Hananiah – Hard; Hardiness; Harddiness; Hardly

Hananiah

han-a-ni'-a (chananyahu, chananyah; Ananias; also with aspirate, "Yahweh hath been gracious"): This was a common name in Israel for many centuries.

(1) A Benjamite (1 Chronicles 8:24).

(2) A captain of Uzziah's army (2 Chronicles 26:11).

(3) Father of one of the princes under Jehoiakim (Jeremiah 36:12).

(4) One of the sons of Heman and leader of the 16th division of David's musicians (1 Chronicles 25:4,1 Chronicles 25:23).

(5) Grandfather of the officer of the guard which apprehended Jeremiah on a charge of desertion (Jeremiah 37:13).

(6) A false prophet of Gibeon, son of Azzur, who opposed Jeremiah, predicting that the yoke of Babylon would be broken in two years, and that the king, the people and the vessels of the temple would be brought back to Jerusalem. Jeremiah would be glad if it should be so, nevertheless it would not be. The question then arose, Which is right, Jeremiah or Hananiah? Jeremiah claimed that he was right because he was in accordance with all the great prophets of the past who prophesied evil and their words came true. Therefore his words are more likely to be true. The prophet of good, however, must wait to have his prophecy fulfilled before he can be accredited. Hananiah took off the yoke from Jeremiah and broke it in pieces, symbolic of the breaking of the power of Babylon. Jeremiah was seemingly beaten, retired and received a message from Yahweh that the bar of wood would become a bar of iron, and that Hananiah would die during the year because he had spoken rebellion against Yahweh (Jeremiah 28:1–17 passim).

(7) One of Daniel's companions in Babylon whose name was changed to Shadrach (Daniel 1:7,Daniel 1:11,Daniel 1:19).

(8) A son of Zerubbabel (1 Chronicles 3:19,1 Chronicles 3:21).

(9) A Levite, one of the sons of Bebai, one of those who married foreign wives (Ezra 10:28; /APC 1Esdras 9:29).

(10) One of the perfumers (the King James Version "apothecaries") who wrought in rebuilding the wall under Nehemiah (Nehemiah 3:8).

(11) One who helped to repair the wall above the horse gate (Nehemiah 3:30). This may be the same person as number 10.

(12) A governor of the castle, i.e. the birah or fortress, and by Nehemiah placed in charge of the whole city of Jerusalem, because "he was a faithful man, and feared God above many" (Nehemiah 7:2).

(13) One of those who sealed the covenant under Nehemiah (Nehemiah 10:23); a Levite.

(14) A priest who was present at the dedication of the walls of Jerusalem (Nehemiah 12:12,Nehemiah 12:41).

J. J. Reeve

Hand

(yadh, "hand"; kaph, "the hollow hand," "palm"; yamin, "the right hand"; semo'l, "the left hand"; cheir, "hand"; dexia, "the right hand"; aristera, "the left hand" (only Luke 23:33; 2 Corinthians 6:7), or euphemistically (for evil omens come from the left hand; compare Latin sinister, German linkisch, etc.); euonumos, literally, "having a good name"): The Hebrew words are used in a large variety of idiomatic expressions, part of which have passed into the Greek (through the Sepuagint) and into modern European languages (through the translations of the Bible; see Oxford Hebrew Lexicon, under the word "yadh"). We group what has to be said about the word under the following heads:

1. The Human Hand: Various Uses:

The human hand (considered physically) and, anthropopathically, the hand of God (Genesis 3:22; Psalms 145:16): The hand included the wrist, as Will be seen from all passages in which bracelets are mentioned as ornaments of the hand, e.g. Genesis 24:22,Genesis 24:30,Genesis 24:47; Ezekiel 16:11; Ezekiel 23:42, or where the Bible speaks of fetters on the hands (Judges 15:14, etc.). On the other hand, it cannot seem strange that occasionally the expression "hand" may be used for a part, e.g. the fingers, as in Genesis 41:42, etc.. According to the lexicon talionis, justice demanded "hand for hand" (Exodus 21:24; Deuteronomy 19:21). We enumerate the following phrases without claiming to present a complete list: "To fill the hand" (Exodus 32:29 m; 1 Chronicles 29:5 margin) means to consecrate, evidently from the filling of hands with sacrificial portions for the altar. Compare also Leviticus 7:37; Leviticus 8:22,Leviticus 8:28,Leviticus 8:29,Leviticus 8:31,Leviticus 8:33, where the sacrifice, the ram, the basket of consecration are mentioned. "To put or set the hand unto" (Deuteronomy 15:10; Deuteronomy 23:20; Deuteronomy 28:8,Deuteronomy 28:20), to commence to do; "to put forth the hand" (Genesis 3:22; Genesis 8:9); "to stretch out the hand" (Ezekiel 25:13,Ezekiel 25:16; Zechariah 2:13); "to shake or wag the hand upon" (Isaiah 10:32; Zechariah 3:2; Zechariah 2:9), to defy. "To lay the hand upon the head" (2 Samuel 13:19) is an expression of sadness and mourning, as we see from Egyptian representations of scenes of mourning. Both in joy and in anger hands are "smitten together" (Numbers 24:10), and people "clap their hands" at a person or over a person in spiteful triumph (Job 27:23; Lamentations 2:15; Nahum 3:19). "To put one's life into one's hand" is to risk one's life (1 Samuel 19:5; 1 Samuel 28:21). "To lay hands upon" is used in the sense of blessing (Matthew 19:13), or is symbolical in the act of miraculous healing (Matthew 9:18; Mark 8:23; Acts 28:8), or an emblem of the gift of the Holy Spirit and His endowments (Acts 8:17–19; Acts 13:3; 1 Timothy 4:14; 2 Timothy 1:6); but it also designates the infliction of cruelty and punishment (Genesis 37:22; Leviticus 24:14), the imposition of responsibility (Numbers 8:10; Deuteronomy 34:9). Thus also the sins of the people were symbolically transferred upon the goat which was to be sent into the wilderness (Leviticus 16:21). This act, rabbinical writings declare, was not so much a laying on of hands, as a vigorous pressing. "Lifting up the hand" was a gesture accompanying an oath (Deuteronomy 32:40) or a blessing pronounced over a multitude (Leviticus 9:22; Luke 24:50), a prayer (Psalms 119:48). "To put the hands to the mouth" is indicative of (compulsory) silence (Job 21:5; Job 40:4; Proverbs 30:32; Micah 7:16). To "slack one's hand" is synonymous with negligence and neglect (Joshua 10:6), and "to hide or bury the hand in the dish" is descriptive of the slothful, who is tired even at meals (Proverbs 19:24; Proverbs 26:15).

2. The Hand as Power:

The hand in the sense of power and authority: (compare Assyrian idu, "strength"); Joshua 8:20 margin, "They had no hands (the Revised Version (British and American) "power") to flee this way or that way"; Judges 1:35, "The hand of the house of Joseph prevailed"; Psalms 76:5, "None of the men of might have found their hands"; Psalms 89:48 margin, "shall deliver his soul from the hand (the Revised Version (British and American) "power") of Sheol"; 2 Kings 3:15, "The hand of Yahweh came upon him"; Exodus 14:31 margin, "Israel saw the great hand (the Revised Version (British and American) "work") which Yahweh did upon the Egyptians"; Deuteronomy 34:12, "in all the mighty hand .... which Moses wrought in the sight of all Israel."

3. The Hand for the Person:

The hand used (pars pro toto) for the person: "His hand shall be against every man" (Genesis 16:12). "Slay the priests of Yahweh; because their hand also is with David" (1 Samuel 22:17). "Jonathan went to David into the wood and strengthened his hand in God" (1 Samuel 23:16). In this sense penalty is exacted "from the hand" or "at the hand" of the transgressor (Genesis 9:5; Ezekiel 33:8).

4. Hand, Meaning Side:

The hand in the sense of side: "All the side (Hebrew "hand") of the river Jabbok" (Deuteronomy 2:37); "by the wayside" (Hebrew "by the hand of the way," 1 Samuel 4:13). The manuscripts have here the error yakh, for yadh; compare the Hebrew of Psalms 140:5 (6) (leyadh ma`gal); "On the side (Hebrew "hand") of their oppressors there was power" (Ecclesiastes 4:1); "I was by the side (Hebrew "hand") of the great river" (Daniel 10:4).

