Hermon – Hours

Hermon

A lofty mountain on the northeast border of Palestine, called also Sirion Shenir, and Sion, (not Zion,) De 3:8; 4:39. It is a part of the great Anti-Lebanon Range; at the point where an eastern and lower arm branches off, a little south of the latitude of Damascus, and runs in a southerly direction terminating east of the head of the sea of Galilee. This low range is called Jebel Heish. Mount Hermon is believed to be what is now known as Jebel esh-Sheikh, whose highest summit, surpassing every other in Syria, rises into the region of perpetual snow or ice, ten thousand feet above the sea.

For a view of Hermon, see MEROM. Professor Hackett thus describes its appearance as seen from a hill north of Nazareth: "The mountain was concealed one moment, and the next, on ascending a few steps higher, stood arrayed before me with an imposing effect which I cannot easily describe. It rose immensely above every surrounding object. The purity of the atmosphere caused it to appear near, though it was in reality many miles distant. The snow on its head and sides sparkled under the rays of the sun, as if it had been robed in a vesture of silver. In my mind’s eye at that moment it had none of the appearance of an inert mass of earth and rock, but glowed with life and animation. It stood there athwart my path, like a mighty giant rearing his head towards heaven and swelling with the proud consciousness of strength and majesty. I felt how natural was the Psalmist’s personification: "the north and the south thou hast created them; Tabor and Hermon shall rejoice in thy name,’" Ps 89:12.

The "little Hermon" of modern travellers, not mentioned in Scripture, is a shapeless mass of hills north of the smaller valley of Jezreel. "Hermonites," or Hermons, in Ps 42:6, denotes the peaks of the Hermons range.

Herod

The name of four princes, Idumaeans by descent, who governed either the whole or a part of Judea, under the Romans, and are mentioned in the New Testament.

1. HEROD THE GREAT, Mt 2:1-23; Lu 1:5. He was the son of Antipater, an Idumaean, who was in high favor with Julius Caesar. At the age of fifteen years, Herod was constituted by his father procurator of Galilee under Hyrcanus II, who was then at the head of the Jewish nation; while his brother Phasael was intrusted with the same authority over Judea. In these stations they were afterwards confirmed by Antony, with the title of tetrarch, about the year 41 B. C. The power of Hyrcanus had always been opposed by his brother Aristobulus; and now Antigonus, the son of the latter, continued in hostility to Herod, and was assisted by the Jews. At first he was unsuccessful, and was driven by Herod out of the country; but having obtained the aid of the Parthians, he at length succeeded in defeating Herod, and acquired possession of the whole of Judea, about the year 40 B. C. Herod meanwhile fled to Rome; and being there declared king of Judea through the exertions of Antony, he collected an army, vanquished Antigonus, recovered Jerusalem, and extirpated all the family of the Maccabees, B. C. 37. After the battle of Actium, in which his patron Antony was defeated, Herod joined the party of Octavius, and was confirmed by him in all his possessions. He endeavored to conciliate the affections of the Jews, by rebuilding and decorating the temple, (see TEMPLE,) and by founding or enlarging many cities and towns; but the prejudices of the nation against a foreign yoke were only heightened when he introduced quinquennial games in honor of Caesar, and erected theatres and gymnasia at Jerusalem. The cruelty of his disposition also was such as ever to render him odious. He put to death his own wife Mariamne, with her two sons Alexander and Aristobulus; and when he himself was at the point of death, he caused a number of the most illustrious of his subjects to be thrown into prison at Jericho, and exacted from his sister a promise that they should be murdered the moment he expired, in order, as he said, that tears should be shed at the death of Herod. This promise, however, was not fulfilled. His son Antipater was executed for conspiring to poison his father; and five days after, Herod died, A. D. 2, aged sixty-eight, having reigned as king about thirty-seven years. It was during his reign that Jesus was born at Bethlehem; and Herod, in consequence of his suspicious temper, and in order to destroy Jesus, gave orders for the destruction of all the children of two years old and under in the place, Mt 2:1-23. This is also mentioned by Macrobius. After the death of Herod, half of his kingdom, including Judea, Ideumaea, and Samaria, was given to his son Archelaus, with the title of Ethnarch; while the remaining half was divided between two of his other sons, Herod Antipas and Philip, with the title of Tetrarchs; the former having the regions of Galilee and Perea, and the latter Batanea, Trachonitis, and Auranitis.

