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Ham – Harosheth
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Ham
The original (?) use of the name as =Egypt appears in lOS"- " . It has been derived from an Egyptian word kern, ‘black,’ in allusion to the dark soil of Egypt as compared with the desert sands (but see Ham [Land of]). Ham came to be considered the eponymous ancestor of a number of other peoples, supposed to have been connected with Egypt (). His ‘sons’ () are the peoples most closely connected either geographically or politically. Great difficulty is caused by the fusion (in J) of two quite distinct traditions in Gu 9. 10. (i.) Noah and his family being the sole survivors of the Flood, the whole earth was populated by their descendants (Q’^‘-), and the three sons people the whole of the known world — the middle, the southern, and the northern portions respectively (ch. 10). (ii.) Canaan, and not Ham, appears to be Noah’s son, for it is he who is cursed (.9^‘-‘^). The purpose of the story is to explain the subjugation of the people represented under the name’ Canaan ‘to the people represented under the names’ Shem’ and ‘Japheth.’ To combine the two traditions a redactor has added the words, ‘and Ham is the father of Canaan’ In , and ‘Ham the father of in . (i.) The peoples connected, geographically, with Ham include Egypt (Mizraim), and the country S. of it (Cush), the Libyans (Put) , and’ Canaan ‘(see Canaanites) . The descendants of these four respectively are so described in most cases from their geographical position, but at least one nation, the Caphtorim, from its political connexion with Egypt (see Driver on ). (ii.) In the second tradition Shem, Japheth, and Canaan stand — not for large divisions of the world, but — for certain much smaller divisions vfithin the limits of Palestine.’ Shem ‘evidently stands for the Hebrews, or tor some portion of them (see lO^‘in the other tradition), and’ Japheth’ for some unknown portion of the population of Palestine who dwelt ‘in the tents of Shem’ (). i.e. in close conjunction with the Hebrews. ‘Canaan’ (in the other tradition, ) inhabited the coast lands on the W., and the Arabah on the S.E. But there is no evidence that the peoples in these districts were ever in complete subjection to the Hebrews such as is implied in ‘a slave of slaves’ (). Some think that the three names represent three grades or castes [cf. the three grades in Babylonia, who hold distinct legal positions in the Code of Hammurabi — amelu (‘gentleman’), mushkenu (‘commoner,’ or ‘poor man’), and ardu (‘slave’)]. A. H. M’ Neile.
Ham
According to , the district inhabited by the Zuzim (wh. see). The locality is unknown.
J. F. M’ Curdy.
Ham, Land of
A poetical designation of Egypt used in the Psalms in reference to the sojourn there of the Children of Israel (, ). So also ‘the tabernacles (RV’ tents’) of Ham’ () stands for the dwellings of the Egyptians. The Egyptian etymologies that have been proposed for Ham, are untenable, and the name must be connected with that of the son of Noah. F. Ll. Griffith.
Haman
Haman (Ad. Esther 12 IB"- " Aman), the son of Hammedatha, appears in the Bk. of Est, as the enemy of the Jews, and the chief minister of Ahasuerus. On his plot against the Jews and its frustration by Esther see art. Esther.
In later times, at the Feast of Purim, it seems to have been customary to hang an effigy of Haman; but as the gibbet was sometimes made in the fomi of a cross, riots between Jews and Christians were the result, and a warning against insults to the Christian faith was issued by the emperor Theodosius ii. (Cod. Theod. xvi. viii. 18; cf. 21).
Hamath
A city on the Orontes, the capital of the kingdom of Hamath, to the territory of which the border of Israel extended in the reign of Solomon (I K 8»=), who is related to have built store-cities there (2 C!h 8’). Jeroboam ii., the son of Joash, restored the kingdom to this northern hmit (, ), and it was regarded as the legitimate border of the land of Israel (, ). and was employed as a geographical term (, cf. ). The Hamathite is mentioned last of the sons of Canaan in the table of nations (, ). During the time of David, Toi was king of Hamath () the greatness of the city is referred to by the prophet Amos (), and it is classed by Zechariah with Damascus, Tyxe and Zidon (Zee f.). The city was conquered by Tiglath-pileser in. and Sargon, and part of its inhabitants were deported and the land was largely colonized by Assyrians ; its capture and subjugation are referred to in the prophetic literature (, ; cf. also , , ). Hamath is mentioned as one of the places to which Israelites were exiled (), and it was also one of the places whose inhabitants were deported to colonize Israelite territory on the capture of Samaria (). See Ashima.
