Bible Heaven/Bible Heaven.iso/eastons/t0001800

Text File | 1993-10-09 | 27KB | 633 lines

$$T0001800
\Hodijah\
majesty of Jehovah. (1.) One of the Levites who assisted Ezra in
expounding the law (Neh. 8:7; 9:5). (2.) Neh. 10:18, a Levite
who sealed the covenant.

$$T0001801
\Hoglah\
partridge, one of the daughters of Zelophehad the Gileadite, to
whom portions were assigned by Moses (Num. 26:33; 27:1; 36:11).

$$T0001802
\Hoham\
Jehovah impels, the king of Hebron who joined the league against
Gibeon. He and his allies were defeated (Josh. 10:3, 5, 16-27).

$$T0001803
\Hold\
a fortress, the name given to David's lurking-places (1 Sam.
22:4, 5; 24:22).

$$T0001804
\Holiness\
in the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and
to Christians as consecrated to God's service, and in so far as
they are conformed in all things to the will of God (Rom. 6:19,
22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a
work of gradual development. It is carried on under many
hindrances, hence the frequent admonitions to watchfulness,
prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1; Eph. 4:23,
24). (See SANCTIFICATION »T0003212.)

$$T0001805
\Holy Ghost\
the third Person of the adorable Trinity.

  His personality is proved (1) from the fact that the
attributes of personality, as intelligence and volition, are
ascribed to him (John 14:17, 26; 15:26; 1 Cor. 2:10, 11; 12:11).
He reproves, helps, glorifies, intercedes (John 16:7-13; Rom.
8:26). (2) He executes the offices peculiar only to a person.
The very nature of these offices involves personal distinction
(Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Cor. 2:13; Heb.
2:4; 3:7; 2 Pet. 1:21).

  His divinity is established (1) from the fact that the names
of God are ascribed to him (Ex. 17:7; Ps. 95:7; comp. Heb.
3:7-11); and (2) that divine attributes are also ascribed to
him, omnipresence (Ps. 139:7; Eph. 2:17, 18; 1 Cor. 12:13);
omniscience (1 Cor. 2:10, 11); omnipotence (Luke 1:35; Rom.
8:11); eternity (Heb. 9:4). (3) Creation is ascribed to him
(Gen. 1:2; Job 26:13; Ps. 104:30), and the working of miracles
(Matt. 12:28; 1 Cor. 12:9-11). (4) Worship is required and
ascribed to him (Isa. 6:3; Acts 28:25; Rom. 9:1; Rev. 1:4; Matt.
28:19).

$$T0001806
\Holy of holies\
the second or interior portion of the tabernacle. It was left in
total darkness. No one was permitted to enter it except the high
priest, and that only once a year. It contained the ark of the
covenant only (Ex. 25:10-16). It was in the form of a perfect
cube of 20 cubits. (See TABERNACLE »T0003559.)

$$T0001807
\Holy place\
one of the two portions into which the tabernacle was divided
(Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in
height and breadth. It was illuminated by the golden
candlestick, as it had no opening to admit the light. It
contained the table of showbread (Ex. 25:23-29) and the golden
altar of incense (30:1-11). It was divided from the holy of
holies by a veil of the most costly materials and the brightest
colours.

  The arrangement of the temple (q.v.) was the same in this
respect. In it the walls of hewn stone were wainscotted with
cedar and overlaid with gold, and adorned with beautiful
carvings. It was entered from the porch by folding doors
overlaid with gold and richly embossed. Outside the holy place
stood the great tank or "sea" of molten brass, supported by
twelve oxen, three turned each way, capable of containing two
thousand baths of water. Besides this there were ten lavers and
the brazen altar of burnt sacrifice.

$$T0001808
\Homer\
heap, the largest of dry measures, containing about 8 bushels or
1 quarter English = 10 ephahs (Lev. 27:16; Num. 11:32) = a COR.
(See OMER »T0002784.)

  "Half a homer," a grain measure mentioned only in Hos. 3:2.

$$T0001809
\Honey\
(1.) Heb. ya'ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1,
where it denotes the honey of bees. Properly the word signifies
a forest or copse, and refers to honey found in woods.

