Bible Heaven/Bible Heaven.iso/eastons/t0001700

Text File | 1993-10-09 | 27KB | 660 lines

$$T0001700
\Hearth\
Heb. ah (Jer. 36:22, 23; R.V., "brazier"), meaning a large pot
like a brazier, a portable furnace in which fire was kept in the
king's winter apartment.

  Heb. kiyor (Zech. 12:6; R.V., "pan"), a fire-pan.

  Heb. moqed (Ps. 102:3; R.V., "fire-brand"), properly a fagot.

  Heb. yaqud (Isa. 30:14), a burning mass on a hearth.

$$T0001701
\He-ass\
Heb. hamor, (Gen. 12:16), the general designation of the donkey
used for carrying burdens (Gen. 42:26) and for ploughing (Isa.
30:24). It is described in Gen. 49:14, 2 Sam. 19:26. (See ASS
»T0000349.)

$$T0001702
\Heath\
Heb. 'arar, (Jer. 17:6; 48:6), a species of juniper called by
the Arabs by the same name ('arar), the Juniperus sabina or
savin. "Its gloomy, stunted appearance, with its scale-like
leaves pressed close to its gnarled stem, and cropped close by
the wild goats, as it clings to the rocks about Petra, gives
great force to the contrast suggested by the prophet, between
him that trusteth in man, naked and destitute, and the man that
trusteth in the Lord, flourishing as a tree planted by the
waters" (Tristram, Natural History of the Bible).

$$T0001703
\Heathen\
(Heb. plural goyum). At first the word _goyim_ denoted generally
all the nations of the world (Gen. 18:18; comp. Gal. 3:8). The
Jews afterwards became a people distinguished in a marked manner
from the other _goyim_. They were a separate people (Lev. 20:23;
26:14-45; Deut. 28), and the other nations, the Amorites,
Hittites, etc., were the _goyim_, the heathen, with whom the
Jews were forbidden to be associated in any way (Josh. 23:7; 1
Kings 11:2). The practice of idolatry was the characteristic of
these nations, and hence the word came to designate idolaters
(Ps. 106:47; Jer. 46:28; Lam. 1:3; Isa. 36:18), the wicked (Ps.
9:5, 15, 17).

  The corresponding Greek word in the New Testament, _ethne_,
has similar shades of meaning. In Acts 22:21, Gal. 3:14, it
denotes the people of the earth generally; and in Matt. 6:7, an
idolater. In modern usage the word denotes all nations that are
strangers to revealed religion.

$$T0001704
\Heaven\
(1.) Definitions. The phrase "heaven and earth" is used to
indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24).
According to the Jewish notion there were three heavens,

  (a) The firmament, as "fowls of the heaven" (Gen. 2:19; 7:3,
23; Ps. 8:8, etc.), "the eagles of heaven" (Lam. 4:19), etc.

  (b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).

  (c) "The heaven of heavens," or "the third heaven" (Deut.
10:14; 1 Kings 8:27; Ps. 115:16; 148:4; 2 Cor. 12:2).

  (2.) Meaning of words in the original,

  (a) The usual Hebrew word for "heavens" is _shamayim_, a
plural form meaning "heights," "elevations" (Gen. 1:1; 2:1).

  (b) The Hebrew word _marom_ is also used (Ps. 68:18; 93:4;
102:19, etc.) as equivalent to _shamayim_, "high places,"
"heights."

  (c) Heb. galgal, literally a "wheel," is rendered "heaven" in
Ps. 77:18 (R.V., "whirlwind").

  (d) Heb. shahak, rendered "sky" (Deut. 33:26; Job 37:18; Ps.
18:11), plural "clouds" (Job 35:5; 36:28; Ps. 68:34, marg.
"heavens"), means probably the firmament.

  (e) Heb. rakia is closely connected with (d), and is rendered
"firmamentum" in the Vulgate, whence our "firmament" (Gen. 1:6;
Deut. 33:26, etc.), regarded as a solid expanse.

  (3.) Metaphorical meaning of term. Isa. 14:13, 14; "doors of
heaven" (Ps. 78:23); heaven "shut" (1 Kings 8:35); "opened"
(Ezek. 1:1). (See 1 Chr. 21:16.)