L. W. King.
HAMATH -ZOBAH (or ‘Hamath of Zobah ‘) . A city in the neighbourhood of Tadmor, conquered by Solomon (). Some have conjectured that it is identical with Hamath (wh. see), and that Zobah is used here in a broader sense than usual. On the other hand. It may be another Hamath situated In the territory of Zobah proper. W. M. Nesbit.
Hammath
(‘hot spring’). 1. ‘Father of the house of Rechab’ (). 2. One of the ‘fenced’ cities of Naphtali (), probably the same as Hammon of and Hammoth-dor of . It is doubtless the Hamata of the Talmud, the Emmuus or Ammathus of Jos. (Ant. xviii. ii. 3), and the modern HammSm, 35 minutes’ walk S. of Tiberias, famous for its hot baths.
Hammeah, the Tower of
Hammeah, the tower of ( ). A tower on the walls of Jerus., near the tower of Hananel (wh. see), between the Sheep-gate on the east and the Fish-gate on the west. These two towers were probably situated near the N.E. corner of the city (cf. Jer 31’8, Zee 14"). The origin of the name ‘tower of Hammeah,’ or ‘tower of the hundred’ (RVm) , is obscure. It has been suggested that the tower was 100 cubits high, or that it was approached by 100 steps, or that it required a garrison of 100 men.
Hammedatha
Hammedatha ( , ; in Ad. Esther 12 16"- " Amadathus).— The father of Haman. The name is probably Persian; possibly the etymology is mSA=‘moon’ — data =‘given.’
Hammelech
Hammelech occurs as a proper name in AV and RVm of . but there is little doubt that the rendering ought to be ‘the king,’ as in RV and AVm.
Hammer
See Arts and Crafts, §§ 1. 2. 3.
Hammiphkad
Hammiphkad (AV Miphkad), . See Jerusalem, ii, 4, and Miphkad.
Hammolecheth
(‘the queen ‘7). The daughter of Machir and sister of Gilead ( f.).
Hammon
(‘hot spring’). 1. A town in Naphtali (). prob. identical with Hammath (wh. see). 2. A town in Asher (). its site is uncertain.
Hammoth-dob
A Levltical city in Naphtali (), probably identical with Hammath (wh. see).
Hammuel
A Simeonite of the family of Shaul ().
Hammurabi
See Assyria and Babylonia, II. 1 (6).
Hamonah
(‘multitude’). The name of a city to be built in commemoration of the defeat (7) of Gog ().
Hamon-gog
(‘Gog’s multitude’). The name to be given to the valley (outside the Holy Land) where Gog and all his multitude are to be buried (, ).
Hamob
(‘he-ass ‘). Some think that the name points to a totem clan, such as there is reason to believe existed among the early Canaanite, and other Semitic, peoples. He is’ the father of Shechem’ ( 34, . ) ; but in the first and last two of these passages, the inhabitants of Shechem are called ‘the sons of Hamor’ and ‘the men of Hamor.’ It would seem, therefore, that Hamor is not to be considered an historical individual, but the eponymous ancestor of the Hamorites [cf. ‘the sons of Heth’ =the Hittites, Gn 23^, who were a branch of the Hivltes (34)) and ‘the father of Shechem’ means the founder of the place Shechem (cf. f.).
contains a composite narrative. According to P (vv.. 4. 6. 8-10. 13-18. 20-24. 2s (parfiy) 2’-2»), Hamor negotiates with Jacob and his sons for the marriage of Shechem and Dinah, with the object of amalgamating the two peoples; circumcision is imposed by the sons of Jacob upon the whole Hamorite tribe, and then they attack the city, slaying all the males and carrying off the whole of the spoil. In the remaining verses of the chapter, the earlier narrative (J) pictures a much smaller personal affair, in which Shechem loves, and is ready to marry, Dinah; he only is circumcised, and he and Hamor alone are slain by Simeon and Levi — an incident to which appears to refer. It is probable that not only Hamor, but also Dinah, Simeon, and Levi, stand for tribes or communities. See, further, under these names.