  (2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant.
4:11).

  (3.) Debash denotes bee-honey (Judg. 14:8); but also
frequently a vegetable honey distilled from trees (Gen. 43:11;
Ezek. 27:17). In these passages it may probably mean "dibs," or
syrup of grapes, i.e., the juice of ripe grapes boiled down to
one-third of its bulk.

  (4.) Tsuph, the cells of the honey-comb full of honey (Prov.
16:24; Ps. 19:10).

  (5.) "Wild honey" (Matt. 3:4) may have been the vegetable
honey distilled from trees, but rather was honey stored by bees
in rocks or in trees (Deut. 32:13; Ps. 81:16; 1 Sam. 14:25-29).

  Canaan was a "land flowing with milk and honey" (Ex. 3:8).
Milk and honey were among the chief dainties in the earlier
ages, as they are now among the Bedawin; and butter and honey
are also mentioned among articles of food (Isa. 7:15). The
ancients used honey instead of sugar (Ps. 119:103; Prov. 24:13);
but when taken in great quantities it caused nausea, a fact
referred to in Prov. 25:16, 17 to inculcate moderation in
pleasures. Honey and milk also are put for sweet discourse
(Cant. 4:11).

$$T0001810
\Hood\
(Heb. tsaniph) a tiara round the head (Isa. 3:23; R.V., pl.,
"turbans"). Rendered "diadem," Job 29:14; high priest's "mitre,"
Zech. 3:5; "royal diadem," Isa. 62:3.

$$T0001811
\Hoof\
a cleft hoof as of neat cattle (Ex. 10:26; Ezek. 32:13); hence
also of the horse, though not cloven (Isa. 5:28). The "parting
of the hoof" is one of the distinctions between clean and
unclean animals (Lev. 11:3; Deut. 14:7).

$$T0001812
\Hook\
(1.) Heb. hah, a "ring" inserted in the nostrils of animals to
which a cord was fastened for the purpose of restraining them (2
Kings 19:28; Isa. 37:28, 29; Ezek. 29:4; 38:4). "The Orientals
make use of this contrivance for curbing their
work-beasts...When a beast becomes unruly they have only to draw
the cord on one side, which, by stopping his breath, punishes
him so effectually that after a few repetitions he fails not to
become quite tractable whenever he begins to feel it"
(Michaelis). So God's agents are never beyond his control.

  (2.) Hakkah, a fish "hook" (Job 41:2, Heb. Text, 40:25; Isa.
19:8; Hab. 1:15).

  (3.) Vav, a "peg" on which the curtains of the tabernacle were
hung (Ex. 26:32).

  (4.) Tsinnah, a fish-hooks (Amos 4:2).

  (5.) Mazleg, flesh-hooks (1 Sam. 2:13, 14), a kind of fork
with three teeth for turning the sacrifices on the fire, etc.

  (6.) Mazmeroth, pruning-hooks (Isa. 2:4; Joel 3:10).

  (7.) 'Agmon (Job 41:2, Heb. Text 40:26), incorrectly rendered
in the Authorized Version. Properly a rush-rope for binding
animals, as in Revised Version margin.

$$T0001813
\Hope\
one of the three main elements of Christian character (1 Cor.
13:13). It is joined to faith and love, and is opposed to seeing
or possessing (Rom. 8:24; 1 John 3:2). "Hope is an essential and
fundamental element of Christian life, so essential indeed,
that, like faith and love, it can itself designate the essence
of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory
of the Christian vocation is centred (Eph. 1:18; 4:4)."
Unbelievers are without this hope (Eph. 2:12; 1 Thess. 4:13).
Christ is the actual object of the believer's hope, because it
is in his second coming that the hope of glory will be fulfilled
(1 Tim. 1:1; Col. 1:27; Titus 2:13). It is spoken of as
"lively", i.e., a living, hope, a hope not frail and perishable,
but having a perennial life (1 Pet. 1:3). In Rom. 5:2 the "hope"
spoken of is probably objective, i.e., "the hope set before us,"
namely, eternal life (comp. 12:12). In 1 John 3:3 the expression
"hope in him" ought rather to be, as in the Revised Version,
"hope on him," i.e., a hope based on God.