  (4.) Spiritual meaning. The place of the everlasting
blessedness of the righteous; the abode of departed spirits.

  (a) Christ calls it his "Father's house" (John 14:2).

  (b) It is called "paradise" (Luke 23:43; 2 Cor. 12:4; Rev.
2:7).

  (c) "The heavenly Jerusalem" (Gal. 4: 26; Heb. 12:22; Rev.
3:12).

  (d) The "kingdom of heaven" (Matt. 25:1; James 2:5).

  (e) The "eternal kingdom" (2 Pet. 1:11).

  (f) The "eternal inheritance" (1 Pet. 1:4; Heb. 9:15).

  (g) The "better country" (Heb. 11:14, 16).

  (h) The blessed are said to "sit down with Abraham, Isaac, and
Jacob," and to be "in Abraham's bosom" (Luke 16:22; Matt. 8:11);
to "reign with Christ" (2 Tim. 2:12); and to enjoy "rest" (Heb.
4:10, 11).

  In heaven the blessedness of the righteous consists in the
possession of "life everlasting," "an eternal weight of glory"
(2 Cor. 4:17), an exemption from all sufferings for ever, a
deliverance from all evils (2 Cor. 5:1, 2) and from the society
of the wicked (2 Tim. 4:18), bliss without termination, the
"fulness of joy" for ever (Luke 20:36; 2 Cor. 4:16, 18; 1 Pet.
1:4; 5:10; 1 John 3:2). The believer's heaven is not only a
state of everlasting blessedness, but also a "place", a place
"prepared" for them (John 14:2).

$$T0001705
\Heave offering\
Heb. terumah, (Ex. 29:27) means simply an offering, a present,
including all the offerings made by the Israelites as a present.
This Hebrew word is frequently employed. Some of the rabbis
attach to the word the meaning of elevation, and refer it to the
heave offering, which consisted in presenting the offering by a
motion up and down, distinguished from the wave offering, which
consisted in a repeated movement in a horizontal direction, a
"wave offering to the Lord as ruler of earth, a heave offering
to the Lord as ruler of heaven." The right shoulder, which fell
to the priests in presenting thank offerings, was called the
heave shoulder (Lev. 7:34; Num. 6:20). The first fruits offered
in harvest-time (Num. 15:20, 21) were heave offerings.

$$T0001706
\Heber\
passing over. (1.) Son of Beriah and grandson of Asher (Gen.
46:17; 1 Chr. 7:31, 32).

  (2.) The Kenite (Judg. 4:11, 17; 5:24), a descendant of Hobab.
His wife Jael received Sisera (q.v.) into her tent and then
killed him.

  (3.) 1 Chr. 4:18.

  (4.) A Benjamite (1 Chr. 8:17).

  (5.) A Gadite (5:13). (See EBER »T0001119.)

$$T0001707
\Hebrew\
a name applied to the Israelites in Scripture only by one who is
a foreigner (Gen. 39:14, 17; 41:12, etc.), or by the Israelites
when they speak of themselves to foreigners (40:15; Ex. 1:19),
or when spoken of an contrasted with other peoples (Gen. 43:32;
Ex. 1:3, 7, 15; Deut. 15:12). In the New Testament there is the
same contrast between Hebrews and foreigners (Acts 6:1; Phil.
3:5).

  Derivation. (1.) The name is derived, according to some, from
Eber (Gen. 10:24), the ancestor of Abraham. The Hebrews are
"sons of Eber" (10:21).

  (2.) Others trace the name of a Hebrew root-word signifying
"to pass over," and hence regard it as meaning "the man who
passed over," viz., the Euphrates; or to the Hebrew word meaning
"the region" or "country beyond," viz., the land of Chaldea.
This latter view is preferred. It is the more probable origin of
the designation given to Abraham coming among the Canaanites as
a man from beyond the Euphrates (Gen. 14:13).