5. English Idiom:

Mention must also be made here of the English idiom, "at hand," frequently found in our versions of the Scriptures. In Hebrew and Greek there is no reference to the word "hand," but words designating nearness of time or place are used. The usual word in Hebrew is qarabh, "to be near," and qarobh, "near"; in Greek eggus, "near," and the verb eggizo, "to come near." Rarely other words are used, as enesteken, "has come," the English Revised Version "is now present" (2 Thessalonians 2:2), and ephesteken, "is come" (2 Timothy 4:6).

Frequently the words refer to the "day" or "coming of the Lord"; still it must not be forgotten that it may often refer to the nearness of God in a local sense, as in Jeremiah 23:23, "Am I a God at hand, saith Yahweh, and not a God afar off?" and probably in Philippians 4:5, "The Lord is at hand," though many, perhaps most, commentators regard the expression as a version of the Aramaic maran atha (1 Corinthians 16:22). Passages such as Psalms 31:20; Psalms 119:151; Matthew 28:20 would, however, speak for an interpretation which lays the ictus on the abiding presence of the Lord with the believer.

NOTE.--The ancients made a careful distinction of the respective values of the two hands. This is perhaps best seen from Genesis 48:13–19, where the imposition of the hands of aged Israel upon the heads of Joseph's sons seems unfair to their father, because the left hand is being placed upon the elder, the right hand upon the younger son. The very word euonumos proves the same from the Greek point of view. This word is a euphemistic synonym of aristera, and is used to avoid the unlucky omen the common word may have for the person spoken to. Thus the goats, i.e. the godless, are placed at the left hand of the great Judge, while the righteous appear at His right (Matthew 25:33). We read in Ecclesiastes 10:2, "A wise man's heart is at his right hand; but a fool's heart at his left," i.e. is inclined to evil. As the Jews orientated themselves by looking toward the rising of the sun (Latin oriens, the east), the left hand represented the north, and the right hand the south (1 Samuel 23:19,1 Samuel 23:24; 2 Samuel 24:5). The right hand was considered the more honorable (1 Kings 2:19; Psalms 45:9); therefore it was given in attestation of a contract, a federation or fellowship (Galatians 2:9). It is the more valuable in battle; a friend or protector will therefore take his place at the right to guard it (Psalms 16:8; Psalms 73:23; Psalms 109:31; Psalms 110:5; Psalms 121:5), but the enemy will, for the same reason, try to assail it (Job 30:12; Psalms 109:6; Zechariah 3:1). It was also the unprotected side, because the shield was carried on the left arm: hence, the point of danger and honor. The right hand is also the side of power and strength (Psalms 60:5; Psalms 63:8; Psalms 108:6; Psalms 118:15,Psalms 118:16; Psalms 110:1; Matthew 22:44; Matthew 20:21,Matthew 20:23). Both hands are mentioned together in the sense of close proximity, intimate association, in Mark 10:37.

H. L. E. Luering

Hand Weapon

hand'-wep'-un (Numbers 35:18 the King James Version).

See ARMOR.

Handbreadth

hand'-bredth (Tephach, Tophach, 1 Kings 7:26; 2 Chronicles 4:5; Psalms 39:5; Exodus 25:25; Exodus 37:12; Ezekiel 40:5,Ezekiel 40:43; Ezekiel 43:13): A Hebrew linear measure containing 4 fingers, or digits, and equal to about 3 inches.

See WEIGHTS AND MEASURES.

Handful

hand'-fool: There are five words in Hebrew used to indicate what may be held in the hand, either closed or open.

(1) chophen, chophnayim. The fist or closed hand occurs in the dual in Exodus 9:8, where it signifies what can be taken in the two hands conjoined, a double handful.

(2) kaph, "hollow of the hand," the palm; an open handful (Leviticus 9:17; 1 Kings 17:12; Ecclesiastes 4:6).

(3) `amir, "sheaf or bundle." It signifies the quantity of grain a gleaner may gather in his hand (Jeremiah 9:22 (Hebrew 21)).