$$T0001814
\Hophni\
pugilist or client, one of the two sons of Eli, the high priest
(1 Sam. 1:3; 2:34), who, because he was "very old," resigned to
them the active duties of his office. By their scandalous
conduct they brought down a curse on their father's house (2:22,
12-27, 27-36; 3:11-14). For their wickedness they were called
"sons of Belial," i.e., worthless men (2:12). They both perished
in the disastrous battle with the Philistines at Aphek (4:11).
(See PHINEHAS »T0002941.)

$$T0001815
\Hophra\
i.e., PHARAOH-HOPHRA (called Apries by the Greek historian
Herodotus) king of Egypt (B.C. 591-572) in the time of Zedekiah,
king of Judah (Jer. 37:5 44:30; Ezek. 29:6, 7).

$$T0001816
\Hor\
mountain. (1.) One of the mountains of the chain of Seir or
Edom, on the confines of Idumea (Num. 20:22-29; 33:37). It was
one of the stations of the Israelites in the wilderness (33:37),
which they reached in the circuitous route they were obliged to
take because the Edomites refused them a passage through their
territory. It was during the encampment here that Aaron died
(Num. 33:37-41). (See AARON »T0000002.) The Israelites passed
this mountain several times in their wanderings. It bears the
modern name of Jebel Harun, and is the highest and most
conspicious of the whole range. It stands about midway between
the Dead Sea and the Elanitic gulf. It has two summits, in the
hallow between which it is supposed that Aaron died. Others,
however, suppose that this mountain is the modern Jebel Madurah,
on the opposite, i.e., the western, side of the Arabah.

  (2.) One of the marks of the northern boundary of Palestine
(Num. 34:7, 8). Nowhere else mentioned. Perhaps it is one of the
peaks of Lebanon.

$$T0001817
\Horeb\
desert or mountain of the dried-up ground, a general name for
the whole mountain range of which Sinai was one of the summits
(Ex. 3:1; 17:6; 33:6; Ps. 106:19, etc.). The modern name of the
whole range is Jebel Musa. It is a huge mountain block, about 2
miles long by about 1 in breadth, with a very spacious plain at
its north-east end, called the Er Rahah, in which the Israelites
encamped for nearly a whole year. (See SINAI »T0003442.)

$$T0001818
\Horem\
consecrated, one of the fenced cities of Naphtali (Josh. 19:38).

$$T0001819
\Horites\
cave-men, a race of Troglodytes who dwelt in the limestone caves
which abounded in Edom. Their ancestor was "Seir," who probably
gave his name to the district where he lived. They were a branch
of the Hivites (Gen. 14:6; 36:20-30; 1 Chr. 1:38, 39). They were
dispossessed by the descendants of Esau, and as a people
gradually became extinct (Deut. 2:12-22).

$$T0001820
\Hormah\
banning; i.e., placing under a "ban," or devoting to utter
destruction. After the manifestation of God's anger against the
Israelites, on account of their rebellion and their murmurings
when the spies returned to the camp at Kadesh, in the wilderness
of Paran, with an evil report of the land, they quickly repented
of their conduct, and presumed to go up "to the head of the
mountain," seeking to enter the Promised Land, but without the
presence of the Lord, without the ark of the convenant, and
without Moses. The Amalekites and the Canaanites came down and
"smote and discomfited them even unto Hormah" (Num. 14:45). This
place, or perhaps the watch-tower commanding it, was originally
called Zephath (Judg. 1:17), the modern Sebaiteh. Afterwards
(Num. 21:1-3) Arad, the king of the Canaanites, at the close of
the wanderings, when the Israelites were a second time encamped
at Kadesh, "fought against them, and took some of them
prisoners." But Israel vowed a vow unto the Lord utterly to
destroy the cities of the Canaanites; they "banned" them, and
hence the place was now called Hormah. But this "ban" was not
fully executed till the time of Joshua, who finally conquered
the king of this district, so that the ancient name Zephath
became "Hormah" (Josh. 12:14; Judg. 1:17).

$$T0001821
\Horn\
Trumpets were at first horns perforated at the tip, used for
various purposes (Josh. 6:4,5).

  Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings
1:39).

  But the word is used also metaphorically to denote the
projecting corners of the altar of burnt offerings (Ex. 27:2)
and of incense (30:2). The horns of the altar of burnt offerings
were to be smeared with the blood of the slain bullock (29:12;
Lev. 4:7-18). The criminal, when his crime was accidental, found
an asylum by laying hold of the horns of the altar (1 Kings
1:50; 2:28).

  The word also denotes the peak or summit of a hill (Isa. 5:1,
where the word "hill" is the rendering of the same Hebrew word).

  This word is used metaphorically also for strength (Deut.
33:17) and honour (Job 16:15; Lam. 2:3). Horns are emblems of
power, dominion, glory, and fierceness, as they are the chief
means of attack and defence with the animals endowed with them
(Dan. 8:5, 9; 1 Sam. 2:1; 16:1, 13; 1 Kings 1:39; 22:11; Josh.
6:4, 5; Ps. 75:5, 10; 132:17; Luke 1:69, etc.). The expression
"horn of salvation," applied to Christ, means a salvation of
strength, or a strong Saviour (Luke 1:69). To have the horn
"exalted" denotes prosperity and triumph (Ps. 89:17, 24). To
"lift up" the horn is to act proudly (Zech. 1:21).

  Horns are also the symbol of royal dignity and power (Jer.
48:25; Zech. 1:18; Dan. 8:24).

$$T0001822
\Hornet\
Heb. tsir'ah, "stinging", (Ex. 23:28; Deut. 7:20; Josh. 24:12).
The word is used in these passages as referring to some means by
which the Canaanites were to be driven out from before the
Israelites. Some have supposed that the word is used in a
metaphorical sense as the symbol of some panic which would seize
the people as a "terror of God" (Gen. 35:5), the consternation
with which God would inspire the Canaanites. In Palestine there
are four species of hornets, differing from our hornets, being
larger in size, and they are very abundant. They "attack human
beings in a very furious manner." "The furious attack of a swarm
of hornets drives cattle and horses to madness, and has even
caused the death of the animals."

$$T0001823
\Horonaim\
two caverns, a city of Moab to the south of the Arnon, built,
apparently, upon an eminence, and a place of some importance
(Isa. 15:5; Jer. 48:3, 5, 34).

$$T0001824
\Horonite\
the designation of Sanballat (Neh. 2:10, 19), a native of
Horonaim, or of one of the two Beth-horons, the "upper" or the
"nether," mentioned in Josh. 16:3,5.

$$T0001825
\Horse\
always referred to in the Bible in connection with warlike
operations, except Isa. 28:28. The war-horse is described Job
39:19-25. For a long period after their settlement in Canaan the
Israelites made no use of horses, according to the prohibition,
Deut. 17:16. David was the first to form a force of cavalry (2
Sam. 8:4). But Solomon, from his connection with Egypt, greatly
multiplied their number (1 Kings 4:26; 10:26, 29). After this,
horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7;
9:21, 33; 11:16). The furniture of the horse consisted simply of
a bridle (Isa. 30:28) and a curb (Ps. 32:9).

$$T0001826
\Horse-gate\
a gate in the wall of Jerusalem, at the west end of the bridge,
leading from Zion to the temple (Neh. 3:28; Jer. 31:40).

$$T0001827
\Horse-leech\
occurs only in Prov. 30:15 (Heb. 'alukah); the generic name for
any blood-sucking annelid. There are various species in the
marshes and pools of Palestine. That here referred to, the
Hoemopis, is remarkable for the coarseness of its bite, and is
therefore not used for medical purposes. They are spoken of in
the East with feelings of aversion and horror, because of their
propensity to fasten on the tongue and nostrils of horses when
they come to drink out of the pools. The medicinal leech (Hirudo
medicinalis), besides other species of leeches, are common in
the waters of Syria.

$$T0001828
\Horseman\
Heb. ba'al parash, "master of a horse." The "horsemen" mentioned
Ex. 14:9 were "mounted men", i.e., men who rode in chariots. The
army of Pharaoh consisted of a chariot and infantry force. We
find that at a later period, however, the Egyptians had cavalry
(2 Chr. 12:3). (See HORSE »T0001825.)

$$T0001829
\Hosah\
refuge. (1.) A place on the border of the tribe of Asher (Josh.
19:29), a little to the south of Zidon.