2. HEROD PHILIP. See PHILP.

3. HEROD ANTIPAS, Lu 3:1, was the son of Herod the Great by Malthace his Samaritan wife, and own brother to Archelaus, along with whom he was educated at Rome. After the death of his father, he was appointed by Augustus to be tetrarch of Galilee and Perea, that is, the southern part of the country east of the Jordan, Lu 3:1, whence also the general appellation of king is sometimes given to him, Mr 6:14. The Savior, as a Galilean, was under his jurisdiction, Lu 23:6-12. He first married a daughter of Aretas, and Arabian king; but afterwards becoming enamoured of Herodias, the wife of his brother Herod Philip, and his own niece, he dismissed his former wife, and induced Herodias to leave her husband and connect herself with him. At her instigation he afterwards went to Rome to ask for the dignity and title of the king; but being there accused before Caligula, at the instance of Herod Agrippa, his nephew and the brother of Herodias, he was banished to Lugdunum (now Lyons) in Gaul, about A. D. 41, and the provinces which he governed were given to Herod Agrippa. It was Herod Antipas who caused John the Baptist to be beheaded, Mt 14:1-12; Mr 6:14-29. He also appears to have been a follower, or at least a favorer, of the sect of the Sadducees, Mr 8:15. Compare Mt 16:6. See HERODIANS.

4. HEROD AGRIPPA MAJOR or I, Acts 12.1-25; 23.35, was the grandson of Herod the Great and Mariamne, the son of the Aristobulus who was put to death with his mother, by the orders of his father. (See above, HEROD I.) On the accession of Caligula to the imperial throne, Agrippa was taken from prison, where he had been confined by Tiberius, and received from the emperor, A. D. 38, the title of king, together with the provinces which had belonged to his uncle Philip the tetrarch Lysanias. (See ABILENE.) He was afterwards confirmed in the possession of these by Claudius, who also annexed to is kingdom all those parts of Judea and Samaria which had formerly belonged to his grandfather Herod, A. D. 43. In order to ingratiate himself with the Jews, he commenced a persecution against the Christians; but seems to have proceeded no further than to put to death James, and to imprison Peter, since he soon after died suddenly and miserably at Cesarea, A. D. 44, Ac 12:1-25. He is mentioned by Josephus only under the name of Agrippa.

5. HEROD AGRIPPA MINOR or II, Ac 25:1-26:32, was the son of Herod Agrippa I, and was educated at Rome, under the care of the emperor Claudius. On the death of his father, when he was seventeen years old, instead of causing him to succeed to his father’s kingdom of Chalcis, which had belonged to his Uncle Herod. He was afterwards transferred (A. D. 53) from Chalcis, with the title of king, to the government of those provinces which his father at first possessed, namely, Batanea, Trachonitis, Auranitis, and Abilene, to which several other cities were afterwards added. He is mentioned in the New Testament and by Josephus only by the name of Agrippa. It was before him that St. Paul was brought by Festus, Ac 25:13; 26:32. He died on the third year of Trajan’s reign, at the age of seventy years.

Herodians

Partisans of Herod Antipas, Mt 22:16; Mr 3:6. Herod was dependent on the Roman power, and his adherents on the Roman power, and his adherents therefore maintained the propriety of paying tribute to Caesar, which the Pharisees denied. This explains Mt 22:16.

Herodias

A granddaughter of Herod the Great and Mariamne, daughter of Aristobulus, and sister of Herod Agrippa I. She was first married to her Uncle Herod Philip, but afterwards abandoned him and connected herself with his brother Herod Antipas. It was by her artifice that Herod was persuaded to cause John the Baptist to be put to death, she being enraged at John on account of his bold denunciation of the incestuous connection which subsisted between her and Herod. When Herod was banished to Lyons, she accompanied him, Mt 14:3,6; Mr 6:17; Lu 3:19. See HEROD III.

