou." Wycliff has "heil" without the verb, followed by other English VSS, except that the Geneva has "God save thee," in <a onClick="return mV(\'Mat\',26,49);">Mt 26:49</a>; <a onClick="return mV(\'Mat\',28,9);">28:9</a>. The word occurs in <a onClick="return mV(\'Mat\',26,49);">Mt 26:49</a>; <a onClick="return mV(\'Mat\',27,29);">27:29</a>; <a onClick="return mV(\'Mat\',28,9);">28:9</a>, "all hail"; <a onClick="return mV(\'Mar\',15,18);">Mr 15:18</a>; <a onClick="return mV(\'Luk\',1,28);">Lu 1:28</a>; <a onClick="return mV(\'Jhn\',19,3);">Joh 19:3</a>.`<a href="./study/isbe/search.html?string=GODSPEED">GODSPEED</a>; <a href="./study/isbe/search.html?string=GREETING">GREETING</a>`1';
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isbe[4017]='Hair`har (se\'ar, sa\'ar, Aramaic se\'ar, and their derivatives; thrix, gen. case trichos, kome):<P>1. Hair Fashions:<P>Hair was worn in different fashions by the Orientals of Biblical times, and not always in the same way among the same people in different epochs. We know this clearly from Egyptian literature and monuments, as well as from the writings of Greek authors (especially Herodotus), that the dwellers on the Nile had their heads shaved in early youth, leaving but a side lock until maturity was attained, when this mark of childhood was taken away. Priests and warriors kept their heads closely shaved; nothing but the exigencies of arduous warfare were allowed to interfere with this custom. On the other hand, the Hebrew people, like their Babylonian neighbors (Herod. i.195), affected long and well-cared-for, bushy curls of hair as emblems of manly beauty. Proofs thereof are not infrequent in the Scriptures and elsewhere. Samson\'s (<a onClick="return mV(\'Jdg\',16,13,19);">Jud 16:13, 19</a>) and Absalom\'s (<a onClick="return mV(\'2Sa\',14,26);">2Sa 14:26</a>) long luxuriant hair is specially mentioned, and the Shulammite sings of the locks of her beloved which are "bushy (the Revised Version, margin "curling"), and black as a raven" (<a onClick="return mV(\'Sgs\',5,11);">So 5:11</a>). Josephus (Ant., VIII, vii, 3 (185)) reports that Solomon\'s body-guard was distinguished by youthful beauty and "luxuriant heads of hair." In the history of Samson we read of "the seven locks of his head" (<a onClick="return mV(\'Jdg\',16,19);">Jud 16:19</a>). It is likely that the expression signifies the plaits of hair which are even now often worn by the young Bedouin warrior of the desert.<P>2. Hair in Idol Worship:<P>It is well known that among the surrounding heathen nations the hair of childhood or youth was often shaved and consecrated at idolatrous shrines (compare Herod. ii.65 for Egypt). Frequently this custom marked an initiatory rite into the service of a divinity (e.g. that of Orotal (Bacchus) in Arabia, Herod. iii.8). It was therefore an abomination of the Gentiles in the eyes of the Jew, which is referred to in <a onClick="return mV(\'Lev\',19,27);">Le 19:27</a>; <a onClick="return mV(\'Jer\',9,26);">Jer 9:26</a>; <a onClick="return mV(\'Jer\',25,23);">25:23</a>; <a onClick="return mV(\'Jer\',49,32);">49:32</a>. The Syriac version of the latter passage renders, "Ye shall not let your hair grow long" (i.e. in order to cut it as a religious rite in honor of an idol). It is, however, probable that among the Jews, as now among many classes of Mohammedans, the periodical cropping of the hair, when it had become too cumbersome, was connected with some small festivity, when the weight of the hair was ascertained, and its weight in silver was given in charity to the poor. At least, the weighing of Absalom\'s hair (<a onClick="return mV(\'2Sa\',14,26);">2Sa 14:26</a>) may be referred to some such custom, which is not unparalleled in other countries. The use of balances in connection with the shaving-off of the hair in <a onClick="return mV(\'Eze\',5,1);">Eze 5:1</a> is certainly out of the common. See illustration, "Votive Offering," on p. 1302.<P>3. The Nazirite Vow:<P>We may also compare the shaving of the head of the Nazirite to these heathen practices, though the resemblance is merely superficial. The man who made a vow to God was responsible to Him with his whole body and being. Not even a hair was to be injured willfully during the whole period of the vow, for all belonged to God. The conclusion of the Nazirite vow was marked by sacrifices and the shaving of the head at the door of the sanctuary (<a onClick="return mV(\'Num\',6,\'1-21\');">Nu 6:1-21</a>), indicative of a new beginning of life. The long untouched hair was therefore considered as the emblem of personal devotion (or devotedness) to the God of all strength. Thus it was an easy step to the thought that in the hair was the seat of strength of a Samson (<a onClick="return mV(\'Jdg\',16,17,20);">Jud 16:17, 20</a>). God has numbered the very hairs of the head (<a onClick="return mV(\'Mat\',10,30);">Mt 10:30</a>; <a onClick="return mV(\'Luk\',12,7);">Lu 12:7</a>), which to human beings conveys the idea of the innumerableness (<a onClick="return mV(\'Psa\',40,12);">Ps 40:12</a>; <a onClick="return mV(\'Psa\',69,4);">69:4</a>). What God can number, He can also protect, so that not even a hair of the head might "fall to the earth" or "perish." These phrases express complete safety (<a onClick="return mV(\'1Sa\',14,45);">1Sa 14:45</a>; <a onClick="return mV(\'2Sa\',14,11);">2Sa 14:11</a>; <a onClick="return mV(\'1Ki\',1,52);">1Ki 1:52</a>; <a onClick="return mV(\'Luk\',21,18);">Lu 21:18</a>; <a onClick="return mV(\'Act\',27,34);">Ac 27:34</a>).<P>4. Later Fashions:<P>In New Testament times, especially in the Diaspora, the Jews frequently adopted the fashion of the Romans in cropping the hair closely (<a onClick="return mV(\'1Cr\',11,14);">1Co 11:14</a>); still the fear of being tainted by the idolatrous practice of the heathen, which is specially forbidden in <a onClick="return mV(\'Lev\',21,5);">Le 21:5</a>, was so great that the side locks remained untouched and were permitted to grow ad libitum. This is still the custom among the Jews of Eastern Europe and the Orient.<P>See also <a href="study/isbe/search.html?string=HEAD">HEAD</a>.<P>5. Woman\'s Hair:<P>If Hebrew men paid much attention to their hair, it was even more so among Hebrew women. Long black tresses were the pride of the Jewish maiden and matron (<a onClick="return mV(\'Sgs\',7,5);">So 7:5</a>; <a onClick="return mV(\'Jhn\',11,2);">Joh 11:2</a>; <a onClick="return mV(\'1Cr\',11,5,6,15);">1Co 11:5-6, 15</a>), but many of the expressions used in connection with the "coiffures" of women do not convey to us more than a vague idea. The "locks" of the King James Version in <a onClick="return mV(\'Sgs\',4,1,3);">So 4:1,3</a>; <a onClick="return mV(\'Sgs\',6,7);">6:7</a>; <a onClick="return mV(\'Isa\',47,2);">Isa 47:2</a> (tsemmah) probably do not refer to the hair, but should be translated (as does the Revised Version (British and American), which follows the Septuagint) by "veil." dallah (<a onClick="return mV(\'Sgs\',7,5);">So 7:5</a>), signifies the slender threads which represent the unfinished web in the loom (compare <a onClick="return mV(\'Isa\',38,12);">Isa 38:12</a>), and thence the flowing hair of women (the Revised Version (British and American) "hair"). rehatim (the Revised Version (British and American) "tresses"), in the same verse of the So of Songs means literally the "gutters" at which the flocks were watered (compare <a onClick="return mV(\'Gen\',30,38,41);">Ge 30:38, 41</a>), and thus the long plaits of the maiden with which the lover toys and in which he is held captive. The braiding or dressing of woman\'s hair is expressed in <a onClick="return mV(\'2Ki\',9,30);">2Ki 9:30</a> and Judith 10:3. In New Testament times Christian women are warned against following the fashionable world in elaborate hairdressing (<a onClick="return mV(\'1Ti\',2,9);">1Ti 2:9</a>; <a onClick="return mV(\'1Pe\',3,3);">1Pe 3:3</a>).<P>6. Barbers:<P>The care of the hair, especially the periodical cutting of the same, early necessitated the trade of the barber. The Hebrew word gallabh is found in <a onClick="return mV(\'Eze\',5,1);">Eze 5:1</a>, and the plural form of the same word occurs in an inscription at Citium (Cyprus) (CIS, 1586), where the persons thus described clearly belonged to the priests or servants of a temple.<P>See <a href="study/isbe/search.html?string=BARBER">BARBER</A>.<P>7. Ointments:<P>Numerous were the cosmetics and ointments applied to the hair (<a onClick="return mV(\'Ecc\',9,8);">Ec 9:8</a>; <a onClick="return mV(\'Mat\',6,17);">Mt 6:17</a>; perhaps <a onClick="return mV(\'Rth\',3,3);">Ru 3:3</a>), but some, reserved for sacramental purposes, were prohibited for profane use (<a onClick="return mV(\'Exd\',30,32);">Ex 30:32</a>; <a onClick="return mV(\'Psa\',133,2);">Ps 133:2</a>). Such distinction we find also in Egypt, where the walls of temple laboratories were inscribed with extensive recipes of such holy oils, while the medical papyri (see especially Papyrus Ebers, plates 64-67) contain numerous ointments for the hair, the composition of some of which is ascribed to a renowned queen of antiquity. Even Greek and Roman medical authors have transmitted to us the knowledge of some such prescriptions compounded, it is said, by Queen Cleopatra VI of Egypt, the frivolous friend of Caesar and Antony (see my dissertation, Die uber die medicinischen Kenntnisse der alten Aegypter berichtenden Papyri, ere, Leipzig,1888,121-32). We know from Josephus (Ant., XVI, viii, 1 (233)), that Herod the Great, in his old age, dyed his hair black, a custom, however, which does not appear to be specifically Jewish, as hair-dyes as well as means for bleaching the hair were well known in Greece and Rome. It is certain that the passage <a onClick="return mV(\'Mat\',5,36);">Mt 5:36</a> would not have been spoken, had this been a common custom in the days of the Lord. A special luxury is mentioned by Josephus (Ant., VIII, vii, 3 (185)), who states that the young men who formed the body-guard of King Solomon were in the habit, on festive occasions, of sprinkling their long hair with gold-dust (psegma chrusou).<P>For the Jews the anointing of the head was synonymous with joy and prosperity (compare <a onClick="return mV(\'Psa\',23,5);">Ps 23:5</a>; <a onClick="return mV(\'Psa\',92,10);">92:10</a>; <a onClick="return mV(\'Hbr\',1,9);">Heb 1:9</a>; compare also "oil of joy," <a onClick="return mV(\'Isa\',61,3);">Isa 61:3</a>, and "oil of gladness," <a onClick="return mV(\'Psa\',45,7);">Ps 45:7</a>). It was also, like the washing of feet, a token of hospitality (<a onClick="return mV(\'Psa\',23,5);">Ps 23:5</a>; <a onClick="return mV(\'Luk\',7,46);">Lu 7:46</a>).<P>On the contrary, it was the custom in times of personal or national affliction and mourning to wear the hair unanointed and disheveled, or to cover the head with dust and ashes (<a onClick="return mV(\'2Sa\',14,2);">2Sa 14:2</a>; <a onClick="return mV(\'Jos\',7,6);">Jos 7:6</a>; <a onClick="return mV(\'Job\',2,12);">Job 2:12</a>), or to tear the hair or to cut it off (<a onClick="return mV(\'Ezr\',9,3);">Ezr 9:3</a>; <a onClick="return mV(\'Neh\',13,25);">Ne 13:25</a>; <a onClick="return mV(\'Jer\',7,29);">Jer 7:29</a>).<P>8. Symbolical Use of Word:<P>We have referred to the thickness of hair which supplied the Hebrew with a suitable expression for the conception "innumerable." Hair is also expressive of minuteness; thus the 700 left-handed men of Benjamin were able to "sling stones at a hairbreadth, and not miss" (<a onClick="return mV(\'Jdg\',20,16);">Jud 20:16</a>). Gray hairs and the hoary white of old age were highly honored by the Jews (<a onClick="return mV(\'Pro\',16,31);">Pr 16:31</a>; <a onClick="return mV(\'Pro\',20,29);">20:29</a>; 2Macc 6:23). Besides expressing old age (<a onClick="return mV(\'Isa\',46,4);">Isa 46:4</a>), they stand for wisdom (The <span class="noTag">Wisdom of Solomon 4:9 (10)</span>). Sometimes white hair is the emblem of a glorious, if not Divine, presence (<a onClick="return mV(\'Dan\',7,9);">Da 7:9</a>; 2Macc 15:13; <a onClick="return mV(\'Rev\',1,14);">Re 1:14</a>). Calamity befalling the gray-headed was doubly terrible (<a onClick="return mV(\'Gen\',42,38);">Ge 42:38</a>; <a onClick="return mV(\'Gen\',44,29);">44:29</a>). The "hair of the flesh" is said to "stand up" (<a onClick="return mV(\'Job\',4,15);">Job 4:15</a>; Sirach 27:14) when sudden terror or fear takes hold of a person. The symbolical language of <a onClick="return mV(\'Isa\',7,20);">Isa 7:20</a> uses the "hair of the feet" (see <a href="study/isbe/search.html?string=FEET">FEET</A>) and "the beard" as synonymous with "the humble" and the "mighty of the people."<P>Camel\'s hair (<a onClick="return mV(\'Mat\',3,4);">Mt 3:4</a>; <a onClick="return mV(\'Mar\',1,6);">Mr 1:6</a>) is mentioned in connection with the description of John the Baptist\'s raiment. It represents, according to Jerome, a rough shirt worn under the coat or wrapper, though a rather soft fabric is produced in Arabia from the finer wool of the camel.<P>Goat\'s hair was the material of a cloth used for wearing apparel and for a more or less waterproof covering of tents and bundles. It is the black tent-cloth of Kedar\' (<a onClick="return mV(\'Sgs\',1,5);">So 1:5</a>; <a onClick="return mV(\'Exd\',26,7);">Ex 26:7</a>; <a onClick="return mV(\'Exd\',36,14);">36:14</a>). In New Testament times it was the special product of Paul\'s native province, Cilicia, whence its name cilicium, and its manufacture formed the apostle\'s own trade (<a onClick="return mV(\'Act\',18,3);">Ac 18:3</a>). It is also mentioned as a material for stuffing pillows (<a onClick="return mV(\'1Sa\',19,13);">1Sa 19:13</a>).`<a href="./study/isbe/search.html?string=WEAVING">WEAVING</a>`106';
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isbe[4018]='Hair, Plucking of the``<a href="./study/isbe/search.html?string=PUNISHMENTS">PUNISHMENTS</a>`1';
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isbe[4019]='Ha-Jehudijah`ha-je-hu-di\'-ja (ha-yehudhiyah): Named in the genealogical list (<a onClick="return mV(\'1Ch\',4,18);">1Ch 4:18</a>). Possibly a proper name (Revised Version, margin), but probably "the Jewess" (Revised Version (British and American)). May be so given in order to distinguish from the Egyptian named in this verse. The King James Version translates "Jehudijah."``1';
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isbe[4020]='Hakkatan`hak\'-a-tan (ha-qatan, "the little one"): The father of Johanan, who returned with Ezra to Jerusalem (<a onClick="return mV(\'Ezr\',8,12);">Ezr 8:12</a> = Akatan, 1Esdras 8:38).``1';
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isbe[4021]='Hakkoz`hak\'-oz (haqqots, or ha-qots, "the nimble"):<P>(1) A priest and chief of the 7th course of Aaron\'s sons selected by David (<a onClick="return mV(\'1Ch\',24,10);">1Ch 24:10</a>). According to <a onClick="return mV(\'Ezr\',2,61);">Ezr 2:61</a>; <a onClick="return mV(\'Neh\',3,4,21);">Ne 3:4, 21</a>; <a onClick="return mV(\'Neh\',7,63);">7:63</a>, his descendants returned with Zerubbabel from the captivity. But the King James Version considers the name in Ezra and Nehemiah as having the article prefixed, hence renders "Koz."<P>(2) One of Judah\'s descendants (<a onClick="return mV(\'1Ch\',4,8);">1Ch 4:8</a>).``1';
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isbe[4022]='Hakupha`ha-ku\'-fa (chaqupha\' "incitement"). A family name of some of the Nethinim who returned with Zerubbabel from Babylon (<a onClick="return mV(\'Ezr\',2,51);">Ezr 2:51</a>; <a onClick="return mV(\'Neh\',7,53);">Ne 7:53</a>).``1';
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isbe[4023]='Halah`ha\'-la (chalach; Halae, Hallae, Chaach, for Chalach, Chala; Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) Hala):<P>1. Many Identifications:<P>Mentioned in <a onClick="return mV(\'2Ki\',17,6);">2Ki 17:6</a>; <a onClick="return mV(\'2Ki\',18,11);">18:11</a>; <a onClick="return mV(\'1Ch\',5,26);">1Ch 5:26</a>, as one of the places to which the kings of Assyria sent the exiled Israelites (see <a href="study/isbe/search.html?string=GOZAN">GOZAN</A>; <a href="study/isbe/search.html?string=HABOR">HABOR</a>). Various identifications have been proposed, all of them except the last more or less improbable for philological reasons:<P>(1) the Assyrian Kalach (Nimrud, the Calah of <a onClick="return mV(\'Gen\',10,11);">Ge 10:11</a>);<P>(2) the Assyrian Hilakku (Cilicia);<P>(3) Chalkitis in Mesopotamia (Ptol. v.18, 4), adjoining Gauzanitis (Gozan)<29>a good position otherwise;<P>(4) the Calachene of Strabo, in the north of Assyria. Equally unsuitable, also, is<P>(5) the Chalonitis of Pliny and Strabo, northeast of Assyria, notwithstanding that this was apparently called Halah by the Syrians. An attractive identification was<P>(6) with the river Balikh (by change of "H" into "B")<29>compare Septuagint "in Halae and in Habor, rivers of Gozan"<22>but even this has to be abandoned in favor of<P>(7) the Assyrian Halahhu, which (except the doubling and the case-ending) is the same, letter for letter.<P>2. The Most Probable of Them:<P>It is mentioned in the W. Asia Inscr, II, plural 53, l. 35, between Arrapha (Arrapachitis) and Racappu (Reseph). According to the tablet K. 123, where it is called mat Halahhi, "the land of Halahhu," it apparently included the towns Se-bise, Se-irrisi, Lu-ammu(ti?), and Se-Akkulani, apparently four grain-producing centers for the Assyrian government. The first quotation implies that Halah was near or in Gauzanitis, and had a chief town of the same name. Of the 8 personal names in K. 123, 5 are Assyrian, the remainder being Syrian rather than Israelite.``136';
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isbe[4024]='Halak, Mount`ha\'-lak (ha-har he-chalaq): A mountain that marked the southern limit of the conquests of Joshua (<a onClick="return mV(\'Jos\',11,17);">Jos 11:17</a>; <a onClick="return mV(\'Jos\',12,7);">12:7</a>). It is spoken of as the "mount Halak (literally, "the bare" or "smooth mountain") that goeth up to Seir." The latter passage locates it on the west of the Arabah. The southern boundary of the land is defined by the ascent of Akrabbim (<a onClick="return mV(\'Num\',34,4);">Nu 34:4</a>; <a onClick="return mV(\'Jos\',15,3);">Jos 15:3</a>). This may with some certainty be identified with the pass known today as naqb es-Safa, "pass of the smooth rock," through which runs the road from the south to Hebron. To the southwest opens Wady Maderah, a continuation of Waddy el-Fiqrah, in which there rises a conspicuous hill, Jebel Maderah, composed of limestone, answering well the description of a bare or smooth mountain. It is a striking feature of the landscape viewed from all sides, and may well be the mount here referred to.`<a href="./study/isbe/search.html?string=HOR+MOUNT">HOR, MOUNT</a>`54';