There is a curious fusion of traditions in , where Jacob ‘and our fathers’ are said to have been ‘laid in the tomb which Abraham bought for a money price from the sons of Emmor in Sychem.’ Abraham bought a tomb in Machpelah, not in Shechem ( f.), and Jacob was buried in it (). Of the latter’s sons, Joseph alone is related in the OT to have been buried in the tomb bought from the sons of Hamor ().
A. H. M’Neile.
Hamran
(1 Ch An Edomite. In the name is more correctly given as Hemdan.
Hamul
(‘spared’). A son of Perez and grandson of Judah ( = , ). The gentiUo Hamulites occurs in .
Hamtttai
Hamtttai i ( and , ). Mother of the kings Jehoahaz and Zedekiah, sons of Josiah.
Hajtamel
Jeremiah’s cousin, the son of his uncle Shallum (, , 12- 44).
HAlfAN. — 1, One of the Levites who assisted Ezra in reading and explaining the Law to the people (; in 1 Esdras 9:48 Ananias); probably the same as the signatory to the covenant (lO""). 2. The son of Zaccur the son of Mattaniah, one of the four treasurers appointed by Neh. over the storehouses in which the tithes were kept (). 3. A Benjamite chief (). 4. The youngest son of Azel, a descendant of Saul (). 5. One of David’s mighty men (1 Oh ). 6. The son of Igdaliah. His sons had a chamber in the Temple (). 7. The head of a family of Nethinim who returned with Zerub. (, ) called Anan in 1 Esdras 5:30. 8. 9. Two of ‘the chiefs of the people’ who sealed the covenant (Neh 10).
Hananel
(‘Bl is gracious’). The name of a tower on the wall of Jerusalem. It is four times mentioned in OT; in in connexion with the repairing, and in in connexion with the dedication, of the walls; in and Zee as a boundary of the restored and glorified Jerusalem. In both the passages in Neh. it is coupled with the tower of Hammeah (wh. see), and some have supposed it to be identical with the latter.
Hanani
1. A brother, or more prob. near kinsman, of Neh., who brought tidings to Susa of the distressed condition of the Jews In. Pal. (). Under Neh. he was made one of the governors of Jerus. (). 2. A son of Heman (). 3. The father of Jehu the seer (). Hanani reproved Asa for entering into alliance with Syria, and the angry king cast him into prison (). 4. A priest of the sons of Immer who had married a foreign wife () ; called Ananias in 1 Esdras 9:21. 5. A chief musician mentioned in connexion with the dedication of the walls of Jerus. ().
HANANIAH C Jahweh has been gracious’). — 1. One of the sons of Shashak, of the tribe of Benjamin (1 Ch ). 2. One of the sons of Heman, who could ‘prophesy with harps, with psalteries, and with cymbals’(1 Ch 25), though their special function seems to have been the use of the horn (vv. 1, 4 o). 3, One of king tJzziah’s captains (). 4. The ‘lying prophet,’ son of Azzur the prophet, a Gibeonite, who was condemned by Jeremiah, in the reign of Zedekiah, for prophesying falsely. The prophecy of Hananiah was to the effect that king Jeconiah and the captives in Babylon would all return in two years’ time, bringing back with them the vessels of the Lord’s house which Nebuchadnezzar had carried away (cf. , ). He expressed this in symbolic fashion by taking the ‘bar’ (cf . ) from Jeremiah’s neck and breaking it, with the words, ‘Thus saith the Lord: Even so will I break the yoke of Nebuchadnezzar king of Babylon within two full years from oft the neck of all the nations’ (). In reply Jeremiah declares this prophecy to be false, and that because Hananiah has made the people to trust in a lie, he will die within the year. The words of Jeremiah come to pass: Hananiah dies in the seventh month (). 5. Father of Zedekiah, one of the princes of Judah (). 6. Grandfather of Irijah, who assisted Jeremiah (). 7. A son of Zerubbabel (). 8. A priest, head of the house of Jeremiah, who returned with Nehemiah from Babylon (). 9. Governor of ‘the castle,’ who, together with Hanani, was appointed by Nehemiah to the ‘charge over Jerusalem’ (). 10. The friend of Daniel, who received the name Shadrach from the ‘prince of the eunuchs’ (, ). Several others also bear this name, but they are not of importance (see , ; these are not necessarily all different people). W. O. E. Oesterley.