Heron

This name is put in Le 11:19; De 14:18, for a Hebrew word of very uncertain meaning. See BIRDS.

Heshbon

A celebrated city of the Amorites, twenty miles east of the mouth of the Jordan, Jos 3:10; 13:17. It was given to Reuben; but was afterwards transferred to Gad, and then to the Levites. It had been conquered from the Moabites by Sihon, and because his capital; and was taken by the Israelites a little before the death of Moses, Nu 21:25; Jos 21:39. After the ten tribes were transplanted into the country beyond the Euphrates, the Moabites recovered it, Isa 15:4; Jer 48:2,34,45. Its ruins are still called Hesban, and cover the sides of a hill seven miles north of Medeba.

Hezekiah

A pious king of Judah, succeeded his father Ahaz about 726 B. C., and died about 698 B. C. His history is contained in 2Ki 18:12-21; 2Ch 29:1-32:33. Compare Isa 36:1-38:22. His reign is memorable for his faithful efforts to restore the worship of Jehovah; for his pride and presumption towards the Assyrians; for the distractions of their invading host in answer to his prayer; for his sickness and humiliation, and the prolonging of his life fifteen years of peace. He was succeeded by the unworthy Manasseh.

Hiddekel

One of the rivers of Paradise. Its modern name is Tigris. See EDEN, and EUPHRATES.

Hiel

God liveth, a Bethelite, who rebuilt Jericho in despite of the woe denounced five hundred years before, Jos 6:26. The fulfillment of the curse by the death of his children, proves the truth which his name signified, 1Ki 16:34.

Hierapolis

A city of Phrygia, situated on its western border, near the junction of the rivers Lycus and Meander, and not far from Colosses and Laodicea. It was celebrated for its warm springs and baths. A Christian church was early established here, and enjoyed the ministrations of the faithful Epaphras, Col 4:12,13. The city is now desolate, but its ruins still exhibit many traces of its ancient splendor. Among them are the remains of three churches, a theatre, a gymnasium, and many sepulchral monuments. The white front of the cliffs, above which the city lay, has given it its present name of Pamluke-kaleh, the Cotton Castle.

Higgaion

In Ps 9:16, is supposed to indicate a pause in the singing of the Psalm, for meditation, probably with an instrumental interlude.

High Places

The ancient Canaanites, and other nations, worshipped the heavenly bodies and their idols upon hills, mountains, and artificial elevations. The Israelites were commanded to destroy these places of idol worship, De 12:2, but instead of this, they imitated the heathen, and at first worshipped Jehovah in high places, 1Sa 9:12; 1Ki 3:4, and afterwards idols, 1Ki 11:7; 2Ki 17:10,11. Here also they built chapels or temples, "houses of the high places," 1Ki 13:32; 2Ki 17:29, and had regular priests, 1Ki 12:32; 2Ki 17:32. Different groves were sacred to different gods; and the high places were inseparably linked to idolatry. Hence one reason why Jehovah required the festivals and sacrifices of the Jews to be centered at his temple in Jerusalem; that the people of the living and only true God might be delivered from the temptations of the groves, and witness as one man against idolatry. The prophets reproach the Israelites for worshipping on the high places; the destroying of which was a duty, but the honor of performing it is given to few princes in Scripture, though several of them were zealous for the law. Before the temple was built, the high places were not absolutely contrary to the law, provided God only was adored there. Under the judges, they seem to have been tolerated in some exceptional cases; and Samuel offered sacrifice in several places where the ark was not present. Even in David’s time, the people sacrificed to the Lord at Shiloh, Jerusalem, and Gibeon. The high places were much frequented in the kingdom of Israel; and on these hills they often adored idols, and committed a thousand abominations. See BAMOTH and GROVES.

Hilkiah

A faithful high priest in the reign of Josiah, 2Ki 22:20.

This was also the name of the fathers of Jeremiah and Eliakim, 2Ki 18:18; Jer 1:1.

Hin

A Hebrew liquid measure; as of oil, Ex 30:24; Eze 45:24, or of wine, Ex 29:40; Le 23:13. It was the sixth part of an ephah or bath, and contained ten or eleven pints.

