1566 \Habor\ - the united stream, or, according to others, with beautiful banks, the name of a river in Assyria, and also of the district through which it flowed (1 Chr. 5:26). There is a river called Khabur which rises in the central highlands of Kurdistan, and flows south-west till it falls into the Tigris, about 70 miles above Mosul. This was not, however, the Habor of Scripture.

There is another river of the same name (the Chaboras) which, after a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient Circesium. This was, there can be little doubt, the ancient Habor.

1567 \Hachilah\ - the darksome hill, one of the peaks of the long ridge of el-Kolah, running out of the Ziph plateau, "on the south of Jeshimon" (i.e., of the "waste"), the district to which one looks down from the plateau of Ziph (1 Sam. 23:19). After his reconciliation with Saul at Engedi (24:1-8), David returned to Hachilah, where he had fixed his quarters. The Ziphites treacherously informed Saul of this, and he immediately (26:1-4) renewed his pursuit of David, and "pitched in the hill of Hachilah." David and his nephew Abishai stole at night into the midst of Saul's camp, when they were all asleep, and noiselessly removed the royal spear and the cruse from the side of the king, and then, crossing the intervening valley to the height on the other side, David cried to the people, and thus awoke the sleepers. He then addressed Saul, who recognized his voice, and expostulated with him. Saul professed to be repentant; but David could not put confidence in him, and he now sought refuge at Ziklag. David and Saul never afterwards met. (1 Sam. 26:13-25).

1568 \Hadad\ - Adod, brave(?), the name of a Syrian god. (1.) An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46).

(2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).

(3.) One of "the king's seed in Edom." He fled into Egypt, where he married the sister of Pharaoh's wife (1 Kings 11:14-22). He became one of Solomon's adversaries.

Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (Gen. 25:15).

1569 \Hadadezer\ - Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to assist him in his war against David. Joab, who was sent against this confederate host, found them in double battle array, the Ammonities toward their capital of Rabbah, and the Syrian mercenaries near Medeba. In the battle which was fought the Syrians were scattered, and the Ammonites in alarm fled into their capital. After this Hadadezer went north "to recover his border" (2 Sam. 8:3, A.V.); but rather, as the Revised Version renders, "to recover his dominion", i.e., to recruit his forces. Then followed another battle with the Syrian army thus recruited, which resulted in its being totally routed at Helam (2 Sam. 10:17). Shobach, the leader of the Syrian army, died on the field of battle. The Syrians of Damascus, who had come to help Hadadezer, were also routed, and Damascus was made tributary to David. All the spoils taken in this war, "shields of gold" and "very much brass," from which afterwards the "brasen sea, and the pillars, and the vessels of brass" for the temple were made (1 Chr. 18:8), were brought to Jerusalem and dedicated to Jehovah. Thus the power of the Ammonites and the Syrians was finally broken, and David's empire extended to the Euphrates (2 Sam. 10:15-19; 1 Chr. 19:15-19).

1570 \Hadad-rimmon\ - (composed of the names of two Syrian idols), the name of a place in the valley of Megiddo. It is alluded to by the prophet Zechariah (12:11) in a proverbial expression derived from the lamentation for Josiah, who was mortally wounded near this place (2 Chr. 35:22-25). It has been identified with the modern Rummaneh, a village "at the foot of the Megiddo hills, in a notch or valley about an hour and a half south of Tell Metzellim."

1571 \Hadar\ - Adod, brave(?). (1.) A son of Ishmael (Gen. 25:15); in 1 Chr. 1:30 written Hadad.

(2.) One of the Edomitish kings (Gen. 36:39) about the time of Saul. Called also Hadad (1 Chr. 1:50, 51).

It is probable that in these cases Hadar may be an error simply of transcription for Hadad.

1572 \Hadarezer\ - Adod is his help, the name given to Hadadezer (2 Sam. 8:3-12) in 2 Sam. 10.

1573 \Hadashah\ - new, a city in the valley of Judah (Josh. 15:37).

1574 \Hadassah\ - myrtle, the Jewish name of Esther (q.v.), Esther 2:7.

1575 \Hadattah\ - new, one of the towns in the extreme south of Judah (Josh. 15:25).

1576 \Hades\ - that which is out of sight, a Greek word used to denote the state or place of the dead. All the dead alike go into this place. To be buried, to go down to the grave, to descend into hades, are equivalent expressions. In the LXX. this word is the usual rendering of the Hebrew sheol, the common receptacle of the departed (Gen. 42:38; Ps. 139:8; Hos. 13:14; Isa. 14:9). This term is of comparatively rare occurrence in the Greek New Testament. Our Lord speaks of Capernaum as being "brought down to hell" (hades), i.e., simply to the lowest debasement, (Matt. 11:23). It is contemplated as a kind of kingdom which could never overturn the foundation of Christ's kingdom (16:18), i.e., Christ's church can never die.

