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Harrow – Hebrew
Page 89 of 259
Harrow
In — a passage which had become corrupt before the date of — as rendered in EV, David is represented as torturing the Ammonites ‘under harrows of iron.’ The true text and rendering, however, have reference to various forms of forced labour (see RVm), and the ‘harrows’ become ‘picks of iron’ or some similar instrument.
The Heb. verb tr. ‘harrow’ in is elsewhere correctly rendered ‘break the clods’ (; also . but Amer. RV has here ‘harrow’). In Hastings’ DB ii. 306 several reasons were given for rejecting the universal modern rendering of the original by ‘harrow.’ This conclusion has since been confirmed by the discovery of the original Hebrew of Sirach 38:26 where ‘who setteth his mind to " harrow " in the furrows’ would be an absurd rendering. There Is no evidence that the Hebrews at any time made use of an implement corresponding to our harrow. Stiff soil was broken up by the plough or the mattock. Cf. AGRicutrnRE, § 1. A. R. S. Kennedy.
Harsha
Eponym of a family of Nethinim (. Neh TH); called in 1 Esdras 5:32 Charea.
Harsith
The name of a gate in Jerusalem (Jer 192 Rv). RVm has ‘the gate of potsherds," i.e. where they were thrown out. AV, deriving the word from heres’ sun,’ has ‘the east gate,’ AVm ‘the sun gate.’ This gate led into the Valley of Hinnom.
Hart, Hind
(‘ayydl, ‘ayyOiah, and ‘ayydeth). This is the fallow-deer, the ‘iyyBi of the Arabs, Cervus dama. It is not common in W. Palestine to-day, but evidently was so once (I K 4^): it is mentioned as a clean animal in , etc. Its habits when pursued are referred to in and . The’ fallow-deer ‘of Dt 14^ and refers to the roe (wh. see). The hind is mentioned in . . etc. Its care of its young (). the secrecy of its hiding-place when calving (), and its timidity at such times () are all noticed. In Naphtali is compared to’ a hind let loose,’ although many prefer to render a ‘slender terebinth.’ E. W. G. Mastebman.
HARUM,— A Judahite ().
Har
Har tlSIAPH. — Father of Jedaiah, who assisted in repairing the walls of Jerusalem ().
Haruphite
See Hariph.
Harvest
See AGHicuLTnKE.
HASADIAH CJ" is kind’).— A son of Zerubbabel ().
HASHABI&H.— 1. 2. Two Levites of the sons of Merari ( . ). 3. One of the sons of Jeduthun (). 4. A Hebronite (). 5. The ‘ruler’ of the Levites (). 6. A chief of the Levites in the time of Josiah () called in 1 Esdras 1:9 Sabias. 7. One of the Levites who were induced to return under Ezra () ; called in 1 Es Asebias. 8. One of the twelve priests entrusted with the holy vessels () called in 1 Esdras 8:54 Assamias. 9. The ‘ruler of half the district of Keilah,’ who helped to repair the wall (), and sealed the covenant ( , ). 10. A Levite (Neh II22). 11. A priest (). jn all probability these eleven are not all distinct, but we have not sufficient data to enable us to effect the necessary reduction of the list.
Hashabnah
One of those who sealed the covenant(Neh 1028).
Hashabneiah
1. Father of a builder of the wall (). 2. A Levite (). It is possible that we ought to identify this name with Hashabiah of , , II22 .
Hashbaddanah
One of the men who stood on the left hand of Ezra at the reading of the Law () ; called in 1 Esdras 9:44 Nabarias.
HASHES!. — See Gizonite, Jashen.
Hashmonah
A station in the journeyings of the Israelites, mentioned only in , .
Hashubah
A son of Zerubbabel ().
HA;SHUU. — 1. The eponym of a family of returning exiles ( , lO’s); called in 1 Esdras 9:33 Asom. 2. One of those who stood on Ezra’s left hand at the reading of the Law () called in 1 Esdras 9:44 Lothasubus.
HASID^ANS (AV Assideans; Heb. chasUdlm, ‘the Kous’). — A group of religionists in Judsea (1 Maccabees 2:42) to be distinguished from the priestly party who had come under the influence of Hellenism. The Hasidaeans were devoted to the Law, and refused to compromise in any way with the Hellenizlng policy enforced by Antiochus iv. They furnished the martyrs of the persecution under that monarch. Strictly speaking, they were not a political party, and probably lived in the smaller Jewish towns, as well as in Jerusalem. They joined with Mattathias in his revolt against the Syrians, but were not interested in the political outcome of the struggle, except as it gave them the right to worship Jehovah according to the Torah. After Judaa had cleansed the Temple, they separated themselves from the Hasmonsan or Maccabaean party, and united with them only temporarily, when they found that under Alcimus the Temple worship was again threatened. Their defection from Judas was largely the cause of his downfall.