Hind

The female of the hart or stag, a species of deer, distinguished for the lightness and elegance of its form. The hind is destitute of horns, like all the females of this class, except the reindeer. In Ge 49:21, Naphtali is compared to a hind roaming at liberty, or quickly growing up into elegance; while the "goodly words" of Naphtali refer to the future orators, prophets, and poets of the tribe. A faithful and affectionate wife is compared to the hind, Pr 5:19, as also are swift and sure-footed heroes, 2Sa 22:34; Hab 3:19.

Hinnom

That is, the valley of Hinnom, or of the son of Hinnom, a narrow valley just south of Jerusalem, running up westward from the valley of the Cedron, and passing into the valley of the Cedron, and passing into the valley of Gihon, which follows the base of mount Zion north, up to the Joppa gate. It was well watered, and in ancient times most verdant and delightfully shaded with trees. The boundary line Judah and Benjamin passed through it, Jos 15:8; 18:6; Ne 11:30. In its lowest part, towards the southeast, and near the king’s gardens and Siloam, the idolatrous Israelties made their children pass through the fire to Moloch, 1Ki 11:7; 2Ki 16:3; Jer 32:35. See MOLOCH.

The place of these abominable sacrifices is also called Tophet, Isa 30:33; Jer 7:31. According to some, this name is derived from the Hebrew toph, drum, because drums are supposed to have been used to drown the cries of the victims. But this opinion rests only on conjecture. King Josiah defiled the place, 2Ki 23:10, probably by making it a depository of filth. It has been a common opinion that the later Jews, in imitation of Josiah, threw into this place all manner of filth, as well as the carcasses of animals and the dead bodies of malefactors; and that with reference to either the baleful idolatrous fires in the worship of Moloch, or to the fires afterwards maintained there to consume the mass of impurities that might otherwise have occasioned a pestilence, came the figurative use of the fires of Gehenna, that is, valley of Hinnom, to denote the eternal fire in which wicked men and fallen spirits shall be punished. This supposition, however, rests upon uncertain grounds.

It seems clear that the later Jews borrowed their usage of the fire of the valley of Hinnom (Gehenna) to represent the punishment of the wicked in the future world directly from two passages of Isaiah: "For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it," Isa 66:24. These they correctly interpreted figuratively, as representing the vengeance, which God would take on his enemies and the oppressors of his people. That the prophet, in this terrible imagery, alluded to any fire kept perpetually burning in the valley of Hinnom, has not been clearly proved. But however this may be, it is certain that the Jews transferred the name Gehenna, that is the valley of Hinnom, to the place in which devils and wicked men are to be punished in eternal fire, and which in the New Testament is always translated hell, Mt 5:22,29,30; 10:28; Mr 9:43,45,47; Lu 12:5; Jas 3:6. See HELL.

The rocks on the south side of Hinnom are full of gaping apertures, the mouths of tombs once filled with the dead, but now vacant.

Hiram Or Huram

1. A king of Tyre, who sent to congratulate David on his accession to the throne, and aided him in building his palace, 2Sa 5:11; 1Ch 14:1. He seems to have been the Abibal of secular history.

2. A king of Tyre, probably a son of the former, 2Ch 2:13, and like him a friend of David. He congratulated Solomon at the commencement of his reign, and furnished essential aid in building the temple. He provided timber and stones, together with gold to an immense amount, and received in return large supplies of corn, wine, and oil, with twenty cities in Galilee, 1Ki 5:1-18; 2Ch 2:1-18. Josephus relates that he and Solomon were wont to exchange enigmas with each other; that he greatly improved his city and realm, and died after a prosperous reign of thirty-four years, at the age of fifty-two.

3. A skillful artificer of Tyre, whose mother was a Jewess. The interior decorations and utensils of Solomon’s temple were made under his direction, 1Ki 7:13,14; 2Ch 2:13,14.