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isbe[4025]='Halakha`ha-la\'-ka.`<a href="./study/isbe/search.html?string=TALMUD">TALMUD</a>`1';
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isbe[4026]='Hale; Haling`hal, hal\'-ing (OE halen): "To pull" or drag, the King James Version translation of suro, "to draw or drag" (<a onClick="return mV(\'Act\',8,3);">Ac 8:3</a>, "haling men and women," the American Standard Revised Version "dragging"), and of katasuro, "to drag down" or "force along" (<a onClick="return mV(\'Luk\',12,58);">Lu 12:58</a>, "lest he hale thee to the judge," the American Standard Revised Version "lest haply he drag thee unto the judge"). A more frequent modern form is "haul."``1';
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isbe[4027]='Half`haf.`<a href="./study/isbe/search.html?string=NUMBER">NUMBER</a>`1';
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isbe[4028]='Halhul`hal\'-hul (chalchul): A city in the hill country of Judah (<a onClick="return mV(\'Jos\',15,58);">Jos 15:58</a>), "Halhul, Beth-zur and Gedor." It is without doubt the modern Chalchul, a village on a hill, surrounded by fine fields and vineyards, some 4 miles north of Hebron and less than a mile to the east of the modern carriage road. It is conspicuous from a considerable distance on account of its ancient mosque, Wely Nebi Yulnas, the "shrine of the Prophet Jonah"<22>a tradition going back at least to the 14th century. The mosque, which has a minaret or tower, is built upon a rock platform artificially leveled. In the 14th century it was stated by Isaac Chilo (a Jewish pilgrim) that the tomb of Gad the Seer (<a onClick="return mV(\'1Sa\',22,5);">1Sa 22:5</a>; <a onClick="return mV(\'2Sa\',24,11);">2Sa 24:11</a>f) was situated in this town. Beth-zur (Belt Sur) and Gedor (Jedur) are both near. In Josephus (BJ, IV, ix, 6) we read of an Alurus (where the Idumeans assembled), and in Jerome (OS 119 7) of a village Alula near Hebron, which both probably refer to the same place (PEF, III, 305; Sh XXI).``117';
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isbe[4029]='Hali`ha\'-li (chali): A town named with Helkath, Beten and Achshaph on the border of Asher (<a onClick="return mV(\'Jos\',19,25);">Jos 19:25</a>). No certain identification is possible; but it may be represented by the modern Khirbet \'Alia, circa 13 miles northeast of Acre.``1';
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isbe[4030]='Halicarnassus`hal-i-kar-nas\'-us (Halikarnassos): The largest and strongest city of the ancient country of Caria in Asia Minor, situated on the shore of a bay, 15 miles from the island of Cos. Its site was beautiful; its climate temperate and even; the soil of the surrounding country was unusually fertile and noted for its abundance of fig, orange, lemon, olive and almond trees. When the ancient country fell into the possession of the Persians, the kings of Caria were still permitted to rule. One of the rulers was the famous queen Artemisia who fought at the battle of Salamis. The most famous of the kings, however, was Maussollos (Mausolus), who ruled from 373 to 353 BC, and the tomb in which he was buried was long considered one of the wonders of the ancient world. Pliny describes the tomb as a circular structure, 140 ft. high, 411 ft. in circumference, and surrounded by 36 columns; it was covered with a pyramidal dome. The ancient writer Vitruvius, in his description of the city, says that the agora was along the shore; back of it was the mausoleum, and still farther away was the temple of Mars. To the right of the agora were the temples of Venus and Mercury, and to the left was the palace of Maussollos. Alexander the Great destroyed the city only after a long siege, but he was unable to take the acropolis. The city never quite recovered, yet it was later distinguished as the supposed birthplace of Herodotus and Dionysius. That a number of Jews lived there is evident from the fact, according to 1Macc 15:23, that in the year 139 BC, a letter was written by the Roman Senate in their behalf. In the 1st century BC, a decree was issued granting to the Jews in Halicarnassus liberty to worship "according to the Jewish laws, and to make their proseuche at the sea-side, according to the customs of their forefathers" (Josephus, Ant, XIV, x, 23).<P>The modern town of Budrun, which represents the ancient Halicarnassus and covers a part of its site, stands a little to the west of the castle of Peter. This castle was erected by the Knights of Rhodes in 1404 AD, partly from the ruins of the mausoleum. Lord Redcliffe, who explored the ruins in 1846, sent many of the sculptured slabs from the castle to the British Museum where they may now be seen. Sir C. Newton conducted excavations there in 1857-58, adding other sculptures to the collection in the British Museum. He discovered the foundation of the Ionic temple of Aphrodite, and the greenstone foundation of the mausoleum upon which modern Turkish houses had been built. He also opened several tombs which were outside the ancient city. The city walls, built by Maussollos about 360 BC, and defining the borders of the ancient city, are still preserved; but the ancient harbor which was protected by a mole, has now disappeared. The ruins may best be reached by boat from the island of Cos.``7';
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isbe[4031]='Hall`hol (<a onClick="return mV(\'Luk\',22,55);">Lu 22:55</a> the King James Version).`<a href="./study/isbe/search.html?string=HOUSE">HOUSE</a>`1';
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isbe[4032]='Hall, Judgment``<a href="./study/isbe/search.html?string=JUDGMENT+HALL">JUDGMENT HALL</a>; <a href="./study/isbe/search.html?string=PRAETORIUM">PRAETORIUM</a>`1';
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isbe[4033]='Hallel`ha-lal\', hal\'-el: In the fifth book of the Psalms (107-50) there are several groups of Hallelujah Psalms: <a onClick="return mV(\'Psa\',104,\'1-\');">104-106</A>; <a onClick="return mV(\'Psa\',111,\'1-\');">111-113</a>; <a onClick="return mV(\'Psa\',115,\'1-\');">115-117</a>; <a onClick="return mV(\'Psa\',135,\'1-\');">135</a>; <a onClick="return mV(\'Psa\',146,\'1-\');">146-150</A>. In the worship of the synagogue <a onClick="return mV(\'Psa\',135,\'1-\');">Psalms 135-136</a> and <a onClick="return mV(\'Psa\',146,\'1-\');">146-150</A> were used in the daily morning service. <a onClick="return mV(\'Psa\',113,\'1-\');">Psalms 113-118</a> were called the "Egypt Hallel," and were sung at the feasts of the Passover, Pentecost, Tabernacles and Dedication. At the Passover, <a onClick="return mV(\'Psa\',113,\'1-\');">Psalms 113</a> and <a onClick="return mV(\'Psa\',114,\'1-\');">114</a> (according to the school of Shammai only <a onClick="return mV(\'Psa\',113,\'1-\');">Ps 113</a>) were sung before the feast, and <a onClick="return mV(\'Psa\',115,\'1-\');">Psalms 115-118</a> after drinking the last cup. The song used by our Lord and the disciples on the night of the betrayal (<a onClick="return mV(\'Mat\',26,30);">Mt 26:30</a>), just before the departure for the Mount of Olives, probably included <a onClick="return mV(\'Psa\',115,\'1-\');">Psalms 115-118</a>.``156';
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isbe[4034]='Hallelujah`hal-e-loo\'-ya (halela-yah, "praise ye Yah"; allelouia): The word is not a compound, like many of the Hebrew words which are composed of the abbreviated form of "Yahweh" and some other word, but has become a compound word in the Greek and other languages. Even if the Jews perhaps had become accustomed to use it as a compound, it is never written as such in the text. In some Psalms, Hallelujah is an integral part of the song (<a onClick="return mV(\'Psa\',135,3);">Ps 135:3</a>), while in others it simply serves as a liturgical interjection found either at the beginning (<a onClick="return mV(\'Psa\',111,\'1-\');">Ps 111</a>) or at the close (<a onClick="return mV(\'Psa\',104,\'1-\');">Ps 104</a>) of the psalms or both (<a onClick="return mV(\'Psa\',146,\'1-\');">Ps 146</a>). The Hallelujah Psalms are found in three groups: <a onClick="return mV(\'Psa\',104,\'1-\');">104-106</A>; <a onClick="return mV(\'Psa\',111,\'1-\');">111-113</a>; <a onClick="return mV(\'Psa\',146,\'1-\');">146-150</A>. In the first group, Hallelujah is found at the close of the psalm as a lit. interjection (<a onClick="return mV(\'Psa\',106,1);">106:1</A> is an integral part of the psalm). In the second group, Hallelujah is found at the beginning (<a onClick="return mV(\'Psa\',113,9);">113:9</A> is an integral part of the psalm depending on the adjective "joyful"). In the third group, Hallelujah is found both at the close and at the beginning of the psalms. In all other cases, (<a onClick="return mV(\'Psa\',115,\'1-\');">Pss 115</a>; <a onClick="return mV(\'Psa\',116,\'1-\');">116</a>; <a onClick="return mV(\'Psa\',117,\'1-\');">117</a>) Hallelujah seems to be an integral part of the psalms. These three groups were probably taken from an older collection of psalms like the group <a onClick="return mV(\'Psa\',120,\'1-\');">Psalms 120-134</a>. In the New Testament Hallelujah is found as part of the song of the heavenly host (<a onClick="return mV(\'Rev\',19,1);">Re 19:1</a>). The word is preserved as a liturgical interjection by the Christian church generally.``16';
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isbe[4035]='Hallohesh`ha-lo\'-hesh (ha-lochesh, "the whisperer," "the slanderer"): A post-exilic chief whose son Shallum assisted in repairing the walls of Jerusalem (<a onClick="return mV(\'Neh\',3,12);">Ne 3:12</a>, the King James Version "Halohesh"). He was also one of the leaders who signed the national covenant (<a onClick="return mV(\'Neh\',10,24);">Ne 10:24 (Hebrew 25)</a>).``1';
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isbe[4036]='Hallow; Hallowed`hal\'-o, hal\'-od, hal\'-o-ed ("to render or treat as holy," Anglo-Saxon halgian, from halig, "holy"): It translates several forms of qadhash, "set apart," "devote," "consecrate," frequently rendered in the King James Version, the Revised Version (British and American), the American Standard Revised Version "consecrate," "dedicate," "holy," and especially "sanctify," closely synonymous, "hallow" perhaps containing more of the thought of reverence, sacredness, holiness. It embraces the idea of marked separateness. It is applied to persons, as the priest (<a onClick="return mV(\'Lev\',22,2,3);">Le 22:2-3</a>); to places or buildings, as the middle of the temple court (<a onClick="return mV(\'1Ki\',8,64);">1Ki 8:64</a>); the tabernacle (<a onClick="return mV(\'Exd\',40,9);">Ex 40:9</a>); to things, like the portion of the sacrifice set apart for the priests (<a onClick="return mV(\'Num\',18,8);">Nu 18:8</a>); to times and seasons, as the Sabbath (<a onClick="return mV(\'Jer\',17,22);">Jer 17:22</a>; <a onClick="return mV(\'Eze\',20,20);">Eze 20:20</a>) and the Jubilee year (<a onClick="return mV(\'Lev\',25,10);">Le 25:10</a>); to God Himself (<a onClick="return mV(\'Lev\',22,32);">Le 22:32</a>). Its underlying idea of the separateness of holy nature or holy use works out into several often overlapping senses:<p>(1) To set apart, dedicate, offer, reserve, for the worship or service of God: <a onClick="return mV(\'Exd\',28,38);">Ex 28:38</a>, "The holy things, which the children of Israel shall hallow in all their holy gifts"; also <a onClick="return mV(\'Lev\',22,3);">Le 22:3</a>; <a onClick="return mV(\'Num\',18,29);">Nu 18:29</a>, etc.; <a onClick="return mV(\'2Ki\',12,4);">2Ki 12:4</a>, "All the money the hallowed things" (the King James Version "dedicated"), etc.<p>(2) To make holy, by selecting, setting apart, claiming, or acknowledging as His own: <a onClick="return mV(\'Gen\',2,3);">Ge 2:3</a>, "God blessed the seventh day, and hallowed it" (the King James Version "sanctified"); but <a onClick="return mV(\'Exd\',20,11);">Ex 20:11</a> (King James Version, the English Revised Version, the American Standard Revised Version), "hallowed." So of the temple (<a onClick="return mV(\'1Ki\',9,7);">1Ki 9:7</a>); of the firstborn, spared in Egypt (<a onClick="return mV(\'Num\',3,13);">Nu 3:13</a>).<p>(3) To dedicate or consecrate by formal ceremonial, with the accompanying idea of cleansing from sin and uncleanness: <a onClick="return mV(\'Exd\',29,1);">Ex 29:1</a>, "This is the thing that thou shalt do unto them (Aaron and his sons) to hallow them, to minister unto me in the priest\'s office." The whole chapter is devoted to the elaborate ceremonial, consisting of ablutions, endowment in priestly robes and paraphernalia, anointing with oil, the offering of a bullock for a sin offering, and of a ram, the placing of the blood of another ram upon the right ear, right thumb, right great toe of each, the wave offering, the anointing of the holy garments, and the eating of the consecrated food, all this lasting seven days, and indicating the completeness with which they were set apart, the deep necessity of purification, and the solemnity and sacredness of the office. The tabernacle and its furniture were similarly "hallowed" by a simpler ceremony, using the anointing oil.<p>(4) To render ritually fit for religious service, worship, or use: <a onClick="return mV(\'Lev\',16,19);">Le 16:19</a>, "Hallow it (the altar with the sprinkled blood) from the uncleannesses of the children of Israel"; <a onClick="return mV(\'Num\',6,11);">Nu 6:11</a>, "The priest shall...make atonement for him, for that he sinned by reason of the dead, and shall hallow his head that same day."<p>(5) To hold sacred, reverence, keep holy: <a onClick="return mV(\'Jer\',17,22);">Jer 17:22</a>, "But hallow ye the Sabbath day," by keeping it distinct and separate, especially (<a onClick="return mV(\'Jer\',17,24,27);">Jer 17:24, 27</a>) by refraining from unnecessary work, from burden-bearing, travel, or traffic (<a onClick="return mV(\'Neh\',13,16);">Ne 13:16</a>). See <a onClick="return mV(\'Exd\',20,\'8-11\');">Ex 20:8-11</a> (the Sabbath Commandment).<p>(6) To revere, hold in awe, and reverence as holy and "separated from sinners" in majesty, power, sacredness: <a onClick="return mV(\'Lev\',22,32);">Le 22:32</a>, "And ye shall not profane my holy name; but I will be hallowed among the children of Israel." Qadhash is elsewhere translated "sanctify" in this connection, meaning "to be manifested in awe-producing majesty, power, or grace": <a onClick="return mV(\'Eze\',38,23);">Eze 38:23</a>, "And I will...sanctify myself, and I will make myself known in the eyes of many nations; and they shall know that I am Yahweh"; compare <a onClick="return mV(\'Eze\',28,22,23);">Eze 28:22-23</a>, etc.<P>In the New Testament "hallow" occurs only in the "Lord\'s Prayer," there rendering hagiazo, the Septuagint word for qadhash: <a onClick="return mV(\'Mat\',6,9);">Mt 6:9</a>; <a onClick="return mV(\'Luk\',11,2);">Lu 11:2</a>, "Hallowed be thy name." Hagiazo is quite frequent in the New Testament, and is always (American Standard Revised Version) rendered "sanctify," except here, and in <a onClick="return mV(\'Rev\',22,11);">Re 22:11</a>, "He that is holy, let him be made holy still." To "hallow the name" includes not only the inward attitude and outward action of profound reverence and active praise, but also that personal godliness, loving obedience and aggressive Christlikeness, which reveal the presence of God in the life, which is His true earthly glory.``31';
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isbe[4037]='Halt`holt (tsala\', "to limp"; cholos, "lame," "crippled"): the American Standard Revised Version in <a onClick="return mV(\'Gen\',32,31);">Ge 32:31</a> prefers "limped"; in <a onClick="return mV(\'Mic\',4,6,7);">Mic 4:6-7</a>; <a onClick="return mV(\'Zep\',3,19);">Ze 3:19</a>, "is (or was) lame"; in <a onClick="return mV(\'Luk\',14,21);">Lu 14:21</a>, the American Standard Revised Version and the English Revised Version have "lame." In <a onClick="return mV(\'1Ki\',18,21);">1Ki 18:21</a> a different word (pacach) is used in English Versions of the Bible of moral indecision: "How long halt ye between two opinions?" the American Standard Revised Version renders, "How long go ye limping between the two sides?"``1';
