114 lines
120 KiB
HTML
114 lines
120 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
||
<html><head>
|
||
<script src="../../js/basepath.js" type="text/javascript"></script>
|
||
<script src="./js/nav.js" type="text/javascript"></script>
|
||
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
||
<script type="text/javascript">
|
||
isbe = [];
|
||
|
||
isbe[4101]='Hard; Hardiness; Harddiness; Hardly`hard, har\'-di-nes, hard\'-nes, hard\'-li (qasheh, pala\'; skleros):The senses in which hard is used may be distinguished as:<P>(1) "Firm," "stiff," opposite to soft: <a onClick="return mV(\'Job\',41,24);">Job 41:24</a>, yatsaq, "to be firm," "his heart...as hard as a piece of the nether millstone," the Revised Version (British and American) "firm"; <a onClick="return mV(\'Eze\',3,7);">Eze 3:7</a>, qasheh, "sharp," "hard of heart"; chazaq, "firm," "As an adamant harder than flint have I made thy forehead"; <a onClick="return mV(\'Jer\',5,3);">Jer 5:3</a>, "They have made their faces harder than a rock"; <a onClick="return mV(\'Pro\',21,29);">Pr 21:29</a>, \'azaz, "to make strong," "hard," "impudent," "a wicked man hardeneth his face"; <a onClick="return mV(\'Pro\',13,15);">Pr 13:15</a> probably belongs here also where \'ethan is translated "hard": "The way of the transgressor is hard," the English Revised Version "The way of the treacherous is rugged"; the Hebrew word means, "lasting," "firm," poet. "rocks" (the earth\'s foundations, <a onClick="return mV(\'Mic\',6,2);">Mic 6:2</a>), and the meaning seems to be, not that the way (path) of transgressors, or the treacherous (Delitzsch has "uncultivated"), is hard (rocky) to them, but that their way, or mode of acting, is hard, unsympathetic, unkind, "destitute of feeling in things which, as we say, would soften a stone" (Delitzsch on passage); also <a onClick="return mV(\'Mat\',25,24);">Mt 25:24</a>, skleros, "stiff," "thou art a hard man"; The <span class="noTag">Wisdom of Solomon 11:4</span>, skleros, "hard stone," the Revised Version (British and American) "flinty rock," margin "the steep rock."<P>(2) "Sore," "trying," "painful," qasheh (<a onClick="return mV(\'Exd\',1,14);">Ex 1:14</a>, "hard service"; Deuteronomy 26:6; <a onClick="return mV(\'2Sa\',3,39);">2Sa 3:39</a>; <a onClick="return mV(\'Psa\',60,3);">Ps 60:3</a>; <a onClick="return mV(\'Isa\',14,3);">Isa 14:3</a>); qashah "to have it hard" (<a onClick="return mV(\'Gen\',35,16,17);">Ge 35:16-17</a>; <a onClick="return mV(\'Deu\',15,18);">De 15:18</a>); \'athaq, "stiff" (<a onClick="return mV(\'Psa\',94,4);">Ps 94:4</a> the King James Version, "They utter and speak hard things"); skleros (<a onClick="return mV(\'Jhn\',6,60);">Joh 6:60</a>, "This is a hard saying"<22>hard to accept, hard in its nature; <a onClick="return mV(\'Act\',9,5);">Ac 9:5</a> the King James Version; <a onClick="return mV(\'Act\',26,14);">Ac 26:14</a>; <a onClick="return mV(\'Jud\',1,15);">Jude 1:15</a>, "hard speeches"; The <span class="noTag">Wisdom of Solomon 19:13</span>).<P>(3) "Heavy," "pressing hard," kabhedh, "weighty" (<a onClick="return mV(\'Eze\',3,5,6);">Eze 3:5-6</a>, "a people of a strange speech and of a hard language," the Revised Version margin (Hebrew) "deep of lip and heavy of tongue"); camakh, "to lay" (<a onClick="return mV(\'Psa\',88,7);">Ps 88:7</a>, "Thy wrath lieth hard upon me").<P>(4) "Difficult," "hard to do," "know," etc., pala\', "difficult to be done" (<a onClick="return mV(\'Gen\',18,14);">Ge 18:14</a>, "Is anything too hard for Yahweh?"; <a onClick="return mV(\'Jer\',32,17,27);">Jer 32:17, 27</a>; <a onClick="return mV(\'Deu\',17,8);">De 17:8</a>; <a onClick="return mV(\'2Sa\',13,2);">2Sa 13:2</a>); qasheh (<a onClick="return mV(\'Exd\',18,26);">Ex 18:26</a>, "hard causes"); qashah (<a onClick="return mV(\'Deu\',1,17);">De 1:17</a>; <a onClick="return mV(\'2Ki\',2,10);">2Ki 2:10</a>); chidhah, "something twisted," "involved," "an enigma"; compare <a onClick="return mV(\'Jdg\',14,14);">Jud 14:14</a> (<a onClick="return mV(\'1Ki\',10,1);">1Ki 10:1</a>; <a onClick="return mV(\'2Ch\',9,1);">2Ch 9:1</a>, "to prove Solomon with hard questions"); \'ahidhan, Aramaic (<a onClick="return mV(\'Dan\',5,12);">Da 5:12</a>); duskolos, literally, "difficult about food," "hard to please," hence, "difficult to accomplish" (<a onClick="return mV(\'Mar\',10,24);">Mr 10:24</a>, "How hard is it for them that trust in riches to enter into the kingdom of God"); dusnoetos, "hard to be understood" (<a onClick="return mV(\'Hbr\',5,11);">Heb 5:11</a>; <a onClick="return mV(\'2Pe\',3,16);">2Pe 3:16</a>; compare Ecclesiasticus 3:21, "things too hard for thee," chalepos).<P>(5) "Close," or "near to" (hard by), naghash, "to come nigh" (<a onClick="return mV(\'Jdg\',9,52);">Jud 9:52</a>, the American Standard Revised Version "near"); dabhaq and dabheq, "to follow hard after" (<a onClick="return mV(\'Jdg\',20,45);">Jud 20:45</a>; <a onClick="return mV(\'Psa\',63,8);">Ps 63:8</a>, etc.); \'etsel, "near" (<a onClick="return mV(\'1Ki\',21,1);">1Ki 21:1</a>); le\'ummath, "over against" (<a onClick="return mV(\'Lev\',3,9);">Le 3:9</a>); \'adh, "to" "even to" (<a onClick="return mV(\'1Ch\',19,4);">1Ch 19:4</a>, the King James Version "hard by," the Revised Version (British and American) "even to").<P>Hardiness occurs in Judith 16:10 thrasos, the Revised Version (British and American) "boldness."<P>Hardness is the translation of mutsaq, "something poured out," "dust wetted," "running into clods" (<a onClick="return mV(\'Job\',38,38);">Job 38:38</a>), the Revised Version (British and American) "runneth into a mass"; "hardness of heart" occurs in the Gospels; in <a onClick="return mV(\'Mar\',3,5);">Mr 3:5</a>, it is porosis, "hardness," "callousness"; <a onClick="return mV(\'Mat\',19,8);">Mt 19:8</a>; <a onClick="return mV(\'Mar\',10,5);">Mr 10:5</a>; <a onClick="return mV(\'Mar\',16,14);">16:14</a>, sklerokardia, "dryness," "stiffness of heart"; compare Ecclesiasticus 16:10; in <a onClick="return mV(\'Rom\',2,5);">Ro 2:5</a>, it is sklerotes; in <a onClick="return mV(\'2Ti\',2,3);">2Ti 2:3</a> the King James Version we have, "Endure hardness, as a good soldier of Jesus Christ," the Revised Version (British and American) "Suffer hardship with me" (corrected text), margin "Take thy part in suffering hardship" (kakopatheo, "to suffer evil").<P>Hardly occurs in the Old Testament (<a onClick="return mV(\'Exd\',13,15);">Ex 13:15</a>), "Pharaoh would hardly let us go," qashah, literally, "hardened to let us go," the Revised Version margin "hardened himself against letting us go"; "hardly bestead" (<a onClick="return mV(\'Isa\',8,21);">Isa 8:21</a>) is the translation of qadshah, the American Standard Revised Version "sore distressed." In the New Testament "hardly" is the translation of duskolos, "hard to please," "difficult," meaning not scarcely or barely, but with difficulty (<a onClick="return mV(\'Mat\',19,23);">Mt 19:23</a>, "A rich man shall hardly enter into the kingdom of heaven," the Revised Version (British and American) "it is hard for"; <a onClick="return mV(\'Mar\',10,23);">Mr 10:23</a>; <a onClick="return mV(\'Luk\',18,24);">Lu 18:24</a>, "how hardly" ("with what difficulty")); of mogis, "with labor," "pain," "trouble" (<a onClick="return mV(\'Luk\',9,39);">Lu 9:39</a>, "hardly departeth from him" ("painfully")); of molis "with toil and fatigue" (<a onClick="return mV(\'Act\',27,8);">Ac 27:8</a>, the Revised Version (British and American) "with difficulty"; The <span class="noTag">Wisdom of Solomon 9:16</span>, "Hardly do we guess aright at things that are upon earth"; Ecclesiasticus 26:29, "A merchant shall hardly keep himself from wrong doing"; 29:6, "He shall hardly receive the half," in each instance the word is molis, but in the last two instances we seem to see the transition to "scarcely"; compare also <a onClick="return mV(\'Exd\',13,15);">Ex 13:15</a>).<P>The Revised Version has "too hard" for "hidden" (<a onClick="return mV(\'Deu\',30,11);">De 30:11</a>, margin "wonderful"); "hardness" for "boldness" (of face) (<a onClick="return mV(\'Ecc\',8,1);">Ec 8:1</a>); for "sorrow" (<a onClick="return mV(\'Lam\',3,65);">La 3:65</a>); "deal hardly with me" for "make yourselves strong to me" (<a onClick="return mV(\'Job\',19,3);">Job 19:3</a>); omits "It is hard for thee to kick against the pricks" (<a onClick="return mV(\'Act\',9,5);">Ac 9:5</a>, corrected text); "hardship" for "trouble" (<a onClick="return mV(\'2Ti\',2,9);">2Ti 2:9</a>).``185';
|
||
isbe[4102]='Harden`har\'-d\'-n (chazaq, qashah; skleruno):<P>(1) "Harden" occurs most frequently in the phrase "to harden the heart," or "the neck." This hardening of men\'s hearts is attributed both to God and to men themselves, e.g. with reference to the hearts of Pharaoh and the Egyptians; the Hiphil of chazaq, "to make strong," is frequently used in this connection (<a onClick="return mV(\'Exd\',4,21);">Ex 4:21</a>, "I will harden his heart," the Revised Version margin (Hebrew) "make strong"; <a onClick="return mV(\'Exd\',7,13);">Ex 7:13</a>, "And he hardened P.\'s heart," the Revised Version (British and American) "was hardened," margin (Hebrew) "was strong"; <a onClick="return mV(\'Exd\',7,22);">Ex 7:22</a>; <a onClick="return mV(\'Exd\',8,19);">8:19</a>; <a onClick="return mV(\'Exd\',9,12);">9:12</a>; <a onClick="return mV(\'Exd\',10,20,27);">10:20, 27</a>, etc.; <a onClick="return mV(\'Exd\',14,17);">Ex 14:17</a>, "I will harden the hearts of the Egyptians," the Revised Version margin (Hebrew) "make strong"; compare <a onClick="return mV(\'Jos\',11,20);">Jos 11:20</a>); qashah, "to be heavy," "to make hard" (<a onClick="return mV(\'Exd\',7,3);">Ex 7:3</a>); kabhedh, "heavy," "slow," "hard," not easily moved (<a onClick="return mV(\'Exd\',10,1);">Ex 10:1</a>, the Revised Version margin (Hebrew) "made heavy"). When the hardening is attributed to man\'s own act kabhedh is generally used (<a onClick="return mV(\'Exd\',8,15);">Ex 8:15</a>, "He hardened his heart, and hearkened not," the Revised Version margin (Hebrew) "made heavy"; <a onClick="return mV(\'Exd\',8,32);">Ex 8:32</a>, "Pharaoh hardened his heart" (the Revised Version margin as before); <a onClick="return mV(\'Exd\',9,7,34);">Ex 9:7, 34</a>; <a onClick="return mV(\'1Sa\',6,6);">1Sa 6:6</a> twice). The "hardening" of men\'s hearts by God is in the way of punishment, but it is always a consequence of their own self-hardening. In Pharaoh\'s case we read that "he hardened his heart" against the appeal to free the Israelites; so hardening himself, he became always more confirmed in his obstinacy, till he brought the final doom upon himself. This is how sin is made to become its own punishment. It was not confined to Pharaoh and the Egyptians nor does it belong to the past only. As Paul says (<a onClick="return mV(\'Rom\',9,18);">Ro 9:18</a>),"whom he will he hardeneth" (skleruno); <a onClick="return mV(\'Exd\',11,7);">Ex 11:7</a>, "The election obtained it, and the rest were hardened" (the Revised Version (British and American) and King James Version margin, poroo, "to make hard" or "callous"); a "Hardening in part hath befallen Israel" (porosis); compare <a onClick="return mV(\'Jhn\',12,40);">Joh 12:40</a> (from <a onClick="return mV(\'Isa\',6,10);">Isa 6:10</a>), "He hath blinded their eyes, and he hardened their heart"; <a onClick="return mV(\'Isa\',63,17);">Isa 63:17</a>, "O Yahweh, why dost thou make us to err from thy ways, and hardenest our heart from thy fear?" (qashach, "to harden"); compare on the other side, as expressing the human blameworthiness, <a onClick="return mV(\'Job\',9,4);">Job 9:4</a>, "Who hath hardened himself against him, and prospered?" <a onClick="return mV(\'Mar\',3,5);">Mr 3:5</a>, "being grieved at the hardening of their heart;" <a onClick="return mV(\'Mar\',6,52);">Mr 6:52</a>, "Their heart was hardened"; <a onClick="return mV(\'Rom\',2,5);">Ro 2:5</a>, "after thy hardness and impenitent heart." In Hebrew religious thought everything was directly attributed to God, and the hardening is God\'s work, in His physical and ethical constitution and laws of man\'s nature; but it is always the consequence of human action out of harmony therewith. Other instances of skleruno are in <a onClick="return mV(\'Act\',19,9);">Ac 19:9</a>; <a onClick="return mV(\'Hbr\',3,8,13,15);">Heb 3:8, 13, 15</a>; <a onClick="return mV(\'Hbr\',4,7);">4:7</a>.<P>(2) "Harden" in the sense of "to fortify one\'s self" (make one\'s self hard) is the translation of caladh, "to leap," "exult" (<a onClick="return mV(\'Job\',6,10);">Job 6:10</a> the King James Version, "I would harden myself in sorrow," the Revised Version (British and American) "Let me exult in pain," margin "harden myself").<P>(3) In <a onClick="return mV(\'Pro\',21,29);">Pr 21:29</a> "harden" has the meaning of "boldness," "defiance" or "shamelessness" (brazen-faced); \'azaz, Hiphil, "to strengthen one\'s countenance," "A wicked man hardeneth his face"; Delitzsch, "A godless man showeth boldness in his mien"; compare <a onClick="return mV(\'Pro\',7,13);">Pr 7:13</a>; <a onClick="return mV(\'Ecc\',8,1);">Ec 8:1</a>; see also <a href="study/isbe/search.html?string=HARD;+HARDINESS;+HARDDINESS;+HARDLY">HARD</A>.<P>For "harden" the Revised Version (British and American) has "stubborn" (<a onClick="return mV(\'Exd\',7,14);">Ex 7:14</a>; <a onClick="return mV(\'Exd\',9,7);">9:7</a>, margin "heavy"); "hardenest" (<a onClick="return mV(\'Isa\',63,17);">Isa 63:17</a>); "made stiff" (<a onClick="return mV(\'Jer\',7,26);">Jer 7:26</a>; <a onClick="return mV(\'Jer\',19,15);">19:15</a>); for "is hardened" (<a onClick="return mV(\'Job\',39,16);">Job 39:16</a>, the American Standard Revised Version "dealeth hardly," and the English Revised Version margin); "at the hardening" instead of "for the hardness" (<a onClick="return mV(\'Mar\',3,5);">Mr 3:5</a>); "hardening" for "blindness" (<a onClick="return mV(\'Eph\',4,18);">Eph 4:18</a>).``185';
|
||
isbe[4103]='Hardly; Hardness``<a href="./study/isbe/search.html?string=HARD;+HARDINESS;+HARDDINESS;+HARDLY">HARD</a>`1';
|
||