In Luke 16:23 it is most distinctly associated with the doom and misery of the lost.

In Acts 2:27-31 Peter quotes the LXX. version of Ps. 16:8-11, plainly for the purpose of proving our Lord's resurrection from the dead. David was left in the place of the dead, and his body saw corruption. Not so with Christ. According to ancient prophecy (Ps. 30:3) he was recalled to life.

1577 \Hadid\ - pointed, a place in the tribe of Benjamin near Lydda, or Lod, and Ono (Ezra 2:33; Neh. 7:37). It is identified with the modern el-Haditheh, 3 miles east of Lydda.

1578 \Hadlai\ - resting, an Ephraimite; the father of Amasa, mentioned in 2 Chr. 28:12.

1579 \Hadoram\ - is exalted. (1.) The son of Tou, king of Hamath, sent by his father to congratulate David on his victory over Hadarezer, king of Syria (1 Chr. 18:10; called Joram 2 Sam. 8:10).

(2.) The fifth son of Joktan, the founder of an Arab tribe (Gen. 10:27; 1 Chr. 1:21).

(3.) One who was "over the tribute;" i.e., "over the levy." He was stoned by the Israelites after they had revolted from Rehoboam (2 Chr. 10:18). Called also Adoram (2 Sam. 20:24) and Adoniram (1 Kings 4:6).

1580 \Hadrach\ - the name of a country (Zech. 9:1) which cannot be identified. Rawlinson would identify it with Edessa. He mentions that in the Assyrian inscriptions it is recorded that "Shalmanezer III. made two expeditions, the first against Damascus B.C. 773, and the second against Hadrach B.C. 772; and again that Asshurdanin-il II. made expeditions against Hadrach in B.C. 765 and 755."

1581 \Haemorrhoids\ - or Emerods, bleeding piles known to the ancient Romans as mariscae, but more probably malignant boils of an infectious and fatal character. With this loathsome and infectious disease the men of Ashdod were smitten by the hand of the Lord. This calamity they attributed to the presence of the ark in their midst, and therefore they removed it to Gath (1 Sam. 5:6-8). But the same consequences followed from its presence in Gath, and therefore they had it removed to Ekron, 11 miles distant. The Ekronites were afflicted with the same dreadful malady, but more severely; and a panic seizing the people, they demanded that the ark should be sent back to the land of Israel (9-12; 6:1-9).

1582 \Haft\ - a handle as of a dagger (Judg. 3:22).

1583 \Hagar\ - flight, or, according to others, stranger, an Egyptian, Sarah's handmaid (Gen. 16:1; 21:9, 10), whom she gave to Abraham (q.v.) as a secondary wife (16:2). When she was about to become a mother she fled from the cruelty of her mistress, intending apparently to return to her relatives in Egypt, through the desert of Shur, which lay between. Wearied and worn she had reached the place she distinguished by the name of Beer-lahai-roi ("the well of the visible God"), where the angel of the Lord appeared to her. In obedience to the heavenly visitor she returned to the tent of Abraham, where her son Ishmael was born, and where she remained (16) till after the birth of Isaac, the space of fourteen years. Sarah after this began to vent her dissatisfaction both on Hagar and her child. Ishmael's conduct was insulting to Sarah, and she insisted that he and his mother should be dismissed. This was accordingly done, although with reluctance on the part of Abraham (Gen. 21:14). They wandered out into the wilderness, where Ishmael, exhausted with his journey and faint from thirst, seemed about to die. Hagar "lifted up her voice and wept," and the angel of the Lord, as before, appeared unto her, and she was comforted and delivered out of her distresses (Gen. 21:18, 19).

Ishmael afterwards established himself in the wilderness of Paran, where he married an Egyptian (Gen. 21:20,21).

"Hagar" allegorically represents the Jewish church (Gal. 4:24), in bondage to the ceremonial law; while "Sarah" represents the Christian church, which is free.

1584 \Hagarene\ - or Hagarite. (1.) One of David's mighty men (1 Chr. 11:38), the son of a foreigner.

(2.) Used of Jaziz (1 Chr. 27:31), who was over David's flocks. "A Hagarite had charge of David's flocks, and an Ishmaelite of his herds, because the animals were pastured in districts where these nomadic people were accustomed to feed their cattle."