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isbe[4038]='Ham (1)`ham (cham; Cham):<P>1. The Youngest Son of Noah:<P>The youngest son of Noah, from whom sprang the western and southwestern nations known to the Hebrews. His name first occurs in <a onClick="return mV(\'Gen\',5,32);">Ge 5:32</a>, where, as in <a onClick="return mV(\'Gen\',6,10);">6:10</A> and elsewhere, it occupies the second place. In <a onClick="return mV(\'Gen\',9,18);">Ge 9:18</a> Ham is described as "the father of Canaan," to prepare the reader for <a onClick="return mV(\'Gen\',9,\'25-27\');">9:25-27</A>, where Noah, cursing Ham for having told Shem and Japheth of his nakedness, refers to him as Canaan. On account of this, it has been suggested that "Canaan" stood originally in all the passages where the three brothers are spoken of, and that this was later changed to "Ham," except in the verses containing the curse. It seems more likely, however, that the name "Canaan" is inserted prophetically, as Noah would not desire to curse his son, but only one branch of that son\'s descendants, who were later the principal adversaries of the Hebrews.<P>2. Ham as a Nationality:<P>The name given, in <a onClick="return mV(\'Psa\',105,23,27);">Ps 105:23, 27</a>; <a onClick="return mV(\'Psa\',106,22);">106:22</a> (compare <a onClick="return mV(\'Psa\',78,51);">78:51</a>), to Egypt as a descendant of Ham, son of Noah. As Shem means "dusky," or the like, and Japheth "fair," it has been supposed that Ham meant, as is not improbable, "black." This is supported by the evidence of Hebrew and Arabic, in which the word chamam means "to be hot" and "to be black," the latter signification being derived from the former.<P>3. Meaning of the Word:<P>That Ham is connected with the native name of Egypt, Kem, or, in full pa ta\' en Kem, "the land of Egypt," in Bashmurian Coptic Kheme, is unlikely, as this form is probably of a much later date than the composition of Genesis, and, moreover, as the Arabic shows, the guttural is not a true kh, but the hard breathing h, which are both represented by the Hebrew cheth.<P>4. The Nations Descending from Ham:<P>Of the nationalities regarded as descending from Ham, none can be described as really black. First on the list, as being the darkest, is Cush or Ethiopia (<a onClick="return mV(\'Gen\',10,6);">Ge 10:6</a>), after which comes Mitsrayim, or Egypt, then Put or Libyia, and Canaan last. The sons or descendants of each of these are then taken in turn, and it is noteworthy that some of them, like the Ethiopians and the Canaanites, spoke Semitic, and not Hamitic, languages<65>Seba (if connected with the Sabeans), Havilah (Yemen), and Sheba, whose queen visited Solomon. Professor Sayce, moreover, has pointed out that Caphtor is the original home of the Phoenicians, who spoke a Semitic language. The explanation of this probably is that other tongues were forced upon these nationalities in consequence of their migrations, or because they fell under the dominion of nationalities alien to them. The non-Sem Babylonians, described as descendants of Nimrod (Merodach), as is welI known, spoke Sumerian, and adopted Semitic Babylonian only on account of mingling with the Semites whom they found there. Another explanation is that the nationalities described as Hamitic<69>a parallel to those of the Semitic section<6F>were so called because they fell under Egyptian dominion. This would make the original Hamitic race to have been Egyptian and account for Ham as a (poetical) designation of that nationality. Professor F. L. Griffith has pointed out that the Egyptian Priapic god of Panopolis (Akhmim), sometimes called Menu, but also apparently known as Khem, may have been identified with the ancestor of the Hamitic race<63>he was worshipped from the coast of the Red Sea to Coptos, and must have been well known to Egypt\'s eastern neighbors. He regards the characteristics of Menu as being in accord with the shamelessness of Ham as recorded in <a onClick="return mV(\'Gen\',9,20);">Ge 9:20</a>ff.`<a href="./study/isbe/search.html?string=JAPHETH+(1)">JAPHETH</a>; <a href="./study/isbe/search.html?string=SHEM">SHEM</a>; <a href="./study/isbe/search.html?string=TABLE+OF+NATIONS">TABLE OF NATIONS</a>`136';
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isbe[4039]='Ham (2)`(ham):<P>(1) A place east of the Jordan named between Ashteroth-karnaim and Shaveh-kiriathaim, in which Chedorlaomer smote the Zu-zim (<a onClick="return mV(\'Gen\',14,5);">Ge 14:5</a>). No name resembling this has been recovered. Septuagint reads bahem "with them," instead of beham, "in Ham." Some have thought that "Ham" may be a corruption from "Ammon"; or that it may be the ancient name of Rabbath-ammon itself.<P>(2) A poetical appellation of Egypt: "the land of Ham" (<a onClick="return mV(\'Psa\',105,23);">Ps 105:23</a>, etc.) is the land of Jacob\'s sojourning, i.e. Egypt; "the tents of Ham" (<a onClick="return mV(\'Psa\',78,51);">Ps 78:51</a>) are the dwellings of the Egyptians. It may be derived from the native name of Egypt, Kemi, or Khemi.`<a href="./study/isbe/search.html?string=MIZRAIM">MIZRAIM</a>; <a href="./study/isbe/search.html?string=SHEM">SHEM</a>`54';
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isbe[4040]='Haman`ha\'-man (haman; Haman): A Persian noble and vizier of the empire under Xerxes. He was the enemy of Mordecai, the cousin of Esther. Mordecai, being a Jew, was unable to prostrate himself before the great official and to render to him the adoration which was due to him in accordance with Persian custom. Haman\'s wrath was so inflamed that one man\'s life seemed too mean a sacrifice, and he resolved that Mordecai\'s nation should perish with him. This was the cause of Haman\'s downfall and death. A ridiculous notion, which, though widely accepted, has no better foundation than a rabbinic suggestion or guess, represents him as a descendant of Agag, the king of Amalek, who was slain by Samuel. But the language of Scripture (<a onClick="return mV(\'1Sa\',15,33);">1Sa 15:33</a>) indicates that when Agag fell, he was the last of his house. Besides, why should his descendants, if any existed, be called Agagites and not Amalekites? Saul\'s posterity are in no case termed Saulites, but Benjamites or Israelites. But the basis of this theory has been swept away by recent discovery. Agag was a territory adjacent to that of Media. In an inscription found at Khorsabad, Sargon, the father of Sennacherib, says: "Thirty-four districts of Media I conquered and I added them to the domain of Assyria: I imposed upon them an annual tribute of horses. The country of Agazi (Agag)...I ravaged, I wasted, I burned." It may be added that the name of Haman is not Hebrew, neither is that of Hammedatha his father. "The name of Haman," writes M. Oppert, the distinguished Assyriologist, "as well as that of his father, belongs to the Medo-Persian."``180';
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isbe[4041]='Hamath`ha\'-math (chamath; Hemath, Haimath; Swete also has Hemath): The word signifies a defense or citadel, and such designation was very suitable for this chief royal city of the Hittites, situated between their northern and southern capitals, Carchemish and Kadesh, on a gigantic mound beside the Orontes. In <a onClick="return mV(\'Amo\',6,2);">Am 6:2</a> it is named Great Hamath, but not necessarily to distinguish it from other places of the same name.<P>1. Early History:<P>The Hamathite is mentioned in <a onClick="return mV(\'Gen\',10,18);">Ge 10:18</a> among the sons of Canaan, but in historic times the population, as the personal names testify, seems to have been for the most part Semitic. The ideal boundary of Israel reached the territory, but not the city of Hamath (<a onClick="return mV(\'Num\',34,8);">Nu 34:8</a>; <a onClick="return mV(\'Jos\',13,5);">Jos 13:5</a>; <a onClick="return mV(\'Eze\',47,\'13-21\');">Eze 47:13-21</a>). David entered into friendly relations with Toi, its king (<a onClick="return mV(\'2Sa\',8,9);">2Sa 8:9</a>), and Solomon erected store cities in the land of Hamath (<a onClick="return mV(\'2Ch\',8,4);">2Ch 8:4</a>). In the days of Ahab we meet with it on the cuneiform inscriptions, under the name mat hamatti, and its king Irhuleni was a party to the alliance of the Hittites with Ben-hadad of Damascus and Ahab of Israel against Shalmaneser II; but this was broken up by the battle of Qarqar in 854 BC, and Hamath became subject to Assyria. Jeroboam II attacked, partially destroyed, and held it for a short time (<a onClick="return mV(\'2Ki\',14,28);">2Ki 14:28</a>; <a onClick="return mV(\'Amo\',6,2);">Am 6:2</a>). In 730 BC, its king Eniilu paid tribute to Tiglath-pileser, but he divided its lands among his generals, and transported 1,223 of its inhabitants to Sura on the Tigris. In 720, Sargon "rooted out the land of Hamath and dyed the skin of Ilubi\'idi (or Jau-bi\'idi) its king, like wool" and colonized the country with 4,300 Assyrians, among whom was Deioces the Mede. A few years later Sennacherib also claims to have taken it (<a onClick="return mV(\'2Ki\',18,34);">2Ki 18:34</a>; <a onClick="return mV(\'2Ki\',19,13);">19:13</a>). In <a onClick="return mV(\'Isa\',11,11);">Isa 11:11</a>, mention is made of Israelites in captivity at Hamath, and Hamathites were among the colonists settled in Samaria (<a onClick="return mV(\'2Ki\',17,24);">2Ki 17:24</a>) by Esarhaddon in 675 BC. Their special object of worship was Ashima, which, notwithstanding various conjectures, has not been identified.<P>2. Later History:<P>The Hamathite country is mentioned in 1Macc 12:25 in connection with the movements of Demetrius and Jonathan. The Seleucids renamed it Epiphaneia (Josephus, Ant, I, vi, 2), and by this name it was known to the Greeks and the Romans, even appearing as Paphunya in Midrash Ber Rab chapter 37. Locally, however, the ancient name never disappeared, and since the Moslem conquest it has been known as Hama. Saladin\'s family ruled it for a century and a half, but after the death of Abul-fida in 1331 it sank into decay.<P>3. Modern Condition:<P>The position of Hama in a fruitful plain to the east of the Nusairiyeh Mountains, on the most frequented highway between Mesopotamia and Egypt, and on the new railway, gives it again, as in ancient times, a singular significance, and it is once more rising in importance. The modern town is built in four quarters around the ancient citadel-mound, and it has a population of at least 80,000. It is now noted for its gigantic irrigating wheels. Here, too, the Hittite inscriptions were first found and designated Hamathite.<P>4. Entering in of Hamath:<P>In connection with the northern boundary of Israel, "the entering in of Hamath" is frequently mentioned (<a onClick="return mV(\'Num\',13,21);">Nu 13:21</a>; <a onClick="return mV(\'1Ki\',8,65);">1Ki 8:65</a>, etc., the American Standard Revised Version "entrance"). It has been sought in the Orontes valley, between Antioch and Seleucia, and also at Wady Nahr el-Barid, leading down from Homs to the Mediterranean to the north of Tripoli. But from the point of view of Palestine, it must mean some part of the great valley of Coele-Syria (Biqa\'a). It seems that instead of translating, we should read here a place-name<6D>"Libo of Hamath"<22>and the presence of the ancient site of Libo (modern Leboue) 14 miles north-northeast of Baalbek, at the head-waters of the Orontes, commanding the strategical point where the plain broadens out to the north and to the south, confirms us in this conjecture.``23';
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isbe[4042]='Hamath-Zobah`ha\'-math-zo\'-ba (chamath tsobhah; Baisoba):Mentioned only in <a onClick="return mV(\'2Ch\',8,3);">2Ch 8:3</a>. Apart from Great Hamath no site answering to this name is known. It does not seem to be implied that Solomon took possession of Hamath itself, but rather that he "confirmed" his dominion over parts of the kingdom of Zobah, which on its fall may have been annexed by Hamath. The Septuagint\'s Codex Vaticanus suggests a reading<6E>Bethzobah<61>omitting all reference to Hamath. On the other hand, the geographical distinctions between Zobah and Hamath having passed away long before Chronicles was written, the double name may have been used to indicate generally the extent of Solomon\'s conquests, as also to avoid confusion with the Zobah in the Hauran (<a onClick="return mV(\'2Sa\',23,36);">2Sa 23:36</a>).``23';
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isbe[4043]='Hammath`ham\'-ath (chammath, "hot spring"):<P>(1) "The father of the house of Rechab" (<a onClick="return mV(\'1Ch\',2,55);">1Ch 2:55</a>).<P>(2) One of the fenced cities of Naphtali, named with Zer, Rakkath and Chinnereth (<a onClick="return mV(\'Jos\',19,35);">Jos 19:35</a>). It is doubtless identical with Emmaus mentioned by Josephus (Ant., XVIII, ii, 3; BJ, IV, i, 3) as near Tiberias, on the shore of the lake of Gennesareth. It is represented by the modern el-Chammam, nearly 2 miles south of Tiberias. It was, of course, much nearer the ancient Tiberias, which lay south of the present city. The hot baths here, "useful for healing," in the time of Josephus, have maintained their reputation. In recent years, indeed, there has been a marked increase in the number of sick persons from all parts who visit the baths. The waters are esteemed specially valuable for rheumatism and skin troubles. In the large public bath the water has a temperature of over 140 degree Fahr. Parts of the ancient fortification still cling to the mountain side above the baths; and the remains of an aqueduct which brought fresh water from sources in the southwest may be traced along the face of the slopes. Hammath is identical with Hammon (<a onClick="return mV(\'1Ch\',6,76);">1Ch 6:76</a>); and probably also with Hammoth-dor (<a onClick="return mV(\'Jos\',21,32);">Jos 21:32</a>).``54';
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isbe[4044]='Hammeah, the Tower of`ha-me\'-a, ham\'-e-a (ha-me\'ah (<a onClick="return mV(\'Neh\',3,1);">Ne 3:1</a>); the King James Version Meah): The origin of the name is obscure; in the margin the meaning is given "Tower of the hundred"; it has been suggested that it may have been 100 cubits high or had 100 steps. It was the most important point on the walls of Jerusalem in going west from the Sheep Gate, and is mentioned along with the T. of <a href="study/isbe/search.html?string=HANANEL">HANANEL</A> (which see) (<a onClick="return mV(\'Neh\',3,1);">Ne 3:1</a>), and was therefore near the northeast corner, and probably stood where the Baris and Antonia afterward were, near the northwest corner of the charam where are today the Turkish barracks.`<a href="./study/isbe/search.html?string=JERUSALEM,+1">JERUSALEM</a>`117';
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isbe[4045]='Hammedatha`ham-e-da\'-tha (hammedhatha\'): The father of Haman (<a onClick="return mV(\'Est\',3,1);">Es 3:1</a>). He is generally termed the "Agagite"; the name is of Persian etymology, signifying "given by the moon."``1';
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isbe[4046]='Hammelech`ham\'-e-lek (ha-melekh, "the king"): Wrongly translated as a proper name in the King James Version. It should be rendered "the king," as in the American Standard Revised Version (<a onClick="return mV(\'Jer\',36,26);">Jer 36:26</a>; <a onClick="return mV(\'Jer\',38,6);">38:6</a>).``1';
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isbe[4047]='Hammer`ham\'-er: The Hebrew maqqebheth, occurs in <a onClick="return mV(\'Jdg\',4,21);">Jud 4:21</a>, where it refers to the mallet (probably wooden) used to drive tent-pins into the ground. The same word occurs in <a onClick="return mV(\'1Ki\',6,7);">1Ki 6:7</a>; <a onClick="return mV(\'Isa\',44,12);">Isa 44:12</a>; <a onClick="return mV(\'Jer\',10,4);">Jer 10:4</a> as applied to a workman\'s hammer. Pattish (compare Arabic, fatis), occurs in <a onClick="return mV(\'Isa\',41,7);">Isa 41:7</a>; <a onClick="return mV(\'Jer\',23,29);">Jer 23:29</a>; <a onClick="return mV(\'Jer\',50,23);">50:23</a>. It was probably a blacksmith\'s hammer or heavy hammer used for breaking rock. There is doubt about the rendering of <a onClick="return mV(\'Jdg\',5,26);">Jud 5:26</a>, where the word, halmuth, occurs. From the context, the instrument mentioned was probably not a hammer. In <a onClick="return mV(\'Psa\',74,6);">Ps 74:6</a>, kelaph, is better translated "axes," not "hammers."`<a href="./study/isbe/search.html?string=TOOLS">TOOLS</a>`133';
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isbe[4048]='Hammiphkad, Gate of`ha-mif\'-kad (sha\'ar ha-miphqadh, "Gate of the Muster"): One of the gates of Jerusalem (<a onClick="return mV(\'Neh\',3,31);">Ne 3:31</a>) not mentioned elsewhere; probably situated near the northeast corner of the Temple area.``1';
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isbe[4049]='Hammolecheth`ha-mol\'-e-keth (hamolekheth, "the queen"; Septuagint Malecheth; the King James Version Hammoleketh): The daughter of Machir and sister of Gilead (<a onClick="return mV(\'1Ch\',7,18);">1Ch 7:18</a>).``1';
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isbe[4050]='Hammon`ham\'-on (chammon, "glowing"):<P>(1) A place on the seaward frontier of Asher, named with Rehob and Kanah (<a onClick="return mV(\'Jos\',19,28);">Jos 19:28</a>), to be sought, therefore, not far from Tyre. The most probable identification so far suggested is with Umm el\'Amud, "mother of the column" (or \'Awamid, "columns"), at the mouth of Wady Chamul, on the shore, about 10 miles south of Tyre. An inscription found by Renan shows that the place was associated with the worship of Ba\'al Chamman (CIS, I, 8).<P>(2) A city in Naphtali, given to the Gershonite Levites (<a onClick="return mV(\'1Ch\',6,76);">1Ch 6:76</a>). It is identical with Hammath (<a onClick="return mV(\'Jos\',19,35);">Jos 19:35</a>), and probably also with Hammoth-dor (<a onClick="return mV(\'Jos\',21,32);">Jos 21:32</a>).``54';
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isbe[4051]='Hammoth-Dor`ham-oth-dor\' (chammoth do\'r; Emathdor, as also several corrupt forms): A fenced, Levitical city of Naphtali (<a onClick="return mV(\'Jos\',19,35);">Jos 19:35</a>; <a onClick="return mV(\'Jos\',21,32);">21:32</a>); also named Hammen (<a onClick="return mV(\'1Ch\',6,61);">1Ch 6:61</a> Hebrew). Probably the hammatu of the Karnak lists, and the hamatam of WAI, II, 53; certainly the Emmaus of Josephus, Ant, XVIII, ii, 3; BJ, IV, i, 3; Hamata of \'Erubhin v. 5; Meghillah 2b, and the modern el-Hammam, 1 1/2 miles south of Tiberias. The name signifies "hot springs," and these, 4 in number, still exist. They have a temperature of 144 degree F., are salt and bitter in taste and sulfurous in smell. Considered invaluable for rheumatism, they are crowded in June and July. This health-giving reputation is of ancient date. It is mentioned in Josephus, BJ, IV, i, 3; and a coin of Tiberias of the reign of Trajan depicts Hygeia sitting on a rock beside the springs, feeding the serpent of Aesculapius. Being used for pleasure also, they were permitted to the Jew on the Sabbath, whereas had they been used only medicinally, they would have been forbidden (Babylonian Talmud, Shab 109a; compare <a onClick="return mV(\'Mat\',12,10);">Mt 12:10</a>).``23';
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isbe[4052]='Hammuel`ham\'-u-el (chammu\'el, "wrath of God"): A son of Mishma, a Simeonite, of the family of Shaul (<a onClick="return mV(\'1Ch\',4,26);">1Ch 4:26</a>).``1';