Hand
Hand is EV tr. of Heb. yad, ‘the open hand,’ kaph, ‘the closed hand,’ and Gr. cheir, ‘hand.’ Sometimes it is idiomatic, e.g. ‘at hand’ ( etc., Heb. qSrBb, etc., Gr. engys, lit. ‘near’). In determining the directions in the Orient, the face is turned to the east, not to the north as with us. So it comes that yamXn, ‘right hand,’ and semS’l, ‘left band,’ like the Arab, yamin and shimal, denote respectively ‘south’ and ‘north.’
In prayer the hands were stretched up (. , etc.). To lift the hand to God signified a vow (). To put the hand under the thigh of one to whom a vow was made, constituted a binding form of oath ( ). Blessing was conveyed by laying hands upon the head (). Out of this probably grew the practice in ordination — see Laying ON OF Hands. To ‘fill the hand’ ( etc.) was to set apart to the priesthood. Sin was supposed to be conveyed to the head of the victim for sacrifice ( etc.), especially to that of the scapegoat ( etc.), by laying on of the priests’ hands. Washing the hands was a declaration of innocence (, , etc.). Clean hands were a symbol of a righteous life (, etc.). To .smite the hands together was a sign of anger (). Tobit 9 water on another’s hands was to be his servant (). To join hand in hand was to conspire together ( etc.). To strike hands sealed a compact ( etc.). Folded hands betoken slumber (). Left-handedness seems to have been common among the Benjamites (). and once it was of signal service ().
‘The hand of the Lord,’ and ‘a mighty hand’ (Dt 2" etc.), stand for the resistless power of God. ‘The hand of the Lord upon’ the prophet signifies the Divine Inspiration ( etc.). ‘The good hand of the Lord’ ( etc.), ‘my hand’ and ‘my Father’s hand’ (), denote the providential, preserving care of God.
It appears that certain marks or cuttings In the hand were evidence of what deity one served ( RVm, ct. ). The mark of the beast ‘upon their hand’ () is probably an allusion to this custom. See Cuttings in the Flesh, and Maeks.
In court the accuser stands on the right hand (Ps 109, Zee ). The left hand bears the shield, leaving the right side exposed in battle. The protector, therefore, stands on the right hand ( etc.). Perhaps on tills account honour attaches to the right hand, the place given to the most favoured guest. The seat of the Redeemer’s glory is at the right hand of God (, . etc.).
Thrice (. , ) yOd clearly means ‘monument’ or ‘memorial,’ probably a stone block or pillar; a hand may have been carved upon it, but this is uncertain. W. Ewinq.
Handbreadth
See Weights and Measures.
HANDKERCHIEFS, only , soudaria, a loan-word from the Latin, elsewhere rendered ‘napkin,’ for which see Dress, § 6 (a).
Handstaves
Only , either clubs or the equally primitive throw-sticks; see AsuouB Arms, § 1.
Hanes
Hanes is associated with Zoan in a difficult context. . Some would place it in Lower Egypt, with Anysis in Herodotus, and Khininshi in the annals of Ashurbanipal; but there can be little doubt that it is the Egyptian Hnis (Heracleopolis Magna) on the west side of the Nile, just south of the Fayyum. Hngs was apparently the home of the family from which the 22nd Dyn. arose, and the scanty documents of succeeding dynasties show it to have been of great importance: in the 25th and 26th Dyns. (c. B.C. 715-600) the standard silver of Egypt was specifically that of the treasury of Harshafe, the ram-headed god of HnSs, and during the long reign of Psammetichus i. (c. 660-610) Hn6s was the centre of government for the whole of Upper Egypt. The LXX does not recognize the name of the dty, and shows a wide divergence of reading: ‘for there are in Tanis princes, wicked messengers.’ F. Ll. Griffith.