  (2.) A Levite of the family of Merari (1 Chr. 16:38).

$$T0001830
\Hosanna\
Save now! or Save, we beseech, (Matt. 21:9). This was a
customary form of acclamation at the feast of Tabernacles.
(Comp. Ps. 118:25.)

$$T0001831
\Hose\
(Dan. 3:21), a tunic or undergarment.

$$T0001832
\Hosea\
salvation, the son of Beeri, and author of the book of
prophecies bearing his name. He belonged to the kingdom of
Israel. "His Israelitish origin is attested by the peculiar,
rough, Aramaizing diction, pointing to the northern part of
Palestine; by the intimate acquaintance he evinces with the
localities of Ephraim (5:1; 6:8, 9; 12:12; 14:6, etc.); by
passages like 1:2, where the kingdom is styled 'the land', and
7:5, where the Israelitish king is designated as 'our' king."
The period of his ministry (extending to some sixty years) is
indicated in the superscription (Hos. 1:1, 2). He is the only
prophet of Israel who has left any written prophecy.

$$T0001833
\Hosea, Prophecies of\
This book stands first in order among the "Minor Prophets." "The
probable cause of the location of Hosea may be the thoroughly
national character of his oracles, their length, their earnest
tone, and vivid representations." This was the longest of the
prophetic books written before the Captivity. Hosea prophesied
in a dark and melancholy period of Israel's history, the period
of Israel's decline and fall. Their sins had brought upon them
great national disasters. "Their homicides and fornication,
their perjury and theft, their idolatry and impiety, are
censured and satirized with a faithful severity." He was a
contemporary of Isaiah. The book may be divided into two parts,
the first containing chapters 1-3, and symbolically representing
the idolatry of Israel under imagery borrowed from the
matrimonial relation. The figures of marriage and adultery are
common in the Old Testament writings to represent the spiritual
relations between Jehovah and the people of Israel. Here we see
the apostasy of Israel and their punishment, with their future
repentance, forgiveness, and restoration.

  The second part, containing 4-14, is a summary of Hosea's
discourses, filled with denunciations, threatenings,
exhortations, promises, and revelations of mercy.

  Quotations from Hosea are found in Matt. 2:15; 9:15; 12:7;
Rom. 9:25, 26. There are, in addition, various allusions to it
in other places (Luke 23:30; Rev. 6:16, comp. Hos. 10:8; Rom.
9:25, 26; 1 Pet. 2:10, comp. Hos. 1:10, etc.).

  As regards the style of this writer, it has been said that
"each verse forms a whole for itself, like one heavy toll in a
funeral knell." "Inversions (7:8; 9:11, 13; 12: 8), anacolutha
(9:6; 12:8, etc.), ellipses (9:4; 13:9, etc.), paranomasias, and
plays upon words, are very characteristic of Hosea (8:7; 9:15;
10:5; 11:5; 12:11)."

$$T0001834
\Hoshea\
salvation. (1.) The original name of the son of Nun, afterwards
called Joshua (Num. 13:8, 16; Deut. 32:44).

  (2.) 1 Chr. 27:20. The ruler of Ephraim in David's time.

  (3.) The last king of Israel. He conspired against and slew
his predecessor, Pekah (Isa. 7:16), but did not ascend the
throne till after an interregnum of warfare of eight years (2
Kings 17:1, 2). Soon after this he submitted to Shalmaneser, the
Assyrian king, who a second time invaded the land to punish
Hoshea, because of his withholding tribute which he had promised
to pay. A second revolt brought back the Assyrian king Sargon,
who besieged Samaria, and carried the ten tribes away beyond the
Euphrates, B.C. 720 (2 Kings 17:5, 6; 18:9-12). No more is heard
of Hoshea. He disappeared like "foam upon the water" (Hos. 10:7;
13:11).

$$T0001835
\Host\
an entertainer (Rom. 16:23); a tavern-keeper, the keeper of a
caravansary (Luke 10:35).