isbe[4104]='Hare`har (\'arnebheth (<a onClick="return mV(\'Lev\',11,6);">Le 11:6</a>; <a onClick="return mV(\'Deu\',14,7);">De 14:7</a>); compare Arabic \'arnab, "hare"): This animal is mentioned only in the lists of unclean animals in Leviticus and Deuteronomy, Where it occurs along with the camel, the coney and the swine. The camel, the hare and the coney are unclean, \'because they chew the cud but part not the hoof,\' the swine, "because he parteth the hoof...but cheweth not the cud." The hare and the coney are not ruminants, but might be supposed to be from their habit of almost continually moving their jaws. Both are freely eaten by the Arabs. Although \'arnebheth occurs only in the two places cited, there is no doubt that it is the hare. Septuagint has dasupous, "rough-footed," which, while not the commonest Greek word (lagos), refers to the remarkable fact that in hares and rabbits the soles of the feet are densely covered with hair. \'Arnab, which is the common Arabic word for "hare," is from the same root as the Hebrew \'arnebheth.<P><a onClick="return mV(\'Lev\',11,\'4-7\');">Le 11:4-7</a>: verse <a onClick="return mV(\'Lev\',11,4);">4</A>, English Versions of the Bible "camel"; Septuagint ton kamelon; Vulgate (Jerome\'s Latin Bible, 390-405 A.D.) camelus; Hebrew ha-gamal. <a onClick="return mV(\'Lev\',11,5);">Le 11:5</a>, English Versions of the Bible "coney"; Septuagint ton dasupoda; Vulgate, choerogryllus; Hebrew ha-shapan. <a onClick="return mV(\'Lev\',11,6);">Le 11:6</a>, English Versions of the Bible "hare"; Septuagint ton choirogruillion Vulgate, lepus; Hebrew ha-arnebeth. <a onClick="return mV(\'Lev\',11,7);">Le 11:7</a>, English Versions of the Bible "swine"; Septuagint ton hun; Vulgate, sus; Hebrew ha-chazir.<P><a onClick="return mV(\'Deu\',14,7);">De 14:7</a>: English Versions of the Bible "camel"; Septuagint ton kamelon Vulgate, camelum; Hebrew hagamal; English Versions of the Bible "hare"; Septuagint dasupoda; Vulgate, leporem; Hebrew ha\'arnebeth; English Versions of the Bible "coney"; Septuagint choirogrullion; Vulgate, choerogryllum; Hebrew hashaphan.<P><a onClick="return mV(\'Deu\',14,8);">De 14:8</a>: English Versions of the Bible "swine"; Septuagint ton hun Vulgate, sus; Hebrew hacheziyr.<P>It is evident from the above and from the meanings of dasupous and chorogrullios as given in Liddell and Scott, that the order of Septuagint in <a onClick="return mV(\'Lev\',11,5,6);">Le 11:5-6</a> does not follow the Hebrew, but has apparently assimilated the order of that of <a onClick="return mV(\'Deu\',14,7,8);">De 14:7-8</a>. In <a onClick="return mV(\'Psa\',104,18);">Ps 104:18</a>, Septuagint has chorogrullios for shaphan; also in <a onClick="return mV(\'Pro\',30,26);">Pr 30:26</a>.<P>Since the word "coney," which properly means "rabbit," has been applied to the hyrax, so, in America at least, the word "rabbit" is widely used for various species of hare, e.g. the gray rabbit and the jack-rabbit, both of which are hares. Hares have longer legs and ears and are swifter than rabbits. Their young are hairy and have their eyes open, while rabbits are born naked and blind. Hares are widely distributed in the Northern Hemisphere, and there is one species in South America. Rabbits are apparently native to the Western Mediterranean countries, although they have been distributed by man all over the world.<P>Lepus syriacus, the common hare of Syria and Palestine, differs somewhat from the European hare. Lepus judeae is cited by Tristram from Northeastern Palestine, and he also notes three other species from the extreme south.``37';
|
||
isbe[4105]='Hareph`ha\'-ref (chareph, "scornful"): A chief of Judah, one of the sons of Caleb and father of Beth-gader (<a onClick="return mV(\'1Ch\',2,51);">1Ch 2:51</a>). A quite similar name, Hariph, occurs in <a onClick="return mV(\'Neh\',7,24);">Ne 7:24</a>; <a onClick="return mV(\'Neh\',10,19);">10:19</a>, but it is probably that of another individual.``1';
|
||
isbe[4106]='Hareth`ha\'-reth (chhareth, in pause).`<a href="./study/isbe/search.html?string=HERETH,+THE+FOREST+OF">HERETH</a>`1';
|
||
isbe[4107]='Harhaiah`har-ha\'-ya (charhayah, "Yah protects"): A goldsmith, whose son, Uzziel, helped to repair the walls of Jerusalem under Zerubbabel (<a onClick="return mV(\'Neh\',3,8);">Ne 3:8</a>).``1';
|
||
isbe[4108]='Harhas`har\'-has (charchas, "splendor"): Grandfather of Shallum, husband of Huldah (<a onClick="return mV(\'2Ki\',22,14);">2Ki 22:14</a>). Name given as "Hasrah" in parallel passage (<a onClick="return mV(\'2Ch\',34,22);">2Ch 34:22</a>).``1';
|
||
isbe[4109]='Harhur`har\'-hur (charchur, "free-born" or "fever"; "Hasour): One of the Nethinim whose descendants came from Babylon with Zerubbabel (<a onClick="return mV(\'Ezr\',2,51);">Ezr 2:51</a>; <a onClick="return mV(\'Neh\',7,53);">Ne 7:53</a>; 1Esdras 5:31).``1';
|
||
isbe[4110]='Harim`ha\'-rim (charim): A family name.<P>(1) A non-priestly family that returned from captivity with Zerubbabel (<a onClick="return mV(\'Ezr\',2,32);">Ezr 2:32</a>; <a onClick="return mV(\'Neh\',7,35);">Ne 7:35</a>); mentioned among those who married foreign wives (<a onClick="return mV(\'Ezr\',10,31);">Ezr 10:31</a>); also mentioned among those who renewed the covenant (<a onClick="return mV(\'Neh\',10,27);">Ne 10:27</a>).<P>(2) A priestly family returning with Zerubbabel (<a onClick="return mV(\'Ezr\',2,39);">Ezr 2:39</a>; <a onClick="return mV(\'Neh\',7,42);">Ne 7:42</a>; <a onClick="return mV(\'Neh\',12,3,15);">12:3, 15</a> (see <a href="study/isbe/search.html?string=REHUM">REHUM</A>)); members of this family covenanted to put away their foreign wives (<a onClick="return mV(\'Ezr\',10,21);">Ezr 10:21</a>; <a onClick="return mV(\'Neh\',10,5);">Ne 10:5</a>). A family of this name appears as the third of the priestly courses in the days of David and Solomon (<a onClick="return mV(\'1Ch\',24,8);">1Ch 24:8</a>).<P>(3) In <a onClick="return mV(\'Neh\',3,11);">Ne 3:11</a> is mentioned Malchijah, son of Harim, one of the wall-builders. Which family is here designated is uncertain.``164';
|
||
isbe[4111]='Hariph`ha\'-rif (chariph, chariph): One of those who returned from exile under Zerubbabel and helped to seal the covenant under Nehemiah and Ezra (<a onClick="return mV(\'Neh\',7,24);">Ne 7:24</a>; <a onClick="return mV(\'Neh\',10,19);">10:19</a> (20)). <a onClick="return mV(\'Ezr\',2,18);">Ezr 2:18</a> has "Jorah."``1';
|
||
isbe[4112]='Harlot`har\'-lot: This name replaces in the Revised Version (British and American) "whore" of the King James Version. It stands for several words and phrases used to designate or describe the unchaste woman, married or unmarried, e.g. zonah, \'ishshah nokhriyah, qedheshah; Septuagint and New Testament porne. porneia is used chiefly of prenuptial immorality, but the married woman guilty of sexual immorality is said to be guilty of porneia (<a onClick="return mV(\'Mat\',5,32);">Mt 5:32</a>; <a onClick="return mV(\'Mat\',19,9);">19:9</a>; compare <a onClick="return mV(\'Amo\',7,17);">Am 7:17</a> Septuagint). These and cognate words are applied especially in the Old Testament to those devoted to immoral service in idol sanctuaries, or given over to a dissolute life for gain. Such a class existed among all ancient peoples, and may be traced in the history of Israel. Evidence of its existence in very early times is found (<a onClick="return mV(\'Gen\',38,\'1-\');">Ge 38</a>). It grew out of conditions, sexual and social, which were universal. After the corrupting foreign influxes and influences of Solomon\'s day, it developed to even fuller shamelessness, and its voluptuous songs (<a onClick="return mV(\'Isa\',23,16);">Isa 23:16</a>), seductive arts (<a onClick="return mV(\'Pro\',6,24);">Pr 6:24</a>), and blighting influence are vividly pictured and denounced by the prophets (<a onClick="return mV(\'Pro\',7,10);">Pr 7:10</a>; <a onClick="return mV(\'Pro\',29,3);">29:3</a>; <a onClick="return mV(\'Isa\',23,16);">Isa 23:16</a>; <a onClick="return mV(\'Jer\',3,3);">Jer 3:3</a>; <a onClick="return mV(\'Jer\',5,7);">5:7</a>; <a onClick="return mV(\'Eze\',16,25);">Eze 16:25</a>; compare <a onClick="return mV(\'Deu\',23,17);">De 23:17</a>). Money was lavished upon women of this class, and the weak and unwary were taken captive by them, so that it became one of the chief concerns of the devout father in Israel to "keep (his son) from the evil woman," who "hunteth for the precious life" (<a onClick="return mV(\'Pro\',6,24,26);">Pr 6:24, 26</a>). From the title given her in Prov, a "foreign woman" (<a onClick="return mV(\'Pro\',23,27);">23:27</A>), and the warnings against "the flattery of the foreigner\'s tongue" (<a onClick="return mV(\'Pro\',6,24);">6:24</A>; compare <a onClick="return mV(\'1Ki\',11,1);">1Ki 11:1</a>; <a onClick="return mV(\'Ezr\',10,2);">Ezr 10:2</a>), we may infer that in later times this class was chiefly made up of strangers from without. The whole subject must be viewed in the setting of the times. Even in Israel, then, apart from breaches of marriage vows, immoral relations between the sexes were deemed venial (<a onClick="return mV(\'Deu\',22,28);">De 22:28</a>f). A man was forbidden to compel his daughter to sin (<a onClick="return mV(\'Lev\',19,29);">Le 19:29</a>), to "profane (her) and make her a harlot," but she was apparently left free to take that way herself (compare <a onClick="return mV(\'Gen\',38,\'1-\');">Ge 38</a>). The children of the harlot, though, were outlawed (<a onClick="return mV(\'Deu\',23,2);">De 23:2</a>), and later the harlot is found under the sternest social ban (<a onClick="return mV(\'Mat\',21,31,32);">Mt 21:31-32</a>).<P>The subject takes on even a darker hue when viewed in the light of the hideous conditions that prevailed in ancient Syria affecting this practice. The harlot represented more than a social peril and problem. She was a qedheshah, one of a consecrated class, and as such was the concrete expression and agent of the most insidious and powerful influence and system menacing the purity and permanence of the religion of Yahweh. This system deified the reproductive organs and forces of Nature and its devotees worshipped their idol symbols in grossly licentious rites and orgies. The temple prostitute was invested with sanctity as a member of the religious caste, as she is today in India. Men and women thus prostituted themselves in the service of their gods. The Canaanite sanctuaries were gigantic brothels, legalized under the sanctions of religion. For a time, therefore, the supreme religious question was whether such a cult should be established and allowed to naturalize itself in Israel, as it had done in Babylon (Herodotus i.199) and in Greece (Strabo viii.6). That the appeal thus made to the baser passions of the Israelites was all too successful is sadly clear (<a onClick="return mV(\'Amo\',2,7);">Am 2:7</a>; <a onClick="return mV(\'Hsa\',4,13);">Ho 4:13</a>). The prophets give vivid pictures of the syncretizing of the worship of Baal and Astarte with that of Yahweh and the extent to which the local sanctuaries were given over to this form of corruption. They denounced it as the height of impiety and as sure to provoke Divine judgments. Asa and Jehoshaphat undertook to purge the land of such vile abominations (<a onClick="return mV(\'1Ki\',14,24);">1Ki 14:24</a>; <a onClick="return mV(\'1Ki\',15,12);">15:12</a>; <a onClick="return mV(\'1Ki\',22,46);">22:46</a>). The Deuteronomic code required that all such "paramours" be banished, and forbade the use of their unholy gains as temple revenue (<a onClick="return mV(\'Deu\',23,17,18);">De 23:17-18</a>. Driver\'s note). The Levitical law forbade a priest to take a harlot to wife (<a onClick="return mV(\'Lev\',21,7);">Le 21:7</a>). and commanded that the daughter of a priest who played the harlot should be burned (<a onClick="return mV(\'Lev\',21,9);">Le 21:9</a>).<P>See <a href="study/isbe/search.html?string=ASHTORETH">ASHTORETH</a>; <a href="study/isbe/search.html?string=IMAGES">IMAGES</a>; <a href="study/isbe/search.html?string=IDOLATRY">IDOLATRY</A>.<P>It is grimly significant that the prophets denounce spiritual apostasy as "harlotry" (the King James Version "whoredom"). But it would seem that the true ethical attitude toward prostitution was unattainable so long as marriage was in the low, transitional stage mirrored in the Old Testament; though the religion of Yahweh was in a measure delivered from the threatened peril by the fiery discipline of the exile.<P>In New Testament times, a kindred danger beset the followers of Christ, especially in Greece and Asia Minor (<a onClick="return mV(\'Act\',15,20,29);">Ac 15:20, 29</a>; <a onClick="return mV(\'Rom\',1,24);">Ro 1:24</a>ff; <a onClick="return mV(\'1Cr\',6,9);">1Co 6:9</a>ff; <a onClick="return mV(\'Gal\',5,19);">Ga 5:19</a>). That lax views of sexual morality were widely prevalent in the generation in which Christ lived is evident both from His casual references to the subject and from His specific teaching in answer to questions concerning adultery and divorce (compare Josephus, Ant, IV, viii, 23; Vita, section 76; Sirach 7:26; 25:26; 42:9, and the Talm). The ideas of the times were debased by the prevalent polygamous customs, "it being of old permitted to the Jews to marry many wives" (Josephus, BJ, I, xxiv, 2; compare Ant, XVII, i, 2). The teaching of Jesus was in sharp contrast with the low ideals and the rabbinical teaching of the times. The controversy on this question waxed hot between the two famous rival rabbinical schools. Hillel reduced adultery to the level of the minor faults. Shammai opposed his teaching as immoral in tendency. kata pasan aitian (<a onClick="return mV(\'Mat\',19,3);">Mt 19:3</a>), gives incidental evidence of the nature of the controversy. It was characteristic of the teaching of Jesus that He went to the root of the matter, making this sin to consist in "looking on a woman to lust after her." Nor did He confine Himself to the case of the married. The general character of the terms in <a onClick="return mV(\'Mat\',5,28);">Mt 5:28</a>, pas ho blepon, forbids the idea that gunaika, and emoicheusen, are to be limited to post-nuptial sin with a married woman. On the other hand it is a characteristic part of the work of Jesus to rescue the erring woman from the merciless clutches of the Pharisaic tribunal, and to bring her within the pale of mercy and redemption (<a onClick="return mV(\'Mat\',21,31,32);">Mt 21:31-32</a>). He everywhere leaned to the side of mercy in dealing with such cases, as is indicated by the traditional and doubtless true narrative found in the accepted text of the Fourth Gospel (<a onClick="return mV(\'Jhn\',7,\'53-\');">Joh 7:53</A>-<a onClick="return mV(\'Jhn\',8,\'1-8\');">8:11</a>).``47';
|
||
isbe[4113]='Harlotry`har\'-lot-ri.`<a href="./study/isbe/search.html?string=CRIMES">CRIMES</a>`1';
|
||
isbe[4114]='Harnepher`har\'-ne-fer, har-ne\'-fer (charnepher): A member of the tribe of Asher (<a onClick="return mV(\'1Ch\',7,36);">1Ch 7:36</a>).``1';
|
||
isbe[4115]='Harness`har\'-nes: A word of Celtic origin meaning "armour" in the King James Version; it is the translation of shiryan, "a coat of mail" (<a onClick="return mV(\'1Ki\',22,34);">1Ki 22:34</a>; <a onClick="return mV(\'2Ch\',18,33);">2Ch 18:33</a>); of nesheq, "arms," "weapons" (<a onClick="return mV(\'2Ch\',9,24);">2Ch 9:24</a>, the Revised Version (British and American) "armor"); of \'acar "to bind" (<a onClick="return mV(\'Jer\',46,4);">Jer 46:4</a>), "harness the horses," probably here, "yoke the horses"; compare <a onClick="return mV(\'1Sa\',6,7);">1Sa 6:7</a>, "tie the kine to the cart" (bind them), <a onClick="return mV(\'Gen\',46,29);">Ge 46:29</a>; another rendering is "put on their accoutrements"; compare 1Macc 6:43, "one of the beasts armed with royal harness" (thorax), the Revised Version (British and American) "breastplates"; compare 1Macc 3:3, "warlike harness"; 1Macc 6:41 (hopla), the Revised Version (British and American) "arms"; 2Macc 3:25, etc.; harnessed represents chamushim, "armed," "girded" (<a onClick="return mV(\'Exd\',13,18);">Ex 13:18</a>, "The children of Israel went up harnessed," the Revised Version (British and American) "armed"). Tyndale, Cranmer, Geneva have "harnes" in <a onClick="return mV(\'Luk\',11,22);">Lu 11:22</a>, Wycliff "armer."``185';
|
||