  (3.) A third derivation of the word has been suggested, viz.,
that it is from the Hebrew word _'abhar_, "to pass over," whence
_'ebher_, in the sense of a "sojourner" or "passer through" as
distinct from a "settler" in the land, and thus applies to the
condition of Abraham (Heb. 11:13).

$$T0001708
\Hebrew language\
the language of the Hebrew nation, and that in which the Old
Testament is written, with the exception of a few portions in
Chaldee. In the Old Testament it is only spoken of as "Jewish"
(2 Kings 18:26, 28; Isa. 36:11, 13; 2 Chr 32:18). This name is
first used by the Jews in times subsequent to the close of the
Old Testament.

  It is one of the class of languages called Semitic, because
they were chiefly spoken among the descendants of Shem.

  When Abraham entered Canaan it is obvious that he found the
language of its inhabitants closely allied to his own. Isaiah
(19:18) calls it "the language of Canaan." Whether this
language, as seen in the earliest books of the Old Testament,
was the very dialect which Abraham brought with him into Canaan,
or whether it was the common tongue of the Canaanitish nations
which he only adopted, is uncertain; probably the latter opinion
is the correct one. For the thousand years between Moses and the
Babylonian exile the Hebrew language underwent little or no
modification. It preserves all through a remarkable uniformity
of structure. From the first it appears in its full maturity of
development. But through intercourse with Damascus, Assyria, and
Babylon, from the time of David, and more particularly from the
period of the Exile, it comes under the influence of the Aramaic
idiom, and this is seen in the writings which date from this
period. It was never spoken in its purity by the Jews after
their return from Babylon. They now spoke Hebrew with a large
admixture of Aramaic or Chaldee, which latterly became the
predominant element in the national language.

  The Hebrew of the Old Testament has only about six thousand
words, all derived from about five hundred roots. Hence the same
word has sometimes a great variety of meanings. So long as it
was a living language, and for ages after, only the consonants
of the words were written. This also has been a source of
difficulty in interpreting certain words, for the meaning varies
according to the vowels which may be supplied. The Hebrew is one
of the oldest languages of which we have any knowledge. It is
essentially identical with the Phoenician language. (See MOABITE
STONE »T0002586.) The Semitic languages, to which class the
Hebrew and Phoenician belonged, were spoken over a very wide
area: in Babylonia, Mesopotamia, Syria, Palestine and Arabia, in
all the countries from the Mediterranean to the borders of
Assyria, and from the mountains of Armenia to the Indian Ocean.
The rounded form of the letters, as seen in the Moabite stone,
was probably that in which the ancient Hebrew was written down
to the time of the Exile, when the present square or Chaldean
form was adopted.

$$T0001709
\Hebrew of the Hebrews\
one whose parents are both Hebrews (Phil. 3:5; 2 Cor. 11:22); a
genuine Hebrew.

$$T0001710
\Hebrews\
(Acts 6:1) were the Hebrew-speaking Jews, as distinguished from
those who spoke Greek. (See GREEKS »T0001552.)

$$T0001711
\Hebrews, Epistle to\
(1.) Its canonicity. All the results of critical and historical
research to which this epistle has been specially subjected
abundantly vindicate its right to a place in the New Testament
canon among the other inspired books.

  (2.) Its authorship. A considerable variety of opinions on
this subject has at different times been advanced. Some have
maintained that its author was Silas, Paul's companion. Others
have attributed it to Clement of Rome, or Luke, or Barnabas, or
some unknown Alexandrian Christian, or Apollos; but the
conclusion which we think is best supported, both from internal
and external evidence, is that Paul was its author. There are,
no doubt, many difficulties in the way of accepting it as
Paul's; but we may at least argue with Calvin that there can be
no difficulty in the way of "embracing it without controversy as
one of the apostolical epistles."

  (3.) Date and place of writing. It was in all probability
written at Rome, near the close of Paul's two years'
imprisonment (Heb. 13:19,24). It was certainly written before
the destruction of Jerusalem (13:10).

  (4.) To whom addressed. Plainly it was intended for Jewish
converts to the faith of the gospel, probably for the church at
Jerusalem. The subscription of this epistle is, of course,
without authority. In this case it is incorrect, for obviously
Timothy could not be the bearer of it (13:23).

