Bible Heaven/Bible Heaven.iso/eastons/t0001550

Text File | 1993-10-09 | 28KB | 657 lines

$$T0001550
\Grecians\
Hellenists, Greek-Jews; Jews born in a foreign country, and thus
did not speak Hebrew (Acts 6:1; 9:29), nor join in the Hebrew
services of the Jews in Palestine, but had synagogues of their
own in Jerusalem. Joel 3:6 =Greeks.

$$T0001551
\Greece\
orginally consisted of the four provinces of Macedonia, Epirus,
Achaia, and Peleponnesus. In Acts 20:2 it designates only the
Roman province of Macedonia. Greece was conquered by the Romans
B.C. 146. After passing through various changes it was erected
into an independent monarchy in 1831.

  Moses makes mention of Greece under the name of Javan (Gen.
10:2-5); and this name does not again occur in the Old Testament
till the time of Joel (3:6). Then the Greeks and Hebrews first
came into contact in the Tyrian slave-market. Prophetic notice
is taken of Greece in Dan. 8:21.

  The cities of Greece were the special scenes of the labours of
the apostle Paul.

$$T0001552
\Greek\
Found only in the New Testament, where a distinction is observed
between "Greek" and "Grecian" (q.v.). The former is (1) a Greek
by race (Acts 16:1-3; 18:17; Rom. 1:14), or (2) a Gentile as
opposed to a Jew (Rom. 2:9, 10). The latter, meaning properly
"one who speaks Greek," is a foreign Jew opposed to a home Jew
who dwelt in Palestine.

  The word "Grecians" in Acts 11:20 should be "Greeks," denoting
the heathen Greeks of that city, as rendered in the Revised
Version according to the reading of the best manuscripts
("Hellenes").

$$T0001553
\Greyhound\
(Prov. 30:31), the rendering of the Hebrew _zarzir mothnayim_,
meaning literally "girded as to the lions." Some (Gesen.; R.V.
marg.) render it "war-horse." The LXX. and Vulgate versions
render it "cock." It has been by some interpreters rendered also
"stag" and "warrior," as being girded about or panoplied, and
"wrestler." The greyhound, however, was evidently known in
ancient times, as appears from Egyptian monuments.

$$T0001554
\Grind\
(Ex. 32:20; Deut. 9:21; Judg. 16:21), to crush small (Heb.
tahan); to oppress the poor (Isa. 3:5). The hand-mill was early
used by the Hebrews (Num. 11:8). It consisted of two stones, the
upper (Deut. 24:6; 2 Sam. 11:21) being movable and slightly
concave, the lower being stationary. The grinders mentioned
Eccl. 12:3 are the teeth. (See MILL »T0002550.)

$$T0001555
\Grizzled\
party-coloured, as goats (Gen. 31:10, 12), horses (Zech. 6:3,
6).

$$T0001556
\Grove\
(1.) Heb. 'asherah, properly a wooden image, or a pillar
representing Ashtoreth, a sensual Canaanitish goddess, probably
usually set up in a grove (2 Kings 21:7; 23:4). In the Revised
Version the word "Asherah" (q.v.) is introduced as a proper
noun, the name of the wooden symbol of a goddess, with the
plurals Asherim (Ex. 34:13) and Asheroth (Judg. 3:13).

  The LXX. have rendered _asherah_ in 2 Chr. 15:16 by "Astarte."
The Vulgate has done this also in Judg. 3:7.

  (2.) Heb. 'eshel (Gen. 21:33). In 1 Sam. 22:6 and 31:13 the
Authorized Version renders this word by "tree." In all these
passages the Revised Version renders by "tamarisk tree." It has
been identified with the Tamariscus orientalis, five species of
which are found in Palestine.

  (3.) The Heb. word 'elon, uniformly rendered in the Authorized
Version by "plain," properly signifies a grove or plantation. In
the Revised Version it is rendered, pl., "oaks" (Gen. 13:18;
14:13; 18:1; 12:6; Deut. 11:30; Josh. 19:33). In the earliest
times groves are mentioned in connection with religious worship.
The heathen consecrated groves to particular gods, and for this
reason they were forbidden to the Jews (Jer. 17:3; Ezek. 20:28).

$$T0001557
\Guard\
(1.) Heb. tabbah (properly a "cook," and in a secondary sense
"executioner," because this office fell to the lot of the cook
in Eastern countries), the bodyguard of the kings of Egypt (Gen.
37:36) and Babylon (2 Kings 25:8; Jer. 40:1; Dan. 2:14).

  (2.) Heb. rats, properly a "courier," one whose office was to
run before the king's chariot (2 Sam. 15:1; 1 Kings 1:5). The
couriers were also military guards (1 Sam. 22:17; 2 Kings
10:25). They were probably the same who under David were called
Pelethites (1 Kings 14:27; 2 Sam. 15:1).

  (3.) Heb. mishmereth, one who watches (Neh. 4:22), or a
watch-station (7:3; 12:9; Job 7:12).