isbe[4116]='Harod, Well of`ha\'-rod (\'en charodh, "fountain of trembling"): The fountain beside which (probably above it) Gideon and his army were encamped (<a onClick="return mV(\'Jdg\',7,1);">Jud 7:1</a>). Moore (Judges, in the place cited.) argues, inconclusively, that the hill Moreh must be sought near Shechem, and that the well of Harod must be some spring in the neighborhood of that city. There is no good reason to question the accuracy of the common view which places this spring at \'Ain Jalud, on the edge of the vale of Jezreel, about 2 miles east of Zer\'in, and just under the northern cliffs of Gilboa. A copious spring of clear cold water rises in a rocky cave and flows out into a large pool, whence it drains off, in Nahr Jalud, down the vale past Beisan to the Jordan. This is probably also to be identified with the spring "which is in Jezreel," i.e. in the district, near which Saul encamped before the battle of Gilboa (<a onClick="return mV(\'1Sa\',29,1);">1Sa 29:1</a>). \'Ain el-Meiyiteh, just below Zer\'in on the north, is hardly of sufficient size and importance to be a rival to \'Ain Jalud.`<a href="./study/isbe/search.html?string=ESDRAELON">ESDRAELON</a>`54';
|
||
isbe[4117]='Harodite`ha\'-rod-it (charodhi): Two of David\'s heroes, Shamma and Elika, are so called (<a onClick="return mV(\'2Sa\',23,25);">2Sa 23:25</a>). Septuagint omits the second name. In <a onClick="return mV(\'1Ch\',11,27);">1Ch 11:27</a>, the first is called "Shammoth the Harorite," while the second is omitted. "Harorite" is a clerical error for "Harodite," the Hebrew letter daleth ("d") being taken for the Hebrew letter resh ("r"). Possibly Harodite may be connected with the well of <a href="study/isbe/search.html?string=HAROD,+WELL+OF">HAROD</A> (which see).``1';
|
||
isbe[4118]='Haroeh`ha-ro\'-e (ha-ro\'eh, "the seer"): A Judahite (<a onClick="return mV(\'1Ch\',2,52);">1Ch 2:52</a>).``1';
|
||
isbe[4119]='Harorite`ha\'-ro-rit.`<a href="./study/isbe/search.html?string=HARODITE">HARODITE</a>`1';
|
||
isbe[4120]='Harosheth, of the Gentiles, of the Nations`ha-ro\'-sheth or (charosheth ha-goyim): There is now no means of discovering what is meant by the phrase "of the nations." This is the place whence Sisera led his hosts to the Kishon against Deborah and Barak (<a onClick="return mV(\'Jdg\',4,13);">Jud 4:13</a>), to which the discomfited and leaderless army fled after their defeat (<a onClick="return mV(\'Jdg\',4,16);">Jud 4:16</a>). No site seems so well to meet the requirements of the narrative as el Charithiyeh. There are still the remains of an ancient stronghold on this great double mound, which rises on the north bank of the Kishon, in the throat of the pass leading by the base of Carmel, from the coast to Esdraelon. It effectually commands the road which here climbs the slope, and winds through the oak forest to the plain; Megiddo being some 16 miles distant. The modern also preserves a reminiscence of the ancient name. By emending the text, Cheyne would here find the name "Kadshon," to be identified with Kedesh in Galilee (EB, under the word). On any reasonable reading of the narrative this is unnecessary.``54';
|
||
isbe[4121]='Harp`harp.`<a href="./study/isbe/search.html?string=MUSIC">MUSIC</a>`1';
|
||
isbe[4122]='Harrow`har\'-o (sadhadh): Sadhadh occurs in 3 passages (<a onClick="return mV(\'Job\',39,10);">Job 39:10</a>; <a onClick="return mV(\'Isa\',28,24);">Isa 28:24</a>; <a onClick="return mV(\'Hsa\',10,11);">Ho 10:11</a>). In the first 2 it is translated "harrow," in the last "break the clods." That this was a separate operation from plowing, and that it was performed with an instrument drawn by animals, seems certain. As to whether it corresponded to our modern harrowing is a question. The reasons for this uncertainty are:<P>(1) the ancient Egyptians have left no records of its use;<P>(2) at the present time, in those parts of Palestine and Syria where foreign methods have not been introduced, harrowing is not commonly known, although the writer has been told that in some districts the ground is leveled after plowing with the threshing-sledge or a log drawn by oxen. Cross-plowing is resorted to for breaking up the lumpy soil, especially where the ground has been baked during the long rainless summer. Lumps not reduced in this way are further broken up with a hoe or pick. Seed is always sown before plowing, so that harrowing to cover the seed is unnecessary. See <a href="study/isbe/search.html?string=AGRICULTURE">AGRICULTURE</A>. Figuratively used of affliction, discipline, etc. (<a onClick="return mV(\'Isa\',28,24);">Isa 28:24</a>).``133';
|
||
isbe[4123]='Harrows`har\'-oz (chrits): Charits has no connection with the verb translated "harrows." The context seems to indicate some form of pointed instrument (<a onClick="return mV(\'2Sa\',12,31);">2Sa 12:31</a>; <a onClick="return mV(\'1Ch\',20,3);">1Ch 20:3</a>; see especially the Revised Version margin).``1';
|
||
isbe[4124]='Harsha`har\'-sha (charsha\'): Head of one of the families of the Nethinim (<a onClick="return mV(\'Ezr\',2,52);">Ezr 2:52</a>; <a onClick="return mV(\'Neh\',7,54);">Ne 7:54</a>); 1Esdras 5:32, "Charea."``1';
|
||
isbe[4125]='Harsith`har\'-sith (charcith): One of the gates of Jerusalem (<a onClick="return mV(\'Jer\',19,2);">Jer 19:2</a> the Revised Version (British and American)); margin suggests "gate of the potsherds"; the King James Version has "east gate" and the King James Version margin "sun gate," both deriving the name from cherec, "sun." The gate opened into the valley of Hinnom.`<a href="./study/isbe/search.html?string=JERUSALEM,+1">JERUSALEM</a>; <!--<a href="./study/isbe/search.html?string=POTSHERD+GATE">POTSHERD</a>-->`1';
|
||
isbe[4126]='Hart`hart.`<a href="./study/isbe/search.html?string=DEER">DEER</a>`1';
|
||
isbe[4127]='Harum`ha\'-rum, har\'-um (charum): A Judahite (<a onClick="return mV(\'1Ch\',4,8);">1Ch 4:8</a>).``1';
|
||
isbe[4128]='Harumaph`ha-roo\'-maf (charumaph): Father of Jedaiah who assisted in repairing the walls of Jerusalem under Nehemiah (<a onClick="return mV(\'Neh\',3,10);">Ne 3:10</a>).``1';
|
||
isbe[4129]='Haruphite`ha-roo\'-fit (charuphi, or chariphi); In <a onClick="return mV(\'1Ch\',12,5);">1Ch 12:5</a> Shephatiah, one of the companions of David, is called a Haruphite (K) or Hariphite (Q). If the latter be the correct reading, it is connected with <a href="study/isbe/search.html?string=HARIPH">HARIPH</a> or perhaps <a href="study/isbe/search.html?string=HAREPH">HAREPH</a> (which see).``1';
|
||
isbe[4130]='Haruz`ha\'-ruz (charuts): Father of Meshullemeth, the mother of Amon, king of Judah (<a onClick="return mV(\'2Ki\',21,19);">2Ki 21:19</a>).``1';
|
||
isbe[4131]='Harvest`har\'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (<a onClick="return mV(\'Gen\',8,22);">Ge 8:22</a>; <a onClick="return mV(\'Gen\',45,6);">45:6</a>). Events were reckoned from harvests (<a onClick="return mV(\'Gen\',30,14);">Ge 30:14</a>; <a onClick="return mV(\'Jos\',3,15);">Jos 3:15</a>; <a onClick="return mV(\'Jdg\',15,1);">Jud 15:1</a>; <a onClick="return mV(\'Rth\',1,22);">Ru 1:22</a>; <a onClick="return mV(\'Rth\',2,23);">2:23</a>; <a onClick="return mV(\'1Sa\',6,13);">1Sa 6:13</a>; <a onClick="return mV(\'2Sa\',21,9);">2Sa 21:9</a>; <a onClick="return mV(\'2Sa\',23,13);">23:13</a>). The three principal feasts of the Jews corresponded to the three harvest seasons (<a onClick="return mV(\'Exd\',23,16);">Ex 23:16</a>; <a onClick="return mV(\'Exd\',34,21,22);">34:21-22</a>);<P>(1) the feast of the Passover in April at the time of the barley harvest (compare <a onClick="return mV(\'Rth\',1,22);">Ru 1:22</a>);<P>(2) the feast of Pentecost (7 weeks later) at the wheat harvest (<a onClick="return mV(\'Exd\',34,22);">Ex 34:22</a>), and<P>(3) the feast of Tabernacles at the end of the year (October) during the fruit harvest.<P>The seasons have not changed since that time. Between the reaping of the barley in April and the wheat in June, most of the other cereals are reaped. The grapes begin to ripen in August, but the gathering in for making wine and molasses (dibs), and the storing of the dried figs and raisins, is at the end of September. Between the barley harvest in April and the wheat harvest, only a few showers fall, which are welcomed because they increase the yield of wheat (compare <a onClick="return mV(\'Amo\',4,7);">Am 4:7</a>). Samuel made use of the unusual occurrence of rain during the wheat harvest to strike fear into the hearts of the people (<a onClick="return mV(\'1Sa\',12,17);">1Sa 12:17</a>). Such an unusual storm of excessive violence visited Syria in 1912, and did much damage to the harvests, bringing fear to the superstitious farmers, who thought some greater disaster awaited them. From the wheat harvest until the fruit harvest no rain falls (<a onClick="return mV(\'2Sa\',21,10);">2Sa 21:10</a>; <a onClick="return mV(\'Jer\',5,24);">Jer 5:24</a>; compare <a onClick="return mV(\'Pro\',26,1);">Pr 26:1</a>). The harvesters long for cool weather during the reaping season (compare <a onClick="return mV(\'Pro\',25,13);">Pr 25:13</a>).<P>Many definite laws were instituted regarding the harvest. Gleaning was forbidden (<a onClick="return mV(\'Lev\',19,9);">Le 19:9</a>; <a onClick="return mV(\'Lev\',23,22);">23:22</a>; <a onClick="return mV(\'Deu\',24,19);">De 24:19</a>) (see <a href="study/isbe/search.html?string=GLEANING">GLEANING</A>). The first-fruits were required to be presented to Yahweh (<a onClick="return mV(\'Lev\',23,10);">Le 23:10</a>). In Syria the Christians still celebrate \'id er-rubb ("feast of the Lord"), at which time the owners of the vineyards bring their first bunches of grapes to the church. The children of Israel were enjoined to reap no harvest for which they had not labored (<a onClick="return mV(\'Lev\',25,5);">Le 25:5</a>). In Proverbs the harvesting of ants is mentioned as a lesson for the sluggard (<a onClick="return mV(\'Pro\',6,8);">Pr 6:8</a>; <a onClick="return mV(\'Pro\',10,5);">10:5</a>; <a onClick="return mV(\'Pro\',20,4);">20:4</a>).<P>Figurative: A destroyed harvest typified devastation or affliction (<a onClick="return mV(\'Job\',5,5);">Job 5:5</a>; <a onClick="return mV(\'Isa\',16,9);">Isa 16:9</a>; <a onClick="return mV(\'Isa\',17,11);">17:11</a>; <a onClick="return mV(\'Jer\',5,17);">Jer 5:17</a>; <a onClick="return mV(\'Jer\',50,16);">50:16</a>). The "time of harvest," in the Old Testament frequently meant the day of destruction (<a onClick="return mV(\'Jer\',51,33);">Jer 51:33</a>; <a onClick="return mV(\'Hsa\',6,11);">Ho 6:11</a>; <a onClick="return mV(\'Joe\',3,13);">Joe 3:13</a>). "Joy in harvest" typified great joy (<a onClick="return mV(\'Isa\',9,3);">Isa 9:3</a>); "harvest of the Nile," an abundant harvest (<a onClick="return mV(\'Isa\',23,3);">Isa 23:3</a>). "The harvest is past" meant that the appointed time was gone (<a onClick="return mV(\'Jer\',8,20);">Jer 8:20</a>). Yahweh chose the most promising time to cut off the wicked, namely, "when there is a cloud of dew in the heat of harvest" (<a onClick="return mV(\'Isa\',18,4,5);">Isa 18:4-5</a>). This occurrence of hot misty days just before the ripening of the grapes is still common. They are welcome because they are supposed to hasten the harvest. The Syrian farmers in some districts call it et-tabbakh el\'ainib wa tin ("the fireplace of the grapes and figs").<P>In the Gospels, Jesus frequently refers to the harvest of souls (<a onClick="return mV(\'Mat\',9,37,38);">Mt 9:37-38</a> bis; <a onClick="return mV(\'Mat\',13,30,39);">Mt 13:30,39</a>; <a onClick="return mV(\'Mar\',4,29);">Mr 4:29</a>; <a onClick="return mV(\'Jhn\',4,35);">Joh 4:35</a>). In explaining the parable of the Tares he said, "The harvest is the end of the world" (<a onClick="return mV(\'Mat\',13,39);">Mt 13:39</a>; compare <a onClick="return mV(\'Rev\',14,15);">Re 14:15</a>).`<a href="./study/isbe/search.html?string=AGRICULTURE">AGRICULTURE</a>`133';
|
||
isbe[4132]='Hasadiah`has-a-di\'-a (chacadhyah, "Yah is kind"): A son of Zerubbabel (<a onClick="return mV(\'1Ch\',3,20);">1Ch 3:20</a>). In Baruch 1:1 the Greek is Asadias.``1';
|
||
isbe[4133]='Hasenuah`has-e-nu\'-a (haccenu\'ah): In the King James Version (<a onClick="return mV(\'1Ch\',9,7);">1Ch 9:7</a>) for <a href="study/isbe/search.html?string=HASSENUAH">HASSENUAH</a> (which see).``1';
|
||
isbe[4134]='Hashabiah`hash-a-bi\'-a (chashabhyah):<P>(1) Two Levites of the family of Merari (<a onClick="return mV(\'1Ch\',6,45);">1Ch 6:45</a>; <a onClick="return mV(\'1Ch\',9,14);">9:14</a>).<P>(2) A Levite who dwelt in Jerusalem at the time of Nehemiah (<a onClick="return mV(\'Neh\',11,15);">Ne 11:15</a>).<P>(3) A son of Jeduthun (<a onClick="return mV(\'1Ch\',25,3);">1Ch 25:3</a>).<P>(4) A Hebronite, chief of a clan of warriors who had charge of West Jordan in the interests of Yahweh and the king of Israel (<a onClick="return mV(\'1Ch\',26,30);">1Ch 26:30</a>).<P>(5) A Levite who was a "ruler" (<a onClick="return mV(\'1Ch\',27,17);">1Ch 27:17</a>).<P>(6) One of the Levite chiefs in the time of Josiah, who gave liberally toward the sacrifices (<a onClick="return mV(\'2Ch\',35,9);">2Ch 35:9</a>). In 1Esdras 1:9 it is "Sabias."<P>(7) A Levite whom Ezra induced to return from exile with him (<a onClick="return mV(\'Ezr\',8,19);">Ezr 8:19</a>). 1Esdras 8:48 has "Asebias."<P>(8) One of the twelve priests set apart by Ezra to take care of the gold, the silver, and the vessels of the temple on their return from exile (<a onClick="return mV(\'Ezr\',8,24);">Ezr 8:24</a>; 1Esdras 8:54, "\'Assamias").<P>(9) Ruler of half of the district of "Keilah," who helped to repair the walls under Nehemiah (<a onClick="return mV(\'Neh\',3,17);">Ne 3:17</a>), and also helped to seal the covenant (<a onClick="return mV(\'Neh\',10,11);">Ne 10:11</a>; <a onClick="return mV(\'Neh\',12,24);">12:24</a>).<P>(10) A Levite (<a onClick="return mV(\'Neh\',11,22);">Ne 11:22</a>).<P>(11) A priest (<a onClick="return mV(\'Neh\',12,21);">Ne 12:21</a>).``146';
|
||
isbe[4135]='Hashabnah`ha-shab\'-na (chashabhnah): One who helped to seal the covenant under Nehemiah (<a onClick="return mV(\'Neh\',10,25);">Ne 10:25</a>).``1';
|
||
isbe[4136]='Hashabneiah`hash-ab-ne-i\'-a (chashabhneyah; the King James Version Hashabniah, hash-ab-ni\'a).<P>(1) Father of one of the builders of the wall (<a onClick="return mV(\'Neh\',3,10);">Ne 3:10</a>).<P>(2) A Levite mentioned in connection with the prayer preceding the signing of the covenant (<a onClick="return mV(\'Neh\',9,5);">Ne 9:5</a>); possibly identical with the Hashabiah (chashabhyah) of <a onClick="return mV(\'Ezr\',8,19,24);">Ezr 8:19, 24</a>; <a onClick="return mV(\'Neh\',10,11);">Ne 10:11</a>; <a onClick="return mV(\'Neh\',11,22);">11:22</a>; <a onClick="return mV(\'Neh\',12,24);">12:24</a>, or one of these.``1';
|
||
isbe[4137]='Hashbadana; Hashbadnana`hash-ba-da\'-na, hash-bad\'-a-na (chashbaddanah): Probably a Levite. He was one of those who stood at Ezra\'s left hand when he read the law, and helped the people to understand the meaning (<a onClick="return mV(\'Neh\',8,4);">Ne 8:4</a>). 1Esdras 9:44 has "Nabarias" (Nabareias).``1';
|
||
isbe[4138]='Hashem`ha\'-shem (hashem): The "sons of Hashem" are mentioned (<a onClick="return mV(\'1Ch\',11,34);">1Ch 11:34</a>) among David\'s mighty men. The parallel passage (<a onClick="return mV(\'2Sa\',23,32);">2Sa 23:32</a>) has "sons of Jashen."``1';
|
||
isbe[4139]='Hashmonah`hash\'-mo-na (chashmonah, "fatness"): A desert camp of the Israelites between Mithkah and Moseroth (<a onClick="return mV(\'Num\',33,29,30);">Nu 33:29-30</a>).`<a href="./study/isbe/search.html?string=WANDERINGS+OF+ISRAEL">WANDERINGS OF ISRAEL</a>`1';