Although their precise relation to the Scribal movement cannot be stated, because of lack of data, it is clear that the Hasidaeans must have included all the orthodox scribes and were devotees to the growing Oral Law. They were thus the foreruimers of the Pharisees and probably of the Essenes, which latter party, although differing from them in rejecting animal sacrifice, probably preserved their name. Both the Pharisees and the Essenes represented a further development of views and practices which the Hasidaeans embodied in germ. Shaileh Mathews.
HASMOK^ANS.— See Maccabees.
Hasrah
See Harhas.
Hassenaah
His sons built the Fish-gate (). Their name, which is prob. the same as Hasseuuah, seems to be derived from some place Senaah (cf. . ). See Senaah.
Hassenitah
A family name found in two different connexions in the two lists of Benjamite inhabitants of Jerusalem (. ). Cf. preced. article.
Hasshub
1. 2. Two builders of the wall ( 28). 3. One of those who signed the covenant (Nehl028). 4. A Levite of the sons of Merari (. ).
Hassophereth
See Sophereth.
Has
Has trPHA.— The head of a family of Nethinim who returned with Zerub. (. ) ; called in 1 Es Asipha.
Hat
See Deebs, § 5 (a).
Hatchet
( RV). See Arts and Crafts, § 1.
Hathagh
A eunuch appointed by the king to attend on queen Esther. By his means Esther learned from Mordecai the details of Haman’s plot against the Jews (, , . 10).
Hathath
A son of Othniel ().
Hatipha
Eponym of a family of Nethinim (. )) called in 1 Esdras 5:32 Atipha.
Hatita
Eponym of a guild of porters (. ) called in 1 Esdras 5:28 Ateta.
Hatred
Personal hatred is permitted in the OT, but forbidden in the NT (). Love is to characterize the Christian life (). The only hatred it can express is hatred of evil (, Jude 23, ). In and the use of the verb ‘hate’ by Jesus is usually explained as Oriental hyperbole; and we are gravely assured that He did not mean Jiate, but only love less than some other thing. It would seem fairer to suppose that He meant what He said and said what He meant; but that the hatred He enjoined applied to the objects mentioned only so far as they became identified with the spirit of evil and so antagonistic to the cause of Christ. D. A. Hayes.
Hattil
Eponym of a family of ‘the children of Solomon’s servants’ (, )) called in 1 Esdras 5 Agia.
Hattush
1. A priestly family that went up with Zerubbabel () and signed the covenant (Neh ICH). 2. A descendant of David, who returned with Ezra from Babylon ( (read with 1 Esdras 8:29 ‘of the sons of David, Hattush the son of Shecaniah’]); see also (but if we accept the LXX reading here, a younger Hattush must be meant). In 1 Es. the name is Attus. 3. A builder at the wall of Jerusalem (). HAUKT. — In older English ‘haunt’ conveyed no reproach, but meant simply to spend time in or frequent a place. Thus Tindale translates ‘After these thinges cam Jesus and his disciples into the Jewes londe, and ther he haunted with them and baptized.’ So , , and the subst. in ‘know and see his place where his haunt is.’
Hauran
A man ‘far gone in years and no less also in madness,’ who endeavoured to suppress a tumult in Jerusalem provoked by the sacrileges of Lysimachus, brother of the apostate high priest Menelaus (2 Maccabees 44).
Hauran
(‘hollow land’). The district S.E. from Mt. Hermon; in particular the fertile basin, about 50 miles square and 2000 feet above sea-level, between the Javlan and Leja. Only in , is the name mentioned, and there as the ideal border of Canaan on the east. The modern Arabs call essentially the same district d-Hauran. The name occurs also in the ancient inscriptions of Assyria. In Graeco- Roman times the same general region was known as Auraniiis; it was bounded on the N. by Trachonitis, and on the N.W. by Gaulanitis and Batanaea. All ttiese districts belonged to Herod the Great. Upon his death they tell to Philip (). Troglodytes doubtless once occupied the E. portion; it is now inhabited by Druzes. The entire territory is to-day practically treeless. Geobge L. Robinson.