Hanging
See Crimes and Punishments, § 10; Gallows.
Hanging, Hangings
1. The former is AVs term for the portiire closing the entrance to the court of the Tent of Meeting ( etc.), for the similar curtain at the entrance to the Tent itself ( f. etc.), and once for the ‘veil’ or hanging separating the Holy of Holies from the rest of the Tabernacle. In the last passage, , we should probably read, as in . ‘the veil of the screen,’ ‘screen’ being RV’s substitute for ‘hanging’ throughout.
RV, however, retains ‘hangings’ as the tr. of a different original denoting the curtains ‘of fine twined linen’ which surrounded the court ( etc.). See, for these various ‘hangings,’ the relative sections of the art. Tabernacle.
2. In a corrupt passage, 2 E , we read of ‘hangings for the grove," or rather, as RV, of’ hangings for the Asherah ‘(cf . RVm), woven by the women of Jerusalem. The true text is probably Lucian’s, which has’ tunics,’ the reference being to robes for an image of the goddess Asherah ,(wh. see). In the religious literature of Babylonia there is frequent reference to gifts of sheepskins, wool, etc., as clothing ‘tor the god’ (ana lubushti iU). A. R. S. Kennedy.
Hannah
(‘grace’). The wife of Elkanah, and mother of Samuel. She came year by year to the sanctuary at Shiloh praying that she might become a mother; on one occasion she made a vow that if God would hear her prayer and grant her a ‘man child,’ she would dedicate him ‘to the Lord all the days of his life.’ Ell, the high priest, mistakes the silent movement of her lips as she prays, and accuses her of drunkenness; but when he finds out the mistake he has made, he gives her his blessing, and prays that her petition may be granted. Hannah returns home in peace, and in faith. In due time she gives birth to Samuel; when she has weaned him she brings him to Shiloh and dedicates him to God. It is on this occasion that the ‘song’ contained in is put into her mouth. Afterwards she comes to visit him once a year, bringing him each time a ‘little robe.’ Hannah bore her husband three sons and two daughters after the birth of Samuel (see Elkanah, Samuel).
W. O. E. Oestebley.
Hannathon
A place on the N. border of Zebulun, . The site is uncertain.
Hanniel
(‘grace of God’). 1. Son of Ephod, and Manasseh’s representative for dividing the land (Nu 3*‘‘). 2. A hero of the tribe of Asher ().
Hanoch
^1. A grandson of Abraham by Keturah, and third of the sons of Mldian (). 2. The eldest son of Reuben, and head of the family of the Hanochites (, , , ).
Hanun
(‘favoured’). 1. The son of Nahash, king of the Ammonites. Upon the death of the latter, David sent a message of condolence to Hanun, who, however, resented this action, and grossly insulted the messengers. The consequence was a war, which proved most disastrous to the Ammonites ( ff.; ). 2. 3. The name occurs twice in the list of those who repaired the wall and the gates of Jerus. ().
Hap, Haply
^The old word ‘hap,’ which means chance, is found in ‘her hap was to light on a part of the field belonging to Boaz.’ The Heb. is literally ‘her chance chanced’ ( AVm ‘her hap happened’ ). ‘Haply’ is ‘by hap.’ ‘Happily’ is the same word under a different spelling, and had formerly the same meaning, though it now means ‘by good luck.’ In AV the spelling is now always ‘haply,’ but in the first edition it was ‘happily’ In ‘Lest happily if they of Macedonia come with mee, and find you unprepared, wee (that wee say not, you) should bee ashamed in this same confident boasting.’
Hapharaim
A town in Issachar (). The Onomasiicon places it 6 Roman miles N. of Legio. It is probably Khirbet el-Farnyeh, an ancient site with noteworthy tombs, to the N.W. of el-LejJun.
W. EwiNQ.
Happizzez
The head of the 18th course of priests ().