(3.) In the reign of Saul a great war was waged between the trans-Jordanic tribes and the Hagarites (1 Chr. 5), who were overcome in battle. A great booty was captured by the two tribes and a half, and they took possession of the land of the Hagarites.

Subsequently the "Hagarenes," still residing in the land on the east of Jordan, entered into a conspiracy against Israel (comp. Ps. 83:6). They are distinguished from the Ishmaelites.

1585 \Haggai\ - festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favorable opportunity that had arisen in a change in the policy of the Persian government. (See DARIUS »T0000975 [2].) Haggai's prophecies have thus been characterized:, "There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, 'Be strong, be strong, be strong' (2:4). 'Cleave, stick fast, to the work you have to do;' or again, 'Consider your ways, consider, consider, consider' (1:5, 7;2:15, 18). It is the Hebrew phrase for the endeavor, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to 'see life steadily, and to see it wholly.'", Stanley's Jewish Church. (See SIGNET »T0003426.)

1586 \Haggai, Book of\ - consists of two brief, comprehensive chapters. The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.

Chapter first comprehends the first address (2-11) and its effects (12-15). Chapter second contains,

(1.) The second prophecy (1-9), which was delivered a month after the first.

(2.) The third prophecy (10-19), delivered two months and three days after the second; and

(3.) The fourth prophecy (20-23), delivered on the same day as the third.

These discourses are referred to in Ezra 5:1; 6:14; Heb. 12:26. (Comp. Hag. 2:7, 8, 22.)

1587 \Haggith\ - festive; the dancer, a wife of David and the mother of Adonijah (2 Sam. 3:4; 1 Kings 1:5, 11; 2:13; 1 Chr. 3:2), who, like Absalom, was famed for his beauty.

1588 \Hagiographa\ - the holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., "Writings." It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings. (See BIBLE »T0000580.)

In the New Testament (Luke 24:44) we find three corresponding divisions, viz., the Law, the Prophets, and the Psalms.

1589 \Hail!\ - a salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek _Chaire_, "Rejoice" (Luke 1:8). Used in mockery in Matt. 27:29.

1590 \Hail\ - frozen rain-drops; one of the plagues of Egypt (Ex. 9:23). It is mentioned by Haggai as a divine judgment (Hag. 2:17). A hail-storm destroyed the army of the Amorites when they fought against Joshua (Josh. 10:11). Ezekiel represents the wall daubed with untempered mortar as destroyed by great hail-stones (Ezek. 13:11). (See also 38:22; Rev. 8:7; 11:19; 16:21.)

1591 \Hair\ - (1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.

(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length.

(3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Cor. 11:14, 15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards women.)

(4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luke 7:38; John 11:2; 1 Cor. 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping.

Baldness disqualified any one for the priest's office (Lev. 21).

Elijah is called a "hairy man" (2 Kings 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair.

Long hair is especially noticed in the description of Absalom's person (2 Sam. 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Num. 6:5; Judg. 13:5) and others in token of special mercies (Acts 18:18).

In times of affliction the hair was cut off (Isa. 3:17, 24; 15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa. 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7, etc.), especially in seasons of rejoicing (Matt. 6:17; Luke 7:46).

1592 \Hakkoz\ - the thorn, the head of one of the courses of the priests (1 Chr. 24:10).

1593 \Halah\ - a district of Media to which captive Israelites were transported by the Assyrian kings (2 Kings 17:6; 18:11; 1 Chr. 5:26). It lay along the banks of the upper Khabur, from its source to its junction with the Jerujer. Probably the district called by Ptolemy Chalcitis.

1594 \Halak\ - smooth; bald, a hill at the southern extremity of Canaan (Josh. 11:17). It is referred to as if it were a landmark in that direction, being prominent and conspicuous from a distance. It has by some been identified with the modern Jebel el-Madura, on the south frontier of Judah, between the south end of the Dead Sea and the Wady Gaian.

1595 \Halhul\ - full of hollows, a town in the highlands of Judah (Josh. 15:58). It is now a small village of the same name, and is situated about 5 miles north-east of Hebron on the way to Jerusalem. There is an old Jewish tradition that Gad, David's seer (2 Sam. 24:11), was buried here.

1596 \Hall\ - (Gr. aule, Luke 22:55; R.V., "court"), the open court or quadrangle belonging to the high priest's house. In Matt. 26:69 and Mark 14:66 this word is incorrectly rendered "palace" in the Authorized Version, but correctly "court" in the Revised Version. In John 10:1,16 it means a "sheep-fold." In Matt. 27:27 and Mark 15:16 (A.V., "common hall;" R.V., "palace") it refers to the proetorium or residence of the Roman governor at Jerusalem. The "porch" in Matt. 26:71 is the entrance-hall or passage leading into the central court, which is open to the sky.