Havilah
A son of Cush according to , 1 Ch i; of Joktan according to . . The river Kson (see Eden [Gakden of] ) is said to compass the land of Havilah (, ). and it formed one of the limits of the region occupied by the sons of Ishmael () in which also Saul smote the Amalekites (). It has been suggested that it formed the N.E. part of the Syrian desert, but it may with greater probability be identified with central and N.E. Arabia.
L. W. King.
Hawoth-jair
The precise meaning of Hamoth is uncertain, but it is taken usually to mean ‘tentvillages.’ In these villages are assigned to Gilead, but in and to Bashan. The difBculty is caused by the attempt of the editors in the last two passages to harmonize the reference in Numbers with the tradition about the sixty fortresses of . There is no doubt that the Jair of Numbers and the Jair of Judges are identical.
W. F. Cobb.
Hawk
^Some eighteen species of hawk are known to exist in Palestine. The common kestrel (,Falco HnnuTiculus) and the sparrow-hawk (Accipiter nisus) are the commonest. The traveller through the land sees them everywhere. Hawks were ‘unclean’ birds (. ). The migratory habits of many species of Palestine hawks are referred to in . E. W. G. Masterman.
Hay
See Grass.
Hazael
Hazael usurped the throne of Syria (c. 844 B.C.) by murdering Ben-hadad ii. (Hazael’s successor was probably Ben-hadad in., the Mari’ of the inscriptions.) The form and fragmentary character of the OT references to Hazael demand caution in drawing conclusions from them. According to . Elijah is sent to anoint Hazael king of Syria; he is regarded as Jahweh’s instrument who is to punish the Baal-worshippers in Israel (). The next mention of him describes how Ben-hadad, Hazael’s predecessor, who is ill, sends Hazael to Elisha, to inquire whether he will recover ( ff.) at the interview which Hazael has with the Israelite prophet, the murder of the Syrian king is arranged, and Elisha designates Hazael as his successor on the throne. Both these passages introduce Hazael somewhat abruptly; in each case the Israelite prophet goes to Damascus; and each passage has tor its central point the question of Hazael’s succeeding to the throne of Syria; these considerations (not to mention others) suggest that the passages come from different sources, and are dealing with two accounts of the same event.
The next mention of Hazael shows him fighting at Ramoth-gilead against the allied armies of Joram, king’of Israel, and Ahaziah, king of Judah (, , ) the narrative here breaks off to deal with other matters, and does not say what the result of the fighting was, but from ff. it is clear not only that Hazael was victorious then, but that he continued to be so for a number of years (see, further, ff.: cf. Am. l"); indeed, it was not until his death that the Israelites were once more able to assert themselves.
^y 0) Ej C^lTR’nr’RT W
Hazauh
A descendant of Judah ().
Hazab-addar
A place on the southern border of Canaan, west of Kadesh-barnea (). It appears to be the same as Hezron of , which in the latter passage is connected with but separated from Addar.
Hazab-enan
(once Hazar-enon). A place mentioned in , as the northern boundary of Israel, and in as one of the ideal boundaries. It was perhaps at the sources of the Orontes. See also Hazbb-hatticon.
HAZAB-6ADDAH.— An unknown town in the extreme south of Judah ().
Hazarmaveth
The eponym of a Joktanite clan ( = ). described as a ‘son’ of Joktan, fifth in order from Shem. Its identity with the modern Hadramaut is certain. It was celebrated for its trafiae in frankincense.
Hazar-shual
A place in S. Judah ( 1 Chronicles 47) or Simeon (). re-peopled by Jews after the Captivity (). It may be the ruin Sa’weh on a bill E. of Beersheba.
Hazab-susah
(in Hazar-susim). A city in Simeon ( = ). The site is unknown. There is a ruin Susin, W. of Beersheba.
Hazab-sus
Hazab-sus m.— See Hazar-sdsah.
Hazazon-takub
Hazazon-takub (7 ‘pruning of the palm,’ ). —It is identified with En-gedi (). The name is preserved in Wady Hasaseh, N. of ‘Ain Jidy. . however, seems to place it to the S.W. of the Dead Sea.
W. EWINQ.
Hazel
Hazel (). See Almond.
Hazeb-hattioon
Hazeb-hattioon (‘the middle Hazer’).- Aplace named among the boundaries of (ideal) Israel (). It is described as ‘by the border of Hauran.’ If the MT be correct, Hazer-hatticon is quite unknown; but there can be no reasonable doubt that we ought to emend to Hazar-enon as in and .