  (5.) Its design was to show the true end and meaning of the
Mosaic system, and its symbolical and transient character. It
proves that the Levitical priesthood was a "shadow" of that of
Christ, and that the legal sacrifices prefigured the great and
all-perfect sacrifice he offered for us. It explains that the
gospel was designed, not to modify the law of Moses, but to
supersede and abolish it. Its teaching was fitted, as it was
designed, to check that tendency to apostatize from Christianity
and to return to Judaism which now showed itself among certain
Jewish Christians. The supreme authority and the transcendent
glory of the gospel are clearly set forth, and in such a way as
to strengthen and confirm their allegiance to Christ.

  (6.) It consists of two parts: (a) doctrinal (1-10:18), (b)
and practical (10:19-ch. 13). There are found in it many
references to portions of the Old Testament. It may be regarded
as a treatise supplementary to the Epistles to the Romans and
Galatians, and as an inspired commentary on the book of
Leviticus.

$$T0001712
\Hebron\
a community; alliance. (1.) A city in the south end of the
valley of Eshcol, about midway between Jerusalem and Beersheba,
from which it is distant about 20 miles in a straight line. It
was built "seven years before Zoan in Egypt" (Gen. 13:18; Num.
13:22). It still exists under the same name, and is one of the
most ancient cities in the world. Its earlier name was
Kirjath-arba (Gen. 23:2; Josh. 14:15; 15:3). But "Hebron would
appear to have been the original name of the city, and it was
not till after Abraham's stay there that it received the name
Kirjath-arba, who [i.e., Arba] was not the founder but the
conqueror of the city, having led thither the tribe of the
Anakim, to which he belonged. It retained this name till it came
into the possession of Caleb, when the Israelites restored the
original name Hebron" (Keil, Com.). The name of this city does
not occur in any of the prophets or in the New Testament. It is
found about forty times in the Old. It was the favorite home of
Abraham. Here he pitched his tent under the oaks of Mamre, by
which name it came afterwards to be known; and here Sarah died,
and was buried in the cave of Machpelah (Gen. 23:17-20), which
he bought from Ephron the Hittite. From this place the patriarch
departed for Egypt by way of Beersheba (37:14; 46:1). It was
taken by Joshua and given to Caleb (Josh. 10:36, 37; 12:10;
14:13). It became a Levitical city and a city of refuge (20:7;
21:11). When David became king of Judah this was his royal
residence, and he resided here for seven and a half years (2
Sam. 5:5); and here he was anointed as king over all Israel (2
Sam. 2:1-4, 11; 1 Kings 2:11). It became the residence also of
the rebellious Absalom (2 Sam. 15:10), who probably expected to
find his chief support in the tribe of Judah, now called
el-Khulil.

  In one part of the modern city is a great mosque, which is
built over the grave of Machpelah. The first European who was
permitted to enter this mosque was the Prince of Wales in 1862.
It was also visited by the Marquis of Bute in 1866, and by the
late Emperor Frederick of Germany (then Crown-Prince of Prussia)
in 1869.

  One of the largest oaks in Palestine is found in the valley of
Eshcol, about 3 miles north of the town. It is supposed by some
to be the tree under which Abraham pitched his tent, and is
called "Abraham's oak." (See OAK »T0002758.)

  (2.) The third son of Kohath the Levite (Ex. 6:18; 1 Chr. 6:2,
18).

  (3.) 1 Chr. 2:42, 43.

  (4.) A town in the north border of Asher (Josh. 19:28).

$$T0001713
\Hegai\
eunuch, had charge of the harem of Ahasuerus (Esther 2:8).

$$T0001714
\Heifer\
Heb. 'eglah, (Deut. 21:4, 6; Jer. 46:20). Untrained to the yoke
(Hos. 10:11); giving milk (Isa. 7:21); ploughing (Judg. 14:18);
treading out grain (Jer. 50:11); unsubdued to the yoke an emblem
of Judah (Isa. 15:5; Jer. 48:34).