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isbe[4053]='Hammurabi`cham-oo-ra\'-be:<P>1. Etymology of His Name, with Reference to Amraphel; His Dynasty<P>2. The Years Following His Accession<P>3. Military Operations and Further Pious Works. Inauguration of His Image<P>4. The Capture of Rim-Sin<P>5. Various Works, and an Expedition to Mesopotamia<P>6. His Final Years<P>7. No Record of His Expedition to Palestine<P>8. The Period When It May Have Taken Place<P>9. Hammurabi\'s Greatness as a Ruler<HR /><P>1. Etymology of His Name with Reference to Amraphel; His Dynasty:<P>The name of the celebrated warrior, builder, and lawgiver, who ruled over Babylonia about 2000 BC. In accordance with the suggestion of the late Professor Eb. Schrader, he is almost universally identified with the <a href="study/isbe/search.html?string=AMRAPHEL">AMRAPHEL</a> of <a onClick="return mV(\'Gen\',14,1);">Ge 14:1</a>, etc. (which see). Hammurabi was apparently not of Babylonian origin, the so-called "Dynasty of Babylon," to which he belonged, having probably come from the West. The commonest form of the name is as above, but Hamu(m)-rabi (with mimmation) is also found. The reading with initial "b" in the second element is confirmed by the Babylonian rendering of the name as Kimta-rapastum, "my family is widespread," or the like, showing that rabi was regarded as coming from rabu, "to be great." A late letter-tablet, however (see PSBA, May, 1901, p. 191), gives the form Ammurapi, showing that the initial is not really "kh", and that the "b" of the second element had changed to "p" (compare Tiglath-pil-eser for Tukulti-abil-esar, etc.). Amraphel (for Amrapel, Amrabel, Amrabe) would therefore seem to be due to Assyrian influence, but the final "l" is difficult to explain. Professor F. Hommel has pointed out, that the Babylonian rendering, "my family is widespread," is simply due to the scribes, the first element being the name of the Arabic deity \'Am, making \'Ammu-rabi, "Am is great." Admitting this, it would seem to be certain that Hammurabi\'s dynasty was that designated Arabian by Berosus. Its founder was apparently Sumu-abi, and Hammurabi was the fifth in descent from him. Hammurabi\'s father, Sin-mubalit, and his grandfather, Abil-Sin, are the only rulers of the dynasty which have Babylonian names, all the others being apparently Arabic.<P>2. The Years Following His Accession:<P>Concerning Hammurabi\'s early life nothing is recorded, but since he reigned at least 43 years, he must have been young when he came to the throne. His accession was apparently marked by some improvement in the administration of the laws, wherein, as the date-list says, he "established righteousness." After this, the earlier years of his reign were devoted to such peaceful pursuits as constructing the shrines and images of the gods, and in his 6th year he built the wall of the city of Laz. In his 7th year he took Unug (Erech) and Isin<69>two of the principal cities of Babylonia, implying that the Dynasty of Babylon had not held sway in all the states.<P>3. Military Operations and Further Pious Works. Inauguration of His Image:<P>While interesting himself in the all-important work of digging canals, he found time to turn his attention to the land of Yamutbalu (8th year), and in his 10th he possibly conquered, or received the homage of, the city and people (or the army) of Malgia or Malga. Next year the city Rabiku was taken by a certain Ibik-Iskur, and also, seemingly, a place called Salibu. The inauguration of the throne of Zer-panitum, and the setting up, seemingly, of some kind of royal monument, followed, and was succeeded by other religious duties<65>indeed, work of this nature would seem to have occupied him every year until his 21st, when he built the fortress or fortification of the city Bazu. His 22nd year is described as that of his own image as king of righteousness; and the question naturally arises, whether this was the date when he erected the great stele found at Susa in Elam, inscribed with his Code of Laws, which is now in the Louvre. Next year he seems to have fortified the city of Sippar, where, it is supposed, this monument was originally erected.<P>4. The Capture of Rim-Sin:<P>Pious works again occupied him until his 30th year, when the army of Elam is referred to, possibly indicating warlike operations, which paved the way for the great campaign of his 31st year, when, "with the help of Anu and Enlil," he captured Yamut-balu and King Rim-Sin, the well-known ruler of Larsa. In his 32nd year he destroyed the army of Asnunna or Esnunnak.<P>5. Various Works, and an Expedition to Mesopotamia:<P>After these victories, Hammurabi would seem to have been at peace, and in his 33rd year he dug the canal Hammurabi-nuhus-nisi, "Hammurabi the abundance of the people," bringing to the fields of his subjects fertility, "according to the wish of Enlila." The restoration of the great temple at Erech came next, and was followed by the erection of a fortress, "high like a mountain," on the banks of the Tigris. He also built the fortification of Rabiku on the bank of the Tigris, implying preparations for hostilities, and it was possibly on account of this that the next year he made supplication to Tasmetum, the spouse of Nebo. The year following (his 37th), "by the command of Anu and Enlila," the fortifications of Maur and Malka were destroyed, after which the country enjoyed a twelve-month of peace. In all probability, however, this was to prepare for the expedition of his 39th year, when he subjugated Turukku, Kagmu and Subartu, a part of Mesopotamia. The length of this year-date implies that the expedition was regarded as being of importance.<P>6. His Final Years:<P>Untroubled by foreign affairs, the chief work of Hammurabi during his 40th year was the digging of the canal Tisit-Enlila, at Sippar, following this up by the restoration of the temple E-mete-ursag and a splendid temple-tower dedicated to Zagaga and Istar. The defenses of his country were apparently his last thought, for his 43rd year, which seemingly terminated his reign and his life, was devoted to strengthening the fortifications of Sippar, a work recorded at greater length in several cylinder-inscriptions found on the site.<P>7. No Record of an Expedition to Palestine:<P>Unfortunately none of the documents referring to his reign makes mention of his attack, in company with the armies of Chedorlaomer, Tidal and Arioch, upon the rebel-kings of Sodom and Gomorrah. This naturally throws doubt on the identification of Hammurabi with the Amraphel of <a onClick="return mV(\'Gen\',14,1);">Ge 14:1</a>ff. It must be remembered, however, that we do not possess a complete history either of his life or his rule. That he was a contemporary of Arioch seems undoubted, and if this be the case, Chedorlaomer and Tidal were contemporaries too. Various reasons might be adduced for the absence of references to the campaign in question<6F>his pride may have precluded him from having a year named after an expedition<6F>no matter how satisfactory it may have been<65>carried out for another power<65>his suzerain; or the allied armies may have suffered so severely from attacks similar to that delivered by Abraham, that the campaign became an altogether unsuitable one to date by.<P>8. The Period When It May Have Taken Place:<P>If Eri-Aku was, as Thureau-Dangin has suggested, the brother of Rim-Sin, king of Larsa (Elassar), he must have preceded him on the throne, and, in that case, the expedition against the kings of the Plain took place before Hammurabi\'s 30th year, when he claims to have defeated Rim-Sin. As the date of Rim-Sin\'s accession is doubtful, the date of Eri-Aku\'s (Arioch\'s) death is equally so, but it possibly took place about 5 years before Rim-Sin\'s defeat. The expedition in question must therefore have been undertaken during the first 25 years of Hammurabi\'s reign. As Amraphel is called king of Shinar (Babylonia), the period preceding Hammurabi\'s accession ought probably to be excluded.<P>9. Hammurabi\'s Greatness as a Ruler:<P>Of all the kings of early Babylonia so far known, Hammurabi would seem to have been one of the greatest, and the country made good progress under his rule. His conflicts with Elam suggest that Babylonia had become strong enough to resist that warlike state, and his title of adda or "father" of Martu (= Amurru, the Amorites) and of Yamutbalu on the east implies not only that he maintained the country\'s influence, but also that, during his reign, it was no longer subject to Elam. Rim-Sin and the state of Larsa, however, were not conquered until the time of Samsu-iluna, Hammurabi\'s son. It is noteworthy that his Code of Laws (see 3, above) not only determined legal rights and responsibilities, but also fixed the rates of wages, thus obviating many difficulties.`<a href="./study/isbe/search.html?string=AMRAPHEL">AMRAPHEL</a>; <a href="./study/isbe/search.html?string=ARIOCH">ARIOCH</a>; <a href="./study/isbe/search.html?string=CHEDORLAOMER">CHEDORLAOMER</a>; <a href="./study/isbe/search.html?string=TIDAL">TIDAL</a>`136';
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isbe[4054]='Hammurabi, Code of`kod.<P><b>I. HISTORICAL</b><P class="in15">1. Discovery of the Code<P class="in15">2. Editions of the Code<P class="in15">3. Description of the Stone<P class="in15">4. History of the Stone<P class="in15">5. Origin and Later History of the Code<P><b>II. CONTENTS OF THE CODE</b><P class="in15">1. The Principles of Legal Process<P class="in15">2. Theft, Burglary, Robbery<P class="in15">3. Laws concerning Vassalage<P class="in15">4. Immovables<P class="in15">5. Trader and Agent<P class="in15">6. Taverns<P class="in15">7. Deposits<P class="in15">8. Family<P class="in15">9. Concerning Wounding, etc.<P class="in15">10. Building of Houses and Ships<P class="in15">11. Hiring in General, etc.<P class="in15">12. Slaves<P><b>III. THE SIGNIFICANCE OF THE CODE</b><P class="in15">1. Hammurabi and Moses<P class="in15">2. The Code and Other Legal Systems<P><b>LITERATURE</b><hr /><P>I. Historical.<P>1. Discovery of the Code:<P>When Professor Meissner published, in 1898, some fragments of cuneiform tablets from the library of the Assyrian king Ashurbanipal (668-628 BC), he also then suggested that these pieces were parts of a copy of an old Book of Law from the time of the so-called First Babylonian Dynasty, one of the kings of which was Hammurabi (more exactly Hammurapi, circa 2100 BC). A few years later this suggestion was fully established. In December, 1901,and January, 1902, a French expedition under the leadership of M. J. de Morgan, the chief aim of which was the exploration of the old royal city Susa, found there a diorite stone, 2,25 meters high and almost 2 meters in circumference. This stone had a relief (see below) and 44 columns of ancient Babylonian cuneiform writing graven upon it. Professor V. Scheil, O.P., the Assyriological member of the expedition, recognized at once that this stele contains the collection of laws of King Hammurabi, and published this characteristic discovery as early as 1902 in the official report of the expedition: Delegation en Perse (Tome IV, Paris).<P>2. Editions of the Code:<P>At the same time Scheil gave the first translation of the text. Since then the text has several times been published, translated and commented upon; compare especially: H. Winckler, Die Gesetze Hammurabis (= Der alte Orient, IV, Leipzig; 1st edition, 1903; 4th edition, 1906); H. Winckler, Die Gesetze Hammurabis in Umschrift und Ubersetzung, Leipzig, 1904; D.H. Muller, Die Gesetze Hammurabis und die Mosaische Gesetzgebung, Vienna, 1903; R.F. Harper, The Code of Hammurabi, Chicago, 1904; C.H.W. Johns, Babylonian and Assyrian Laws, Contracts, Letters, Edinburgh, 1904, 44ff; T.G. Pinches, The Old Testament in the Light of the Historical Records and Legends of Assyria and Babylonia, London, 1908, 487; A. Ungnad, Altorientalische Texte und Bilder zum Alten Testament, Tubingen,1909, I, 140ff; A. Ungnad, Keilschrifttexte der Gesetze Hammurapis, Leipzig, 1909; J. Kohler, F. Peiser and A. Ungnad, Hammurabis Gesetz, 5 volumes, Leipzig, 1904-11.<P>3. Description of the Stone:<P>The stone has the form of a column the cross-section of which is approximately an ellipse. The upper part of the face has a relief (see illustration). We see the king in supplicating attitude standing before the sun-god who sits upon a throne and is characterized by sun rays which stream out from his shoulders. As the king traced back the derivation of the Code to an inspiration of this god, we may suppose that the relief represents the moment when the king received the laws from the mouth of the god. Lower on the face of the stone are 16 columns of text, which read from top to bottom; 7 other columns were erased some time later than Hammurabi in order to make room for a new inscription. The reverse side contains 28 columns of text.<P>4. History of the Stone:<P>The stone was set up by the king, toward the end of his reign of 43 years, in the temple Esagila at Babylon, the capital of his dominion (circa 2100 BC). It was probably stolen from there by the Elamitic king Shutruk-Nakhunte, in the 12th century BC, at the time of the plundering of Babylon, and set up as a trophy of war in the Elamitic capital Susa. The same king had, it would seem, the 7 columns from the face side erased in order to engrave there an account of his own deeds, but through some unknown circumstance this latter was not accomplished. After the discovery of the stele it was brought to Paris where it now forms one of the most important possessions of the Louvre.<P>5. Origin and Later History of the Code:<P>If, however, Hammurabi was not the first legislator of Babylonia, still he was, as far as we can see, the first one who used the language of the people, i.e. the Semitic idiom. We know that nearly 1,000 years earlier a king, Urukagina, promulgated laws in Babylonia which have been lost; an ancestor of Hammurabi, Sumulael, appears also to have given laws. As we are able to recognize from the actual practice of Babylonian social life, the legislation of Hammurabi signifies nothing essentially new. Even before his time laws after the same principles were administered. His service lies before all in that he gathered together the extant laws and set them up in the Semitic language. The laws were promulgated already in the 2nd year of his reign, but the stele known to us was set up in the temple at Babylon about 30 years later. Moreover, the laws were set up in more than one copy, for in Susa fragments of another copy were found. How long the laws were in actual use it is impossible to determine. In any case, as late as the time of Ashurbanipal (see above), they used to be copied; indeed we even possess copies in neo-Babylonian characters which are later than the 7th century BC. Fortunately the duplicates contain several passages which are destroyed on the large stele in consequence of the erasure of the seven columns. Thus we are able, in spite of the gaps in the large stele, almost completely to determine the contents of the Code.<P>II. The Contents of the Code.<P>The laws themselves are preceded by an introduction which was added later, after the law had already been published about 30 years. The introduction states in the first place that already in the primeval age, when Marduk the god of Babylon was elected king of the gods, Hammurabi was predestined by the gods "to cause justice to radiate over the land, to surrender sinners and evildoers to destruction, and to take care that the strong should not oppress the weak." Hammurabi\'s Code is, indeed, conceived from this standpoint.<P>Farther on, the king lauds his services to the principal cities of Babylonia, their temples and cults. He appears as a true server of the gods, as a protector of his people and a gracious prince to those who at first would not acknowledge his supremacy. To be sure, this introduction is not entirely free from presumption; for the king describes himself as "god of the kings" and "sun-god of Babylon"! The hopes of a Saviour, which heathen antiquity also knew, he regards as realized in his own person.<P>The Code itself may be divided into 12 divisions. It manifests, in no way, a very definite logical system; the sequence is often interrupted, and one recognizes that it is not so much a systematic and exhaustive work as a collection of the legal standards accumulated in the course of time. Much that we would expect to find in a Code is not even mentioned.<P>1. The Principles of Legal Process:<P>The first five paragraphs treat of some principles of legal process. In the first place false accusation is considered. The unprovable charge of sorcery is dealt with in an especially interesting manner (section symbol 2). The accused in this case has to submit to an ordeal at the hands of the River-god; nevertheless nothing is said concerning the details of this ordeal. If he is convicted by the god as guilty, the accuser receives his house; in the opposite case, the accuser is condemned to death and the accused receives his house. The law also proceeds rigorously against false witnesses: in a process in which life is at stake, conscious perjury is punished with death (section symbol 3). Finally the king strives also for an uncorrupt body of judges; a judge who has not carried out the judgment of the court correctly has not only to pay twelve times the sum at issue, but he is also dismissed with disgrace from his office.<P>2. Theft, Burglary, Robbery:<P>The next sections (section symbol, section symbol 6-25) occupy themselves with serious theft, burglary, robbery and other crimes of a like nature. Theft from palace or temple, or the receiving and concealing of stolen property, is punished with death or a heavy fine according to the nature of what is stolen (section symbol, section symbol 6, 8). As it was a custom in Babylonia to effect every purchase in the presence of witnesses or with a written deed of sale, one understands the regulation that, in certain cases in which witnesses were not forthcoming, or a deed could not be shown, theft was assumed: the guilty person suffered death (section symbol 7). A careful procedure is prescribed for the case in which lost goods are found in the hands of another: he who, in the investigation, cannot prove his legitimate right, suffers death, just as a deceiver who tries to enrich himself through making a false accusation (section symbol, section symbol 9ff). Kidnapping of a free child or carrying away and concealing a slave from the palace is punished with death (section symbol, section symbol 14ff). As slavery had the greatest economic significance in Babylonia, detailed regulations concerning the seizing of runaway slaves and similar matters were given (section symbol, section symbol 17ff). Burglary, as also robbery, is punished with death (section symbol, section symbol 21ff). If a robber is not caught, the persons or corporations responsible for the safety of the land had to make compensation (section symbol, section symbol 22ff). Whoever attempts to enrich himself from a building in conflagration is thrown into the fire (section symbol 25).