Hazeb
Hazeb m. — In AV a place-name, but rightly replaced by ‘villages’ in RV ().
J. F. M’ Cdrdt.
Hazeroth
A camping-ground of Israel, the second station northward in the journey from Sinai ( f.; and probably ). It is usually identified with the beautiful wady of ‘Ain el- Khadrah, about 30 miles north-east of Jebel Musa.
J. F. M’ CURDT.
Haziel
A Gershonite Levite ().
Hazo
The eponym of a Nahorite clan (). It is no doubt identical with HazU, which along with Baza is mentioned in an inscription of Esarhaddon.
Hazor
1. The city of Jabin ( etc.), in Naphtali (), S. of Kedesh (1 Mao etc. called in Tobit 1:2 Asher), overlooking Lake Semechonitia = el-Huleh (Jos. Ant. v. v. 1). The name probably lingers in Jeba and Merj a-Hadlreh, about 7 miles N. of Safed. It was taken and destroyed by Joshua. Solomon fortified it (). It was taken by Tiglath-pileser III. (). 2. A town in the Negeb of Judah (Jos ). unidentified. 3. A town also in the Negeb (). identical with Kerioth-hezron. 4. A place in Benjamin, N. of Jerusalem (). probably Khirbet Haesur, between Beit Haninah and Neby SamvM. 5. The kingdoms of Hazor, named with Kedar ( etc.), an Arabian district, possibly on the border of the desert. W. Ewing.
Hazor-hadattah
The text () is not beyond suspicion. If it is correct, the name may mean ‘new Hazor.’ The place was in the Negeb of Judah, but the site is unknown.
Hazzelelponi
A female name in the genealogy of Judah ().
HE. — The fifth letter of the Hebrew alphabet, and as such used in the 119th Psalm to designate the 5th part, each verse of which begins with this letter.
Head
Not the head but the heart was regarded as the seat of intellect ; it was, however, the seat of life, and was naturally held in honour. Hence phrases such as ‘keeper of my head’ (; cf. ). ‘swearing by the head’ (). and the metaphorical use, common to all languages, as equivalent to ‘chief.’ In . . we find ‘head and tail’ as a proverbial expression. Christ is the head of the Church (. ). as man is of the woman (). To lift up the head is to grant success ( . . where there is an obvious ironical parallel in ). The hand on the head was a sign of mourning (, ) ; so dust or ashes (. ) or eovering the head (. ). On the other hand, to uncover the head, i.e. to loose the turban and leave the hair in disorder, was also a sign of mourning (see AV and RVm, . Ezk ). Similarly shaving the head, a common practice in the East (. . . ) it was forbidden to priests (). and, in special forms, to all Israelites (. ). It might also mark the close of a period of mourning (Dt21i2), or of a Nazirite’s vow (. ). or of a Levite’s purification (Nu ). In there is a reference to the warrior’s long hair, RVm. Laying hands on the head was (o) part of the symbolism of sacrifice (). (b) a sign of blessing(Gn 48), (c) a sign of consecration or ordination (. ). In the reference seems to be to the pupil sitting at the feet of his master. ‘Head’ is also used, like ‘face,’ as a synonym for ‘self (; and probably . ). C. W. Emmet.
HEADBAND,— In , RV this is the correct rendering of the word tr. ‘ashes’ in AV. Beyond the fact that it covered the wearer’s forehead its form is unknown. A different word, tr. ‘headbands,’ AV, more probably represents ‘sashes,’ as in RV; it is used again in for the sash or girdle (EV ‘attire’) with which a bride ‘girds’ herself ( RV, the cognate verb). A. R. S. Kennedy.
HEADSTONE, more correctly ‘head stone,’ Zee etc. See Corner, Corneh-Stone.
Headtire, Tire
The former is found in AV, as one word, only 1 Esdras 3:6. for the kidaris, the stiff upright headdress of the Persian kings. In RV headtiie supplants AV’s bonnet (wh. see). ‘The tire of thine head’ of AV becomes in RV ‘thy headtiie,’ but ‘tires’ is retained in .. For the ‘round tires like the moon’ of AV, the crescents of RV, see Ornaments, and for the Hebrew headgear generally, see Dress, § 5.
Heady
This form of the English word has been displaced by ‘headstrong.’ It occurs in . where the same Gr. word is used as is translated ‘rashly’ (RV ‘rash’) in . Bp. Hall (.Works, ii. 109) says, ‘We may offend as well in our heddye acceleration, as in our delay.’