  In warfare, a troop or military force. This consisted at first
only of infantry. Solomon afterwards added cavalry (1 Kings
4:26; 10:26). Every male Israelite from twenty to fifty years of
age was bound by the law to bear arms when necessary (Num. 1:3;
26:2; 2 Chr. 25:5).

  Saul was the first to form a standing army (1 Sam. 13:2;
24:2). This example was followed by David (1 Chr. 27:1), and
Solomon (1 Kings 4:26), and by the kings of Israel and Judah (2
Chr. 17:14; 26:11; 2 Kings 11:4, etc.).

$$T0001836
\Hostage\
a person delivered into the hands of another as a security for
the performance of some promise, etc. (2 Kings 14:14; 2 Chr.
25:24).

$$T0001837
\Host of heaven\
The sun, moon, and stars are so designated (Gen. 2:1). When the
Jews fell into idolatry they worshipped these (Deut. 4:19; 2
Kings 17:16; 21:3,5; 23:5; Jer. 19:13; Zeph. 1:5; Acts 7:42).

$$T0001838
\Hough\
to hamstring, i.e., sever the "tendon of Achilles" of the hinder
legs of captured horses (Josh. 11:6; 2 Sam. 8:4; 1 Chr. 18:4),
so as to render them useless.

$$T0001839
\Hour\
First found in Dan. 3:6; 4:19, 33;5:5. It is the rendering of
the Chaldee shaah, meaning a "moment," a "look." It is used in
the New Testament frequently to denote some determinate season
(Matt. 8:13; Luke 12:39).

  With the ancient Hebrews the divisions of the day were
"morning, evening, and noon-day" (Ps. 55:17, etc.). The Greeks,
following the Babylonians, divided the day into twelve hours.
The Jews, during the Captivity, learned also from the
Babylonians this method of dividing time. When Judea became
subject to the Romans, the Jews adopted the Roman mode of
reckoning time. The night was divided into four watches (Luke
12:38; Matt. 14:25; 13:25). Frequent allusion is also made to
hours (Matt. 25:13; 26:40, etc.). (See DAY »T0000984.)

  An hour was the twelfth part of the day, reckoning from
sunrise to sunset, and consequently it perpetually varied in
length.

$$T0001840
\House\
Till their sojourn in Egypt the Hebrews dwelt in tents. They
then for the first time inhabited cities (Gen. 47:3; Ex. 12:7;
Heb. 11:9). From the earliest times the Assyrians and the
Canaanites were builders of cities. The Hebrews after the
Conquest took possession of the captured cities, and seem to
have followed the methods of building that had been pursued by
the Canaanites. Reference is made to the stone (1 Kings 7:9;
Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the
internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12;
2 Chr. 3:5; Jer. 22:14). "Ceiled houses" were such as had beams
inlaid in the walls to which wainscotting was fastened (Ezra
6:4; Jer. 22:14; Hag. 1:4). "Ivory houses" had the upper parts
of the walls adorned with figures in stucco with gold and ivory
(1 Kings 22:39; 2 Chr. 3:6; Ps. 45:8).

  The roofs of the dwelling-houses were flat, and are often
alluded to in Scripture (2 Sam. 11:2; Isa. 22:1; Matt. 24:17).
Sometimes tents or booths were erected on them (2 Sam. 16:22).
They were protected by parapets or low walls (Deut. 22:8). On
the house-tops grass sometimes grew (Prov. 19:13; 27:15; Ps.
129:6, 7). They were used, not only as places of recreation in
the evening, but also sometimes as sleeping-places at night (1
Sam. 9:25, 26; 2 Sam. 11:2; 16:22; Dan. 4:29; Job 27:18; Prov.
21:9), and as places of devotion (Jer. 32:29; 19:13).