  Heb. parah (Gen. 41:2; Num. 19:2). Bearing the yoke (Hos.
4:16); "heifers of Bashan" (Amos 4:1), metaphorical for the
voluptuous females of Samaria. The ordinance of sacrifice of the
"red heifer" described in Num. 19:1-10; comp. Heb. 9:13.

$$T0001715
\Heir\
Under the patriarchs the property of a father was divided among
the sons of his legitimate wives (Gen. 21:10; 24:36; 25:5), the
eldest son getting a larger portion than the rest. The Mosaic
law made specific regulations regarding the transmission of real
property, which are given in detail in Deut. 21:17; Num. 27:8;
36:6; 27:9-11. Succession to property was a matter of right and
not of favour. Christ is the "heir of all things" (Heb. 1:2;
Col. 1:15). Believers are heirs of the "promise," "of
righteousness," "of the kingdom," "of the world," "of God,"
"joint heirs" with Christ (Gal 3:29; Heb. 6:17; 11:7; James 2:5;
Rom. 4:13; 8:17).

$$T0001716
\Helah\
rust, (1 Chr. 4:5, 7), one of the wives of Ashur.

$$T0001717
\Helam\
place of abundance, a place on the east of Jordan and west of
the Euphrates where David gained a great victory over the Syrian
army (2 Sam. 10:16), which was under the command of Shobach.
Some would identify it with Alamatta, near Nicephorium.

$$T0001718
\Helbah\
fatness, a town of the tribe of Asher (Judg. 1:31), in the plain
of Phoenicia.

$$T0001719
\Helbon\
fat; i.e., "fertile", (Ezek. 27: 18 only), a place whence wine
was brought to the great market of Tyre. It has been usually
identified with the modern Aleppo, called Haleb by the native
Arabs, but is more probably to be found in one of the villages
in the Wady Helbon, which is celebrated for its grapes, on the
east slope of Anti-Lebanon, north of the river Barada (Abana).

$$T0001720
\Heldai\
wordly. (1.) 1 Chr. 27:15; called also Heleb (2 Sam. 23:29); one
of David's captains.

  (2.) Zech. 6:10, one who returned from Babylon.

$$T0001721
\Heleb\
fatness, one of David's warriors (2 Sam. 23:29).

$$T0001722
\Heled\
this world, (1 Chr. 11:30); called Heleb (2 Sam. 23:29).

$$T0001723
\Helek\
a portion, (Josh. 17:2), descended from Manasseh.

$$T0001724
\Helem\
a stroke, great-grandson of Asher (1 Chr. 7:35).

$$T0001725
\Heleph\
exchange, a city on the north border of Naphtali (Josh. 19:33).

$$T0001726
\Helez\
strong, or loin (?) (1.) One of Judah's posterity (1 Chr. 2:39).

  (2.) One of David's warriors (2 Sam. 23:26).

$$T0001727
\Heli\
elevation, father of Joseph in the line of our Lord's ancestry
(Luke 3:23).

$$T0001728
\Helkai\
smooth-tongued, one of the chief priests in the time of Joiakim
(Neh. 12:15).

$$T0001729
\Helkath\
smoothness, a town of Asher, on the east border (Josh. 19:25;
21:31); called also Hukok (1 Chr. 6:75).

$$T0001730
\Helkath-hazzurim\
plot of the sharp blades, or the field of heroes, (2 Sam. 2:16).
After the battle of Gilboa, so fatal to Saul and his house,
David, as divinely directed, took up his residence in Hebron,
and was there anointed king over Judah. Among the fugitives from
Gilboa was Ish-bosheth, the only surviving son of Saul, whom
Abner, Saul's uncle, took across the Jordan to Mahanaim, and
there had him proclaimed king. Abner gathered all the forces at
his command and marched to Gibeon, with the object of wresting
Judah from David. Joab had the command of David's army of
trained men, who encamped on the south of the pool, which was on
the east of the hill on which the town of Gibeon was built,
while Abner's army lay on the north of the pool. Abner proposed
that the conflict should be decided by twelve young men engaging
in personal combat on either side. So fiercely did they
encounter each other that "they caught every man his fellow by
the head, and thrust his sword in his fellow's side; so they
fell down together: wherefore that place was called
Helkath-hazzurim." The combat of the champions was thus
indecisive, and there followed a severe general engagement
between the two armies, ending in the total rout of the
Israelites under Abner. The general result of this battle was
that "David waxed stronger and stronger, and the house of Saul
waxed weaker and weaker" (2 Sam. 3:1). (See GIBEON »T0001480.)