Hissing

As a mode of calling an attendant to his master’s side, is a custom very prevalent in Palestine. Says Osborne, "Whenever a servant was wanted, the usual ‘shee!’ which is so common throughout the land, started two or three in an instant." The same custom is evidently alluded to in Isa 5:26; 7:18; "The Lord shall hiss for the fly that is in the uttermost part of the rivers of Egypt," etc.

Hittites

Descendants of Heth, Ge 10:15, a Canaanite tribe dwelling near Hebron in the time of Abraham, Ge 15:20,21, and subdued in the Israelitish invasion, Ex 3:8; Jos 3:10. They were not, however, exterminated: Uriah was a Hittite, 2Sa 11:3; Solomon used their services, 1Ki 10:29; 2Ki 7:6; and they were not lost as a people until after the Jews’ return from captivity, Ezr 9:1. See CANAANITES.

Hivites

See CANAANITES.

Hobab

The son of Raguel or Reuel, Nu 10:29. According to one supposition he was the same as Jethro, Moses’ father-in-law, Zipporah being called the daughter of Reuel as one of his descendants. According to another view, he was the brother of Jethro. Those who hold this opinion maintain that the Hebrew word rendered father-in- law, Judg 4:11 may denote simply a relation by marriage. When the Hebrews were about leaving mount Sinai, Moses requested him to cast in his lot with the people of God, both for his own sake and because his knowledge of the desert its inhabitants might often be of service to the Jews. It would appear that he acceded to this request, Judg 1:16; 4:11.

Hobah

A place north of Damascus, visited by Abraham, Ge 14:15; now unknown.

Holy Spirit Or Holy Ghost

The third person in the blessed Trinity. He is said to proceed from the Father, and to be sent by the Father and the Son upon disciples, Joh 14:26; 15:26; to be the Spirit of the Father, Mt 10:20; 1Co 2:11; and the Spirit of Christ, Ga 4:6; Php 1:19.

That he is a real PERSON, and not merely an attribute or emanation of God, is clear from the numerous passages in the Bible which describes him as exercising the acts, thoughts, emotions, and volition of a distinct intelligent person. None other could be pleased, vexed, and grieved, could speak, console, and intercede, or divide his gifts severally to every one, as he will. So also, in Greek as in English, the personal masculine pronouns would be necessary.

That he is a DIVINE PERSON, equally with the Father, and the Son, is proved from his association with tem in a great variety of acts purely divine; as in the work of creation, Ge 1:2; Ps 33:6; 104:30. He is honored as they are in the baptismal formula, Mt 28:19, and in the apostolic benediction, 2Co 13:14. He receives the name, 2Co 3:17, and exercises the attributes of God, Ro 8:14; 1Co 2:10; 6:19; Heb 9:14. He is prayed to as God, Re 1:4,5; sin against him is sin against God, Ac 5:3,4; Eph 4:30; and blasphemy against him is unpardonable, Mt 12:31.

The WORK of the Holy Spirit is divine. Of old, he inspired the sacred writers and teachers, and imparted miraculous gifts. Under the Christian dispensation, he applies the salvation of Christ to men’s hearts, convincing them of sin, Joh 16:8,9; showing them "the things of Christ," illuminating and regenerating them, Joh 3:5; Eph 2:1. He is the Comforter of the church, aids believers in prayer, witnesses with and intercedes for them, directs them in duty, and sanctifies them for heaven.

Holy, Holiness

These terms sometimes denotes outward purity or cleanliness; sometimes internal purity and sanctification. True holiness characterizes outward acts, but still more the motive and intent of the heart. It is an inward principle; not mere rectitude or benevolence, or any one moral excellence, but the harmonious and perfect blending of all, as all the colors of the prism duly blend from pure light. God is holy in a transcendent and infinitely perfect manner, Isa 1:4; 6:3. The Messiah is called "the Holy One," Ps 16:10; Lu 4:34; Ac 3:14; and Holy is the common epithet given to the third person of the Trinity, the Holy Spirit. God is the fountain of holiness, innocence, and the sanctification. Mankind lost all holiness in the fall; but God makes his people gradually "partakers of his holiness" here, and in heaven they will be found perfectly and for ever sanctified; as an earnest of which, he look upon them as already in Christ, holy and beloved. The Bible applies the epithet holy in a secondary sense to whatever pertains especially to God-to heaven, to his temple, its parts, utensils, and services; to his day, his ministers, priests, prophets, and apostles. The Jews were called a holy people, because they were separated unto God, to be a religious and consecrated people; and Christians, as a body, are also called holy, because they are in like manner separated unto Christ. But a "holy man," in the ordinary Christian sense, is one who exhibits in his conduct the inward purity, benevolence, and holy devotedness to the Savior, with which his heart overflows.