$$T0001841
\Hukkok\
decreed, a town near Zebulun, not far from Jordan, on the border
of Naphtali (Josh. 19:34). (See HELKATH »T0001729.)

$$T0001842
\Hul\
circle, the second son of Aram (Gen. 10:23), and grandson of
Shem.

$$T0001843
\Huldah\
weasel, a prophetess; the wife of Shallum. She was consulted
regarding the "book of the law" discovered by the high priest
Hilkiah (2 Kings 22:14-20; 2 Chr. 34:22-28). She resided in that
part of Jerusalem called the Mishneh (A.V., "the college;" R.V.,
"the second quarter"), supposed by some to be the suburb between
the inner and the outer wall, the second or lower city, Akra.
Miriam (Ex. 15:20) and Deborah (Judg. 4:4) are the only others
who bear the title of "prophetess," for the word in Isa. 8:3
means only the prophet's wife.

$$T0001844
\Humiliation of Christ\
(Phil. 2:8), seen in (1) his birth (Gal. 4:4; Luke 2:7; John
1:46; Heb. 2:9), (2) his circumstances, (3) his reputation (Isa.
53; Matt. 26:59, 67; Ps. 22:6; Matt. 26:68), (4) his soul (Ps.
22:1; Matt. 4:1-11; Luke 22:44; Heb. 2:17, 18; 4:15), (5) his
death (Luke 23; John 19; Mark 15:24, 25), (6) and his burial
(Isa. 53:9; Matt. 27:57, 58, 60).

  His humiliation was necessary (1) to execute the purpose of
God (Acts 2:23, 24; Ps. 40:6-8), (2) fulfil the Old Testament
types and prophecies, (3) satisfy the law in the room of the
guilty (Isa. 53; Heb. 9:12, 15), procure for them eternal
redemption, (4) and to show us an example.

$$T0001845
\Humility\
a prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7;
2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing
to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps.
69:32, 33), and makes us patient under trials (Job 1:22).

  Christ has set us an example of humility (Phil. 2:6-8). We
should be led thereto by a remembrance of our sins (Lam. 3:39),
and by the thought that it is the way to honour (Prov. 16:18),
and that the greatest promises are made to the humble (Ps.
147:6; Isa. 57:15; 66:2; 1 Pet. 5:5). It is a "great paradox in
Christianity that it makes humility the avenue to glory."

$$T0001846
\Hunting\
mentioned first in Gen. 10:9 in connection with Nimrod. Esau was
"a cunning hunter" (Gen. 25:27). Hunting was practised by the
Hebrews after their settlement in the "Land of Promise" (Lev.
17:15; Prov. 12:27). The lion and other ravenous beasts were
found in Palestine (1 Sam. 17:34; 2 Sam. 23:20; 1 Kings 13:24;
Ezek. 19:3-8), and it must have been necessary to hunt and
destroy them. Various snares and gins were used in hunting (Ps.
91:3; Amos 3:5; 2 Sam. 23:20).

  War is referred to under the idea of hunting (Jer. 16:16;
Ezek. 32:30).

$$T0001847
\Hur\
a hole, as of a viper, etc. (1.) A son of Caleb (1 Chr. 2:19,
50; 4:1, 4; comp. 2 Chr. 1:5).

  (2.) The husband of Miriam, Moses' sister (Ex. 17:10-12). He
was associated with Aaron in charge of the people when Moses was
absent on Sinai (Ex. 24:14). He was probably of the tribe of
Judah, and grandfather of Bezaleel (Ex. 31:2; 35:30; 1 Chr.
2:19).

  (3.) One of the five princes of Midian who were defeated and
slain by the Israelites under the command of Phinehas (Num.
31:8).

$$T0001848
\Hurai\
linen-worker, one of David's heroes, a native of the valley of
Mount Gaash (1 Chr. 11:32).

$$T0001849
\Husband\
i.e., the "house-band," connecting and keeping together the
whole family. A man when betrothed was esteemed from that time a
husband (Matt. 1:16, 20; Luke 2:5). A recently married man was
exempt from going to war for "one year" (Deut. 20:7; 24:5).