<P>3. Laws concerning Vassalage:<P>The next paragraphs (section symbol, section symbol 26-41) control vassalage, particularly in reference to rights and duties of a military kind, concerning which we are not yet quite clear. Here also Hammurabi\'s care for those of a meaner position is exhibited, since he issues rigid regulations against misuse of the power of office and punishes certain offenses of this kind even with death (section symbol 34). The crown had, in every case, authority in reference to estates in fee which a vassal could not sell, exchange or transmit to his wife or daughters (section symbol, section symbol 36ff, 41); as a rule the sons took over the estates after the death of the father together with the accompanying rights and duties. The same was the case if, in the service of the king, the father had been lost sight of (section symbol, section symbol 28f). The estates in fee of what we may call "lay-priestesses" (concerning whom we shall have to speak later) take a special position (section symbol 40).<P>4. Immovables:<P>A longer section (section symbol, section symbol 41ff) is given to immovables (field, garden, house); for the economic life of the ancient Babylonians depended first of all upon the cultivation of grain and date-palms; the legal relations of the land tenants are exactly explained (section symbol, section symbol 42ff): neglect of his work does not liberate the tenant from his duties to his overlord. On the other hand, in cases of losses through the weather, he is so far released from his duties that of the rent not yet paid he has to pay only an amount corresponding to the quantity of the product of his tenancy (section symbol, section symbol 45f). Also the landowner with liabilities, who suffers through failure of crops and inundation, enjoys far-reaching protection (section 48), and his business relations generally are adequately regulated (section symbol, section symbol 49ff). As the regular irrigation of the fields was the chief condition for profitable husbandry in a land lacking rain, strong laws are made in reference to this: damage resulting from neglect has to be compensated for; indeed, whoever had not the means to do this could be sold with his family into slavery (section symbol, section symbol 53ff). Special regulations protect the landowner from unlicensed grazing on his fields of crops (section symbol, section symbol 57f).<P>The regulations concerning horticulture (section symbol, section symbol 59-66) are similar; here also the relation of the proprietor to the gardener who had to plant or to cultivate the garden is carefully considered; the same is true with respect to the business liabilities of the owner. These regulations concerning horticulture are not entirely preserved upon the stele, but, through the above-mentioned duplicates, we can restore them completely.<P>Our knowledge concerning the legal relations between house-owners and tenants (section symbol, section symbol 67ff) is less, because the parts dealing with these on the stele are entirely lost and can only be partially restored from duplicates. Reference is once more made to vassalage (section 71). The relations between neighbors are also regulated, but we cannot ascertain how in detail (section symbol, section symbol 72ff). Concerning the precise rights of tenants and landlords we are also but slightly informed (section 78).<P>On account of the gaps, we are not able to determine how far the regulations concerning immovables extended. In the gaps there seem to have been still other laws concerning business liabilities. The number of missing paragraphs can only approximately be determined, so that our further enumeration of the paragraphs cannot be regarded as absolutely correct.<P>5. Trader and Agent:<P>The text begins again with the treatment of the legal relations between the trader and his agents (section symbol, section symbol 100-107); these agents are a kind of officials for the trader whose business they look after. While the Code discusses their responsibilities and duties to their masters, it also protects them from unjust and deceitful ones.<P>6. Taverns:<P>The taverns of Babylonia (sections 108-11) seem very often to have been the resort of criminals. As a rule they were in the hands of proprietresses who were made responsible for what took place on their premises (section 109). Priestesses were forbidden to visit these houses under penalty of being burned (section 110).<P>7. Deposits:<P>The next division (sections 112-26) deals especially with deposits, although some of its regulations are only indirectly therewith connected. Deceptive messengers are to be punished (section 112). The debtor is protected from violent encroachments of the creditor (section 113). Detailed regulations are given concerning imprisonment for debt (sections 114ff). The creditor must guard himself from mistreating a person imprisoned for debt, in his house; if a child of the debtor dies through the fault of the creditor, the jus talionis is resorted to: a child of the creditor is killed (section 116). The members of a family imprisoned for debt have to be released after three years (section 117). If anyone desires to give something to another to be saved for him, he must do it in the presence of witnesses or draw up a statement of the transaction; otherwise later claims cannot be substantiated (sections 122ff). Whoever accepts the objects is responsible for them (section 125), but is also protected from unjustified claims of his client (section 126).<P>8. Family:<P>The sections occupied with the rights of the family are very extensive (sections 127-95). Matrimony rests upon a contract (section 128) and presupposes the persistent fidelity of the wife (sections 129ff), while the husband is not bound, in this respect, by regulations of any kind. An unfaithful wife may be thrown into the water, but the partner of her sin may also, under certain circumstances, suffer the penalty of death. Long unpreventable absence of the husband justifies the wife to marry again only when she lacks the means of support (sections 133ff). On the part of the husband, there are no hindrances to divorce, so long as he settles any matters with his wife concerning her property, provides for the upbringing of the children and, in certain cases, gives a divorce-sum as compensation (sections 137ff). Disorderly conduct of the wife is sufficient for the annulling of the marriage; in this case the husband may reduce the wife to the state of a slave (section 141). The wife may only annul the marriage if her husband grossly neglects his duties toward her (section 142). If a wife desires the annulling of the marriage for any other reason, she is drowned (section 143).<P>As a rule, polygamy is not allowed. If a barren wife gives to her husband a slave girl who bears children to him, then he may not marry another wife (section 144); otherwise he might do so (section 145). The slave given to the husband is bound to show due deference to her mistress; if she does not do this she loses her privileged position, but she may not be sold if she has borne a child to the husband (sections 146f). Incurable disease of the wife is a ground for the marriage of another wife (sections 148f).<P>Gifts of the husband to the wife may not be touched by the children at the death of the husband, but nevertheless property has to remain in the family (section 150). Debts contracted before the marriage by one side or the other are not binding for the other, if an agreement has been made to that effect (section 151f).<P>Rigid laws are made against abuses in sexual life. The wife who kills her husband for the sake of a lover is impaled upon a stake (section 153). Incest is punished, according to the circumstances, with exile or death (sections 154ff).<P>Breach of promise by the man without sufficient reason entails to him the loss of all presents made for the betrothed. If the father of the betrothed annuls the engagement, he must give back to the man twice the value of the presents (sections 159ff); especially the sum paid for the wife to her father (Bab terhatu).<P>Matters concerning inheritance are carefully dealt with (sections 162ff). The dowry of a wife belongs, after her death, to her children (section 162). Presents made during the lifetime are not reckoned in the dividing of the inheritance (section 165), apart from the outlay which a father has to make in the case of each of his sons, the chief portion of which is the money for a wife (section 166). Children borne from different mothers share the paternal inheritance equally (section 167).<P>Disinheritance of a child is permitted only in the case of serious offenses after a previous warning (sections 168f). Illegitimate children borne from slaves have part in the inheritance only if the father has expressly acknowledged them as his children (section 170); otherwise, at the death of the father, they are released (section 171).<P>The chief wife, whose future needs had not been secured during the lifetime of her husband, receives from the property of the deceased husband a portion equal to that received by each child, but she has only the use of it (section 172). A widow may marry again, but then she loses all claim on the property of her first husband, in favor of his children (sections 172, 177); the children of both her marriages share her own property equally (sections 173f).<P>The children from free women married to slaves are free (section 175). The master of the slave has only a claim to half of the property of the slave which he has acquired during such a marriage (sections 176f).<P>Unmarried daughters mostly became priestesses or entered a religious foundation (Babylonian, malgu); they also received, very often, a sort of dowry, which, however, remained under the control of their brothers and which, on the death of the former, fell to the brothers and sisters, if their fathers had not expressly given them a free hand in this matter (sections 178f). In cases where the father did not give such a dowry, the daughter received, from the property left, a share equal to that of the others, but only for use; those dedicated to a goddess obtained only a third of such an amount (section 180f). The lay-priestesses of the god Marduk of Babylon enjoyed special privileges in that they had full control over any property thus acquired (section 182).<P>As a rule, adopted children could not be dismissed again (sections 185ff). Parents who had given their child to a master, who had adopted it and taught it handwork, could not claim it again (sections 188f). Gross insubordination of certain adopted children of a lower class is severely punished by the cutting off of the tongue (section 192) or the tearing out of an eye (section 193). Deceitful wet-nurses are also severely punished (section 194). The last paragraph of this section (section 195) states the punishment for children who strike their father as the cutting off of the hand.<P>9. Concerning Wounding, etc.:<P>The next division (sections 196-227) occupies itself with wounding of all kinds, in the first place with the jus talionis: an eye for an eye, a bone for a bone, a tooth for a tooth. Persons lower in the social grade usually accepted money instead (sections 196ff). A box on the ears inflicted by a free man upon a free man cost the former 60 shekels (section 203); in the case of one half-free, 10 shekels (section 204); but if a slave so strikes a free man, his ear is to be cut off (section 205). Unintentional wounding of the body, which proves to be fatal, is covered by a fine (sections 207f). Anyone who strikes a pregnant free woman, so as to cause a miscarriage and the death of the woman, is punished by having his daughter killed (section 210); in the case of a half-free woman or a slave, a money compensation was sufficient (sections 212ff). The surgeon is responsible for certain operations; if they succeed, he receives a legally determined high reward; if they fail, under certain circumstances his hand might be cut off (sections 215ff). Certainly this law was an effective preventive against quacks! Farther on come regulations concerning the fees of surgeons (sections 221ff) and veterinary surgeons; to a certain degree the latter are responsible for the killing of an animal under their charge (sections 224f).<P>10. Building of Houses and Ships:<P>Later, the building of houses and ships is treated of (sections 228-40). The builder is responsible for the stability of the house built by him; if it falls down and kills the master of the house, the builder is killed; if it kills a child of the house, a child of the builder is killed (sections 229f). For any other damages incurred, the builder is likewise responsible (sections 231ff). The regulations for the builders of ships are similar (sections 234ff). The man who hires a ship is answerable to the proprietor (sections 236ff). With the busy shipping trade on the canals, special attention had to be given to prevent accidents (section 240).<P>11. Hiring in General, etc.:<P>Already in earlier sections there were regulations concerning hiring (rent) and wages. This eleventh division (sections 241-77) deals with the matter more in detail, but it also brings many things forward which are only slightly related thereto. It states tariffs for working animals (sections 242f), and in conclusion to this makes equally clear to what extent the hirer of such an animal is responsible for harm to the animal (sections 244ff). Special attention must be given an ox addicted to goring (sections 250ff; see below). Care is taken that unfaithful stewards do not escape their punishment: in gross cases of breach of confidence they are punished with the cutting off of the hand or by being torn (in the manner of being tortured on a rack) by oxen (sections 253ff). The wages for agricultural laborers are determined (sections 257f), and in connection with this, lesser cases of theft of field-utensils are considered and covered by a money fine (sections 259f). The wages of a shepherd and his duties form the subject of some other paragraphs (sections 261ff). Finally, matters having to do with hiring are mentioned: the hiring of animals for threshing (sections 268 if), of carriages (section 271), wages of laborers (section 273) and handworkers (section 274), and the hire of ships (sections 276f).<P>12. Slaves:<P>The last division (sections 278-82) treats of slaves in so far as they are not already mentioned. The seller is responsible to the buyer that the slave does not suffer from epilepsy (section 278), and that nobody else has a claim upon him (section 279). Slaves of Babylonian origin, bought in a foreign land, must be released, if they are brought back to Babylonia and recognized by their former master (section 280). If a slave did not acknowledge his master, his ear could be cut off (section 282).<P>Here the laws come to an end. In spite of many regulations which seem to us cruel, they show keen sense of justice and impartiality. Thus the king, in an epilogue, rightly extols himself as a shepherd of salvation, as a helper of the oppressed, as an adviser of widows and orphans, in short, as the father of his people. In conclusion, future rulers are admonished to respect his laws, and the blessings of the gods are promised to those who do so. But upon those who might attempt to abolish the Code he calls down the curse of all the great gods, individually and collectively. With that the stele ends.<P>III. The Significance of the Code.<P>The significance of the Code has been recognized ever since its discovery; for, indeed, it is the most ancient collection of laws which we know. For judgment concerning the ancient Babylonian civilization, for the history of slavery, for the position of woman and many other questions the Code offers the most important material. The fact that law and religion are nearly always distinctly separated is worthy of special attention.<P>1. Hammurabi and Moses:<P>It is not to be wondered at that a monument of such importance demands comparison with similar monuments. In this reference the most important question is as to the relation in which the Code stands to the Law of Moses. Hammurabi was not only king of Babylonia but also of Amurru (= "land of the Amorites"), called later Palestine and Western Syria. As his successors also retained the dominion over Amurru, it is quite possible that, for a considerable time, the laws of Hammurabi were in force here also, even if perhaps in a modified form. In the time of Abraham, for example, one may consider the narratives of Sarah and Hagar (<a onClick="return mV(\'Gen\',16,1);">Ge 16:1</a>), and Rachel and Bilhah (<a onClick="return mV(\'Gen\',30,1);">Ge 30:1</a>), which show the same juridical principles as the Code (compare sections 144ff; see above). Other narratives of the Old Testament indicate the same customs as the Code does for Babylonia; compare <a onClick="return mV(\'Gen\',24,53);">Ge 24:53</a>, where the bridal gifts to Rebekah correspond to the Babylonian terhatu (section 159); similarly <a onClick="return mV(\'Gen\',31,14);">Ge 31:14</a> f.<P>Between the Code and the Law of Moses, especially in the so-called Book of the Covenant (<a onClick="return mV(\'Exd\',20,22);">Ex 20:22-23:33</a>), there are indeed extraordinary parallels. We might mention here the following examples:<P><a onClick="return mV(\'Exd\',21,2);">Ex 21:2</a>: "If thou buy a Hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing." Similarly, Code of Hammurabi, section 117: "If a man become involved in debt, and give his wife, his son or his daughter for silver or for labor, they shall serve three years in the house of their purchaser or bondmaster: in the fourth year they shall regain their freedom."<P><a onClick="return mV(\'Exd\',21,15);">Ex 21:15</a>: "And he that smiteth his father, or his mother, shall be surely put to death." Compare Code of Hammurabi, section 195: "If a son strike his father, his hand shall be cut off."<P><a onClick="return mV(\'Exd\',21,18);">Ex 21:18</a> f: "And if men contend, and one smite the other with a stone, or with his fist, and he die not, but keep his bed; if he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed." Compare Code of Hammurabi, section 206: "If a man strike another man in a noisy dispute and wound him, that man shall swear, \'I did not strike him knowingly\'; and he shall pay for the physician."<P><a onClick="return mV(\'Exd\',21,22);">Ex 21:22</a>: "If men strive together, and hurt a woman with child, so that her fruit depart, and yet no harm follow; he shall surely be fined, according as the woman\'s husband shall lay upon him; and he shall pay as the judges determine." Compare Code of Hammurabi, section 209: "If a man strike a free woman and cause her fruit to depart, he shall pay ten shekels of silver for her fruit."