  In the New Testament (Mark 6:27) the Authorized Version
renders the Greek _spekulator_ by "executioner," earlier English
versions by "hangman," the Revised Version by "soldier of his
guard." The word properly means a "pikeman" or "halberdier," of
whom the bodyguard of kings and princes was composed. In Matt.
27:65, 66; 28:11, the Authorized Version renders the Greek
_kustodia_ by "watch," and the Revised Version by "guard," the
Roman guard, which consisted of four soldiers, who were relieved
every three hours (Acts 12:4). The "captain of the guard"
mentioned Acts 28:16 was the commander of the Praetorian troops,
whose duty it was to receive and take charge of all prisoners
from the provinces.

$$T0001558
\Guest-chamber\
the spare room on the upper floor of an Eastern dwelling (Mark
14:14; Luke 22:11). In Luke 2:7 the word is translated "inn"
(q.v.).

$$T0001559
\Gur\
a whelp, a place near Ibleam where Jehu's servants overtook and
mortally wounded king Ahaziah (2 Kings 9:27); an ascent from the
plain of Jezreel.

$$T0001560
\Gur-baal\
sojourn of Baal, a place in Arabia (2 Chr. 26:7) where there was
probably a temple of Baal.

$$T0001561
\Gutter\
Heb. tsinnor, (2 Sam. 5:8). This Hebrew word occurs only
elsewhere in Ps. 42:7 in the plural, where it is rendered
"waterspouts." It denotes some passage through which water
passed; a water-course.

  In Gen. 30:38, 41 the Hebrew word rendered "gutters" is
_rahat_, and denotes vessels overflowing with water for cattle
(Ex. 2:16); drinking-troughs.

$$T0001562
\Habakkuk\
embrace, the eighth of the twelve minor prophets. Of his
personal history we have no reliable information. He was
probably a member of the Levitical choir. He was contemporary
with Jeremiah and Zephaniah.

$$T0001563
\Habakkuk, Prophecies of\
were probably written about B.C. 650-627, or, as some think, a
few years later. This book consists of three chapters, the
contents of which are thus comprehensively described: "When the
prophet in spirit saw the formidable power of the Chaldeans
approaching and menacing his land, and saw the great evils they
would cause in Judea, he bore his complaints and doubts before
Jehovah, the just and the pure (1:2-17). And on this occasion
the future punishment of the Chaldeans was revealed to him (2).
In the third chapter a presentiment of the destruction of his
country, in the inspired heart of the prophet, contends with his
hope that the enemy would be chastised." The third chapter is a
sublime song dedicated "to the chief musician," and therefore
intended apparently to be used in the worship of God. It is
"unequalled in majesty and splendour of language and imagery."

  The passage in 2:4, "The just shall live by his faith," is
quoted by the apostle in Rom. 1:17. (Comp. Gal. 3:12; Heb.
10:37, 38.)

$$T0001564
\Habergeon\
an Old English word for breastplate. In Job 41:26 (Heb. shiryah)
it is properly a "coat of mail;" the Revised Version has
"pointed shaft." In Ex. 28:32, 39:23, it denotes a military
garment strongly and thickly woven and covered with mail round
the neck and breast. Such linen corselets have been found in
Egypt. The word used in these verses is _tahra_, which is of
Egyptian origin. The Revised Version, however, renders it by
"coat of mail." (See ARMOUR »T0000315.)

$$T0001565
\Habitation\
God is the habitation of his people, who find rest and safety in
him (Ps. 71:3; 91:9). Justice and judgment are the habitation of
God's throne (Ps. 89:14, Heb. mekhon, "foundation"), because all
his acts are founded on justice and judgment. (See Ps. 132:5,
13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God's
habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells
not only among men, but in eternity, where time is unknown; and
"the praises of Israel" (Ps. 22:3), i.e., he dwells among those
praises and is continually surrounded by them.

$$T0001566
\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.

$$T0001567
\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 penitent; 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).

$$T0001568
\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).

$$T0001569
\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).

$$T0001570
\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."

$$T0001571
\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.

$$T0001572
\Hadarezer\
Adod is his help, the name given to Hadadezer (2 Sam. 8:3-12) in
2 Sam. 10.

$$T0001573
\Hadashah\
new, a city in the valley of Judah (Josh. 15:37).

$$T0001574
\Hadassah\
myrtle, the Jewish name of Esther (q.v.), Esther 2:7.

$$T0001575
\Hadattah\
new, one of the towns in the extreme south of Judah (Josh.
15:25).

$$T0001576
\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.

$$T0001577
\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.

$$T0001578
\Hadlai\
resting, an Ephraimite; the father of Amasa, mentioned in 2 Chr.
28:12.

$$T0001579
\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).

$$T0001580
\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."

$$T0001581
\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).

$$T0001582
\Haft\
a handle as of a dagger (Judg. 3:22).

$$T0001583
\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.

$$T0001584
\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.

$$T0001585
\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 favourable 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 endeavour,
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.)

$$T0001586
\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.)

$$T0001587
\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.

$$T0001588
\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.

$$T0001589
\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.

$$T0001590
\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.)

$$T0001591
\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).

$$T0001592
\Hakkoz\
the thorn, the head of one of the courses of the priests (1 Chr.
24:10).

$$T0001593
\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.

$$T0001594
\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.

$$T0001595
\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.

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\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.

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\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 Saviour 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.

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\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.

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\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).