Homer Or Cor

The largest dry measure of the Hebrews, equal to ten baths or ephahs, and containing about eight of our bushels, Eze 45:14.

Honey

Was formerly very plentiful in Palestine, and hence the frequent expressions of Scripture which import that that country was a land flowing with milk and honey, Le 20:24. Wild bee honey was often found in hollow trees and clefts in the rocks, De 32:13; Ps 81:16; and on this John the Baptist fed, Mt 3:4. Honey was highly prized, Ps 19:10; Pr 5:3; 27:7. Modern travellers observe that it is still very common there, and that the inhabitants mix it in all their sauces. Forskal says the caravans of Mecca bring honey from Arabia to Cairo, and that he has often seen honey flowing in the woods in Arabia. It would seem that this flowing honey is bee honey, and this fact illustrates the story of Jonathan, 1Sa 14:25,27. But there is also a vegetable honey that is very plentiful in the East. Burckhardt, speaking of the productions of the Ghor, or valley of the Jordan, says one of the most interesting productions of this place is the Beyrouk honey, as the Arabs call it. It was described to him as a juice dropping from the leaves and twigs of a tree called Gharrab, of the size of an olive tree, with leaves like those of the popular, but somewhat broader. The honey collects on the leaves like dew, and is gathered from them, or from the ground under the tree. Another vegetable product is referred to in the Bible as honey, 2Co 13:14. It is syrup, prepared by boiling down the juice of dates, etc. That made from grapes is called dibs, and is much used by the Arabs as a condiment with food. It resembles thin molasses, and is pleasant to the taste, Ge 43:11.

Hophni And Phinehas

The guilty and wretched sons of Eli the high priest. They grossly and continuously abused the influence of their position and sacred office; and their cupidity, violence, and impious profligacy, overbearing the feeble remonstrances of their father, brought disgrace and ruin on their family. The ark, which they had carried to the camp in spire of divine prohibitions, was taken, and they were slain in battle, 1Sa 2:1-4:22. See ELI. The ark of God protects only those who love and obey him. Men in all ages are prone to rely on a form of religion, while the heart and life are not right with God; and all who thus sin, like the sons of Eli, must perish likewise.

Hor

A mountain of a conical form in the range of mount Seir, on the east side of the Arabah, or great valley running from the Dead sea to the Elanitic gulf. It is an irregularly truncated cone, with three rugged peaks, overlooking a wilderness of heights, cliffs, ravines, and alone with his brother and son, Nu 20:22-29; 33:38. It is still called Jebel Neby Haroon, mount of the prophet Aaron; and on its summit stands a Mohammedan tomb of Aaron, on the site of a still more ancient structure, and marking perhaps the place of his burial.

Horeb

See SINAI.

Horites Or Horim

A race of early dwellers in mount Seir, whence they were expelled by the Edomites, Ge 14:6; De 2:12,22. They are supposed to have lived in caves, like the men referred to in Job 30:6, and to have been divided into several tribes, Ge 36:20-30.

Hormah

Destruction, Nu 21:1-3; also called Zephath; a city in the extreme south of Canaan, near which the rebellious Hebrews were defeated, in the second year after leaving Egypt, Nu 14:45; it was afterwards laid waste, Judg 1:16,17. The Simeonites repeopled it, Jos 19:4, and David sent them some of his spoils taken from the Amalekites, 1Sa 30:30.

Horn

Of animals were used as drinking vessels, and to hold ointments, perfumes, etc., 1Sa 16:1; 1Ki 1:39. The "horns of the altar" were its four corners and elevation on them, Ex 27:2; 30:2. See ALTAR.