<P><a onClick="return mV(\'Exd\',21,24);">Ex 21:24</a>: "Eye for eye, tooth for tooth, hand for hand, foot for foot." Compare Code of Hammurabi, section 196: "If a man destroy the eye of a free man, his eye shall be destroyed." section 197: "If he break the bone of a free man, his bone shall be broken." section 200: "If a man knock out the teeth of a man of the same rank, his teeth shall be knocked out."<P><a onClick="return mV(\'Exd\',21,\'28-32\');">Ex 21:28-32</a>: "If an ox gore a man or a woman to death, the ox shall be surely stoned, and its flesh shall not be eaten; but the owner of the ox shall be quit. But if the ox was wont to gore in time past, and it hath been testified to its owner, and he hath not kept it in, but it hath killed a man or a woman; the ox shall be stoned, and its owner also shall be put to death....If the ox gore a man-servant or a maid-servant, there shall be given unto their master 30 shekels of silver, and the ox shall be stoned." Compare Code of Hammurabi, sections 250ff: "If an ox, while going along the street, gore a man and cause his death, no claims of any kind can be made. If a man\'s ox be addicted to goring and have manifested to him his failing, that it is addicted to goring, and, nevertheless, he have neither blunted his horns, nor fastened up his ox; then if his ox gore a free man and cause his death, he shall give 30 shekels of silver. If it be a man\'s slave, he shall give 20 shekels of silver."<P><a onClick="return mV(\'Exd\',22,7);">Ex 22:7</a>ff reminds one of Code of Hammurabi, sections 124ff; <a onClick="return mV(\'Exd\',22,10);">Ex 22:10</a>ff of Code of Hammurabi, sections 244ff and 266 f.<P>The resemblances between the other parts of the Pentateuch and the Code are not so striking as those between the Code and the. Book of the Covenant; nevertheless one may compare <a onClick="return mV(\'Lev\',19,35);">Le 19:35</a>f with Code of Hammurabi, section 5; <a onClick="return mV(\'Lev\',20,10);">Le 20:10</a> with Code of Hammurabi, section 129; <a onClick="return mV(\'Lev\',24,19);">Le 24:19</a>f with Code of Hammurabi, sections 196ff; <a onClick="return mV(\'Lev\',25,39);">Le 25:39</a>ff with Code of Hammurabi, section 117; <a onClick="return mV(\'Deu\',19,16);">De 19:16</a>ff with Code of Hammurabi, sections 3f; <a onClick="return mV(\'Deu\',22,22);">De 22:22</a> with Code of Hammurabi, section 129; <a onClick="return mV(\'Deu\',24,1);">De 24:1</a> with Code of Hammurabi, sections 137ff and sections 148f; <a onClick="return mV(\'Deu\',24,7);">De 24:7</a> with Code of Hammurabi, section 14; especially <a onClick="return mV(\'Deu\',21,15,18);">De 21:15ff, 18ff</a>, with Code of Hammurabi, sections 167, 168f; where, in both cases, there is a transition from regulations concerning the property left by a man, married several times, to provisions referring to the punishment of a disobedient son, certainly a remarkable agreement in sequence.<P>One can hardly assert that the parallels quoted are accidental, but just as little could one say that they are directly taken from the Code; for they bear quite a definite impression due to the Israelite culture, and numerous marked divergences also exist. As we have already mentioned, the land Amurru was for a time Babylonian territory, so that Babylonian law must have found entrance there. When the Israelites came into contact with Babylonian culture, on taking possession of the land of Canaan (a part of the old Amurru), it was natural that they should employ the results of that culture as far as they found them of use for themselves. Under no circumstances may one suppose here direct quotation. Single parts of the Laws of Moses, especially the Decalogue (<a onClick="return mV(\'Exd\',20,\'1-\');">Ex 20</a>), with its particularly pointed conciseness, have no parallel in Code of Hammurabi.<P>2. The Code and Other Legal Systems: It has also been attempted to establish relations between the Code and other legal systems. In the Talmud, especially in the fourth order of the Mishna called Neziqin (i.e. "damages"), there are many regulations which remind one of the Code. But one must bear in mind that the Jews during the exile could hardly have known the Code in detail; if there happen to be similarities, these are to be explained by the fact that many of the regulations of the Code were still retained in the later Babylonian law, and the Talmud drew upon this later Babylonian law for many regulations which seemed useful for its purposes. The connection is therefore an indirect one.<P>The similarities with the remains of old Arabian laws and the so-called Syrio-Roman Lawbook (5th century AD) have to be considered in the same way, though some of these agreements may have only come about accidentally.<P>That the similarities between Roman and Greek legal usages and the Code are only of an accidental nature may be taken as assured. This seems all the more probable, in that between the Code and other legal systems there are quite striking similarities in individual points, even though we cannot find any historical connection, e.g. the Salic law, the lawbook of the Salic Franks, compiled about 500 AD, and which is the oldest preserved Germanic legal code.<P>Until a whole number of lost codes, as the Old Amoritish and the neo-Bab, are known to us in detail, one must guard well against hasty conclusions. In any case it is rash to speak of direct borrowings where there may be a whole series of mediating factors.<P>LITERATURE.<P>(Concerning the questions treated of in the last paragraphs refer especially to: S. A. Cook, The Laws of Moses and Code of Hammurabi, London, 1903; J. Jeremias, Moses and Hammurabi, Leipzig, 1903; S. Oettli, Das Gesetz Hammurabis und die Thora Israels, Leipzig, 1903; H. Grimme, Das Gesetz Hammurabis und Moses, Koln, 1903; H. Fehr, Hammurapi und das Salische Recht, Bonn, 1910.``179';
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isbe[4055]='Hamon-Gog`ha\'-mon-gog (hamon-gogh, "the multitude of Gog"): The name of the place where "Gog and all his multitude" are to be buried (<a onClick="return mV(\'Eze\',39,11,15);">Eze 39:11, 15</a>). By a change in the pointing of <a onClick="return mV(\'Eze\',39,11);">Eze 39:11</a>, ha-\'abharim for ha-\'obherim, we should read "valley of Abarim" for "valley of them that pass through." In that case it would seem that the prophet thought of some ravine in the mountains east of the Dead Sea.``1';
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isbe[4056]='Hamonah`ha-mo\'-na (hamonah): The name of a city which stood apparently near <a href="study/isbe/search.html?string=HAMON-GOG">HAMON-GOG</a> (which see) (<a onClick="return mV(\'Eze\',39,16);">Eze 39:16</a>).``1';
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isbe[4057]='Hamor`ha\'-mor (chamor, "an ass"; Emmor): Hamor was the father of Shechem from whom Jacob bought a piece of ground on his return from Paddan-aram for one hundred pieces of silver (<a onClick="return mV(\'Gen\',33,19);">Ge 33:19</a>), and the burial place of Joseph when his body was removed from Egypt to Canaan (<a onClick="return mV(\'Jos\',24,32);">Jos 24:32</a>). "The men of Hamor" were inhabitants of Shechem, and suffered a great loss under Abimelech, a prince over Israel (<a onClick="return mV(\'Jdg\',9,\'22-49\');">Jud 9:22-49</a>). Dinah, Jacob\'s daughter, was criminally treated by Hamor, who requested her to be given to him in marriage, in which plan he had the cooperation of his father, Shechem. The sons of Jacob rejected their proposition and laid a scheme by which the inhabitants of the city were circumcised, and in the hour of helplessness slew all the males, thus wreaking special vengeance upon Hamor and his father Shechem. It is mere conjecture to claim that Hamor and Dinah were personifications of early central Palestinian clans in sharp antagonism, and that the course of Simeon and Levi was really the treachery of primitive tribes. Because the word Hamor means "an ass" and Shechem "a shoulder," there is no reason for rejecting the terms as designations of individuals and considering the titles as mere tribal appellations.``38';
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isbe[4058]='Hamran`ham\'-ran.`<a href="./study/isbe/search.html?string=HEMDAN">HEMDAN</a>`1';
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isbe[4059]='Hamuel`ham\'-u-el, ha-mu\'-el.`<a href="./study/isbe/search.html?string=HAMMUEL">HAMMUEL</a>`1';
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isbe[4060]='Hamul`ha\'-mul (chamul, "pitied," "spared"): A son of Perez, and head of one of the clans of Judah (<a onClick="return mV(\'Gen\',46,12);">Ge 46:12</a>; <a onClick="return mV(\'1Ch\',2,5);">1Ch 2:5</a>; <a onClick="return mV(\'Num\',26,21);">Nu 26:21</a>). His descendants were called Hamulites.``1';
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isbe[4061]='Hamutal`ha-mu\'-tal (chamutal, "father-in-law" or "kinsman of the dew"): A daughter of Jeremiah of Libnah, and wife of King Josiah, and mother of Jehoahaz and Zedekiah (<a onClick="return mV(\'2Ki\',23,31);">2Ki 23:31</a>; <a onClick="return mV(\'2Ki\',24,18);">24:18</a>; <a onClick="return mV(\'Jer\',52,1);">Jer 52:1</a>). In the last two references and in the Septuagint the name appears as "Hamital." Swete gives a number of variants, e.g. <a onClick="return mV(\'2Ki\',24,18);">2Ki 24:18</a>: Codex Vaticanus, Mitat; Codex Alexandrinus, Amitath; <a onClick="return mV(\'Jer\',52,1);">Jer 52:1</a>: Codex Vaticanus, Hameitaal; Codex Sinaiticus, Codex Alexandrinus Hamitaal; Codex Q Hamital.``1';
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isbe[4062]='Hanamel`han\'-a-mel (hanam\'el; the King James Version Hanameel, ha-nam\'el): The son of Shallum, Jeremiah\'s uncle, of whom the prophet, while in prison, during the time when Jerusalem was besieged by the Chaldeans, bought a field with due formalities, in token that a time would come when house and vineyards would once more be bought in the land (<a onClick="return mV(\'Jer\',32,\'6-15\');">Jer 32:6-15</a>).``1';
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isbe[4063]='Hanan`ha\'-nan (chanan, "gracious"):<P>(1) A chief of the tribe of Benjamin (<a onClick="return mV(\'1Ch\',8,23);">1Ch 8:23</a>).<P>(2) The youngest son of Azel, a descendant of Saul (<a onClick="return mV(\'1Ch\',8,38);">1Ch 8:38</a>; <a onClick="return mV(\'1Ch\',9,44);">9:44</a>).<P>(3) One of David\'s mighty men of valor (<a onClick="return mV(\'1Ch\',11,43);">1Ch 11:43</a>).<P>(4) The head of a family of the Nethinim who returned with Zerubbabel (<a onClick="return mV(\'Ezr\',2,46);">Ezr 2:46</a>; <a onClick="return mV(\'Neh\',7,49);">Ne 7:49</a>).<P>(5) An assistant of Ezra in expounding the law (<a onClick="return mV(\'Neh\',8,7);">Ne 8:7</a>). Possibly the same person is referred to in <a onClick="return mV(\'Neh\',10,10);">Ne 10:10</a> (11).<P>(6) One of the four treasurers put in charge of the tithes by Nehemiah (<a onClick="return mV(\'Neh\',13,13);">Ne 13:13</a>).<P>(7,8) Two who "sealed the covenant" on the eve of the restoration (<a onClick="return mV(\'Neh\',10,22);">Ne 10:22</a> (23), <a onClick="return mV(\'Neh\',10,26);">26</a> (27)).<P>(9) A son of Igdaliah, "the man of God," whose sons had a chamber in the temple at Jerusalem (<a onClick="return mV(\'Jer\',35,4);">Jer 35:4</a>).``38';
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isbe[4064]='Hananel, the Tower of`ban\'-an-el (chanan\'el, "El (God) is gracious"; the King James Version Hananeel, ha-nan\'e-el): A tower in the walls of Jerusalem adjoining (<a onClick="return mV(\'Neh\',3,1);">Ne 3:1</a>; <a onClick="return mV(\'Neh\',12,39);">12:39</a>) the tower of <a href="study/isbe/search.html?string=HAMMEAH">HAMMEAH</A> (which see). The company of Levites coming from the west passed "by the fish gate, and the tower of Hananel, and the tower of Hammeah, even unto the sheep gate" (<a onClick="return mV(\'Neh\',12,39);">Ne 12:39</a>). In <a onClick="return mV(\'Jer\',31,38);">Jer 31:38</a> it is foretold "that the city shall be built to Yahweh from the tower of Hananel unto the gate of the corner"<22>apparently the whole stretch of north wall. In <a onClick="return mV(\'Zec\',14,10);">Zec 14:10</a> it says Jerusalem "shall dwell in her place, from Benjamin\'s gate unto the place of the first gate, unto the corner gate, and from the tower of Hananel unto the king\'s winepresses." These last were probably near Siloam, and the distance "from the tower of Hananel unto the king\'s winepresses" describes the greatest length of the city from north to south. All the indications point to a tower, close to the tower of Hammeah, near the northeast corner, a point of the city always requiring special fortification and later the sites successively of the Baris and of the Antonia.`<a href="./study/isbe/search.html?string=JERUSALEM, 1">JERUSALEM</a>`117';
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isbe[4065]='Hanani`ha-na\'-ni (chanani, "gracious"):<P>(1) A musician and son of Heman, David\'s seer, and head of one of the courses of the temple service (<a onClick="return mV(\'1Ch\',25,4,25);">1Ch 25:4, 25</a>).<P>(2) A seer, the father of Jehu. He was cast into prison for his courage in rebuking Asa for relying on Syria (<a onClick="return mV(\'1Ki\',16,1,7);">1Ki 16:1, 7</a>; <a onClick="return mV(\'2Ch\',19,2);">2Ch 19:2</a>; <a onClick="return mV(\'2Ch\',20,34);">20:34</a>).<P>(3) A priest, of the sons of Immer, who had married a foreign wife (<a onClick="return mV(\'Ezr\',10,20);">Ezr 10:20</a>).<P>(4) A brother or kinsman of Nehemiah who carried news of the condition of the Jews in Palestine to Susa and became one of the governors of Jerusalem (<a onClick="return mV(\'Neh\',1,2);">Ne 1:2</a>; <a onClick="return mV(\'Neh\',7,2);">7:2</a>).<P>(5) A priest and chief musician who took part in the dedication of the walls of Jerusalem (<a onClick="return mV(\'Neh\',12,36);">Ne 12:36</a>).``38';
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isbe[4066]='Hananiah`han-a-ni\'-a (chananyahu, chananyah; Ananias; also with aspirate, "Yahweh hath been gracious"): This was a common name in Israel for many centuries.<P>(1) A Benjamite (<a onClick="return mV(\'1Ch\',8,24);">1Ch 8:24</a>).<P>(2) A captain of Uzziah\'s army (<a onClick="return mV(\'2Ch\',26,11);">2Ch 26:11</a>).<P>(3) Father of one of the princes under Jehoiakim (<a onClick="return mV(\'Jer\',36,12);">Jer 36:12</a>).<P>(4) One of the sons of Heman and leader of the 16th division of David\'s musicians (<a onClick="return mV(\'1Ch\',25,4,23);">1Ch 25:4, 23</a>).<P>(5) Grandfather of the officer of the guard which apprehended Jeremiah on a charge of desertion (<a onClick="return mV(\'Jer\',37,13);">Jer 37:13</a>).<P>(6) A false prophet of Gibeon, son of Azzur, who opposed Jeremiah, predicting that the yoke of Babylon would be broken in two years, and that the king, the people and the vessels of the temple would be brought back to Jerusalem. Jeremiah would be glad if it should be so, nevertheless it would not be. The question then arose, Which is right, Jeremiah or Hananiah? Jeremiah claimed that he was right because he was in accordance with all the great prophets of the past who prophesied evil and their words came true. Therefore his words are more likely to be true. The prophet of good, however, must wait to have his prophecy fulfilled before he can be accredited. Hananiah took off the yoke from Jeremiah and broke it in pieces, symbolic of the breaking of the power of Babylon. Jeremiah was seemingly beaten, retired and received a message from Yahweh that the bar of wood would become a bar of iron, and that Hananiah would die during the year because he had spoken rebellion against Yahweh (<a onClick="return mV(\'Jer\',28,\'1-\');">Jer 28</a> passim).<P>(7) One of Daniel\'s companions in Babylon whose name was changed to Shadrach (<a onClick="return mV(\'Dan\',1,7,11,19);">Da 1:7, 11, 19</a>).<P>(8) A son of Zerubbabel (<a onClick="return mV(\'1Ch\',3,19,21);">1Ch 3:19, 21</a>).<P>(9) A Levite, one of the sons of Bebai, one of those who married foreign wives (<a onClick="return mV(\'Ezr\',10,28);">Ezr 10:28</a>; 1Esdras 9:29).<P>(10) One of the perfumers (the King James Version "apothecaries") who wrought in rebuilding the wall under Nehemiah (<a onClick="return mV(\'Neh\',3,8);">Ne 3:8</a>).<P>(11) One who helped to repair the wall above the horse gate (<a onClick="return mV(\'Neh\',3,30);">Ne 3:30</a>). This may be the same person as no. 10</a>.<P>(12) A governor of the castle, i.e. the birah or fortress, and by Nehemiah placed in charge of the whole city of Jerusalem, because "he was a faithful man, and feared God above many" (<a onClick="return mV(\'Neh\',7,2);">Ne 7:2</a>).<P>(13) One of those who sealed the covenant under Nehemiah (<a onClick="return mV(\'Neh\',10,23);">Ne 10:23</a>); a Levite.<P>(14) A priest who was present at the dedication of the walls of Jerusalem (<a onClick="return mV(\'Neh\',12,12,41);">Ne 12:12, 41</a>).``146';