|
||
isbe[4140]='Hashub`ha\'-shub, hash\'-ub.`<a href="./study/isbe/search.html?string=HASSHUB">HASSHUB</a>`1';
|
||
isbe[4141]='Hashubah`ha-shoo\'-ba (chashubhah, "consideration"): One of the sons of Zerubbabel (<a onClick="return mV(\'1Ch\',3,20);">1Ch 3:20</a>).``1';
|
||
isbe[4142]='Hashum`ha\'-shum (chashum):<P>(1) In <a onClick="return mV(\'Ezr\',2,19);">Ezr 2:19</a>; <a onClick="return mV(\'Neh\',7,22);">Ne 7:22</a>, "children of Hashum" are mentioned among the returning exiles. In <a onClick="return mV(\'Ezr\',10,33);">Ezr 10:33</a> (compare 1Esdras 9:33, "Asom"), members of the same family are named among those who married foreign wives.<P>(2) One of those who stood on Ezra\'s left at the reading of the law (<a onClick="return mV(\'Neh\',8,4);">Ne 8:4</a>; 1Esdras 9:44, "Lothasubus"). The signer of the covenant (<a onClick="return mV(\'Neh\',10,18);">Ne 10:18</a>) is possibly the same.``1';
|
||
isbe[4143]='Hasidaeans`has-i-de\'-anz (Hasidaioi, a transliteration of chacidhim, "the pious," "Puritans"): A name assumed by the orthodox Jews (1Macc 2:42; 7:13) to distinguish them from the Hellenizing faction described in the Maccabean books as the "impious," the "lawless," the "transgressors." They held perhaps narrow but strict and seriously honest views in religion, and recognized Judas Maccabeus as their leader (2Macc 14:6). They existed as a party before the days of the Maccabees, standing on the ancient ways, caring little for politics, and having small sympathy with merely national aspirations, except when affecting religion (1Macc 1:63; 2Macc 6:18ff; Judith 12:2; Ant, XIV, iv, 3). Their cooperation with Judas went only to the length of securing the right to follow their own religious practices. When Bacchides came against Jerusalem, they were quite willing to make peace because Alcimus, "a priest of the seed of Aaron," was in his company. Him they accepted as high priest, though sixty of them soon fell by his treachery (1Macc 7:13). Their desertion of Judas was largely the cause of his downfall.``79';
|
||
isbe[4144]='Hasmoneans``<a href="./study/isbe/search.html?string=ASMONEANS">ASMONEANS</a>`1';
|
||
isbe[4145]='Hasrah`haz\'-ra, has\'-ra (chacrah): Grandfather of Shallum, who was the husband of Huldah the prophetess (<a onClick="return mV(\'2Ch\',34,22);">2Ch 34:22</a>). In <a onClick="return mV(\'2Ki\',22,14);">2Ki 22:14</a>, <a href="study/isbe/search.html?string=HARHAS">HARHAS</a> (which see).``1';
|
||
isbe[4146]='Hassenaah`has-e-na\'-a (haccena\'ah): In <a onClick="return mV(\'Neh\',3,3);">Ne 3:3</a> the "sons of Hassenaah" are mentioned among the builders of the wall. Probably the same as Senaah (<a onClick="return mV(\'Ezr\',2,35);">Ezr 2:35</a>; <a onClick="return mV(\'Neh\',7,38);">Ne 7:38</a>) with the definite article, i.e. has-Senaah. The latter, from the connection, would appear to be a place-name.`<a href="./study/isbe/search.html?string=HASSENUAH">HASSENUAH</a>`1';
|
||
isbe[4147]='Hassenuah`has-e-nu\'-a (haccenu\'ah): A family name in the two lists of Benjamite inhabitants of Jerusalem (<a onClick="return mV(\'1Ch\',9,7);">1Ch 9:7</a>, the King James Version "Hasenuah"; <a onClick="return mV(\'Neh\',11,9);">Ne 11:9</a>, "Senuah"). The name is possibly the same as <a href="study/isbe/search.html?string=HASSENAAH">HASSENAAH</A> (which see), yet the occurrence of the singular ("son of Hassenuah") does not so well accord with the idea of a place-name.``1';
|
||
isbe[4148]='Hasshub`hash\'-ub (chashshubh, "considerate"; the King James Version everywhere Hashub except <a onClick="return mV(\'1Ch\',9,14);">1Ch 9:14</a>):<P>(1) A builder of the wall (<a onClick="return mV(\'Neh\',3,11);">Ne 3:11</a>).<P>(2) Another builder of the same name (<a onClick="return mV(\'Neh\',3,23);">Ne 3:23</a>).<P>(3) One of the signers of the covenant (<a onClick="return mV(\'Neh\',10,23);">Ne 10:23</a>).<P>(4) A Levite chief (<a onClick="return mV(\'Neh\',11,15);">Ne 11:15</a>; <a onClick="return mV(\'1Ch\',9,14);">1Ch 9:14</a>). BDB makes (1) and (3) identical``1';
|
||
isbe[4149]='Hassophereth`has-o-fe\'-reth.`<a href="./study/isbe/search.html?string=SOPHERETH">SOPHERETH</a>`1';
|
||
isbe[4150]='Haste`hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."<P>(1) The noun occurs as translation of mahar, "to hasten," etc. (<a onClick="return mV(\'Exd\',10,16);">Ex 10:16</a>; <a onClick="return mV(\'Exd\',12,33);">12:33</a>, "in haste"); of chapaz, "to make haste" (<a onClick="return mV(\'2Ki\',7,15);">2Ki 7:15</a>; <a onClick="return mV(\'Psa\',31,22);">Ps 31:22</a>; <a onClick="return mV(\'Psa\',116,11);">116:11</a>, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (<a onClick="return mV(\'Exd\',12,11);">Ex 12:11</a>; <a onClick="return mV(\'Deu\',16,3);">De 16:3</a>; <a onClick="return mV(\'Isa\',52,12);">Isa 52:12</a>); of nachats, "to be urgent" (<a onClick="return mV(\'1Sa\',21,8);">1Sa 21:8</a>, "The king\'s business required haste").<P>(2) "Haste" as a verb is transitive and intrans; instances of the transitive use are, \'uts, "to hasten," "press" (<a onClick="return mV(\'Exd\',5,13);">Ex 5:13</a>, "And the taskmasters hasted them," the Revised Version (British and American) "were urgent"); chush, "to make haste" (<a onClick="return mV(\'Isa\',5,19);">Isa 5:19</a>); mahar (<a onClick="return mV(\'2Ch\',24,5);">2Ch 24:5</a> twice); shaqadh, "to watch," "to fix one\'s attention" on anything (<a onClick="return mV(\'Jer\',1,12);">Jer 1:12</a> the King James Version, "I will hasten my word"); mahir, "hasting" (<a onClick="return mV(\'Isa\',16,5);">Isa 16:5</a>, "hasting righteousness," the Revised Version (British and American) "swift to do"). The intransitive use is more frequent and represents many different words.<P>Hasty also occurs in several instances (<a onClick="return mV(\'Pro\',21,5);">Pr 21:5</a>; <a onClick="return mV(\'Pro\',29,20);">29:20</a>, \'uts, etc.); in <a onClick="return mV(\'Isa\',28,4);">Isa 28:4</a>, bikkur, "first-fruit," is translated "hasty fruit," the Revised Version (British and American) "first-ripe fig."<P>The Revised Version (British and American) has "Haste ye" for "assemble yourselves" (<a onClick="return mV(\'Joe\',3,11);">Joe 3:11</a> margin, as the King James Version); "make haste" for "speedily" (<a onClick="return mV(\'Psa\',143,7);">Ps 143:7</a>); "and hasted to catch whether it were his mind" (for <a onClick="return mV(\'1Ki\',20,33);">1Ki 20:33</a> the King James Version); "and it hasteth toward the end," margin (Hebrew) "panteth," for "but at the end it shall speak" (<a onClick="return mV(\'Hab\',2,3);">Hab 2:3</a>); "hastily" for "suddenly" (<a onClick="return mV(\'1Ti\',5,22);">1Ti 5:22</a>); for "and for this I make haste" (<a onClick="return mV(\'Job\',20,2);">Job 20:2</a>), "even by reason of my haste that is in me," margin "and by reason of this my haste is within me"; for "hasten after another god" (<a onClick="return mV(\'Psa\',16,4);">Ps 16:4</a>), the American Standard Revised Version has "that give gifts for another god," the English Revised Version "exchange the Lord for"; for "hasten hereunto" (<a onClick="return mV(\'Ecc\',2,25);">Ec 2:25</a>), "have enjoyment"; for "hasten hither" (<a onClick="return mV(\'1Ki\',22,9);">1Ki 22:9</a>), "fetch quickly"; for "and gather" (<a onClick="return mV(\'Exd\',9,19);">Ex 9:19</a>), "hasten in"; for "hasteneth that he may" (<a onClick="return mV(\'Isa\',51,14);">Isa 51:14</a>), "shall speedily"; for "hasteth to" (<a onClick="return mV(\'Job\',9,26);">Job 9:26</a>), "swoopeth on"; for "and hasteth" (<a onClick="return mV(\'Job\',40,23);">Job 40:23</a>), "he trembleth"; for "hasty" (<a onClick="return mV(\'Dan\',2,15);">Da 2:15</a>), "urgent."``185';
|
||
isbe[4151]='Hasupha`ha-sa\'-fa (chasupha\'): Head of a family of Nethinim among the returning exiles (<a onClick="return mV(\'Ezr\',2,43);">Ezr 2:43</a>; <a onClick="return mV(\'Neh\',7,46);">Ne 7:46</a>). <a onClick="return mV(\'Neh\',7,46);">Ne 7:46</a> the King James Version has "Hashupha," and 1Esdras 5:29, "Asipha."``1';
|
||
isbe[4152]='Hat`The original word (karbela\', Aramaic) rendered "hat" in <a onClick="return mV(\'Dan\',3,21);">Da 3:21</a> the King James Version is very rare, appearing only here in the Old Testament. There is acknowledged difficulty in translating it, as well as the other words of the passage. "Hat" of the King James Version certainly fails to give its exact meaning. The hat as we know it, i.e. headgear distinguished from the cap or bonnet by a circular brim, was unknown to the ancient East. The nearest thing to the modern hat among the ancients was the petasus worn by the Romans when on a journey, though something like it was used on like occasions by the early Greeks. In the earlier Hebrew writings there is little concerning the headgear worn by the people. In <a onClick="return mV(\'1Ki\',20,31);">1Ki 20:31</a> we find mention of "ropes" upon the head in connection with "sackcloth" on the loins. On Egyptian monuments are found pictures of Syrians likewise with cords tied about their flowing hair. The custom, however, did not survive, or was modified, clearly because the cord alone would afford no protection against the sun, to which peasants and travelers were perilously exposed. It is likely, therefore, that for kindred reasons the later Israelites used a head-covering similar to that of the modern Bedouin. This consists of a rectangular piece of cloth called keffiyeh, which is usually folded into triangular form and placed over the head so as to let the middle part hang down over the back of the neck and protect it from the sun, while the two ends are drawn as needed under the chin and tied, or thrown back over the shoulders. A cord of wool is then used to secure it at the top. It became customary still later for Israelites to use a head-covering more like the "turban" worn by the fella-heen today. It consists in detail of a piece of cotton cloth worked into the form of a cap (takiyeh), and so worn as to protect the other headgear from being soiled by the perspiration. A felt cap, or, as among the Turks, a fez or red tarbush, is worn over this. On the top of these is wound a long piece of cotton cloth with red stripes and fringes, a flowered kerchief, or a striped keffiyeh. This protects the head from the sun, serves as a sort of purse by day, and often as a pillow by night. Some such headgear is probably meant by the "diadem" of <a onClick="return mV(\'Job\',29,14);">Job 29:14</a> and the "hood" of <a onClick="return mV(\'Isa\',3,23);">Isa 3:23</a>, Hebrew tsaniph, from tsanaph, "to roll up like a coil" (compare <a onClick="return mV(\'Isa\',22,18);">Isa 22:18</a>).``47';
|
||
isbe[4153]='Hatach`ha\'-tak.`<a href="./study/isbe/search.html?string=HATHACH">HATHACH</a>`1';
|
||
isbe[4154]='Hatchet`hach\'-et (kashshil): <a onClick="return mV(\'Psa\',74,6);">Ps 74:6</a> the Revised Version (British and American), "hatchet," the King James Version "axes."`<a href="./study/isbe/search.html?string=AX">AX</a>`1';
|
||
isbe[4155]='Hate; Hatred`hat, ha\'-tred (verb, sane\', "oftenest," satam, <a onClick="return mV(\'Gen\',27,41);">Ge 27:41</a>, etc.; noun, sin\'ah; miseo): A feeling of strong antagonism and dislike, generally malevolent and prompting to injury (the opposite of love); sometimes born of moral resentment. Alike in the Old Testament and New Testament, hate of the malevolent sort is unsparingly condemned (<a onClick="return mV(\'Num\',35,20);">Nu 35:20</a>; <a onClick="return mV(\'Psa\',109,5);">Ps 109:5</a>; <a onClick="return mV(\'Pro\',10,12);">Pr 10:12</a>; <a onClick="return mV(\'Tts\',3,3);">Tit 3:3</a>; <a onClick="return mV(\'1Jo\',3,15);">1Joh 3:15</a>), but in the Old Testament hatred of evil and evil-doers, purged of personal malice, is commended (<a onClick="return mV(\'Psa\',97,10);">Ps 97:10</a>; <a onClick="return mV(\'Psa\',101,3);">101:3</a>; <a onClick="return mV(\'Psa\',139,21,22);">139:21-22</a>, etc.). The New Testament law softens this feeling as regards persons, bringing it under the higher law of love (<a onClick="return mV(\'Mat\',5,43,44);">Mt 5:43-44</a>; compare <a onClick="return mV(\'Rom\',12,\'17-21\');">Ro 12:17-21</a>), while intensifying the hatred of evil (<a onClick="return mV(\'Jud\',1,23);">Jude 1:23</a>; <a onClick="return mV(\'Rev\',2,6);">Re 2:6</a>). God himself is hated by the wicked (<a onClick="return mV(\'Exd\',20,5);">Ex 20:5</a>; <a onClick="return mV(\'Psa\',139,21);">Ps 139:21</a>; compare <a onClick="return mV(\'Rom\',8,7);">Ro 8:7</a>). Sometimes, however, the word "hate" is used hyperbolically in a relative sense to express only the strong preference of one to another. God loved Jacob, but hated Esau (<a onClick="return mV(\'Mal\',1,3);">Mal 1:3</a>; <a onClick="return mV(\'Rom\',9,13);">Ro 9:13</a>); father and mother are to be hated in comparison with Christ (<a onClick="return mV(\'Luk\',14,26);">Lu 14:26</a>; compare <a onClick="return mV(\'Mat\',10,37);">Mt 10:37</a>).`<a href="./study/isbe/search.html?string=ENMITY">ENMITY</a>`132';
|
||
isbe[4156]='Hathach`ha\'-thak (hathakh; Septuagint Hachrathaios): One of the chamberlains of Ahasuerus, appointed to attend on Esther (<a onClick="return mV(\'Est\',4,5,6,9,10);">Es 4:5-6, 9-10</a>, the King James Version "Hatach"), through whom she learned from Mordecai of Haman\'s plot.``1';
|
||
isbe[4157]='Hathath`ha\'-thath (chathath, "terror"): Son of Othniel and grandson of Kenaz (<a onClick="return mV(\'1Ch\',4,13);">1Ch 4:13</a>).``1';
|
||
isbe[4158]='Hatipha`ha-ti\'-fa, hat\'-i-fa (chatipha\', "taken," "captive" (?)): The ancestral head of a family of Nethinim that returned from Babylon (<a onClick="return mV(\'Ezr\',2,54);">Ezr 2:54</a>; <a onClick="return mV(\'Neh\',7,56);">Ne 7:56</a> = "Atipha," 1Esdras 5:32).``1';
|
||
isbe[4159]='Hatita`ha-ti\'-ta, hat\'-i-ta (chatita\'): Head of a family among the "children of the porters" who returned from exile (<a onClick="return mV(\'Ezr\',2,42);">Ezr 2:42</a>; <a onClick="return mV(\'Neh\',7,45);">Ne 7:45</a>; 1Esdras 5:28, "Ateta").``1';
|
||
isbe[4160]='Hatsi-Hammenuchoth`hat-si-ham-en-u\'-koth: A marginal reading in <a onClick="return mV(\'1Ch\',2,52);">1Ch 2:52</a> the King James Version. It disappears in the Revised Version (British and American), which reads in text, "half of the <a href="study/isbe/search.html?string=MENUHOTH">MENUHOTH</A>" (which see) (Hebrew chatsi ha-menuchoth).``1';
|
||
isbe[4161]='Hattil`hat\'-il (chattil): A company of servants of Solomon appearing in the post-exilic literature (<a onClick="return mV(\'Ezr\',2,57);">Ezr 2:57</a>; <a onClick="return mV(\'Neh\',7,59);">Ne 7:59</a>). Same called "Agia" in 1Esdras 5:34.``1';
|
||
isbe[4162]='Hattush`hat\'-ush (chattush):<P>(1) Son of Shemaiah, a descendant of the kings of Judah, in the 5th generation from Zerubbabel (<a onClick="return mV(\'1Ch\',3,22);">1Ch 3:22</a>). He returned with Zerubbabel and Ezra from Babylon to Jerusalem (<a onClick="return mV(\'Ezr\',8,2);">Ezr 8:2</a>; <a onClick="return mV(\'Neh\',12,2);">Ne 12:2</a>). (There is some doubt as to whether the Hatrush of the lineage of David and the priest of the same name, mentioned in <a onClick="return mV(\'Neh\',10,4);">Ne 10:4</a> and <a onClick="return mV(\'Neh\',12,2);">12:2</A>, are one and the same.) He was one of those who signed the covenant with Nehemiah (<a onClick="return mV(\'Neh\',10,4);">Ne 10:4</a>).<P>(2) Son of Hashabneiah; aided Nehemiah to repair the walls of Jerusalem (<a onClick="return mV(\'Neh\',3,10);">Ne 3:10</a>).``197';