The principal defense and ornament of many beasts are in their horns; and hence the horn is often a symbol of strength, honor, and dominion. The Lord exalted the horn of David, and of his people; he breaketh the horn of salvation, and of defiling the horn in the dust, De 33:17; 1Sa 2:1,10; Job 16:15; Ps 75:10; Da 7:20-24; Lu 1:69. There may be an allusion in these passages to a very common part of the female dress in some parts of the East. The married women among the Druses of mount Lebanon still wear on their heads silver horns, as in the accompanying cut; the other head is that of an Abyssinian chief.

Hornet

A well-known insect, which has a powerful sting. The Lord drove out many of the Canaanites before Israel by means of this insect, Ex 23:28; De 7:20; Jos 24:12. The Israelites, being in the sandy wilderness, would escape it. Compare FLY.

Horseleech

The bloodsucker, a well-known water-worm; an apt emblem of avarice and rapacity, Pr 30:15. Cicero speaks of the horseleeches of the public treasury at Rome.

Horses

Were anciently less used for labor, in Bible land, than oxen and asses. They were used by princes and warriors, both with and without chariots, Ex 14:9,23; Es 6:8; Ec 10:7. The finest description of the war-horse ever written is found in one of the most ancient books, Job 39:19-25. Horses were common in Egypt, Ge 47:17; 50:9; Song 1:9; but the Jews were at first forbidden to go there for them, De 17:16, or the keep any large number, Jos 11:6; 2Sa 8:4. The object of this was to restrain them from growing proud, idolatrous, and fond of conquest, Isa 31:1-3. Solomon, however, procured a large cavalry and chariot force, 2Ch 1:14-17; 9:25. Horses were sometimes consecrated to idols, 2Ki 23:11, and were often used as symbols of angelic and earthly powers, under the control of God, 2Ki 2:11; 6:15-17; Zec 1:8; 6:2-6; Re 2:18:13.

Hosanna

A word of joyful acclamation in Hebrew, signifying save now. The people cried Hosanna as Jesus entered in triumph into Jerusalem; that is, they thus invoked the blessings of heaven on him as the Messiah, Mt 21:9. This was also a customary acclamation at the joyful feast of tabernacles, in which the Jews repeated Ps 118:25,26.

Hosea

The first of the twelve Minor Prophets, as arranged in our Bibles. He prophesied for a long time, from Uzziah to Hezekiah, about 785-725 B. C.

The BOOK OF HOSEA contains properly two parts. Ho 1:1-3:5 contains a series of symbolical actions directed against the idolatries of Israel. It is disputed whether the marriage of the prophet was a real transaction, or an allegorical vision; in all probability the latter is the correct view; but in either case it illustrates the relations of the idolatrous Israel to her covenant God. Ho 4:1-14:9 is chiefly occupied with denunciations against Israel, and especially Samaria, for the worship of idols, which prevailed there. Hosea’s warnings are mingled with tender and pathetic expostulations. His style is obscure, and it is difficult to fix the periods or the divisions of his various predictions. He shows a joyful faith in the coming Redeemer, and is several times quoted in the New Testament, Mt 9:13; Ro 9:25,26; 1Pe 2:10.

Hoshea

The last king of Israel, the successor of Pekah, whom he slew, 2Ki 15:30, B. C. 730. He reigned nine years, and was then carried away captive by Shalmaneser, 2Ki 17:1-6; 18:9-12, B.C. 721.

Hospitality

Is regarded by all oriental nations as one of the highest virtues. The following notices by modern travellers serve to illustrate very striking many passages of Scripture. Thus De la Roque says, "We did not arrive at the foot of the mountain till after sunset, and it was almost night when we entered the plain; but as it was full of villages, mostly inhabited by Maronites, we entered into the first we came to, to pass the night there. It was the priest of the place who wished to receive us; he gave us a supper under the trees before his little dwelling. As we were at the table, there came by a stranger, wearing a whit turban, who after have saluted the company, sat himself down to the table without ceremony, ate with us during some time, and then went away, repeating several times the name of God. They told us it was some traveller who no doubt stood in need of refreshment, and who had profited by the opportunity, according to the custom of the East, which is to exercise hospitality at all times and towards all persons." This reminds us of the guests of Abraham, Ge 18:1-33, of the conduct of Job, Job 31:17, and of the frankness with which the apostles of Christ were to enter into a man’s house after a salutation, and there to continue "eating and drinking such things as were set before them," Lu 10:7. The universal prevalence of such customs, and of the spirit of hospitality, may help to explain the indignation of James and John against certain rude Samaritans, Lu 9:52-56, and also the stern retribution exacted for the crime of the men of Gibeah, Judg 19:1; 20:48.