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isbe[4067]='Hand`(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo\'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only <a onClick="return mV(\'Luk\',23,33);">Lu 23:33</a>; <a onClick="return mV(\'2Cr\',6,7);">2Co 6:7</a>), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:<P>1. The Human Hand: Various Uses:<P>The human hand (considered physically) and, anthropopathically, the hand of God (<a onClick="return mV(\'Gen\',3,22);">Ge 3:22</a>; <a onClick="return mV(\'Psa\',145,16);">Ps 145:16</a>): The hand included the wrist, as Will be seen from all passages in which bracelets are mentioned as ornaments of the hand, e.g. <a onClick="return mV(\'Gen\',24,22,30,47);">Ge 24:22, 30, 47</a>; <a onClick="return mV(\'Eze\',16,11);">Eze 16:11</a>; <a onClick="return mV(\'Eze\',23,42);">23:42</a>, or where the Bible speaks of fetters on the hands (<a onClick="return mV(\'Jdg\',15,14);">Jud 15:14</a>, etc.). On the other hand, it cannot seem strange that occasionally the expression "hand" may be used for a part, e.g. the fingers, as in <a onClick="return mV(\'Gen\',41,42);">Ge 41:42</a>, etc.. According to the lexicon talionis, justice demanded "hand for hand" (<a onClick="return mV(\'Exd\',21,24);">Ex 21:24</a>; <a onClick="return mV(\'Deu\',19,21);">De 19:21</a>). We enumerate the following phrases without claiming to present a complete list: "To fill the hand" (<a onClick="return mV(\'Exd\',32,29);">Ex 32:29</a> m; <a onClick="return mV(\'1Ch\',29,5);">1Ch 29:5</a> margin) means to consecrate, evidently from the filling of hands with sacrificial portions for the altar. Compare also <a onClick="return mV(\'Lev\',7,37);">Le 7:37</a>; <a onClick="return mV(\'Lev\',8,22,28,29,31,33);">8:22, 28-29, 31, 33</a>, where the sacrifice, the ram, the basket of consecration are mentioned. "To put or set the hand unto" (<a onClick="return mV(\'Deu\',15,10);">De 15:10</a>; <a onClick="return mV(\'Deu\',23,20);">23:20</a>; <a onClick="return mV(\'Deu\',28,8,20);">28:8, 20</a>), to commence to do; "to put forth the hand" (<a onClick="return mV(\'Gen\',3,22);">Ge 3:22</a>; <a onClick="return mV(\'Gen\',8,9);">8:9</a>); "to stretch out the hand" (<a onClick="return mV(\'Eze\',25,13,16);">Eze 25:13, 16</a>; <a onClick="return mV(\'Zep\',2,13);">Ze 2:13</a>); "to shake or wag the hand upon" (<a onClick="return mV(\'Isa\',10,32);">Isa 10:32</a>; <a onClick="return mV(\'Zep\',2,15);">Ze 2:15</a>; <a onClick="return mV(\'Zec\',2,9);">Zec 2:9</a>), to defy. "To lay the hand upon the head" (<a onClick="return mV(\'2Sa\',13,19);">2Sa 13:19</a>) is an expression of sadness and mourning, as we see from Egyptian representations of scenes of mourning. Both in joy and in anger hands are "smitten together" (<a onClick="return mV(\'Num\',24,10);">Nu 24:10</a>), and people "clap their hands" at a person or over a person in spiteful triumph (<a onClick="return mV(\'Job\',27,23);">Job 27:23</a>; <a onClick="return mV(\'Lam\',2,15);">La 2:15</a>; <a onClick="return mV(\'Nah\',3,19);">Na 3:19</a>). "To put one\'s life into one\'s hand" is to risk one\'s life (<a onClick="return mV(\'1Sa\',19,5);">1Sa 19:5</a>; <a onClick="return mV(\'1Sa\',28,21);">28:21</a>). "To lay hands upon" is used in the sense of blessing (<a onClick="return mV(\'Mat\',19,13);">Mt 19:13</a>), or is symbolical in the act of miraculous healing (<a onClick="return mV(\'Mat\',9,18);">Mt 9:18</a>; <a onClick="return mV(\'Mar\',8,23);">Mr 8:23</a>; <a onClick="return mV(\'Act\',28,8);">Ac 28:8</a>), or an emblem of the gift of the Holy Spirit and His endowments (<a onClick="return mV(\'Act\',8,\'17-19\');">Ac 8:17-19</a>; <a onClick="return mV(\'Act\',13,3);">13:3</a>; <a onClick="return mV(\'1Ti\',4,14);">1Ti 4:14</a>; <a onClick="return mV(\'2Ti\',1,6);">2Ti 1:6</a>); but it also designates the infliction of cruelty and punishment (<a onClick="return mV(\'Gen\',37,22);">Ge 37:22</a>; <a onClick="return mV(\'Lev\',24,14);">Le 24:14</a>), the imposition of responsibility (<a onClick="return mV(\'Num\',8,10);">Nu 8:10</a>; <a onClick="return mV(\'Deu\',34,9);">De 34:9</a>). Thus also the sins of the people were symbolically transferred upon the goat which was to be sent into the wilderness (<a onClick="return mV(\'Lev\',16,21);">Le 16:21</a>). This act, rabbinical writings declare, was not so much a laying on of hands, as a vigorous pressing. "Lifting up the hand" was a gesture accompanying an oath (<a onClick="return mV(\'Deu\',32,40);">De 32:40</a>) or a blessing pronounced over a multitude (<a onClick="return mV(\'Lev\',9,22);">Le 9:22</a>; <a onClick="return mV(\'Luk\',24,50);">Lu 24:50</a>), a prayer (<a onClick="return mV(\'Psa\',119,48);">Ps 119:48</a>). "To put the hands to the mouth" is indicative of (compulsory) silence (<a onClick="return mV(\'Job\',21,5);">Job 21:5</a>; <a onClick="return mV(\'Job\',40,4);">40:4</a>; <a onClick="return mV(\'Pro\',30,32);">Pr 30:32</a>; <a onClick="return mV(\'Mic\',7,16);">Mic 7:16</a>). To "slack one\'s hand" is synonymous with negligence and neglect (<a onClick="return mV(\'Jos\',10,6);">Jos 10:6</a>), and "to hide or bury the hand in the dish" is descriptive of the slothful, who is tired even at meals (<a onClick="return mV(\'Pro\',19,24);">Pr 19:24</a>; <a onClick="return mV(\'Pro\',26,15);">26:15</a>).<P>2. The Hand as Power:<P>The hand in the sense of power and authority: (compare Assyrian idu, "strength"); <a onClick="return mV(\'Jos\',8,20);">Jos 8:20</a> margin, "They had no hands (the Revised Version (British and American) "power") to flee this way or that way"; <a onClick="return mV(\'Jdg\',1,35);">Jud 1:35</a>, "The hand of the house of Joseph prevailed"; <a onClick="return mV(\'Psa\',76,5);">Ps 76:5</a>, "None of the men of might have found their hands"; <a onClick="return mV(\'Psa\',89,48);">Ps 89:48</a> margin, "shall deliver his soul from the hand (the Revised Version (British and American) "power") of Sheol"; <a onClick="return mV(\'2Ki\',3,15);">2Ki 3:15</a>, "The hand of Yahweh came upon him"; <a onClick="return mV(\'Exd\',14,31);">Ex 14:31</a> margin, "Israel saw the great hand (the Revised Version (British and American) "work") which Yahweh did upon the Egyptians"; <a onClick="return mV(\'Deu\',34,12);">De 34:12</a>, "in all the mighty hand...which Moses wrought in the sight of all Israel."<P>3. The Hand for the Person:<P>The hand used (pars pro toto) for the person: "His hand shall be against every man" (<a onClick="return mV(\'Gen\',16,12);">Ge 16:12</a>). "Slay the priests of Yahweh; because their hand also is with David" (<a onClick="return mV(\'1Sa\',22,17);">1Sa 22:17</a>). "Jonathan went to David into the wood and strengthened his hand in God" (<a onClick="return mV(\'1Sa\',23,16);">1Sa 23:16</a>). In this sense penalty is exacted "from the hand" or "at the hand" of the transgressor (<a onClick="return mV(\'Gen\',9,5);">Ge 9:5</a>; <a onClick="return mV(\'Eze\',33,8);">Eze 33:8</a>).<P>4. Hand, Meaning Side:<P>The hand in the sense of side: "All the side (Hebrew "hand") of the river Jabbok" (<a onClick="return mV(\'Deu\',2,37);">De 2:37</a>); "by the wayside" (Hebrew "by the hand of the way," <a onClick="return mV(\'1Sa\',4,13);">1Sa 4:13</a>). The manuscripts have here the error yakh, for yadh; compare the Hebrew of <a onClick="return mV(\'Psa\',140,5);">Ps 140:5 (Hebrew 6)</a> (leyadh ma\'gal); "On the side (Hebrew "hand") of their oppressors there was power" (<a onClick="return mV(\'Ecc\',4,1);">Ec 4:1</a>); "I was by the side (Hebrew "hand") of the great river" (<a onClick="return mV(\'Dan\',10,4);">Da 10:4</a>).<P>5. English Idiom:<P>Mention must also be made here of the English idiom, "at hand," frequently found in our versions of the Scriptures. In Hebrew and Greek there is no reference to the word "hand," but words designating nearness of time or place are used. The usual word in Hebrew is qarabh, "to be near," and qarobh, "near"; in Greek eggus, "near," and the verb eggizo, "to come near." Rarely other words are used, as enesteken, "has come," the English Revised Version "is now present" (<a onClick="return mV(\'2Th\',2,2);">2Th 2:2</a>), and ephesteken, "is come" (<a onClick="return mV(\'2Ti\',4,6);">2Ti 4:6</a>).<P>Frequently the words refer to the "day" or "coming of the Lord"; still it must not be forgotten that it may often refer to the nearness of God in a local sense, as in <a onClick="return mV(\'Jer\',23,23);">Jer 23:23</a>, "Am I a God at hand, saith Yahweh, and not a God afar off?" and probably in <a onClick="return mV(\'Phl\',4,5);">Php 4:5</a>, "The Lord is at hand," though many, perhaps most, commentators regard the expression as a version of the Aramaic maran atha (<a onClick="return mV(\'1Cr\',16,22);">1Co 16:22</a>). Passages such as <a onClick="return mV(\'Psa\',31,20);">Ps 31:20</a>; <a onClick="return mV(\'Psa\',119,151);">119:151</a>; <a onClick="return mV(\'Mat\',28,20);">Mt 28:20</a> would, however, speak for an interpretation which lays the ictus on the abiding presence of the Lord with the believer.<P>NOTE.<2E>The ancients made a careful distinction of the respective values of the two hands. This is perhaps best seen from <a onClick="return mV(\'Gen\',48,\'13-19\');">Ge 48:13-19</a>, where the imposition of the hands of aged Israel upon the heads of Joseph\'s sons seems unfair to their father, because the left hand is being placed upon the elder, the right hand upon the younger son. The very word euonumos proves the same from the Greek point of view. This word is a euphemistic synonym of aristera, and is used to avoid the unlucky omen the common word may have for the person spoken to. Thus the goats, i.e. the godless, are placed at the left hand of the great Judge, while the righteous appear at His right (<a onClick="return mV(\'Mat\',25,33);">Mt 25:33</a>). We read in <a onClick="return mV(\'Ecc\',10,2);">Ec 10:2</a>, "A wise man\'s heart is at his right hand; but a fool\'s heart at his left," i.e. is inclined to evil. As the Jews orientated themselves by looking toward the rising of the sun (Latin oriens, the east), the left hand represented the north, and the right hand the south (<a onClick="return mV(\'1Sa\',23,19,24);">1Sa 23:19, 24</a>; <a onClick="return mV(\'2Sa\',24,5);">2Sa 24:5</a>). The right hand was considered the more honorable (<a onClick="return mV(\'1Ki\',2,19);">1Ki 2:19</a>; <a onClick="return mV(\'Psa\',45,9);">Ps 45:9</a>); therefore it was given in attestation of a contract, a federation or fellowship (<a onClick="return mV(\'Gal\',2,9);">Ga 2:9</a>). It is the more valuable in battle; a friend or protector will therefore take his place at the right to guard it (<a onClick="return mV(\'Psa\',16,8);">Ps 16:8</a>; <a onClick="return mV(\'Psa\',73,23);">73:23</a>; <a onClick="return mV(\'Psa\',109,31);">109:31</a>; <a onClick="return mV(\'Psa\',110,5);">110:5</a>; <a onClick="return mV(\'Psa\',121,5);">121:5</a>), but the enemy will, for the same reason, try to assail it (<a onClick="return mV(\'Job\',30,12);">Job 30:12</a>; <a onClick="return mV(\'Psa\',109,6);">Ps 109:6</a>; <a onClick="return mV(\'Zec\',3,1);">Zec 3:1</a>). It was also the unprotected side, because the shield was carried on the left arm: hence, the point of danger and honor. The right hand is also the side of power and strength (<a onClick="return mV(\'Psa\',60,5);">Ps 60:5</a>; <a onClick="return mV(\'Psa\',63,8);">63:8</a>; <a onClick="return mV(\'Psa\',108,6);">108:6</a>; <a onClick="return mV(\'Psa\',118,15,16);">118:15-16</a>; <a onClick="return mV(\'Psa\',110,1);">110:1</a>; <a onClick="return mV(\'Mat\',22,44);">Mt 22:44</a>; <a onClick="return mV(\'Mat\',20,21,23);">Mt 20:21, 23</a>). Both hands are mentioned together in the sense of close proximity, intimate association, in <a onClick="return mV(\'Mar\',10,37);">Mr 10:37</a>.``106';
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isbe[4068]='Hand Weapon`hand\'-wep\'-un (<a onClick="return mV(\'Num\',35,18);">Nu 35:18</a> the King James Version).`<a href="./study/isbe/search.html?string=ARMOR;+ARMS">ARMOR</a>`1';
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isbe[4069]='Handbreadth`hand\'-bredth (Tephach, Tophach, <a onClick="return mV(\'1Ki\',7,26);">1Ki 7:26</a>; <a onClick="return mV(\'2Ch\',4,5);">2Ch 4:5</a>; <a onClick="return mV(\'Psa\',39,5);">Ps 39:5</a>; <a onClick="return mV(\'Exd\',25,25);">Ex 25:25</a>; <a onClick="return mV(\'Exd\',37,12);">37:12</a>; <a onClick="return mV(\'Eze\',40,5,43);">Eze 40:5, 43</a>; <a onClick="return mV(\'Eze\',43,13);">43:13</a>): A Hebrew linear measure containing 4 fingers, or digits, and equal to about 3 inches.`<a href="./study/isbe/search.html?string=WEIGHTS+AND+MEASURES">WEIGHTS AND MEASURES</a>`1';
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isbe[4070]='Handful`hand\'-fool: There are five words in Hebrew used to indicate what may be held in the hand, either closed or open.<P>(1) chophen, chophnayim. The fist or closed hand occurs in the dual in <a onClick="return mV(\'Exd\',9,8);">Ex 9:8</a>, where it signifies what can be taken in the two hands conjoined, a double handful.<P>(2) kaph, "hollow of the hand," the palm; an open handful (<a onClick="return mV(\'Lev\',9,17);">Le 9:17</a>; <a onClick="return mV(\'1Ki\',17,12);">1Ki 17:12</a>; <a onClick="return mV(\'Ecc\',4,6);">Ec 4:6</a>).<P>(3) \'amir, "sheaf or bundle." It signifies the quantity of grain a gleaner may gather in his hand (<a onClick="return mV(\'Jer\',9,22);">Jer 9:22 (Hebrew 21)</a>).<P>(4) qomets, "the closed handful" (<a onClick="return mV(\'Gen\',41,47);">Ge 41:47</a>; <a onClick="return mV(\'Lev\',2,2);">Le 2:2</a>; <a onClick="return mV(\'Lev\',5,12);">5:12</a>; <a onClick="return mV(\'Lev\',6,15);">6:15 (Hebrew 6:8)</a>; <a onClick="return mV(\'Num\',5,26);">Nu 5:26</a>).<P>(5) sho\'al, "the hollow of the hand," or what can be held in it (<a onClick="return mV(\'1Ki\',20,10);">1Ki 20:10</a>; <a onClick="return mV(\'Eze\',13,19);">Eze 13:19</a>). In <a onClick="return mV(\'Isa\',40,12);">Isa 40:12</a> it signifies "measure."<P>(6) piccah (<a onClick="return mV(\'Psa\',72,16);">Ps 72:16</a>) is rendered "handful" by the King James Version, but is properly "abundance" as in the Revised Version (British and American).``138';
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isbe[4071]='Handicraft`han\'-di-kraft.`<a href="./study/isbe/search.html?string=CRAFTS">CRAFTS</a>`1';
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isbe[4072]='Handkerchief`han\'-ker-chif (soudarion): A loan-word from the Latin sudarium, found in plural in <a onClick="return mV(\'Act\',19,12);">Ac 19:12</a>, soudaria; compare sudor, "perspiration"; literally, "a cloth used to wipe off perspiration." Elsewhere it is rendered "napkin" (<a onClick="return mV(\'Luk\',19,20);">Lu 19:20</a>; <a onClick="return mV(\'Jhn\',11,44);">Joh 11:44</a>; <a onClick="return mV(\'Jhn\',20,7);">20:7</a>)`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>; <a href="./study/isbe/search.html?string=NAPKIN">NAPKIN</a>`1';
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isbe[4073]='Handle`han\'-d\'-l (kaph): The noun occurs once in <a onClick="return mV(\'Sgs\',5,5);">So 5:5</a>, "handles of the bolt" (the King James Version "lock"). The verb "handle" represents several Hebrew (\'achaz, mashakh, taphas, etc.) and Greek (thiggano, <a onClick="return mV(\'Col\',2,21);">Col 2:21</a>; pselaphao, <a onClick="return mV(\'Luk\',24,39);">Lu 24:39</a>; <a onClick="return mV(\'1Jo\',1,1);">1Joh 1:1</a>) 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 <a onClick="return mV(\'Sgs\',3,8);">So 3:8</a> for "hold"; in <a onClick="return mV(\'Luk\',20,11);">Lu 20:11</a>, "handled shamefully," for "entreated shamefully"; in <a onClick="return mV(\'2Ti\',2,15);">2Ti 2:15</a>, "handling aright," for "rightly dividing," etc.``1';
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isbe[4074]='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 <a onClick="return mV(\'Gen\',16,1);">Ge 16:1</a>; <a onClick="return mV(\'Gen\',25,12);">25:12</a>; <a onClick="return mV(\'Gen\',29,24,29);">29:24, 29</a>; <a onClick="return mV(\'Pro\',30,23);">Pr 30:23</a>; <a onClick="return mV(\'Jer\',34,11,16);">Jer 34:11, 16</a>; <a onClick="return mV(\'Joe\',2,29);">Joe 2:29</a>; to translate the latter word in <a onClick="return mV(\'Exd\',23,12);">Ex 23:12</a>; <a onClick="return mV(\'Jdg\',19,19);">Jud 19:19</a>; <a onClick="return mV(\'2Sa\',6,20);">2Sa 6:20</a>. 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 <a onClick="return mV(\'Rth\',2,13);">Ru 2:13</a>; <a onClick="return mV(\'1Sa\',1,18);">1Sa 1:18</a>; <a onClick="return mV(\'1Sa\',28,21);">28:21</a>; <a onClick="return mV(\'2Sa\',14,6);">2Sa 14:6</a>; <a onClick="return mV(\'2Ki\',4,2,16);">2Ki 4:2, 16</a>; it translates the latter word in the same sense in <a onClick="return mV(\'Rth\',3,9);">Ru 3:9</a>; <a onClick="return mV(\'1Sa\',1,16);">1Sa 1:16</a>; <a onClick="return mV(\'1Sa\',25,24,28,31,41);">25:24, 28, 31, 41</a>; <a onClick="return mV(\'2Sa\',20,17);">2Sa 20:17</a>; <a onClick="return mV(\'1Ki\',1,13,17);">1Ki 1:13, 17</a>; <a onClick="return mV(\'1Ki\',3,20);">3:20</a>. 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, <a onClick="return mV(\'1Sa\',1,11);">1Sa 1:11</a>; <a onClick="return mV(\'Psa\',86,16);">Ps 86:16</a>; <a onClick="return mV(\'Psa\',116,16);">116:16</a>.<P>In the New Testament it occurs 3 times, in a religious sense, as the translation of doule, "a female slave" (<a onClick="return mV(\'Luk\',1,38,48);">Lu 1:38, 48</a>; <a onClick="return mV(\'Act\',2,18);">Ac 2:18</a>), and twice (<a onClick="return mV(\'Gal\',4,22,23);">Ga 4:22-23</a>) as the translation of paidiske, the King James Version "bondmaid."``114';
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isbe[4075]='Hands; Hands, Imposition, Laying On of`im-po-zish\'-un (epithesis cheiron, <a onClick="return mV(\'Act\',8,18);">Ac 8:18</a>; <a onClick="return mV(\'1Ti\',4,14);">1Ti 4:14</a>; <a onClick="return mV(\'2Ti\',1,6);">2Ti 1:6</a>; <a onClick="return mV(\'Hbr\',6,2);">Heb 6:2</a>): The act or ceremony of the imposition of hands appears in the Old Testament in various connections: in the act of blessing (<a onClick="return mV(\'Gen\',48,14);">Ge 48:14</a>); in the ritual of sacrifice (hands of the offerer laid on head of victim, <a onClick="return mV(\'Exd\',29,10,15,19);">Ex 29:10, 15, 19</a>; <a onClick="return mV(\'Lev\',1,4);">Le 1:4</a>; <a onClick="return mV(\'Lev\',3,2,8,13);">3:2, 8, 13</a>; <a onClick="return mV(\'Lev\',4,4,24,29);">4:4, 24, 29</a>; <a onClick="return mV(\'Lev\',8,14);">8:14</a>; <a onClick="return mV(\'Lev\',16,21);">16:21</a>); in witness-bearing in capital offenses (<a onClick="return mV(\'Lev\',24,14);">Le 24:14</a>). The tribe of Levi was set apart by solemn imposition of hands (<a onClick="return mV(\'Num\',8,10);">Nu 8:10</a>); Moses appointed Joshua to be his successor by a similar act (<a onClick="return mV(\'Num\',27,18,23);">Nu 27:18, 23</a>; <a onClick="return mV(\'Deu\',34,9);">De 34:9</a>). The idea in these cases varies with the purpose of the act. The primary idea seems to be that of conveyance or transference (compare <a onClick="return mV(\'Lev\',16,21);">Le 16:21</a>), but, conjoined with this, in certain instances, are the ideas of identification and of devotion to God.<P>In the New Testament Jesus laid hands on the little children (<a onClick="return mV(\'Mat\',19,13,15);">Mt 19:13, 15</a> parallel <a onClick="return mV(\'Mar\',10,16);">Mr 10:16</a>) and on the sick (<a onClick="return mV(\'Mat\',9,18);">Mt 9:18</a>; <a onClick="return mV(\'Mar\',6,5);">Mr 6:5</a>, etc.), and the apostles laid hands on those whom they baptized that they might receive the Holy Spirit (<a onClick="return mV(\'Act\',8,17,19);">Ac 8:17, 19</a>; <a onClick="return mV(\'Act\',19,6);">19:6</a>), and in healing (<a onClick="return mV(\'Act\',12,17);">Ac 12:17</a>). 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 (<a onClick="return mV(\'Act\',6,6);">Ac 6:6</a>), in the sending out of Barnabas and Saul (<a onClick="return mV(\'Act\',13,3);">Ac 13:3</a>), at the ordination of Timothy (<a onClick="return mV(\'1Ti\',4,14);">1Ti 4:14</a>; <a onClick="return mV(\'2Ti\',1,6);">2Ti 1:6</a>), but though not directly mentioned, it seems likely that it accompanied all acts of ordination of presbyters and deacons (compare <a onClick="return mV(\'1Ti\',5,22);">1Ti 5:22</a>; <a onClick="return mV(\'Hbr\',6,2);">Heb 6:2</a>). The presbyters could hardly convey what they had not themselves received (<a onClick="return mV(\'1Ti\',1,14);">1Ti 1:14</a>). Here again the fundamental idea is communication. The act of laying on of hands was accompanied by prayer (<a onClick="return mV(\'Act\',6,6);">Ac 6:6</a>; <a onClick="return mV(\'Act\',8,15);">8:15</a>; <a onClick="return mV(\'Act\',13,3);">13:3</a>), and the blessing sought was imparted by God Himself. No ground is afforded by this symbolical action for a sacrament of "Orders."`<a href="./study/isbe/search.html?string=SACRIFICE">SACRIFICE</a>; <a href="./study/isbe/search.html?string=MINISTRY">MINISTRY</a>; <a href="./study/isbe/search.html?string=ORDAIN;+ORDINATION">ORDINATION</a>`132';