|
||
isbe[4163]='Haunt`hont, hant: The verb in Old English was simply "to resort to," "frequent"; a place of dwelling or of business was a haunt. The noun occurs in <a onClick="return mV(\'1Sa\',23,22);">1Sa 23:22</a> as the translation of reghel, "foot," "See his place where his haunt is," the Revised Version margin, Hebrew \'foot\' "; the verb is the translation of yashabh, "to sit down," "to dwell" (<a onClick="return mV(\'Eze\',26,17);">Eze 26:17</a>, "on all that haunt it," the Revised Version (British and American) "dwelt there," margin "inhabited her"), and of halakh, "to go,"\' or "live" (<a onClick="return mV(\'1Sa\',30,31);">1Sa 30:31</a>, "all the places where David himself and his men were wont to haunt").``1';
|
||
isbe[4164]='Hauran`ho\'-ran (chawran; Septuagint Auranitis, also with aspirate):<P>1. Extent of Province in Ancient Times:<P>A province of Eastern Palestine which, in <a onClick="return mV(\'Eze\',47,16,18);">Eze 47:16, 18</a>, stretched from Dan in the north to Gilead in the south, including all that lay between the Jordan and the desert. It thus covered the districts now known as el-Jedur, el-Jaulan, and el-Chauran. It corresponded roughly with the jurisdiction of the modern Turkish governor of Hauran. The Auranites of later times answered more closely to the Hauran of today.<P>2. Modern Hauran:<P>The name Chauran probably means "hollow land." Between Jebel ed-Druze (see <a href="study/isbe/search.html?string=BASHAN">BASHAN (MOUNT OF)</a> on the east, and Jedua and Jaulan (see <a href="study/isbe/search.html?string=GOLAN; GAULONITIS">GOLAN</A>) on the west, runs a broad vale, from Jebel el \'Aswad in the north, to the Yarmuk in the southwest, and the open desert in the southeast. It is from 1,500 to 2,000 ft. above sea-level, and almost 50 miles in length, by 45 in breadth. Chauran aptly describes it. To the modern Chauran are reckoned 3 districts, clearly distinguished in local speech:<P>3. En-Nuqrah:<P>(1) En-Nuqrah, "the cavity." This district touches the desert in the southeast, the low range of ez Zumleh on the southwest, Jaulan on the west, el-Leja\' on the north and, Jebel ed-Druze on the east. The soil, composed of volcanic detritus, is extraordinarily rich. Here and there may be found a bank of vines; but the country is practically treeless: the characteristic product is wheat, and in its cultivation the village population is almost wholly occupied.<P>4. El-Leja\':<P>(2) El-Leja\', "the asylum." This is a rocky tract lying to the north of en-Nuqrah. It is entirely volcanic, and takes, roughly, the form of a triangle, with apex in the north at el Burak, and a base of almost 20 miles in the south. For the general characteristics of this district see <a href="study/isbe/search.html?string=TRACHONITIS">TRACHONITIS</a>. Its sharply marked border, where the rocky edges fall into the surrounding plain, have suggested to some the thought that here we have chebhel \'argobh, "the measured lot of Argob." See, however, <a href="study/isbe/search.html?string=ARGOB+(2)">ARGOB</A>. There is little land capable of cultivation, and the Arabs who occupy the greater part have an evil reputation. As a refuge for the hunted and for fugitives from justice it well deserves its name.<P>5. El-Jebel:<P>(3) El-Jebel, "the mountain." This is the great volcanic range which stands on the edge of the desert, protecting the fertile reaches of el-Chauran from encroachment by the sand, known at different times as Mons Asaldamus, Jebel Chauran, and Jebel ed-Druze. This last is the name it bears today in consequence of the settlement of Druzes here, after the massacre in Mt. Lebanon in 1860. Those free-spirited people have been a thorn in the side of the Turks ever since: and whether or not the recent operations against them (January, 1911) will result in their entire, subjugation, remains to be seen. The western slopes of the mountain are well cultivated, and very fruitful; vineyards abound; and there are large reaches of shady woodlands. Calkhad, marking the eastern boundary of the land of Israel, stands on the ridge of the mountain to the south Jebel el-Kuleib in which the range culminates, reaches a height of 5,730 ft. Jebel Chauran is named in the Mishna (Rosh ha-shanah, ii.4) as one of the heights from which fire-signals were flashed, announcing the advent of the new year. For its history see <a href="study/isbe/search.html?string=BASHAN">BASHAN</A>. The ruins which are so plentiful in the country date for the most part from the early Christian centuries; and probably nothing above ground is older than the Roman period. The substructions, however, and the subterranean dwellings found in different parts, e.g. at Der\'ah, may be very ancient. The latest mention of a Christian building is in an inscription found by the present writer at el-Kufr, which tells of the foundation of a church in 720 AD (PEFS, July, 1895, p. 275, Inscr number 150). A good account of Hauran and its cities is given in HGHL, XXIX, 611.``54';
|
||
isbe[4165]='Have`hav: "To have" is to own or possess; its various uses may be resolved into this, its proper meaning.<P>A few of the many changes in the Revised Version (British and American) are, for "a man that hath friends" (<a onClick="return mV(\'Pro\',18,24);">Pr 18:24</a>), "maketh many friends," margin (Hebrew) "a man of friends"; for "all that I have" (<a onClick="return mV(\'Luk\',15,31);">Lu 15:31</a>), "all that is mine"; for "we have peace with God" (<a onClick="return mV(\'Rom\',5,1);">Ro 5:1</a>) the English Revised Version has "let us have," margin "some authorities read we have," the American Standard Revised Version as the King James Version margin "many ancient authorities read let us have"; for "what great conflict I have" (<a onClick="return mV(\'Col\',2,1);">Col 2:1</a>), "how greatly I strive"; for "will have" (<a onClick="return mV(\'Mat\',9,13);">Mt 9:13</a>; <a onClick="return mV(\'Mat\',12,7);">12:7</a>), "desire"; <a onClick="return mV(\'Mat\',27,43);">Mt 27:43</a>, "desireth"; for "would have" (<a onClick="return mV(\'Mar\',6,19);">Mr 6:19</a>; <a onClick="return mV(\'Act\',10,10);">Ac 10:10</a>), "desired"; <a onClick="return mV(\'Act\',16,27);">Ac 16:27</a>, "was about"; <a onClick="return mV(\'Act\',19,30);">19:30</A>, "was minded to"; <a onClick="return mV(\'Act\',23,28);">23:28</A> "desiring"; <a onClick="return mV(\'Hbr\',12,17);">Heb 12:17</a>, "desired to"; for "ye have" (<a onClick="return mV(\'Hbr\',10,34);">Heb 10:34</a>), the English Revised Version has "ye yourselves have," margin "ye have your ownselves," the American Standard Revised Version "ye have for yourselves," margin "many ancient authorities read, ye have your own selves for a better possession" (compare <a onClick="return mV(\'Luk\',9,25);">Lu 9:25</a>; <a onClick="return mV(\'Luk\',21,19);">21:19</a>); "having heard" for "after that ye heard" (<a onClick="return mV(\'Eph\',1,13);">Eph 1:13</a>); "having suffered before," for "even after that we had suffered" (<a onClick="return mV(\'1Th\',2,2);">1Th 2:2</a>); "and thus, having," for "so after he had" (<a onClick="return mV(\'Hbr\',6,15);">Heb 6:15</a>).``185';
|
||
isbe[4166]='Haven`ha\'-v\'-n<P>(1) choph (<a onClick="return mV(\'Gen\',49,13);">Ge 49:13</a>, the Revised Version margin "beach"; <a onClick="return mV(\'Jdg\',5,17);">Jud 5:17</a>, the Revised Version margin "shore," the King James Version "seashore," the King James Version margin "port"); elsewhere "sea-shore" (<a onClick="return mV(\'Deu\',1,7);">De 1:7</a>; <a onClick="return mV(\'Jos\',9,1);">Jos 9:1</a>; <a onClick="return mV(\'Jer\',47,7);">Jer 47:7</a>) or "sea coast" (<a onClick="return mV(\'Eze\',25,16);">Eze 25:16</a>); from root chaphaph, "to wash" or "to lave"; compare Arabic chaffa, "to rub"; and chaffat, "border"; Chufuf, in Eastern Arabia;<P>(2) machoz (<a onClick="return mV(\'Psa\',107,30);">Ps 107:30</a>);<P>(3) limen (<a onClick="return mV(\'Act\',27,12);">Ac 27:12</a> bis); also Fair Havens, kaloi limenes (<a onClick="return mV(\'Act\',27,8);">Ac 27:8</a>):<P>While the Greek limen is "harbor," the Hebrew Choph is primarily "shore." There is no harbor worthy of the name on the shore of Palestine south of Chaifa. Indeed there is no good natural harbor on the whole coast of Syria and Palestine. The promontories of Carmel, Beirut and Tripolis afford shelter from the prevalent southwest wind, but offer no refuge from the fury of a northern gale. On rocky shores there are inlets which will protect sail boats at most times, but the ships of the ancients were beached in rough weather, and small craft are so treated at the present time. See <!--illustration under--> <a href="study/isbe/search.html?string=BITHYNIA">BITHYNIA</a>. <!--, p. 483.-->``37';
|
||
isbe[4167]='Havens, Fair`ha\'-v\'-nz.`<a href="./study/isbe/search.html?string=FAIR+HAVENS">FAIR HAVENS</a>`1';
|
||
isbe[4168]='Havilah`hav\'-i-la (chawilah; Heuila):<P>(1) Son of Cush (<a onClick="return mV(\'Gen\',10,7);">Ge 10:7</a>; <a onClick="return mV(\'1Ch\',1,9);">1Ch 1:9</a>).<P>(2) Son of Yoktan, descendant of Shem (<a onClick="return mV(\'Gen\',10,29);">Ge 10:29</a>; <a onClick="return mV(\'1Ch\',1,23);">1Ch 1:23</a>).<P>(3) Mentioned with Shur as one of the limits of the territory of the Ishmaelites (<a onClick="return mV(\'Gen\',25,18);">Ge 25:18</a>); compare the same limits of the land of the Amalekites (<a onClick="return mV(\'1Sa\',15,7);">1Sa 15:7</a>), where, however, the text is doubtful. It is described (<a onClick="return mV(\'Gen\',2,11,12);">Ge 2:11-12</a>) as bounded by the river Pishon and as being rich in gold, bdellium and "shoham-stone" (English Version of the Bible, "onyx"). The shoham-stone was perhaps the Assyrian samtu, probably the malachite or turquoise. The mention of a Cushite Havilah is explained by the fact that the Arabian tribes at an early time migrated to the coast of Africa. The context of <a onClick="return mV(\'Gen\',10,7);">Ge 10:7</a> thus favors situation on the Ethiopian shore, and the name is perhaps preserved in the kolpos Aualites and in the tribe Abalitai on the south side of the straits of Babel-Mandeb. Or possibly a trace of the name appears in the classical Aualis, now Zeila\' in Somaliland. But its occurrence among the Yoktanite Arabs (<a onClick="return mV(\'Gen\',10,29);">Ge 10:29</a>) suggests a location in Arabia. South Arabian inscriptions mention a district of Khaulan (Chaulan), and a place of this name is found both in Tihama and southeast of San\'a\'. Again Strabo\'s Chaulotaioi and Chuwaila in Bahrein point to a district on the Arabian shore of the Persian Gulf. No exact identification has yet been made.``63';
|
||
isbe[4169]='Havoc`hav\'-ok: "Devastation," "to make havoc of" is the translation of lumainomai, "to stain," "to disgrace"; in the New Testament "to injure," "destroy" (<a onClick="return mV(\'Act\',8,3);">Ac 8:3</a>, "As for Saul he made havoc of the church," the Revised Version (British and American) "laid waste"; 1Macc 7:7, "what havoc," the Revised Version (British and American) "all the havock," exolothreusis, "utter destruction").<P>The Revised Version has "made havoc of" (portheo) for "destroyed" (<a onClick="return mV(\'Act\',9,21);">Ac 9:21</a>; <a onClick="return mV(\'Gal\',1,23);">Ga 1:23</a>), for "wasted" (<a onClick="return mV(\'Gal\',1,13);">Ga 1:13</a>).``1';
|
||
isbe[4170]='Havvah`hav\'-a (chawwah): Hebrew spelling, rendered Eve, "mother of all living," <a onClick="return mV(\'Gen\',3,20);">Ge 3:20</a> the Revised Version margin.`<a href="./study/isbe/search.html?string=EVE">EVE</a>`1';
|
||
isbe[4171]='Havvoth-Jair`hav-oth-ja\'-ir (chawwoth ya\'ir "the encampments" or "tent villages of Jair"; the King James Version Havoth-Jair, ha-voth-ja\'ir): The word chawwoth occurs only in this combination (<a onClick="return mV(\'Num\',32,41);">Nu 32:41</a>; <a onClick="return mV(\'Deu\',3,14);">De 3:14</a>; <a onClick="return mV(\'Jdg\',10,4);">Jud 10:4</a>), and is a legacy from the nomadic stage of Hebrew life. Jair had thirty sons who possessed thirty "cities," and these are identified with Havvoth-jair in <a onClick="return mV(\'Jdg\',10,3);">Jud 10:3</a>ff. The district was in Gilead (<a onClick="return mV(\'Jdg\',10,5);">10:5</A>; <a onClick="return mV(\'Num\',32,41);">Nu 32:41</a>). In <a onClick="return mV(\'Deu\',3,13);">De 3:13</a>f; it is identified with Bashan and Argob; but in <a onClick="return mV(\'1Ki\',4,13);">1Ki 4:13</a>, "the towns of Jair" are said to be in Gilead; while to him also "pertained the region of Argob, which is in Bashan, threescore great cities with walls and brazen bars." There is evident confusion here. If we follow <a onClick="return mV(\'Jdg\',10,3);">Jud 10:3</a>ff, we may find a useful clue in <a onClick="return mV(\'Jdg\',10,5);">10:5</A>. Kamon is named as the burial place of Jair. This probably corresponds to Kamun taken by Antiochus III, on his march from Pella to Gephrun (Polyb. v.70, 12). Schumacher (Northern \'Ajlun, 137) found two places to the west of Irbid with the names Qamm and Qumeim (the latter a diminutive of the former) with ancient ruins. Qamm probably represents the Hebrew Qamon, so that Havvoth-jair should most likely be sought in this district, i.e. in North Gilead, between the Jordan Valley and Jebel ez-Zumleh.``54';
|
||
isbe[4172]='Hawk`hok (nets; hierax, and glaux; Latin Accipiter nisus): A bird of prey of the genus accipiter. Large hawks were numerous in Palestine. The largest were 2 ft. long, have flat heads, hooked beaks, strong talons and eyes appearing the keenest and most comprehensive of any bird. They can sail the length or breadth of the Holy Land many times a day. It is a fact worth knowing that mist and clouds interfere with the vision of birds and they hide, and hungry and silent wait for fair weather, so you will see them sailing and soaring on clear days only. These large hawks and the glede are of eagle-like nature, nesting on Carmel and on the hills of Galilee, in large trees and on mountain crags. They flock near Beersheba, and live in untold numbers in the wilderness of the Dead Sea. They build a crude nest of sticks and twigs and carry most of the food alive to their young. Of course they were among the birds of prey that swarm over the fresh offal from slaughter and sacrifice. No bird steers with its tail in flight in a more pronounced manner than the hawk. These large birds are all-the-year residents, for which reason no doubt the people distinguished them from smaller families that migrated. They knew the kite that Isaiah mentioned in predicting the fall of Edom. With them the smaller, brighter-colored kestrels, that flocked over the rocky shores of the Dead Sea and over the ruins of deserted cities, seemed to be closest in appearance to the birds we include in the general term "falcon." Their ate mice, insects and small birds, but not carrion. The abomination lists of <a onClick="return mV(\'Lev\',11,16);">Le 11:16</a> and <a onClick="return mV(\'Deu\',14,15);">De 14:15</a> each include hawks in a general term and specify several species as unfit for food. <a onClick="return mV(\'Job\',39,26);">Job 39:26</a> reads:<P class="in15">"Is it by thy wisdom that the hawk soareth,<br>And stretcheth her wings toward the south?"<P>Aside from calling attention to the miraculous flight, this might refer to migration, or to the wonderful soaring exhibitions of these birds.`<a href="./study/isbe/search.html?string=GLEDE">GLEDE</a>; <a href="./study/isbe/search.html?string=KITE">KITE</a>; <a href="./study/isbe/search.html?string=NIGHT+HAWK">NIGHT HAWK</a>; <a href="./study/isbe/search.html?string=FALCON">FALCON</a>`167';