Health
The word formerly covered (o) healing, (6) spiritual soundness, (c) general well-being. For (a) cf. , . where it represents the word usually translated ‘healing.’ (6) In . and frequently in Pr. Bk. Version, it stands for the word otherwise tr. ‘salvation’ or ‘help.’ In these usages it is active, (c) The wider passive use, including general well-being of body and soul, not merely the absence of disease, is illustrated by . 3 Jn ‘‘. Cf. General Confession,’ There is no health in us.’ See Medicine.
C. W. Emmet.
Heart
1. Instances are not wanting in the OT of the employment of this word in a physiological sense, though they are not numerous. Jacob, for example, seems to have suffered in his old age from weakness of the heart; a sudden failure of its action occurred on receipt of the unexpected but joyful news of Joseph’s great prosperity (). A similar failure proved fatal in the case of Eli, also in extreme old age (1 S’4"-"; cf. the case of the exhausted king, ). The effect of the rending of the pericardium is referred to by Hosea as well known () and although the proverb ‘a sound (RVm’ tranquil’) heart is the life of the flesh’ () is primarily intended as a psychological truth, the simile is evidently borrowed from a universally recognized physiological fact (cf. ). The aphorism attributed to ‘the Preacher’ () may be interpreted in the same way; the ‘right hand’ is the symbol of strength and firmness, and the left of weakness and indecision (cf. ). Nor does it appear that OT writers were ignorant of the vital functions which the heart is called on to discharge. This will be seen by their habit of using the word metaphorically as almost a synonym for the entire life (cf. . . where ‘head’ and ‘heart’ cover man’s whole being).
2. The preponderating use of the word is, however, psychological ; and it is in this way made to cover a large variety of thought. Thus it is employed to denote the centre of man’s personal activities, the source whence the principles of his action derive their origin (see . where men’s evil deeds are attributed to corruption of the heart). We are, therefore, able to understand the significance of the Psalmist’s penitential prayer, ‘Create in me a clean heart’ (). and the meaning of the prophet’s declaration, ‘a new heart also will I give you’ (; cf. ). The heart, moreover, was considered to be the seat of the emotions and passions (. . ; cf. . where the heart is said to be moved to gladness by the use of wine). It was a characteristic, too, of Hebraistic thought which made this organ the seat of the various activities of the intellect, such as understanding (, , ). purpose or determination (. . , ). consciousness (. where, if EV be an accurate tr. of the original text, the heart is said to be conscious both of sorrow and of joy; cf. ). imagination (cf. . ). memory (, ; cf. , ). The monitions of the conscience are said to proceed from the heart (), and the counterpart of the NT expression ‘branded in their own conscience as with a hot iron’ ( RV) is found In the OT words ‘I will harden his heart’ (; cf. . etc.). Closely connected with the idea of conscience is that of moral character, and so we find ‘a new heart’ as the great desideratum of a people needing restoration to full and intimate relationship with God ( ; cf . . ). It is, therefore, in those movements which characterize repentance, placed in antithesis to outward manifestations of sorrow for sin, ‘Rend your heart and not your garments’ ().
3. Moving along in the direction thus outlined, and not forgetting the infiuence of the Apocryphal writings on later thought (c(. e.g. Wisdom 8:19 17:11, Sirach 42:18 etc.), we shall be enabled to grasp the religious ideas enshrined in the teaching of the NT. In the recorded utterances of Jesus, so profoundly influenced by the ancient writings of the Jewish Church, the heart occupies a very central place. The beatiilc vision is reserved for those whose hearts are ‘pure’ (; cf. , RVm). The heart is compared to the soil on which seed is sown; it contains moral potentialities which spring into objective existence in the outward life of the receiver (; cf., however, , where no mention Is made of this organ; see also , in which the heart is referred to, as in , as the seat of the spiritual understanding). Hidden within the remote recesses of the heart are those principles and thoughts which will inevitably spring into active life, revealing its purity or its native corruption (; cf. f. IS’"). It is thus that men’s characters reveal themselves in naked reality (). It is the infallible index of human character, but can be read only by Him who ‘searcheth the hearts’ (; cf. , . ). Human judgment can proceed only according to the unerring evidence tendered by this resultant of inner forces, for ‘by their fruits ye shall know them’ (). The more strictly Jewish of the NT writers show the influence of OT thought in their teaching. Where we should employ the word ‘conscience’ St. John uses ‘heart,’ whose judgments in the moral sphere are final ( f.). Nor is St. Paul free from the influence of this nomenclature. He seems, in fact, to regard conscience as a function of the heart rather than as an independent moral and spiritual organ (, where both words occur; cf. the quotation ). In spite of the fact that the last-named Apostle frequently employs the terms ‘mind,’ ‘understanding,’ ‘reason,’ ‘thinkings,’ Etc., to express the elements of intellectual activity in man, we find him constantly reverting to the heart fts discharging functions closely allied to these (cf . ‘the eyes of your heart,’ ; see also ). With Bt. Paul, too, the heart is the seat of the determination or will (cf . . where ‘steadfast in heart’ is equivalent to vrill-power) . In all these and similar cases, however, it will be noticed that it is man’s moral nature that he has in view; and the moral and spiritual life, having its roots struck deep in his being, is appropriately conceived of as springing ultimately from the most essentially vital organ of his personal life.