$$T0001731
\Hell\
derived from the Saxon helan, to cover; hence the covered or the
invisible place. In Scripture there are three words so rendered:

  (1.) Sheol, occurring in the Old Testament sixty-five times.
This word sheol is derived from a root-word meaning "to ask,"
"demand;" hence insatiableness (Prov. 30:15, 16). It is rendered
"grave" thirty-one times (Gen. 37:35; 42:38; 44:29, 31; 1 Sam.
2:6, etc.). The Revisers have retained this rendering in the
historical books with the original word in the margin, while in
the poetical books they have reversed this rule.

  In thirty-one cases in the Authorized Version this word is
rendered "hell," the place of disembodied spirits. The
inhabitants of sheol are "the congregation of the dead" (Prov.
21:16). It is (a) the abode of the wicked (Num. 16:33; Job
24:19; Ps. 9:17; 31:17, etc.); (b) of the good (Ps. 16:10; 30:3;
49:15; 86:13, etc.).

  Sheol is described as deep (Job 11:8), dark (10:21, 22), with
bars (17:16). The dead "go down" to it (Num. 16:30, 33; Ezek.
31:15, 16, 17).

  (2.) The Greek word hades of the New Testament has the same
scope of signification as sheol of the Old Testament. It is a
prison (1 Pet. 3:19), with gates and bars and locks (Matt.
16:18; Rev. 1:18), and it is downward (Matt. 11:23; Luke 10:15).

  The righteous and the wicked are separated. The blessed dead
are in that part of hades called paradise (Luke 23:43). They are
also said to be in Abraham's bosom (Luke 16:22).

  (3.) Gehenna, in most of its occurrences in the Greek New
Testament, designates the place of the lost (Matt. 23:33). The
fearful nature of their condition there is described in various
figurative expressions (Matt. 8:12; 13:42; 22:13; 25:30; Luke
16:24, etc.). (See HINNOM »T0001790.)

$$T0001732
\Helmet\
(Heb. kob'a), a cap for the defence of the head (1 Sam. 17:5,
38). In the New Testament the Greek equivalent is used (Eph.
6:17; 1 Thess. 5:8). (See ARMS »T0000315.)

$$T0001733
\Helon\
strong, father of Eliab, who was "captain of the children of
Zebulun" (Num. 1:9; 2:7).

$$T0001734
\Help-meet\
(Heb. 'ezer ke-negdo; i.e., "a help as his counterpart" = a help
suitable to him), a wife (Gen. 2:18-20).

$$T0001735
\Helps\
(1 Cor. 12:28) may refer to help (i.e., by interpretation) given
to him who speaks with tongues, or more probably simply help
which Christians can render to one another, such as caring for
the poor and needy, etc.

$$T0001736
\Hem\
of a garment, the fringe of a garment. The Jews attached much
importance to these, because of the regulations in Num. 15:38,
39. These borders or fringes were in process of time enlarged so
as to attract special notice (Matt. 23:5). The hem of Christ's
garment touched (9:20; 14:36; Luke 8:44).

$$T0001737
\Heman\
faithful. (1.) 1 Kings 4:31; 1 Chr. 2:6, a son of Zerah, noted
for his wisdom. (2.) Grandson of Samuel (1 Chr. 6:33; 15:17), to
whom the 88th Psalm probably was inscribed. He was one of the
"seers" named in 2 Chr. 29:14, 30, and took a leading part in
the administration of the sacred services.

$$T0001738
\Hemath\
a Kenite (1 Chr. 2:55), the father of the house of Rechab.

$$T0001739
\Hemlock\
(1.) Heb. rosh (Hos. 10:4; rendered "gall" in Deut. 29:18;
32:32; Ps. 69:21; Jer. 9:15; 23:15; "poison," Job 20:16;
"venom," Deut. 32:33). "Rosh is the name of some poisonous plant
which grows quickly and luxuriantly; of a bitter taste, and
therefore coupled with wormwood (Deut. 29:18; Lam. 3:19). Hence
it would seem to be not the hemlock cicuta, nor the colocynth or
wild gourd, nor lolium darnel, but the poppy so called from its
heads" (Gesenius, Lex.).