|
||
isbe[4173]='Hay`ha.`<a href="./study/isbe/search.html?string=GRASS">GRASS</a>`1';
|
||
isbe[4174]='Hazael`ha-za\'-el, ha\'-za-el, haz\'-a-el (chaza\'-el and chazah\'-el; Hazael; Assyrian haza\'ilu):<P>1. In Biblical History:<P>Comes first into Biblical history as a high officer in the service of Ben-hadad II, king of Syria (<a onClick="return mV(\'2Ki\',8,7);">2Ki 8:7</a>ff; compare <a onClick="return mV(\'1Ki\',19,15);">1Ki 19:15</a>ff). He had been sent by his sick sovereign to inquire of the prophet Elisha, who was then in Damascus, whether he should recover of his sickness or not. He took with him a present "even of every good thing of Damascus, forty camels\' burden," and stood before the man of God with his master\'s question of life or death. To it Elisha made the oracular response, "Go, say unto him, Thou shalt surely recover; howbeit Yahweh hath showed me that he shall surely die." Elisha looked steadfastly at Hazael and wept, explaining to the incredulous officer that he was to be the perpetrator of horrible cruelties against the children of Israel: "Their strongholds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash in pieces their little ones, and rip up their women with child" (<a onClick="return mV(\'2Ki\',8,12);">2Ki 8:12</a>). Hazael protested against the very thought of such things, but Elisha assured him that Yahweh had shown him that he was to be king of Syria. No sooner had Hazael delivered to his master the answer of the man of God than the treacherous purpose took shape in his heart to hasten Ben-hadad\'s end, and "He took the coverlet, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead" (<a onClick="return mV(\'2Ki\',8,15);">2Ki 8:15</a>). The reign which opened under such sinister auspices proved long and successful, and brought the kingdom of Syria to the zenith of its power. Hazael soon found occasion to invade Israel. It was at Ramoth-gilead, which had already been the scene of a fierce conflict between Israel and Syria when Ahab met his death, that Hazael encountered Joram, the king of Israel, with whom his kinsman, Ahaziah, king of Judah, had joined forces to retain that important fortress which had been recovered from the Syrians (<a onClick="return mV(\'2Ki\',9,14,15);">2Ki 9:14-15</a>). The final issue of the battle is not recorded, but Joram received wounds which obliged him to return across the Jordan to Jezreel, leaving the forces of Israel in command of Jehu, whose anointing by Elisha\'s deputy at Ramoth-gilead, usurpation of the throne of Israel, slaughter of Joram, Ahaziah and Jezebel, and vengeance upon the whole house of Ahab are told in rapid and tragic succession by the sacred historian (<a onClick="return mV(\'2Ki\',9,\'1-\');">2Ki 9</a>; <a onClick="return mV(\'2Ki\',10,\'1-\');">10</a>).<P>Whatever was the issue of this attack upon Ramoth-gilead, it was not long before Hazael laid waste the whole country east of the Jordan<61>"all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the valley of the Arnon, even Gilead and Bashan" (<a onClick="return mV(\'2Ki\',10,33);">2Ki 10:33</a>; compare <a onClick="return mV(\'Amo\',1,3);">Am 1:3</a>). Nor did Judah escape the heavy hand of the Syrian oppressor. Marching southward through the plain of Esdraelon, and following a route along the maritime plain taken by many conquerors before and since, Hazael fought against Gath and took it, and then "set his face to go up to Jerus" (<a onClick="return mV(\'2Ki\',12,17);">2Ki 12:17</a>). As other kings of Judah had to do with other conquerors, Jehoash, who was now on the throne, bought off the invader with the gold and the treasures of temple and palace, and Hazael withdrew his forces from Jerusalem.<P>Israel, however, still suffered at the hands of Hazael and Ben-hadad, his son, and the sacred historian mentions that Hazael oppressed Israel all the days of Jehoahaz, the son of Jehu. So grievous was the oppression of the Syrians that Hazael "left not to Jehoahaz, of the people save fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria destroyed them, and made them like the dust in threshing" (<a onClick="return mV(\'2Ki\',13,\'1-7\');">2Ki 13:1-7</a>). Forty or fifty years later Amos, in the opening of his prophecy, recalled those Syrian campaigns against Israel when he predicted vengeance that was to come upon Damascus. "Thus saith Yahweh...I will send a fire into the house of Hazael, and it shall devour the palaces of Ben-hadad" (<a onClick="return mV(\'Amo\',1,3,4);">Am 1:3-4</a>).<P>2. In the Monuments:<P>Already, however, the power of Syria had passed its meridian and had begun to decline. Events of which there is no express record in the Biblical narrative were proceeding which, ere long, made it possible for the son of Jehoahaz, Joash or Jehoash, to retrieve the honor of Israel and recover the cities that had been lost (<a onClick="return mV(\'2Ki\',13,25);">2Ki 13:25</a>). For the full record of these events we must turn to the Assyrian annals preserved in the monuments. We do read in the sacred history that Yahweh gave Israel "a saviour, so that they went out from under the hand of the Syrians" (<a onClick="return mV(\'2Ki\',13,5);">2Ki 13:5</a>). The annals of the Assyrian kings give us clearly and distinctly the interpretation of this enigmatic saying. The relief that came to Israel was due to the crippling of the power of Syria by the aggression of Assyria upon the lands of the West. From the Black Obelisk in the British Museum, on which Shalmaneser II (860-825 BC) has inscribed the story of the campaign he carried on during his long reign, there are instructive notices of this period of Israelite history. In the 18th year of his reign (842 BC), Shalmaneser made war against Hazael. On the Obelisk the record is short, but a longer account is given on one of the pavement slabs from Nimroud, the ancient Kalab. It is as follows: "In the 18th year of my reign for the 16th time I crossed the Euphrates. Hazael of Damascus trusted to the strength of his armies and mustered his troops in full force. Senir (Hermon), a mountain summit which is in front of Lebanon, he made his stronghold. I fought with him; his defeat I accomplished; 600 of his soldiers with weapons I laid low; 1,121 of his chariots, 470 of his horses, with his camp I took from him. To save his life, he retreated; I pursued him; in Damascus, his royal city, I shut him up. His plantations I cut down. As far as the mountains of the Hauran I marched. Cities without number I wrecked, razed, and burnt with fire. Their spoil beyond count I carried away. As far as the mountains of Baal-Rosh, which is a headland of the sea (at the mouth of the Nahr el-Kelb, Dog River), I marched; my royal likeness I there set up. At that time I received the tribute of the Syrians and Sidonians and of Yahua (Jehu) the son of Khumri (Omri)" (Ball, Light from the East, 166; Schrader, COT, 200f). From this inscription we gather that Shalmaneser did not succeed in the capture of Damascus. But it still remained an object of ambition to Assyria, and Ramman-nirari III, the grandson of Shalmaneser, succeeded in capturing it, and reduced it to subjection. It was this monarch who was "the saviour" whom God raised up to deliver Israel from the hand of Syria. Then it became possible for Israel under Jehoash to recover the cities he had lost, but by this time Hazael had died and Ben-hadad, his son, Ben-hadad III, called Mari on the monuments, had become king in his stead (<a onClick="return mV(\'2Ki\',13,24,25);">2Ki 13:24-25</a>).<P>LITERATURE.<P>Schrader, COT, 197-208; McCurdy, HPM, I, 282ff.``128';
|
||
isbe[4175]='Hazaiah`ha-za\'-ya (chazayah, "Jah sees"): Among the inhabitants of Jerusalem mentioned in the list of Judahites in <a onClick="return mV(\'Neh\',11,5);">Ne 11:5</a>.``1';
|
||
isbe[4176]='Hazar`ha\'-zar (chatsar, construct of chatser, "an enclosure," "settlement," or "village"): Is frequently the first element in Hebrew place-names.<P>1. Hazar-addar:<P>Hazar-addar (Hebrew chatsar \'addar), a place on the southern boundary of Judah (<a onClick="return mV(\'Num\',34,4);">Nu 34:4</a>), is probably identical with Hazron (<a onClick="return mV(\'Jos\',15,3);">Jos 15:3</a>), which, in this case, however, is separated from Addar (the King James Version "Adar"). It seems to have lain somewhere to the southwest of Kadesh-barnea.<P>2. Hazar-enan:<P>Hazar-enan (Hebrew chatsar \'enan, "village of springs": enan is Aramaic; Once (<a onClick="return mV(\'Eze\',47,17);">Eze 47:17</a>) it is called Enon), a place, unidentified, at the junction of the northern and eastern frontiers of the land promised to Israel (<a onClick="return mV(\'Num\',34,9);">Nu 34:9</a>f; compare <a onClick="return mV(\'Eze\',47,17);">Eze 47:17</a>; <a onClick="return mV(\'Eze\',48,1);">48:1</a>). To identify it with the sources of the Orontes seems to leave too great a gap between this and the places named to the south. Buhl (GAP, 66f) would draw the northern boundary from Nahr el-Qasimiyeh to the foot of Hermon, and would locate Hazar-enan at Banias. The springs there lend fitness to the name; a condition absent from el-Chadr, farther east, suggested by von Kesteren. But there is no certainty.<P>3. Hazar-gaddah:<P>Hazar-gaddah (Hebrew hatsar-gaddah), a place in the territory of Judah "toward the border of Edom in the south" (<a onClick="return mV(\'Jos\',15,21,27);">Jos 15:21, 27</a>). Eusebius, Onomasticon (s.v. "Gadda") places it in the uttermost parts of the Daroma, overlooking the Dead Sea. This might point to the site of Masada, or to the remarkable ruins of Umm Bajjaq farther south (GAP, 185).<P>4. Hazar-hatticon:<P>Hazar-hatticon (the Revised Version (British and American) <a href="study/isbe/search.html?string=HAZER">HAZER-HATTICON</A>; Hebrew chatser ha-tikhon, "the middle village"), a place named on the ideal border of Israel (<a onClick="return mV(\'Eze\',47,16);">Eze 47:16</a>). The context shows that it is identical with Hazar-enan, for which this is apparently another name. Possibly, however, it is due to a scribal error.<p>5. Hazarmaveth:<P>Hazarmaveth (Hebrew chatsarmaweth), the name of a son of Joktan attached to a clan or district in Southern Arabia (<a onClick="return mV(\'Gen\',10,26);">Ge 10:26</a>; <a onClick="return mV(\'1Ch\',1,20);">1Ch 1:20</a>). It is represented by the modern Chadramaut, a broad and fruitful valley running nearly parallel with the coast for about 100 miles, north of el-Yemen. The ruins and inscriptions found by Glaser show that it was once the home of a great civilization, the capital being Sabata (<a onClick="return mV(\'Gen\',10,7);">Ge 10:7</a>) (Glaser, Skizze, II,20,423ff).<P>6. Hazar-shual:<P>Hazar-Shual (Hebrew chatsar shu\'al), a place in the south of Judah (<a onClick="return mV(\'Jos\',15,28);">Jos 15:28</a>) assigned to Simeon (<a onClick="return mV(\'Jos\',19,3);">Jos 19:3</a>; <a onClick="return mV(\'1Ch\',4,28);">1Ch 4:28</a>). It was reoccupied after the exile (<a onClick="return mV(\'Neh\',11,27);">Ne 11:27</a>). Sa\'weh on a hill east of Beersheba has been suggested; but there is no certainty.<P>7. Hazar-susah:<P>Hazar-susah (Hebrew chatsar cucah, <a onClick="return mV(\'Jos\',19,5);">Jos 19:5</a>), Hazar-susim (Hebrew chatsar cucim, <a onClick="return mV(\'1Ch\',4,31);">1Ch 4:31</a>). As it stands, the name means "station of a mare" or "of horses," and it occurs along with Beth-marcaboth, "place of chariots," which might suggest depots for trade in chariots and horses. The sites have not been identified.``54';
|
||
isbe[4177]='Hazazon-Tamar`haz\'-a-zan-ta\'-mar (chatsatson tamar; the King James Version Hazezon Tamar): "Hazazon of the palm trees," mentioned (<a onClick="return mV(\'Gen\',14,7);">Ge 14:7</a>) as a place of the Amorites, conquered, together with En-mishpat and the country of the Amalekites, by Chedorlaomer; in <a onClick="return mV(\'2Ch\',20,2);">2Ch 20:2</a> it is identified with EN-GEDI (which see); and if so, it must have been its older name. If this identification be accepted, then Hazazon may survive in the name Wady Husasah, northwest of \'Ain Jidy. Another suggestion, which certainly meets the needs of the narrative better, is that Hazazon-tamar is the Thamara of Eusebius, Onomasticon (85 3; 210 86), the Thamaro, of Ptol. xvi.3. The ruin Kurnub, 20 miles west-southwest of the south end of the Dead Sea<65>on the road from Hebron to Elath<74>is supposed to mark this site.``117';
|
||
isbe[4178]='Hazel`ha\'-z\'-l (<a onClick="return mV(\'Gen\',30,37);">Ge 30:37</a> the King James Version).`<a href="./study/isbe/search.html?string=ALMOND">ALMOND</a>`1';
|
||
isbe[4179]='Hazelelponi`haz-el-el-po\'-ni.`<a href="./study/isbe/search.html?string=HAZZELELPONI">HAZZELELPONI</a>`1';
|
||
isbe[4180]='Hazer-Hatticon; Hazarhatticon`ha\'-zer-hat\'-i-kon.`<a href="./study/isbe/search.html?string=HAZAR">HAZAR</a>`1';
|
||
isbe[4181]='Hazerim`ha-ze\'-rim, haz\'-er-im (chatserim): Is rendered in the King James Version (<a onClick="return mV(\'Deu\',2,23);">De 2:23</a>) as the name of a place in the southwest of Palestine, in which dwelt the Avvim, ancient inhabitants of the land. The word means "villages," and ought to be translated as in the Revised Version (British and American). The sentence means that the Avvim dwelt in villages<65>not in fortified towns<6E>before the coming of the Caphtorim, the Philistines, who destroyed them.``1';
|
||
isbe[4182]='Hazeroth`ha-ze\'-roth, haz\'-er-oth (chatseroth, "enclosures"): A camp of the Israelites, the 3rd from Sinai (<a onClick="return mV(\'Num\',11,35);">Nu 11:35</a>; <a onClick="return mV(\'Num\',12,16);">12:16</a>; <a onClick="return mV(\'Num\',33,17);">33:17</a>; <a onClick="return mV(\'Deu\',1,1);">De 1:1</a>). It is identified with \'Ain Chadrah ("spring of the enclosure"), 30 miles northeast of Jebel Musa, on the way to the \'Arabah.`<a href="./study/isbe/search.html?string=WANDERINGS+OF+ISRAEL">WANDERINGS OF ISRAEL</a>`1';
|
||
isbe[4183]='Hazezon-Tamar`haz\'-e-zon-ta\'-mar chatsatson tamar, <a onClick="return mV(\'Gen\',14,7);">Ge 14:7</a> the King James Version; chatstson tamar, <a onClick="return mV(\'2Ch\',20,2);">2Ch 20:2</a>).`<a href="./study/isbe/search.html?string=HAZAZON-TAMAR">HAZAZON-TAMAR</a>`1';
|
||
isbe[4184]='Haziel`ha\'-zi-el (chazi\'el, "God sees"): A Levite of the sons of Shimei, of David\'s time (<a onClick="return mV(\'1Ch\',23,9);">1Ch 23:9</a>).``1';
|
||
isbe[4185]='Hazo`ha\'-zo (chazo, fifth son of Nahor (<a onClick="return mV(\'Gen\',22,22);">Ge 22:22</a>)): Possibly the eponym of a Nahorite family or clan.``1';
|
||