Says Niebuhr, "the hospitality of the Arabs has always been the subject of praise; and I believe that those of the present day exercise this virtue no less than their ancestors did. When the Arabs are at table, they invite those who happen to come, to eat with them, whether they are Christians or Mohammedas, gentle or simple. In the caravans, I have often seen with pleasure a mule-driver press those who passed to partake of his repast; and though the majority politely excused themselves, he gave, with an air of satisfaction, to those who would accept of it, a portion of his little meal of bread and dates; and I was not a little surprised when I saw, in Turkey, rich Turks withdraw themselves into corners, to avoid inviting those who might otherwise have sat at table with them."

We ought to notice here also the obligations understood to be contracted by the intercourse of the table. Niebuhr says, "When a Bedaween sheik eats bread with strangers, they may trust his fidelity and depend on his protection. A traveller will always do well therefore to take an early opportunity of securing the friendship of his guide by a meal." This brings to recollection the complaint of the psalmist, Ps 41:9, penetrated with the deep ingratitude of one whom he describes as having been his own familiar friend, in whom he trusted, "who did eat of my bread, even he hath lifted up his heel against me."

Beautiful pictures of primitive hospitality may be found in Ge 18:1-19:38; Ex 2:20; Judg 13:15; 19:1-9. The incidents of the first two narratives may have suggested the legends of the Greeks and Romans, which represent their gods as sometimes coming to them disguised as travellers, in order to test their hospitality, etc., Heb 13:2.

The primitive Christians considered one principal part of their duty to consist in showing hospitality to strangers, Ro 12:13; 1Ti 5:10; remembering that our Savior had said, whoever received those belonging to him, received himself; and that whatever was given to such a one, though but a cup of cold water, should not lose it reward, Mt 10:40-42; 25:34-45. They were, in fact, so ready in discharging this duty, that the very heathen admired them for it. They were hospitable to all strangers, but especially to those of the household of faith. Believers scarcely ever traveled without letters of communion, which testified the purity of their faith, and procured them a favorable reception wherever the name of Jesus Christ was known. Indeed, some supposed that the two minor epistles of John may be such letters of communion and recommendation.

Hough

(Pronounced hock,) to hamstring, or cut the cords of the hind legs. The horse taken by David from the Syrians were thus disabled, Jos 11:6,9; 2Sa 8:4.

Hours

The word hour, in Scripture, signifies one of the twelve equal parts into which each day, from sunrise to sunset, was divided, and which of course were of different lengths at different seasons of ht year, Mt 20:3-6; Joh 11:9. This mode of dividing the day prevailed among the Jews at least after the exile, and perhaps earlier, Da 3:6; 4:19. The third, sixth, and ninth hours were the appointed seasons for prayer, Ac 2:15; 3:1; 10:9. Anciently, however, the usual division of the day was into four parts, namely, the morning-the heat of the day, commencing about the middle of the forenoon-midday, and evening. In a similar manner, the Greeks appear at first to have divided the night also into three parts or watches, namely, the first watch, La 2:19; the middle, or second watch, Judg 7:19; and the morning, or third watch, Ex 14:24. But after the Jews became subject to the Romans, they adopted the Roman manner of dividing the night into four watches, namely, the evening, or first quarter, after sunset; the midnight; cock-crowing, or third quarter, from midnight on; and the morning, or fourth quarter, including the dawn, Mt 14:25; Mr 6:48; 13:35; Lu 12:48. A watch in the night seems but an instant to one who spends it in slumber, Ps 90:4; equally short does the life of man appear in view of eternity.