  (2.) Heb. la'anah, generally rendered "wormwood" (q.v.), Deut.
29:18, Text 17; Prov. 5:4; Jer. 9:15; 23:15. Once it is rendered
"hemlock" (Amos 6:12; R.V., "wormwood"). This Hebrew word is
from a root meaning "to curse," hence the accursed.

$$T0001740
\Hen\
common in later times among the Jews in Palestine (Matt. 23:37;
Luke 13:34). It is noticeable that this familiar bird is only
mentioned in these passages in connection with our Lord's
lamentation over the impenitence of Jerusalem.

$$T0001741
\Hena\
one of the cities of Mesopotamia destroyed by sennacherib (2
Kings 18:34; 19:13). It is identified with the modern Anah,
lying on the right bank of the Euphrates, not far from
Sepharvaim.

$$T0001742
\Henadad\
favour of Hadad, the name of a Levite after the Captivity (Ezra
3:9).

$$T0001743
\Henoch\
See ENOCH »T0001212.

$$T0001744
\Hepher\
a well or stream. (1.) A royal city of the Canaanites taken by
Joshua (12:17).

  (2.) The youngest son of Gilead (Num. 26:32; 27:1).

  (3.) The second son of Asher (1 Chr. 4:6).

  (4.) One of David's heroes (1 Chr. 11:36).

$$T0001745
\Hephzibah\
my delight is in her. (1.) The wife of Hezekiah and mother of
king Manasseh (2 Kings 21:1).

  (2.) A symbolical name of Zion, as representing the Lord's
favour toward her (Isa. 62:4).

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\Herb\
(1.) Heb. 'eseb, any green plant; herbage (Gen. 1:11, 12, 29,
30; 2:5; 3:18, etc.); comprehending vegetables and all green
herbage (Amos 7:1, 2).

  (2.) _Yarak_, green; any green thing; foliage of trees (2
Kings 19:26; Ps. 37:2); a plant; herb (Deut. 11:10).

  (3.) _Or_, meaning "light" In Isa. 26:19 it means "green
herbs;" in 2 Kings 4:39 probably the fruit of some plant.

  (4.) _Merorim_, plural, "bitter herbs," eaten by the
Israelites at the Passover (Ex. 12:8; Num. 9:11). They were
bitter plants of various sorts, and referred symbolically to the
oppression in Egypt.

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\Herd\
Gen. 13:5; Deut. 7:14. (See CATTLE »T0000740.)

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\Herdsman\
In Egypt herdsmen were probably of the lowest caste. Some of
Joseph's brethren were made rulers over Pharaoh's cattle (Gen.
47:6, 17). The Israelites were known in Egypt as "keepers of
cattle;" and when they left it they took their flocks and herds
with them (Ex. 12:38). Both David and Saul came from "following
the herd" to occupy the throne (1 Sam. 9; 11:5; Ps. 78:70).
David's herd-masters were among his chief officers of state. The
daughters also of wealthy chiefs were wont to tend the flocks of
the family (Gen. 29:9; Ex. 2:16). The "chief of the herdsmen"
was in the time of the monarchy an officer of high rank (1 Sam.
21:7; comp. 1 Chr. 27:29). The herdsmen lived in tents (Isa.
38:12; Jer. 6:3); and there were folds for the cattle (Num.
32:16), and watch-towers for the herdsmen, that he might
therefrom observe any coming danger (Micah 4:8; Nah. 3:8).

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\Heres\
sun. (1.) "Mount Heres" (Judg. 1:35), Heb. Har-heres, i.e.,
"sun-mountain;" probably identical with Irshemesh in Josh.
19:41.

  (2.) Isa. 19:18, marg. (See ON »T0002786.)