isbe[4186]='Hazor`ha\'-zor (chatsor; Nasor; Codex Sinaiticus, Asor, 1Macc 11:67):<P>(1) The royal city of Jabin (<a onClick="return mV(\'Jos\',11,1);">Jos 11:1</a>), which, before the Israelite conquest, seems to have been the seat of a wide authority (<a onClick="return mV(\'Jos\',11,11);">Jos 11:11</a>). It was taken by Joshua, who exterminated the inhabitants, and it was the only city in that region which he destroyed by fire (<a onClick="return mV(\'Jos\',11,\'11-13\');">11:11-13</A>). At a later time the Jabin Dynasty appears to have recovered power and restored the city (<a onClick="return mV(\'Jdg\',4,2);">Jud 4:2</a>). The heavy defeat of their army at the hands of Deborah and Barak led to their final downfall (<a onClick="return mV(\'Jdg\',4,23);">Jud 4:23</a>). It was in the territory allotted to Naphtali (<a onClick="return mV(\'Jos\',19,36);">Jos 19:36</a>). Hazor was one of the cities for the fortification of which Solomon raised a levy (<a onClick="return mV(\'1Ki\',9,15);">1Ki 9:15</a>). Along with other cities in Galilee, it was taken by Tiglathpileser III (<a onClick="return mV(\'2Ki\',15,29);">2Ki 15:29</a>). In the plain of Hazor, Jonathan the Maccabee gained a great victory over Demetrius (1Macc 11:67ff). In Tobit 12 it is called "Asher" Septuagint Aser), and Kedesh is said to be "above" it. Josephus (Ant., V, v, 1) says that Hazor was situated over the lake, Semechonitis, which he evidently identifies with the Waters of Merom (<a onClick="return mV(\'Jos\',11,13);">Jos 11:13</a>). It must clearly be sought on the heights west of el-Chuleh. Several identifications have been suggested, but no certain conclusion can be reached. Some (Wilson and Guerin) favor Tell Harreh to the southeast of Qedes, where there are extensive ruins. Robinson thought of Tell Khureibeh, 2 1/2 miles south of Qedes, where, however, there are no ruins. We may take it as certain that the ancient name of Hazor is preserved in Merj el-Chadireh, southwest of Qedes, and north of Wady \'Uba, and in Jebel Chadireh, east of the Merj, although it has evidently drifted from the original site, as names have so often done in Palestine. Conder suggests a possible identification with Chazzur, farther south, "at the foot of the chain of Upper Galilee...in position more appropriate to the use of the chariots that belonged to the king of Hazor" (HDB, under the word).<P>(2) A town, unidentified, in the south of Judah (<a onClick="return mV(\'Jos\',15,23);">Jos 15:23</a>).<P>(3) A town in the south of Judah (<a onClick="return mV(\'Jos\',15,25);">Jos 15:25</a>).<P>(4) A town in Benjamin (<a onClick="return mV(\'Neh\',11,33);">Ne 11:33</a>) now represented by Khirbet Chazzar, not far to the east of Neby Samwil.<P>(5) An unidentified place in Arabia, smitten by Nebuchadnezzar (<a onClick="return mV(\'Jer\',49,28,33);">Jer 49:28, 33</a>).`<a href="./study/isbe/search.html?string=KERIOTH-HEZRON">KERIOTH-HEZRON</a>`54';
|
||
isbe[4187]='Hazor-Hadattah`ha\'-zor-ha-dat\'-a (Aramaic chatsor chadhattah, "New Hazor"): "An Aramaic adjective, however, in this region is so strange that the reading must be questioned" (Di). One of the "uttermost cities...of Judah toward the border of Edom" (<a onClick="return mV(\'Jos\',15,25);">Jos 15:25</a>). Eusebius and Jerome describe a "New Hazor" to the east of Ascalon, but this is too far north.``1';
|
||
isbe[4188]='Hazzelelponi`haz-e-lel-po\'-ni (hatstselelponi): A feminine name occurring in the list of the genealogy of Judah (<a onClick="return mV(\'1Ch\',4,3);">1Ch 4:3</a>); probably representing a clan.``1';
|
||
isbe[4189]='He`ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the no. 5</a>. For name, etc.,`<a href="./study/isbe/search.html?string=ALPHABET">ALPHABET</a>`1';
|
||
isbe[4190]='Head`hed (ro\'-sh, Aramaic re\'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (<a onClick="return mV(\'1Ch\',10,10);">1Ch 10:10</a>), whence Golgotha (<a onClick="return mV(\'Mat\',27,33);">Mt 27:33</a>; <a onClick="return mV(\'Mar\',15,22);">Mr 15:22</a>; <a onClick="return mV(\'Jhn\',19,17);">Joh 19:17</a>); mera\'ashah, literally, "head-rest," "pillow," "bolster" (<a onClick="return mV(\'1Ki\',19,6);">1Ki 19:6</a>); qodhqodh, literally, crown of the head (<a onClick="return mV(\'Deu\',28,35);">De 28:35</a>; <a onClick="return mV(\'Deu\',33,16,20);">33:16, 20</a>; <a onClick="return mV(\'2Sa\',14,25);">2Sa 14:25</a>; <a onClick="return mV(\'Isa\',3,17);">Isa 3:17</a>; <a onClick="return mV(\'Jer\',48,45);">Jer 48:45</a>); barzel, "the head of an axe" (<a onClick="return mV(\'Deu\',19,5);">De 19:5</a>, the Revised Version margin "iron"; <a onClick="return mV(\'2Ki\',6,5);">2Ki 6:5</a>); lehabhah, lahebheth, "the head of a spear" (<a onClick="return mV(\'1Sa\',17,7);">1Sa 17:7</a>); kephale): The first-mentioned Hebrew word and its Aramaic form are found frequently in their literal as well as metaphorical sense. We may distinguish the following meanings:<P>1. Used of Men:<P>By a slight extension of meaning, "head" occasionally stands for the person itself. This is the case in all passages where evil is said to return or to be requited upon the head of a person (see below).<P>2. Used of Animals:<P>The word is also used in connection with the serpent\'s head (<a onClick="return mV(\'Gen\',3,15);">Ge 3:15</a>), the head of the sacrificial ram, bullock and goat (<a onClick="return mV(\'Exd\',29,10,15,19);">Ex 29:10, 15, 19</a>; <a onClick="return mV(\'Lev\',4,4,24);">Le 4:4, 24</a>), the head of leviathan (<a onClick="return mV(\'Job\',41,7);">Job 41:7, (Hebrew 40:31)</a>).<P>3. The Head-Piece:<P>It is used also as representing the top or summit of a thing, as the capital of column or pillar (<a onClick="return mV(\'Exd\',36,38);">Ex 36:38</a>; <a onClick="return mV(\'Exd\',38,28);">38:28</a>; <a onClick="return mV(\'2Ch\',3,15);">2Ch 3:15</a>); of mountains (<a onClick="return mV(\'Exd\',19,20);">Ex 19:20</a>; <a onClick="return mV(\'Num\',21,20);">Nu 21:20</a>; <a onClick="return mV(\'Jdg\',9,7);">Jud 9:7</a>; <a onClick="return mV(\'Amo\',1,2);">Am 1:2</a>; <a onClick="return mV(\'Amo\',9,3);">9:3</a>); of a scepter (<a onClick="return mV(\'Est\',5,2);">Es 5:2</a>); of a ladder (<a onClick="return mV(\'Gen\',28,12);">Ge 28:12</a>); of a tower (<a onClick="return mV(\'Gen\',11,4);">Ge 11:4</a>).<P>4. Beginning, Source, Origin:<P>As a fourth meaning the word occurs (<a onClick="return mV(\'Pro\',8,23);">Pr 8:23</a>; <a onClick="return mV(\'Ecc\',3,11);">Ec 3:11</a>; <a onClick="return mV(\'Isa\',41,4);">Isa 41:4</a>) in the sense of beginning of months (<a onClick="return mV(\'Exd\',12,2);">Ex 12:2</a>), of rivers (<a onClick="return mV(\'Gen\',2,10);">Ge 2:10</a>), of streets or roads (<a onClick="return mV(\'Isa\',51,20);">Isa 51:20</a>; <a onClick="return mV(\'Eze\',16,25);">Eze 16:25</a>; <a onClick="return mV(\'Eze\',21,21);">21:21</a>).<P>As a leader, prince, chief, chieftain, captain (or as an adjective, with the meaning of foremost, uppermost), originally: "he that stands at the head"; compare "God is with us at our head" (<a onClick="return mV(\'2Ch\',13,12);">2Ch 13:12</a>); "Knowest thou that Yahweh will take away thy master from thy head?" (<a onClick="return mV(\'2Ki\',2,3);">2Ki 2:3</a>); "head-stone" the Revised Version (British and American) "top stone," i.e. the upper-most stone (<a onClick="return mV(\'Zec\',4,7);">Zec 4:7</a>).<P>5. Leader, Prince:<P>Israel is called the head of nations (<a onClick="return mV(\'Deu\',28,13);">De 28:13</a>); "The head (capital) of Syria is Damascus, and the head (prince) of Damascus is Rezin" (<a onClick="return mV(\'Isa\',7,8);">Isa 7:8</a>); "heads of their fathers\' houses," i.e. elders of the clans (<a onClick="return mV(\'Exd\',6,14);">Ex 6:14</a>); compare "heads of tribes" (<a onClick="return mV(\'Deu\',1,15);">De 1:15</a>), also "captain," literally, head (<a onClick="return mV(\'Num\',14,4);">Nu 14:4</a>; <a onClick="return mV(\'Deu\',1,15);">De 1:15</a>; <a onClick="return mV(\'1Ch\',11,42);">1Ch 11:42</a>; <a onClick="return mV(\'Neh\',9,17);">Ne 9:17</a>). The phrase "head and tail" (<a onClick="return mV(\'Isa\',9,14);">Isa 9:14</a>; <a onClick="return mV(\'Isa\',19,15);">19:15</a>) is explained by the rabbis as meaning the nobles and the commons among the people; compare "palm-branch and rush" (<a onClick="return mV(\'Isa\',9,14);">Isa 9:14</a>), "hair of the feet...and beard" (<a onClick="return mV(\'Isa\',7,20);">Isa 7:20</a>), but compare also <a onClick="return mV(\'Isa\',9,15);">Isa 9:15</a>. In the New Testament we find the remarkable statement of Christ being "the head of the church" (<a onClick="return mV(\'Eph\',1,22);">Eph 1:22</a>; <a onClick="return mV(\'Eph\',5,23);">5:23</a>), "head of every man" (<a onClick="return mV(\'1Cr\',11,3);">1Co 11:3</a>), "head of all principality and power" (<a onClick="return mV(\'Col\',2,10);">Col 2:10</a>), "head of the body, the church" (<a onClick="return mV(\'Col\',1,18);">Col 1:18</a>; compare <a onClick="return mV(\'Eph\',4,15);">Eph 4:15</a>). The context of <a onClick="return mV(\'1Cr\',11,3);">1Co 11:3</a> is very instructive to a true understanding of this expression: "I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God" (compare <a onClick="return mV(\'Eph\',5,23);">Eph 5:23</a>). Here, clearly, reference is had to the lordship of Christ over His church, not to the oneness of Christ and His church, while in <a onClick="return mV(\'Eph\',4,16);">Eph 4:16</a> the dependence of the church upon Christ is spoken of. These passages should not therefore be pressed to include the idea of Christ being the intellectual center, the brain of His people, from whence the members are passively governed, for to the Jewish mind the heart was the seat of the intellect, not the head.<P>See <a href="study/isbe/search.html?string=HEART">HEART</a>.<P>6. Various Uses:<P>As the head is the most essential part of physical man, calamity and blessing are said to come upon the head of a person (<a onClick="return mV(\'Gen\',49,26);">Ge 49:26</a>; <a onClick="return mV(\'Deu\',33,16);">De 33:16</a>; <a onClick="return mV(\'Jdg\',9,57);">Jud 9:57</a>; <a onClick="return mV(\'1Sa\',25,39);">1Sa 25:39</a>; <a onClick="return mV(\'2Ch\',6,23);">2Ch 6:23</a>; <a onClick="return mV(\'Eze\',9,10);">Eze 9:10</a>; <a onClick="return mV(\'Eze\',11,21);">11:21</a>; <a onClick="return mV(\'Eze\',16,43);">16:43</a>; <a onClick="return mV(\'Eze\',22,31);">22:31</a>). For this reason hands are placed upon the head of a person on which blessings are being invoked (<a onClick="return mV(\'Gen\',48,14,17,18);">Ge 48:14, 17-18</a>; <a onClick="return mV(\'Mat\',19,15);">Mt 19:15</a>) and upon the sacrificial animal upon which sins are laid (<a onClick="return mV(\'Exd\',29,15);">Ex 29:15</a>; <a onClick="return mV(\'Lev\',1,4);">Le 1:4</a>; <a onClick="return mV(\'Lev\',4,29,33);">4:29, 33</a>). Responsibility for a deed is also said to rest on the head of the doer (<a onClick="return mV(\'2Sa\',1,16);">2Sa 1:16</a>; <a onClick="return mV(\'2Sa\',3,29);">3:29</a>; <a onClick="return mV(\'1Ki\',8,32);">1Ki 8:32</a>; <a onClick="return mV(\'Psa\',7,16);">Ps 7:16</a>; <a onClick="return mV(\'Act\',18,6);">Ac 18:6</a>). The Bible teaches us to return good for evil (<a onClick="return mV(\'Mat\',5,44);">Mt 5:44</a>), or in the very idiomatic Hebrew style, to "heap coals of fire upon (the) head" of the adversary (<a onClick="return mV(\'Pro\',25,22);">Pr 25:22</a>; <a onClick="return mV(\'Rom\',12,20);">Ro 12:20</a>). This phrase is dark as to its origin, but quite clear as to its meaning and application (compare <a onClick="return mV(\'Rom\',12,17,19,21);">Ro 12:17, 19, 21</a>). The Jew was inclined to swear by his head (<a onClick="return mV(\'Mat\',5,36);">Mt 5:36</a>), as the modern Oriental swears by his beard. The head is said to be under a vow (<a onClick="return mV(\'Num\',6,18,19);">Nu 6:18-19</a>; <a onClick="return mV(\'Act\',18,18);">Ac 18:18</a>; <a onClick="return mV(\'Act\',21,23);">21:23</a>), because the Nazirite vow could readily be recognized by the head.<P>There are numerous idiomatic expressions connected with the head, of which we enumerate the following: "the hoary head" designates old age (see <a href="study/isbe/search.html?string=HAIR">HAIR</A>); "to round the corners of the head," etc. (<a onClick="return mV(\'Lev\',19,27);">Le 19:27</a>; compare also <a onClick="return mV(\'Deu\',14,1);">De 14:1</a>; <a onClick="return mV(\'Amo\',8,10);">Am 8:10</a>), probably refers to the shaving of the side locks or the whole scalp among heathen nations, which was often done in idolatrous shrines or in token of initiation into the service of an idol. It was therefore forbidden to Israel, and its rigid observance gave rise to the peculiar Jewish custom of wearing long side locks (see <a href="study/isbe/search.html?string=HAIR">HAIR</a>). "Anointing the head" (<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>) was a sign of joy and hospitality, while the "covering of the head" (<a onClick="return mV(\'2Sa\',15,30);">2Sa 15:30</a>; <a onClick="return mV(\'Est\',6,12);">Es 6:12</a>; <a onClick="return mV(\'Jer\',14,3);">Jer 14:3</a>), "putting the hand upon the head" (<a onClick="return mV(\'2Sa\',13,19);">2Sa 13:19</a>) and putting earth, dust or ashes upon it (<a onClick="return mV(\'Jos\',7,6);">Jos 7:6</a>; <a onClick="return mV(\'1Sa\',4,12);">1Sa 4:12</a>; <a onClick="return mV(\'2Sa\',12,\'1-\');">2Sa 12</a>; <a onClick="return mV(\'2Sa\',13,19);">13:19</a>; <a onClick="return mV(\'Lam\',2,10);">La 2:10</a>; compare <a onClick="return mV(\'Amo\',2,7);">Am 2:7</a>) were expressive of sadness, grief, deep shame and mourning. In <a onClick="return mV(\'Est\',7,8);">Es 7:8</a> Haman\'s face is covered as a condemned criminal, or as one who has been utterly put to shame, and who has nothing more to say for his life.<P>In this connection the Pauline injunction as to the veiling of women in the public gatherings of the Christians (<a onClick="return mV(\'1Cr\',11,5);">1Co 11:5</a>), while men were instructed to appear bareheaded, must be mentioned. This is diametrically opposed to the Jewish custom, according to which men wore the head covered by the Tallith or prayer shawl, while women were considered sufficiently covered by their long hair (<a onClick="return mV(\'1Cr\',11,15);">1Co 11:15</a>). The apostle here simply commends a Greek custom for the congregation residing among Greek populations; in other words, he recommends obedience to local standards of decency and good order.<P>"To bruise the head" (<a onClick="return mV(\'Gen\',3,15);">Ge 3:15</a>) means to injure gravely; "to smite through the head" (<a onClick="return mV(\'Psa\',68,21);">Ps 68:21</a>) is synonymous with complete destruction. "To shake or wag the head" (<a onClick="return mV(\'Psa\',22,7);">Ps 22:7</a>; <a onClick="return mV(\'Psa\',44,14);">44:14</a>; <a onClick="return mV(\'Psa\',64,8);">64:8</a>; <a onClick="return mV(\'Jer\',18,16);">Jer 18:16</a>; <a onClick="return mV(\'Jer\',48,27);">48:27</a>; <a onClick="return mV(\'Lam\',2,15);">La 2:15</a>; <a onClick="return mV(\'Mat\',27,39);">Mt 27:39</a>; <a onClick="return mV(\'Mar\',15,29);">Mr 15:29</a>) conveys the meaning of open derision and contempt. "To bow down the head" (<a onClick="return mV(\'Isa\',58,5);">Isa 58:5</a>) indicates humility, sadness and mourning, but it may also be a mere pretense for piety. (Sirach 19:26).``106';
|
||
isbe[4191]='Headband`hed\'-band.`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>`1';
|
||