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isbe[4076]='Handstaff`hand\'-staf (maqqkel yadh): In plural in <a onClick="return mV(\'Eze\',39,9);">Eze 39:9</a>, among weapons of war.`<a href="./study/isbe/search.html?string=STAFF">STAFF</a>`1';
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isbe[4077]='Handwriting`hand\'-rit-ing.`<a href="./study/isbe/search.html?string=WRITING,+1">WRITING</a>; <a href="./study/isbe/search.html?string=MANUSCRIPTS">MANUSCRIPTS</a>`1';
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isbe[4078]='Hanes`ha\'-nez (chanec): Occurs only in <a onClick="return mV(\'Isa\',30,4);">Isa 30:4</a>. 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 Isaiah, "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.<P>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 <a onClick="return mV(\'Isa\',30,4);">Isa 30:4</a> 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.``93';
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isbe[4079]='Hanging`hang\'-ing (talah, "to hang up," "suspend," <a onClick="return mV(\'2Sa\',21,12);">2Sa 21:12</a>; <a onClick="return mV(\'Deu\',28,66);">De 28:66</a>; <a onClick="return mV(\'Job\',26,7);">Job 26:7</a>; <a onClick="return mV(\'Psa\',137,2);">Ps 137:2</a>; <a onClick="return mV(\'Sgs\',4,4);">So 4:4</a>; <a onClick="return mV(\'Hsa\',11,7);">Ho 11:7</a>): 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<6F>those of Ahithophel and Judas (<a onClick="return mV(\'2Sa\',17,23);">2Sa 17:23</a>; <a onClick="return mV(\'Mat\',27,5);">Mt 27:5</a>), 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 <a onClick="return mV(\'Est\',5,14);">Es 5:14</a>; <a onClick="return mV(\'Est\',6,4);">6:4</a>; <a onClick="return mV(\'Est\',7,9);">7:9</a>ff; <a onClick="return mV(\'Est\',8,7);">8:7</A>; <a onClick="return mV(\'Est\',9,13,14,25);">9:13,14,25</A>; 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 <a onClick="return mV(\'Mat\',27,5);">Mt 27:5</a> is apagchesthai, "to strangle oneself." See HDB, article "Hanging," for an exhaustive discussion.``77';
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isbe[4080]='Hangings`hang\'-ingz:<P>(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 <a onClick="return mV(\'Exd\',27,\'9-15\');">Ex 27:9-15</a>; <a onClick="return mV(\'Exd\',38,\'9-18\');">38:9-18</a>. See, besides, <a onClick="return mV(\'Exd\',35,17);">Ex 35:17</a>; <a onClick="return mV(\'Exd\',39,40);">39:40</a>; <a onClick="return mV(\'Num\',3,26);">Nu 3:26</a>; <a onClick="return mV(\'Num\',4,26);">4:26</a>.<P>(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" (<a onClick="return mV(\'Exd\',35,17);">Ex 35:17</a>; <a onClick="return mV(\'Exd\',38,18);">38:18</a>, etc.). It is used of the screen or portiere, embroidered in colors, that closed the entrance of the court (<a onClick="return mV(\'Exd\',27,16);">Ex 27:16</a>; <a onClick="return mV(\'Exd\',35,17);">35:17</a>; <a onClick="return mV(\'Exd\',38,18);">38:18</a>; <a onClick="return mV(\'Exd\',39,40);">39:40</a>; <a onClick="return mV(\'Exd\',40,8,33);">40:8, 33</a>; <a onClick="return mV(\'Num\',3,26);">Nu 3:26</a>; <a onClick="return mV(\'Num\',4,26);">4:26</a>); of the screen of similar workmanship at the entrance of the tabernacle (<a onClick="return mV(\'Exd\',26,36,37);">Ex 26:36-37</a>; <a onClick="return mV(\'Exd\',35,15);">35:15</a>; <a onClick="return mV(\'Exd\',36,37);">36:37</a>; <a onClick="return mV(\'Exd\',39,38);">39:38</a>; <a onClick="return mV(\'Exd\',40,5,28);">40:5, 28</a>; <a onClick="return mV(\'Num\',3,25);">Nu 3:25</a>; <a onClick="return mV(\'Num\',4,25);">4:25</a>); and once (<a onClick="return mV(\'Num\',3,31);">Nu 3:31</a>) of the tapestry veil, adorned with cherubim, at the entrance of the Holy of Holies (elsewhere, parokheth, "veil," <a onClick="return mV(\'Exd\',26,\'31-33\');">Ex 26:31-33</a>, etc., or parokheth ha-macakh, "veil of the screen," <a onClick="return mV(\'Exd\',35,12);">Ex 35:12</a>, etc.). In <a onClick="return mV(\'Num\',3,26);">Nu 3:26</a>, the King James Version renders macakh "curtain," and in <a onClick="return mV(\'Exd\',35,12);">Ex 35:12</a>; <a onClick="return mV(\'Exd\',39,34);">39:34</a>; <a onClick="return mV(\'Exd\',40,21);">40:21</a> (compare also <a onClick="return mV(\'Num\',4,5);">Nu 4:5</a>), "covering."<P>(3) In <a onClick="return mV(\'2Ki\',23,7);">2Ki 23:7</a> 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 <a onClick="return mV(\'1Ki\',7,29);">1Ki 7:29</a> the Revised Version (British and American), "wreaths of hanging work" refers to a kind of ornamentation on the bases of the lavers. In <a onClick="return mV(\'Est\',1,6);">Es 1:6</a>, "hangings" is supplied by the translators.``44';
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isbe[4081]='Haniel`han\'-i-el.`<a href="./study/isbe/search.html?string=HANNIEL">HANNIEL</a>`1';
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isbe[4082]='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 (<a onClick="return mV(\'1Sa\',1,\'1-\');">1Sa 1</a>). Hannah became the mother of five other children, three sons and two daughters (<a onClick="return mV(\'1Sa\',2,2);">1Sa 2:2</a>). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (<a onClick="return mV(\'1Sa\',2,19);">1Sa 2:19</a>). She was a prophetess of no ordinary talent, as is evident from her elevated poetic deliverance elicited by God\'s answer to her prayer (<a onClick="return mV(\'1Sa\',2,\'1-10\');">1Sa 2:1-10</a>).``38';
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isbe[4083]='Hannathon`han\'-a-thon (channathon): A city on the northern boundary of Zebulun (<a onClick="return mV(\'Jos\',19,14);">Jos 19:14</a>). 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.``1';
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isbe[4084]='Hanniel`han\'-i-el (channi\'el "grace of God"):<P>(1) The son of Ephod and a prince of Manasseh who assisted in dividing Canaan among the tribes (<a onClick="return mV(\'Num\',34,23);">Nu 34:23</a>).<P>(2) A son of Ulla and a prince and hero of the tribe of Asher (<a onClick="return mV(\'1Ch\',7,39);">1Ch 7:39</a>); the King James Version "Haniel."``1';
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||
isbe[4085]='Hanoch; Hanochites`ha\'-nok, ha\'-nok-its (chanokh, "initiation," "dedication"):<P>(1) A grandson of Abraham by Keturah, and an ancestral head of a clan of Midian (<a onClick="return mV(\'Gen\',25,4);">Ge 25:4</a>; <a onClick="return mV(\'1Ch\',1,33);">1Ch 1:33</a>, the King James Version "Henoch").<P>(2) The eldest son of Reuben (<a onClick="return mV(\'Gen\',46,9);">Ge 46:9</a>; <a onClick="return mV(\'Exd\',6,14);">Ex 6:14</a>; <a onClick="return mV(\'1Ch\',5,3);">1Ch 5:3</a>).<P>The descendants of Hanoch were known as Hanochites (<a onClick="return mV(\'Num\',26,5);">Nu 26:5</a>).``1';
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isbe[4086]='Hanun`ha\'-nun (chanun, "favored," "pitied"):<P>(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 (<a onClick="return mV(\'2Sa\',10,1);">2Sa 10:1</a>ff; <a onClick="return mV(\'1Ch\',19,1);">1Ch 19:1</a>).<P>(2) One of the six sons of Zalaph who assisted in repairing the east wall of Jerusalem (<a onClick="return mV(\'Neh\',3,30);">Ne 3:30</a>).<P>(3) One of the inhabitants of Zanoah who repaired the Valley Gate in the wall of Jerusalem (<a onClick="return mV(\'Neh\',3,13);">Ne 3:13</a>).``38';
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isbe[4087]='Hap; Haply`hap, hap\'-li (miqreh, lu; mepote):<P>Hap (a Saxon word for "luck, chance") is the translation of miqreh, "a fortuitous chance," "a lot" (<a onClick="return mV(\'Rth\',2,3);">Ru 2:3</a>, the King James Version "Her hap was to light on a part of the field belonging unto Boaz"); in <a onClick="return mV(\'1Sa\',6,9);">1Sa 6:9</a>, the same word is translated "chance" (that happened); "event," in <a onClick="return mV(\'Ecc\',9,2,3);">Ec 9:2-3</a>, with "happeneth," in <a onClick="return mV(\'Ecc\',2,14);">Ec 2:14</a>.<P>Haply (from "hap") is the translation of lu, "if that" (<a onClick="return mV(\'1Sa\',14,30);">1Sa 14:30</a>, "if haply the people had eaten freely"); of ei ara, "if then" (<a onClick="return mV(\'Mar\',11,13);">Mr 11:13</a>, "if haply he might find anything thereon"); of ei arage (<a onClick="return mV(\'Act\',17,27);">Ac 17:27</a>, "if haply they might feel after him"); of mepote, "lest ever" "lest perhaps" etc. (<a onClick="return mV(\'Luk\',14,29);">Lu 14:29</a>; <a onClick="return mV(\'Act\',5,39);">Ac 5:39</a>); of me pos, "lest in anyway" (<a onClick="return mV(\'2Cr\',9,4);">2Co 9:4</a> the King James Version, "lest haply," the Revised Version (British and American) "lest by any means").<P>The Revised Version has "haply" for "at any time" (<a onClick="return mV(\'Mat\',4,6);">Mt 4:6</a>; <a onClick="return mV(\'Mat\',5,25);">5:25</a>; <a onClick="return mV(\'Mat\',13,15);">13:15</a>; <a onClick="return mV(\'Mar\',4,12);">Mr 4:12</a>; <a onClick="return mV(\'Luk\',4,11);">Lu 4:11</a>; <a onClick="return mV(\'Luk\',21,34);">21:34</a>; <a onClick="return mV(\'Hbr\',2,1);">Heb 2:1</a>); introduces "haply" (<a onClick="return mV(\'Mat\',7,6);">Mt 7:6</a>; <a onClick="return mV(\'Mat\',13,29);">13:29</a>; <a onClick="return mV(\'Mat\',15,32);">15:32</a>; <a onClick="return mV(\'Mat\',27,64);">27:64</a>; <a onClick="return mV(\'Mar\',14,2);">Mr 14:2</a>; <a onClick="return mV(\'Luk\',3,15);">Lu 3:15</a>; <a onClick="return mV(\'Luk\',12,58);">12:58</a>; <a onClick="return mV(\'Luk\',14,8,12);">14:8, 12</a>; <a onClick="return mV(\'Act\',27,29);">Ac 27:29</a>; <a onClick="return mV(\'Hbr\',4,1);">Heb 4:1</a>); has "haply there shall be," for "lest there be" (<a onClick="return mV(\'Hbr\',3,12);">Heb 3:12</a>).``185';
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isbe[4088]='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 (<a onClick="return mV(\'Jos\',19,19);">Jos 19:19</a>). 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.``1';
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isbe[4089]='Happen`hap\'-\'-n (qarah; sumbaino): "Happen" (from "hap"), "to fall out," "befall," etc., "come to anyone," is the translation of qarah, "to meet," etc. (<a onClick="return mV(\'1Sa\',28,10);">1Sa 28:10</a>, "There shall no punishment happen to thee," the Revised Version margin "guilt come upon thee"; <a onClick="return mV(\'2Sa\',1,6);">2Sa 1:6</a>; <a onClick="return mV(\'Est\',4,7);">Es 4:7</a>; <a onClick="return mV(\'Ecc\',2,14,15);">Ec 2:14-15</a>; <a onClick="return mV(\'Ecc\',9,11);">9:11</a>; <a onClick="return mV(\'Isa\',41,22);">Isa 41:22</a>); of qara\', "to meet," "cause to happen," etc. (<a onClick="return mV(\'2Sa\',20,1);">2Sa 20:1</a>); of hayah, "to be" (<a onClick="return mV(\'1Sa\',6,9);">1Sa 6:9</a>, "It was a chance that happened to us"); of nagha\', "to touch," "to come to" (<a onClick="return mV(\'Ecc\',8,14);">Ec 8:14</a> bis). In the New Testament it is in several instances the translation of sumbaino, "to go" or "come up together" "to happen" (<a onClick="return mV(\'Mar\',10,32);">Mr 10:32</a>; <a onClick="return mV(\'Luk\',24,14);">Lu 24:14</a>; <a onClick="return mV(\'Act\',3,10);">Ac 3:10</a>; <a onClick="return mV(\'1Cr\',10,11);">1Co 10:11</a>; <a onClick="return mV(\'1Pe\',4,12);">1Pe 4:12</a>; <a onClick="return mV(\'2Pe\',2,22);">2Pe 2:22</a>); once of ginomai, "to become," "to happen" (<a onClick="return mV(\'Rom\',11,25);">Ro 11:25</a>, the Revised Version (British and American), "befallen"). "Happeneth" occurs (<a onClick="return mV(\'Ecc\',2,15);">Ec 2:15</a>, as it happeneth to the fool" (miqreh); 2Esdras 10:6; Baruch 3:10 (ti estin)). The Revised Version (British and American) supplies "that happened" for "were done" (<a onClick="return mV(\'Luk\',24,35);">Lu 24:35</a>).`<a href="./study/isbe/search.html?string=CHANGE">CHANGE</a>`185';
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isbe[4090]='Happiness`hap\'-i-nes.`<a href="./study/isbe/search.html?string=BLESSEDNESS">BLESSEDNESS</a>`1';
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isbe[4091]='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 (<a onClick="return mV(\'1Ch\',24,15);">1Ch 24:15</a>).``1';
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isbe[4092]='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 <a onClick="return mV(\'Rev\',16,16);">Re 16:16</a>. 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 (<a onClick="return mV(\'2Ki\',23,29);">2Ki 23:29</a>; <a onClick="return mV(\'2Ch\',35,22);">2Ch 35:22</a>). Long before, the hosts of Israel had won glory here, in the splendid victory over Sisera and his host (<a onClick="return mV(\'Jdg\',5,19);">Jud 5:19</a>). 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, <a onClick="return mV(\'Jdg\',4,6,12);">Jud 4:6, 12</a>; "the high places of the field," <a onClick="return mV(\'Jdg\',5,18);">5:18</A>). 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 <a onClick="return mV(\'Isa\',14,13);">Isa 14:13</a> (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<75>304. The historical persons alluded to in the passage do not concern us here.``54';
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isbe[4093]='Hara`ha\'-ra (hara\'; Septuagint omits): A place named in <a onClick="return mV(\'1Ch\',5,26);">1Ch 5:26</a> 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 <a onClick="return mV(\'2Ki\',17,6);">2Ki 17:6</a>; <a onClick="return mV(\'2Ki\',18,11);">18:11</a>, 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 <a onClick="return mV(\'1Ch\',5,26);">1Ch 5:26</a>, hare being changed to hara\'.``54';
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isbe[4094]='Haradah`ha-ra\'-da, har\'-a-da (charadhah, "fearful"): A desert station of the Israelites between Mt. Shepher and Makheloth (<a onClick="return mV(\'Num\',33,24);">Nu 33:24:25</a>).`<a href="./study/isbe/search.html?string=WANDERINGS+OF+ISRAEL">WANDERINGS OF ISRAEL</a>`1';
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isbe[4095]='Haran (1)`ha\'-ran (haran):<P>(1) Son of Terah, younger brother of Abraham and Nahor, and father of Lot (<a onClick="return mV(\'Gen\',11,27);">Ge 11:27</a>). He had two daughters, Milcah and Iscah (<a onClick="return mV(\'Gen\',11,29);">Ge 11:29</a>).<P>(2) A Gershonite, of the family of Shimei (<a onClick="return mV(\'1Ch\',23,9);">1Ch 23:9</a>).``1';
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isbe[4096]='Haran (2)`ha\'-ran (charan; Charhran): The city where Terah settled on his departure from Ur (<a onClick="return mV(\'Gen\',11,31);">Ge 11:31</a>f); whence Abram set out on his pilgrimage of faith to Canaan (<a onClick="return mV(\'Gen\',12,1);">Ge 12:1</a>). It was probably "the city of Nahor" to which Abraham\'s servant came to find a wife for Isaac (<a onClick="return mV(\'Gen\',24,10);">Ge 24:10</a>). Hither came Jacob when he fled from Esau\'s anger (<a onClick="return mV(\'Gen\',27,43);">Ge 27:43</a>). Here he met his bride (<a onClick="return mV(\'Gen\',29,4);">Ge 29:4</a>), 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 (<a onClick="return mV(\'2Ki\',19,12);">2Ki 19:12</a>; <a onClick="return mV(\'Isa\',37,12);">Isa 37:12</a>). Ezekiel speaks of the merchants of Haran as trading with Tyre (<a onClick="return mV(\'Eze\',27,23);">27:23</a>).<P>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.<P>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.<P>In <a onClick="return mV(\'Act\',7,2,4);">Ac 7:2, 4</a>, the King James Version gives the name as Charran.``54';
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isbe[4097]='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:<P>(1) Shammah, the son of Agee (<a onClick="return mV(\'2Sa\',23,11,33);">2Sa 23:11, 33</a>). The parallel passage, <a onClick="return mV(\'1Ch\',11,34);">1Ch 11:34</a>, has "Shage" in place of "Shammah."<P>(2) Ahiam, the son of Sharar the Ararite" (<a onClick="return mV(\'2Sa\',23,33);">2Sa 23:33</a>). In <a onClick="return mV(\'1Ch\',11,35);">1Ch 11:35</a>, "Sacar" for Sharar as here.``1';
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isbe[4098]='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 (<a onClick="return mV(\'Est\',1,10);">Es 1:10</a>). It was he who suggested that Haman be hanged upon the self-same gallows that he had erected for Mordecai (<a onClick="return mV(\'Est\',7,9);">Es 7:9</a>). 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."``1';
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isbe[4099]='Harbour`har\'-ber. Used figuratively of God in <a onClick="return mV(\'Joe\',3,16);">Joe 3:16</a> the King James Version margin, (Hebrew) "place of repair, or, harbour" (the King James Version "hope," the Revised Version (British and American) "refuge").`<a href="./study/isbe/search.html?string=HAVEN">HAVEN</a>; <a href="./study/isbe/search.html?string=SHIPS+AND+BOATS">SHIPS AND BOATS</a>`1';
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isbe[4100]='Hard Sayings; Hard Sentences`sa\'-ingz; sen\'-ten-siz: In <a onClick="return mV(\'Dan\',5,12);">Da 5:12</a> 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 <a onClick="return mV(\'Jhn\',6,60);">Joh 6:60</a> (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 <a onClick="return mV(\'Jhn\',6,52);">6:52</A>).``1';
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