J. R. Willis.
Hearth
See House, § 7.
Heath
See Tamahisk.
Heathen
See Idolatry, Nations.
Heaven
iS. the cosmic theory of the ancient world, and of the Hebrews in particular, the earth was fiat, lying between a great pit into which the shades of the dead departed, and the heavens above in which God and the angels dwelt, and to which it came to be thought the righteous went, after having been raised from the dead to live for ever. It was natural to think of the heavens as concave above the earth, and resting on some foundation, possibly of pillars, set at the extreme horizon (, ).
The Hebrews, like other ancient peoples, believed in a plurality of heavens (), and the literature of Judaism speaks of seven. In the highest, or Aravoth, was the throne of God. Although the descriptions of these heavens varied, it would seem that it was not unusual to regard the third heaven as Paradise. It was to this that St. Paul said he had been caught up ().
This series of superimposed heavens was regarded as filled by different sorts of superhuman beings. The second heaven in later Jewish thought was regarded as the abode of evil spirits and angels awaiting punishment. The NT, however, does not commit itself to these precise speculations, although in it speaks of spiritual hosts of wickedness who dwell in heavenly places (cf. ). This conception of heaven as being above a flat earth underlies many religious expressions which are still current. There have been various attempts to locate heaven, as, for example, in Sinus as the central sun of our system. Similarly, there have been innumerable speculations endeavouring to set forth in sensuous form the sort of life which is to be lived in heaven. All such speculations, however, lie outside of the region of positive knowledge, and rest ultimately on the cosmogony of pre- BCientiflc times. They may be of value in cultivating religious emotion, but they belong to the region of speculation. The Biblical descriptions of heaven are not scientific, but symbolical. Practically all these are to be found in the Johannine Apocalypse. It was undoubtedly conceived of eschatologically by the NT writers, but they maintained a great reserve in all their descriptions of the life of the redeemed. It is, however, possible to state definitely that, while they conceived of the heavenly condition as involving social relations, they did not regard it as one in which the physical organism survived. The sensuous descriptions of heaven to be found in the Jewish apocalypses and in Mohammedanism are altogether excluded by the sayings of Jesus relative to marriage in the new age ())), and those of St. Paul relative to the ‘spiritual body.’ The prevailing tendency at the present time among theologians, to regard heaven as a state of the soul rather than a place, belongs likewise to the region of opinion. The degree of its probability will be determined by one’s general view as to the nature of immortality. Shaileb Mathews.
Heave-offering
See Sachifice AND Offeeinq.
Heaviness
The Eng. word ‘heaviness’ is used in AV in the sense of ‘grief,’ and in no other sense. Thus ‘A wise son maketh a glad father: but a, foolish son is the heaviness of his mother.’ Compare Coverdale’s tr. of ‘hevynesse maye well endure for a night, but joye commeth in the mornynge,’ whence the Prayer Bk. version ‘heaviness may endure tor a night.’
Heber
1. A man of Asher (, , , ). The gentilic name Heberites occurs in . 2. The Kenite, according to . husband of Jael. He separated himself () from his Bedouin caste of Kenltes or nomad smiths, whose wanderings were confined chiefly to the south of Judah, and settled for a time near Kedesh on the plain to the west of the Sea of Galilee. 3. A man of Judah (1 ). 4. A Benjamite ().
Hebrew
See Eber; Text Versions and Lanquaqes of OT.
James Hastings (ed.), with John A. Selbie and John C. Lambert, Dictionary of the Bible (Charles Scribner’s Sons, 1909). Public domain. Scan of Cornell University Library’s copy from the Internet Archive; text from its OCR, with the Bible references read again from the page images.