Hara
Mentioned in as one of the places to which Israelites were deported by the king of Assyria on the capture of Samaria. But in the corresponding accounts ( ) Hara is not mentioned, and most probably the name ‘Hara’ in is due to a corruption of the text. There is much to be said for the suggestion that the original text read hare MBdai, ‘mountains of Media,’ corresponding to the cities of Media of the parallel passages (LXX ‘the Median mountains’); and that MOdai dropped out of the text, and hare, ‘mountains of,’ was changed to the proper name Hara. L. W. King.
Haradah
A station in the journeyings of the Israelites. mentioned only in , . It has not been identified.
Haran
1. Son of Terah, younger brother of Abram, and father of Lot, (P), also father of Milcah and Iscah, (J). 2. A Gershonite Levite ().
Haran
A city in the N.W. of Mesopotamia, marked by the modern village of Harran, situated on the Belikh, a tributary of the Euphrates, and about nine hours’ ride S.E. of Edessa (C/rfo). "Terah and his son Abram and his family dwelt there on their way from Ur of the Chaldees to Canaan ( , ; cf. ), and Terah died there (; cf. ). Nahor, Abram’s brother, settled there; hence it is called ‘the city of Nahor’ in the story of Isaac and Jacob (cf. Gn ). Its position on one of the main trade-routes between Babylonia and the Mediterranean coast rendered it commercially of great importance (cf. ). It was the chief seat of the worship of Sin, the moon-god, and the frequent references to the city in the Asssrian inscriptions have to do mainly with the worship of this deity and the restoration of his temple. It is probable that Haran rebelled along with the city of Ashur in B.C. 763, and a reference to its subsequent capture and the suppression of the revolt may be seen in ) Sargon later on restored the ancient religious privileges of which the city had been then deprived. The worship of the moon-god at Haran appears to have long survived the introduction of Christianity. L. W. Kino.
Hararite
An epithet of doubtful meaning (possibly ‘mountain-dweller,’ but more probably ‘native of [an unknown] Harar ‘) applied to two of David’s heroes. 1. Shammah the son of Agee (, , ) [where Shagee should probably be Shammah]). 2. Ahiam the son of Sharar ( [RV Ararite], ).
Harbona
Harbona () or HARBONAH (). The third of the seven eunuchs or chamberlains of king Ahasuerus. It was on his suggestion that Haman was hanged upon the gallows which he had prepared for Mordecai.
Hard
Besides other meanings which are still in use, ‘hard’ sometimes means dose: ■ And Abimelech . . . went hard unto the door of the tower to burn it with fire’; ‘My soul followeth hard after thee’; ‘Justus . . . whose house joined hard to the synagogue.’ Cf. in Coverdale, ‘I am harde at deathes dore.’
Hardiness is used in Judith 16:10 for courage: ‘the Medes were daunted at her hardiness’ (RV ‘boldness ‘) .
Hardly means either ‘harshly,’ as ‘Sarai dealt hardly with her," or’ with difficulty,’ as ‘Pharaoh would hardly let us go’; ‘a rich man shall hardly enter into the kingdom of heaven’; ‘bruising him, hardly departeth from him’ ; ‘And, hardly passing it, came unto a place which is called The fair havens.’ So Adams (// Peter ) ‘He that hath done evil once, shall more hardly resist it at the next assault.’
Hardness for modern ‘hardship’ occurs in ‘endure hardness as a good soldier.’ Cf . Shakespeare, Cymb. III. vi. 21 —
‘Hardness ever Of hardiness is mother.’
Hardening
Both in the OT () and in the NT ( f.) Pharaoh’s hardening is regarded as typical. In Exodus, two explanations are given of his stubbornness:(1) ‘Pharaoh hardened his heart’ (, ) (2) ‘the Lord hardened the heart of Pharaoh’ (). ■The former statement recognizes man’s moral responsibility, and is in accord with the exhortation, ‘Harden not your hearts’ (, jje ). To the latter statement St. Paul confines his thought when he insists on the sovereignty of God as manifested in the election of grace () but having vindicated the absolute freedom of the Divine action, the Apostle proceeds to show that the Divine choice is neither arbitrary nor unjust. The difficulty involved in combining the two statements is pMlosophical rather than theological. ‘The attempt to understand the relation between the human will and the Divine seems to lead of necessity to an antinomy which thought has not as yet succeeded in transcending’ (Denney, EGT ii. 663). The same Divine action softens the heart of him who repents and finds mercy, but hardens the heart of him who obstinately refuses to give heed to the Divine call. ‘The sweet persuasion of His voice respects thy sanctity of will.’ The RV rightly renders ‘being grieved at the hardening of their heart’; grief is the permanent attitude of the Saviour towards all in whom there is any sign of this ‘process of moral ossification which renders men insensible to spiritual truth’ (Swete, Com, in loc). J. G. Tasker.