isbe[4192]='Headdress`hed\'dres.`<a href="./study/isbe/search.html?string=DRESS">DRESS</a>`1';
|
||
isbe[4193]='Headstone`hed\'-ston.`<a href="./study/isbe/search.html?string=CORNER-STONE">CORNER-STONE</a>`1';
|
||
isbe[4194]='Headstrong`hed\'-strong.`<a href="./study/isbe/search.html?string=HEADY">HEADY</a>`1';
|
||
isbe[4195]='Headtire`hed\'-tir.`<a href="./study/isbe/search.html?string=BONNET">BONNET</a>; <a href="./study/isbe/search.html?string=DRESS">DRESS</a>`1';
|
||
isbe[4196]='Heady`hed\'i: The translation in the King James Version of propetes, "falling forward," trop. "prone," "ready to do anything," "precipitate," "headlong" (<a onClick="return mV(\'2Ti\',3,4);">2Ti 3:4</a>, "heady, high-minded," etc., the Revised Version (British and American) "headstrong"; in <a onClick="return mV(\'Act\',19,36);">Ac 19:36</a>, the only other place in the New Testament where propetes occurs, the King James Version has "rashly," the Revised Version (British and American) "rash"). "Headstrong signifies strong in the head or the mind, and heady, full of one\'s own head" (Crabb, English Synonyms). "Heady confidence promises victory without contest" (Johnson).``1';
|
||
isbe[4197]='Heal`hel (rapha\'; therapeuo, iaomai, diasozo): The English word is connected with the Anglo-Saxon hoelan, and is used in several senses:<P>(1) Lit., in its meaning of making whole or well, as in <a onClick="return mV(\'Ecc\',3,3);">Ec 3:3</a>. In this way it occurs in prayers for restoration to health (<a onClick="return mV(\'Num\',12,13);">Nu 12:13</a>; <a onClick="return mV(\'Psa\',6,2);">Ps 6:2</a>; <a onClick="return mV(\'Jer\',17,14);">Jer 17:14</a>); and also in declarations as to God\'s power to restore to health (<a onClick="return mV(\'Deu\',32,39);">De 32:39</a>; <a onClick="return mV(\'2Ki\',20,\'5-8\');">2Ki 20:5-8</a>).<P>(2) Metaphorically it is applied to the restoration of the soul to spiritual health and to the repair of the injuries caused by sin (<a onClick="return mV(\'Psa\',41,4);">Ps 41:4</a>; <a onClick="return mV(\'Jer\',30,17);">Jer 30:17</a>).<P>(3) The restoration and deliverance of the afflicted land is expressed by it in <a onClick="return mV(\'2Ch\',7,14);">2Ch 7:14</a>; <a onClick="return mV(\'Isa\',19,22);">Isa 19:22</a>.<P>(4) It is applied to the forgiveness of sin (<a onClick="return mV(\'Jer\',3,22);">Jer 3:22</a>).<P>In the New Testament, therapeuo is used 10 times in describing our Lord\'s miracles, and is translated "heal." Iaomai is used to express spiritual healing (<a onClick="return mV(\'Mat\',13,15);">Mt 13:15</a>; <a onClick="return mV(\'Luk\',5,17);">Lu 5:17</a>; <a onClick="return mV(\'Jhn\',12,40);">Joh 12:40</a>), and also of curing bodily disease (<a onClick="return mV(\'Jhn\',4,47);">Joh 4:47</a>). Diasozo, meaning "to heal thoroughly," is used in <a onClick="return mV(\'Luk\',7,3);">Lu 7:3</a> the King James Version where the Revised Version (British and American) renders it "save." The act of healing is called iasis twice, in <a onClick="return mV(\'Act\',4,22,30);">Ac 4:22, 30</a>; sozo, to save or deliver, is translated "made whole" by the Revised Version (British and American) in <a onClick="return mV(\'Mar\',5,23);">Mr 5:23</a>; <a onClick="return mV(\'Luk\',8,36);">Lu 8:36</a>; <a onClick="return mV(\'Act\',14,9);">Ac 14:9</a>, but is "healed" in the King James Version. Conversely "made whole" the King James Version in <a onClick="return mV(\'Mat\',15,28);">Mt 15:28</a> is replaced by "healed" in the Revised Version (British and American).<P>Healed is used 33 times in the Old Testament as the rendering of the same Hebrew word, and in the same variety of senses. It is also used of purification for an offense or breach of the ceremonial law (<a onClick="return mV(\'2Ch\',30,20);">2Ch 30:20</a>); and to express the purification of water which had caused disease (<a onClick="return mV(\'2Ki\',2,21,22);">2Ki 2:21-22</a>). Figuratively, the expression "healed slightly" (the English Revised Version "lightly") is used to describe the futile efforts of the false prophets and priests to remedy the backsliding of Israel (<a onClick="return mV(\'Jer\',6,14);">Jer 6:14</a>; <a onClick="return mV(\'Jer\',8,11);">8:11</a>); here the word for "slightly" is the contemptuous term, qalal, which means despicably or insignificantly. In <a onClick="return mV(\'Eze\',30,21);">Eze 30:21</a>, the word "healed" is the rendering of the feminine passive participle, rephu\'ah and is better translated in the Revised Version (British and American) "apply healing medicines." In the New Testament "healed" usually occurs in connection with the miracles of our Lord and the apostles. Here it is worthy of note that Luke more frequently uses the verb iaomai than therapeuo, in the proportion of 17 to 4, while in Matthew and Mark the proportion <span class="noTag">is</span> 4 to 8.<P>Healer (chabhash) occurs once in <a onClick="return mV(\'Isa\',3,7);">Isa 3:7</a>; the word literally means a "wrapper up" or "bandager."``107';
|
||
isbe[4198]='Healing`hel\'-ing (marpe\', te\'alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe\', which literally means "a cure," is used in <a onClick="return mV(\'Jer\',14,19);">Jer 14:19</a> twice, and in <a onClick="return mV(\'Mal\',4,2);">Mal 4:2</a>; te\'alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in <a onClick="return mV(\'Jer\',30,13);">Jer 30:13</a>; kehah occurs only in <a onClick="return mV(\'Nah\',3,19);">Na 3:19</a> the King James Version and is translated "assuagings" in the Revised Version (British and American).<P>In the New Testament 5 times the verb is therapeuo; once (<a onClick="return mV(\'Act\',10,38);">Ac 10:38</a>) iaomai; in the other passages it is either iama, as in <a onClick="return mV(\'1Cr\',12,\'9-30\');">1Co 12:9-30</a>, or iasis, as in <a onClick="return mV(\'Act\',4,22);">Ac 4:22</a>, derivatives from this verb``1';
|
||
isbe[4199]='Healing, Gifts of`(charismata iamaton): Among the "spiritual gifts" enumerated in <a onClick="return mV(\'1Cr\',12,\'4-11\',28);">1Co 12:4-11, 28</a> are included "gifts of healings." See <a href="study/isbe/search.html?string=SPIRITUAL+GIFTS">SPIRITUAL GIFTS</A>. The subject has risen into much prominence of recent years, and so calls for separate treatment. The points to be considered are:<P class="in15">(1) the New Testament facts,<P class="in15">(2) the nature of the gifts,<P class="in15">(3) their permanence in the church.<P>1. The New Testament Facts:<P>The Gospels abundantly show that the ministry of Christ Himself was one of healing no less than of teaching (compare <a onClick="return mV(\'Mar\',1,14);">Mr 1:14</a>f with <a onClick="return mV(\'Mar\',1,\'32-34\');">1:32-34</a>). When He sent forth the Twelve (<a onClick="return mV(\'Mar\',6,7,13);">Mr 6:7, 13</a>) and the Seventy (<a onClick="return mV(\'Luk\',10,1,9);">Lu 10:1, 9</a>), it was not only to preach the Kingdom of God but to heal the sick. The inauthentic conclusion of Mark\'s Gospel, if it does not preserve words actually used by Christ Himself, bears witness at all events to the traditional belief of the early church that after His departure from the world His disciples would still possess the gift of healing. The Book of Acts furnishes plentiful evidence of the exercise of this gift by apostles and other prominent men in the primitive church (<a onClick="return mV(\'Act\',3,7);">Ac 3:7</a>f; <a onClick="return mV(\'Act\',5,\'12-16\');">5:12-16</A>; <a onClick="return mV(\'Act\',8,7);">8:7</A>; <a onClick="return mV(\'Act\',19,12);">19:12</A>; <a onClick="return mV(\'Act\',28,8);">28:8</a>f), and the Epistle of James refers to a ministry of healing carried on by the elders of a local church acting in their collective capacity (<a onClick="return mV(\'Jam\',5,14);">Jas 5:14</a>f). But Paul in this passage speaks of "gifts of healings" (the plural "healings" apparently refers to the variety of ailments that were cured) as being distributed along with other spiritual gifts among the ordinary members of the church. There were men, it would seem, who occupied no official position in the community, and who might not otherwise be distinguished among their fellow-members, on whom this special charisma of healing had been bestowed.<P>2. The Nature of the Gifts:<P>On this subject the New Testament furnishes no direct information, but it supplies evidence from which conclusions may be drawn. We notice that the exercise of the gift is ordinarily conditional on the faith of the recipient of the blessing (<a onClick="return mV(\'Mar\',6,5,6);">Mr 6:5-6</a>; <a onClick="return mV(\'Mar\',10,52);">10:52</a>; <a onClick="return mV(\'Act\',14,9);">Ac 14:9</a>)<29>faith not only in God but in the human agent (<a onClick="return mV(\'Act\',3,4);">Ac 3:4</a>ff; <a onClick="return mV(\'Act\',5,15);">5:15</A>; <a onClick="return mV(\'Act\',9,17);">9:17</a>). The healer himself is a person of great faith (<a onClick="return mV(\'Mat\',17,19);">Mt 17:19</a>f), while his power of inspiring the patient with confidence points to the possession of strong, magnetic personality. The diseases cured appear for the most part to have been not organic but functional; and many of them would now be classed as nervous disorders. The conclusion from these data is that the gifts of healing to which Paul alludes were not miraculous endowments, but natural therapeutic faculties raised to their highest power by Christian faith.<P>Modern psychology, by its revelation of the marvels of the subliminal self or subconscious mind and the power of "suggestion," shows how it is possible for one man to lay his hand on the very springs of personal life in another, and so discloses the psychical basis of the gift of healing. The medical science of our time, by its recognition of the dependence of the physical upon the spiritual, of the control of the bodily functions by the subconscious self, and of the physician\'s ability by means of suggestion, whether waking or hypnotic, to influence the subconscious soul and set free the healing powers of Nature, provides the physiological basis. And may we not add that many incontestable cases of Christian faith-cure (take as a type the well-known instance in which Luther at Weimar "tore Melanchthon," as the latter put it, "out of the very jaws of death"; see RE, XII, 520) furnish the religious basis, and prove that faith in God, working through the soul upon the body, is the mightiest of all healing influences, and that one who by his own faith and sympathy and force of personality can stir up faith in others may exercise by God\'s blessing the power of healing diseases?<P>3. Permanence of Healing Gifts in the Church:<P>There is abundant evidence that in the early centuries the gifts of healing were still claimed and practiced within the church (Justin, Apol. ii.6; Irenaeus, Adv. Haer. ii. 32, 4; Tertullian, Apol. xxiii; Origen, Contra Celsum, vii.4). The free exercise of these gifts gradually ceased, partly, no doubt, through loss of the early faith and spirituality, but partly through the growth of an ascetic temper which ignored Christ\'s gospel for the body and tended to the view that pain and sickness are the indispensable ministers of His gospel for the soul. All down the history of the church, however, there have been notable personalities (e.g. Francis of Assisi, Luther, Wesley) and little societies of earnest Christians (e.g. the Waldenses, the early Moravians and Quakers) who have reasserted Christ\'s gospel on its physical side as a gospel for sickness no less than for sin, and claimed for the gift of healing the place Paul assigned to it among the gifts of the Spirit. In recent years the subject of Christian healing has risen into importance outside of the regularly organized churches through the activity of various faith-healing movements. That the leaders of these movements have laid hold of a truth at once Scriptural and scientific there can be little doubt, though they have usually combined it with what we regard as a mistaken hostility to the ordinary practice of medicine. It is worth remembering that with all his faith in the spiritual gift of healing and personal experience of its power, Paul chose Luke the physician as the companion of his later journeys; and worth noticing that Luke shared with the apostle the honors showered upon the missionaries by the people of Melita whom they had cured of their diseases (<a onClick="return mV(\'Act\',28,10);">Ac 28:10</a>). Upon the modern church there seems to lie the duty of reaffirming the reality and permanence of the primitive gift of healing, while relating it to the scientific practice of medicine as another power ordained of God, and its natural ally in the task of diffusing the Christian gospel of health.<P>LITERATURE.<P>Hort, Christian Ecclesia, chapter x; A.T. Schofield, Force of Mind, Unconscious Therapeutics; E. Worcester and others, Religion and Medicine; HJ, IV, 3, p. 606; The Expositor T, XVII, 349,4 17.``94';
|
||
isbe[4200]='Health`helth (shalom, yeshu\'ah, \'arukhah; riph\'uth, \'arukhah; soteria, hugiaino): Shalom is part of the formal salutation still common in Palestine. In this sense it is used in <a onClick="return mV(\'Gen\',43,28);">Ge 43:28</a>; <a onClick="return mV(\'2Sa\',20,9);">2Sa 20:9</a>; the stem word means "peace," and is used in many varieties of expression relating to security, success and good bodily health. Yeshu\'ah, which specifically means deliverance or help, occurs in the refrain of <a onClick="return mV(\'Psa\',42,11);">Ps 42:11</a>; <a onClick="return mV(\'Psa\',43,5);">43:5</a>, as well as in <a onClick="return mV(\'Psa\',67,2);">Ps 67:2</a>; in the American Standard Revised Version it is rendered "help." Riph\'uth is literally, "healing," and is found only in <a onClick="return mV(\'Pro\',3,8);">Pr 3:8</a>. Marpe\' also means healing of the body, but is used in a figurative sense as of promoting soundness of mind and moral character in <a onClick="return mV(\'Pro\',4,22);">Pr 4:22</a>; <a onClick="return mV(\'Pro\',12,18);">12:18</a>; <a onClick="return mV(\'Pro\',13,17);">13:17</a>; <a onClick="return mV(\'Pro\',16,24);">16:24</a>, as also in <a onClick="return mV(\'Jer\',8,15);">Jer 8:15</a>, where the Revised Version (British and American) renders it "healing." \'Arukhah is also used in the same figurative sense in <a onClick="return mV(\'Isa\',58,8);">Isa 58:8</a>; <a onClick="return mV(\'Jer\',8,22);">Jer 8:22</a>; <a onClick="return mV(\'Jer\',30,17);">30:17</a>; <a onClick="return mV(\'Jer\',33,6);">33:6</a>; literally means "repairing or restoring"; it is the word used of the repair of the wall of Jerusalem by Nehemiah (chapter <a onClick="return mV(\'Neh\',4,\'1-\');">4</A>).<P>The word "health" occurs twice in the New Testament: in Paul\'s appeal to his shipmates to take food (<a onClick="return mV(\'Act\',27,34);">Ac 27:34</a>), he says it is for their soteria, literally, "safety"; so the American Standard Revised Version, the King James Version "health." The verb hugianino is used in <a onClick="return mV(\'3Jo\',1,2);">3Joh 1:2</a>, in the apostle\'s salutation to Gaius.``107';
|
||
</script>
|
||
<script src="./study/isbe/author.js" type="text/javascript"></script>
|
||
<script src="./study/isbe/isbeDisplay.js" type="text/javascript"></script>
|
||
<script src="./js/MainFooter.js" type="text/javascript"></script>
|
||
|