1597 \Hallel\ - praise, the name given to the group of Psalms 113-118, which are preeminently psalms of praise. It is called "The Egyptian Hallel," because it was chanted in the temple whilst the Passover lambs were being slain. It was chanted also on other festival occasions, as at Pentecost, the feast of Tabernacles, and the feast of Dedication. The Levites, standing before the altar, chanted it verse by verse, the people responding by repeating the verses or by intoned hallelujahs. It was also chanted in private families at the feast of Passover. This was probably the hymn which our Savior and his disciples sung at the conclusion of the Passover supper kept by them in the upper room at Jerusalem (Matt. 26:30; Mark 14:26).

There is also another group called "The Great Hallel," comprehending Psalms 118-136, which was recited on the first evening at the Passover supper and on occasions of great joy.

1598 \Hallelujah\ - praise ye Jehovah, frequently rendered "Praise ye the LORD," stands at the beginning of ten of the psalms (106, 111-113, 135, 146-150), hence called "hallelujah psalms." From its frequent occurrence it grew into a formula of praise. The Greek form of the word (alleluia) is found in Rev. 19:1, 3, 4, 6.

1599 \Hallow\ - to render sacred, to consecrate (Ex. 28:38; 29:1). This word is from the Saxon, and properly means "to make holy." The name of God is "hallowed", i.e., is reverenced as holy (Matt. 6:9).

1600 \Halt\ - lame on the feet (Gen. 32:31; Ps. 38:17). To "halt between two opinions" (1 Kings 18:21) is supposed by some to be an expression used in "allusion to birds, which hop from spray to spray, forwards and backwards." The LXX. render the expression "How long go ye lame on both knees?" The Hebrew verb rendered "halt" is used of the irregular dance ("leaped upon") around the altar (ver. 26). It indicates a lame, uncertain gait, going now in one direction, now in another, in the frenzy of wild leaping.

1601 \Ham\ - warm, hot, and hence the south; also an Egyptian word meaning "black", the youngest son of Noah (Gen. 5:32; comp. 9:22,24). The curse pronounced by Noah against Ham, properly against Canaan his fourth son, was accomplished when the Jews subsequently exterminated the Canaanites.

One of the most important facts recorded in Gen. 10 is the foundation of the earliest monarchy in Babylonia by Nimrod the grandson of Ham (6, 8, 10). The primitive Babylonian empire was thus Hamitic, and of a cognate race with the primitive inhabitants of Arabia and of Ethiopia. (See ACCAD »T0000060.)

The race of Ham were the most energetic of all the descendants of Noah in the early times of the post-diluvian world.

1602 \Haman\ - (of Persian origin), magnificent, the name of the vizier (i.e., the prime minister) of the Persian king Ahasuerus (Esther 3:1, etc.). He is called an "Agagite," which seems to denote that he was descended from the royal family of the Amalekites, the bitterest enemies of the Jews, as Agag was one of the titles of the Amalekite kings. He or his parents were brought to Persia as captives taken in war. He was hanged on the gallows which he had erected for Mordecai the Jew (Esther 7:10). (See ESTHER »T0001254.)

1603 \Hamath\ - fortress, the capital of one of the kingdoms of Upper Syria of the same name, on the Orontes, in the valley of Lebanon, at the northern boundary of Palestine (Num. 13:21; 34:8), at the foot of Hermon (Josh. 13:5) towards Damascus (Zech. 9:2; Jer. 49:23). It is called "Hamath the great" in Amos 6:2, and "Hamath-zobah" in 2 Chr. 8:3.

Hamath, now Hamah, had an Aramaean population, but Hittite monuments discovered there show that it must have been at one time occupied by the Hittites. It was among the conquests of the Pharaoh Thothmes III. Its king, Tou or Toi, made alliance with David (2 Sam. 8:10), and in B.C. 740 Azariah formed a league with it against Assyria. It was, however, conquered by the Assyrians, and its nineteen districts placed under Assyrian governors. In B.C. 720 it revolted under a certain Yahu-bihdi, whose name, compounded with that of the God of Israel (Yahu), perhaps shows that he was of Jewish origin. But the revolt was suppressed, and the people of Hamath were transported to Samaria (2 Kings 17:24, 30), where they continued to worship their god Ashima. Hamah is beautifully situated on the Orontes, 32 miles north of Emesa, and 36 south of the ruins of Assamea.