Hare
(, ). Four species of hare are known in Palestine, of which the commonest is the Lepus syriacus. The hare does not really ‘chew the cud,’ though, like the coney, it appears to do so; it was, however, unclean because it did not ‘divide the hoof.’ Hares are to-day eaten by the Arabs.
E. W. G. Masteeman.
Hareph
A Judahite chief ().
Harhaiah
Father of Uzziah, a goldsmith who repaired a portion of the wall of Jerusalem ().
Harhas
Ancestor of Shallum, the husband of Huldah the prophetess ()) ; called Hasrah in .
Harhur
Eponym of a family of Nethinim (. ) called in 1 Esdras 5:31 Asur.
Har
Har m. — ^1. A lay family which appears in the list of the returning exiles ( ) of those who had married foreign wives () and of those who signed the covenant (). 2. A priestly family in the same lists ( = = 1 Es Harim; , ). The name is found also among ‘the priests and Levites that went up with Zerubbabel’ (, where it is miswritten Rehum); among the heads of priestly families in the days of Joiakim ()) and as the third of the 24 courses (). To which family Malchijah the son of Harim, one of the builders of the wall (), belonged cannot be determined.
Hariph
A family which returned with Zerubbabel () and signed the covenant () =Ezr Jorah, 1 Esdras 5:16 Arsiphurith ; one of David’s companions in is termed a Haruphite (Kethibh), or Hariphite (QerS). The latter reading, if correct, perhaps points to a connexion with Hariph.
Harlot
Harlot (Heb.sSnSft, ‘ishshah nokrlvySh [lit. ‘strange woman’], qedSslmh, Gr. pm-M) in EV denotes unchaste women, especially those devoted to immoral service in idol sanctuaries, or given to a dissolute life for gain. We find evidence of their existence in very early times (). From the name ‘strange woman’ in Pr etc. (cf. , etc.), we may perhaps infer that in later times they were chiefly foreigners. By songs () and insinuating arts ( etc.) they captivated the unwary. They acted also as decoys to the dens of robbery and murder (, etc.). Wealth was lavished upon them (Ezk !&"■ " etc.; cf. ). Apart from breaches of the marriage vows, immoral relations between the sexes were deemed venial ( ff.). A man might not compel ills daughter to sin (), but apparently she was free herself to take that way. Children of harlots were practical outlaws(Dt , jg iiiff._ jn ). and in NT times the harlot lived under social ban ( etc.).
The picture takes a darker hue when we remember that in ancient Syria the reproductive forces of nature were deified, and worshipped in grossly immoral rites. Both men and women prostituted themselves in the service of the gods. The Canaanite sanctuaries were practically gigantic brothels, legalized by the sanctions of religion. The appeal made to the baser passions of the Israelites was all too successful (. ff. etc.), and it is grimly significant that the prophets designate apostasy and declension by ‘whoredom.’ There were therefore special reasons for the exceptional law regarding the priest’s daughter (). Religious prostitution was prohibited in Israel (), and all gain from the unholy calling as Temple revenue was spurned (see Driver, Deut., in loc). The pure religion of 3’ was delivered from this peril only by the stern discipline of the Exile. A similar danger beset the early Church, e.g. in Greece and Asia Minor: hence such passages as ff.: ff.; etc., and the decree of the Apostolic Council (, ). W. Ewing.
Har-magedon
The name of the place in which, accordingto ) (AV Armageddon) , the kings of the lower world are to be gathered together by the Dragon, the Beast, and the false prophet, to make war upon God. The most generally accepted location makes this to be the mountains of Megiddo, that is to say, those surrounding the plain of Megiddo, in which so many great battles of the past were fought. The difficulty with this explanation is that one would expect the plain rather than the mountains to be chosen as a battle-field. Another explanation finds in the word a survival of the name of the place in which the gods of Babylonia were believed to have defeated the dragon Tiamat and the other evil spirits. Such a view, however, compels a series of highly speculative corrections of the text, as well as various critical suppositions regarding the structure of the Book of Revelation. While the reference is apocalyptic, it seems probable on the whole that the word perpetuates Megiddo as the synonym of the battle-field — -whether above the earth or in the under world — on which the final victory over evil was to be won. Shailgb Mathews.
Harmon
Am # (RV; AV ‘the palace’). No place of the name of Harmon is known. The text appears to be hopelessly corrupt.
Harmonies of the Gospels
The beginnings of works of this class go back to very early days. Tatian’s Diatessaron (2nd cent.) is of the nature of a Gospel Harmony. The Sections of Ammonius (3rd cent.) arrange the Gospels in four parallel columns. The Sections and Canons of Eusebius (4th cent.) develop still further the plan of Ammonius, enabling the reader to discover at a glance the parallel passages in the Gospels. In the 5th cent. Euthalius, a deacon of Alexandria, besides adopting the division into sections, applied the method of numbered lines to the Acts and Epistles.
The following are the principal modern Harmonies: A. Wright, Synopsis of the Gospels in Greek, with Various Readings and Critical Notes (Macmillan, 1903); Huck, Synopsis der drei ersten Bvangelien? (TQbingen, 1906); Tischendorf, Synopsis evangelica, ex iv. Evangdiis ordine chronologico concinnata et brevi commentario illustrata (Leipzig, 1891); C. C. James, Harmony of the Gospels in the words of the B V (Cambridge, 1901).
J. S. Banks.
Harnepher
An Asherite ().
Harness
See, generally. Armour, which RV substitutes in most places for AV ‘harness.’ Similarly ‘harnessed’ () becomes ‘armed,’ and the ‘well harnessed’ camp of 1 Maccabees 4:7 becomes ‘fortified.’ For ‘the joints of the harness’ of RVm substitutes’ the lower armour and the breastplate,’ the former being probably ‘the tassets or jointed appendages of the cuirass, covering the abdomen’ (Skinner, Cent. Bible, in loc.). The only passage where ‘harness’ as a verb has its modern signification is ‘harness the horses,’ the verb in the original being that used in , Ex 14» etc. for yoking the horses to the chariot.
A. R. S. Kennedy.
Harod
A spring, not a well as in AV, near the mountains of Gilboa (wh. see), where Gideon tested his men (). and which was probably the site of Saul’s camp before his fatal battle with the Philistines (). It has been very generally Identified with the copious ‘Ain Jalud in the Vale of Jezreel, E. of Zer’in. The water rises in a natural cavern and spreads itself out into a considerable pool, partially artificial, before descending the valley. It is one of the most plentiful and beautiful fountains in Palestine, and one that must always have been taken into account in military movements in the neighbourhood. The’ fountain in Jezreel ‘() may have been the ‘Ain el-Meyiieh just below Zer’in (Jezreel); but this and another neighbouring spring are of insignificant size compared with ‘Ain Jalud. E. W. G. Mastbrman.
Harodite
A designation applied in to two of David’s heroes, Shammah and EUka. The second is wanting in LXX and in the parallel list in . In the latter passage, by a common scribal error ‘the Harodite’ has been transformed into ‘the Harorite.’ ‘The Harodite’ was probably a native of ‘Ain-harod (.Jalud), . See preceding article.
Haroeh
(‘the seer’). A Judahite (). Perhaps the name should be corrected to Reaiah (cf. ).
Harorite
See Harodite.
Harosheth
A place mentioned only in the account of the flght with Sisera (Judges 48). From it Sisera advanced, and thither he fled. It has been identified with the modern Tell el-Harathiyeh, which is 16 miles N.N.W. from Megiddo. But this is uncertain; nor do we know why the descriptive epithet ‘of the Gentiles’ is added. W. F. Coeb.
HARP, — See Music and Musical Instruments.