(4) qomets, "the closed handful" (Genesis 41:47; Leviticus 2:2; Leviticus 5:12; Leviticus 6:15 (Hebrews 6:8); Numbers 5:26).

(5) sho`al, "the hollow of the hand," or what can be held in it (1 Kings 20:10; Ezekiel 13:19). In Isaiah 40:12 it signifies "measure."

(6) piccah (Psalms 72:16) is rendered "handful" by the King James Version, but is properly "abundance" as in the Revised Version (British and American).

H. Porter

Handicraft

han'-di-kraft.

See CRAFTS.

Handkerchief

han'-ker-chif (soudarion): A loan-word from the Latin sudarium, found in plural in Acts 19:12, soudaria; compare sudor, "perspiration"; literally, "a cloth used to wipe off perspiration." Elsewhere it is rendered "napkin" (Luke 19:20; John 11:44; John 20:7), for which see DRESS; NAPKIN.

Handle

han'-d'-l (kaph): The noun occurs once in Song of Songs 5:5, "handles of the bolt" (the King James Version "lock"). The verb "handle" represents several Hebrew ('achaz, mashakh, taphas, etc.) and Greek (thiggano, Colossians 2:21; pselaphao, Luke 24:39; 1 John 1:1) words in the King James Version, but is also sometimes substituted in the Revised Version (British and American) for other renderings in the King James Version, as in Song of Songs 3:8 for "hold"; in Luke 20:11, "handled shamefully," for "entreated shamefully"; in 2 Timothy 2:15, "handling aright," for "rightly dividing," etc.

Handmaid

hand'-mad: Which appears often in the Old Testament, but seldom in the New Testament, like bondmaid, is used to translate two Hebrew words (shiphchah, and 'amah) both of which normally mean a female slave. It is used to translate the former word in the ordinary sense of female slave in Genesis 16:1; Genesis 25:12; Genesis 29:24,Genesis 29:29; Proverbs 30:23; Jeremiah 34:11,Jeremiah 34:16; Joel 2:29; to translate the latter word in Exodus 23:12; Judges 19:19; 2 Samuel 6:20. It is used as a term of humility and respectful self-depreciation in the presence of great men, prophets and kings, to translate the former word in Ruth 2:13; 1 Samuel 1:18; 1 Samuel 28:21; 2 Samuel 14:6; 2 Kings 4:2,2 Kings 4:16; it translates the latter word in the same sense in Ruth 3:9; 1 Samuel 1:16; 1 Samuel 25:24,1 Samuel 25:28,1 Samuel 25:31,1 Samuel 25:41; 2 Samuel 20:17; 1 Kings 1:13,1 Kings 1:17; 1 Kings 3:20. It is also used to express a sense of religious humility in translating the latter word only, and appears in this sense in but three passages, 1 Samuel 1:11; Psalms 86:16; Psalms 116:16.

In the New Testament it occurs 3 t, in a religious sense, as the translation of doule, "a female slave" (Luke 1:38,Luke 1:48; Acts 2:18), and twice (Galatians 4:22,Galatians 4:23) as the translation of paidiske, the King James Version "bondmaid."

William Joseph McGlothlin

Hands; Hands, Imposition, Laying On Of

im-po-zish'-un (epithesis cheiron, Acts 8:18; 1 Timothy 4:14; 2 Timothy 1:6; Hebrews 6:2): The act or ceremony of the imposition of hands appears in the Old Testament in various connections: in the act of blessing (Genesis 48:14); in the ritual of sacrifice (hands of the offerer laid on head of victim, Exodus 29:10,Exodus 29:15,Exodus 29:19; Leviticus 1:4; Leviticus 3:2,Leviticus 3:8,Leviticus 3:13; Leviticus 4:4,Leviticus 4:24,Leviticus 4:29; Leviticus 8:14; Leviticus 16:21); in witness-bearing in capital offenses (Leviticus 24:14). The tribe of Levi was set apart by solemn imposition of hands (Numbers 8:10); Moses appointed Joshua to be his successor by a similar act (Numbers 27:18,Numbers 27:23; Deuteronomy 34:9). The idea in these cases varies with the purpose of the act. The primary idea seems to be that of conveyance or transference (compare Leviticus 16:21), but, conjoined with this, in certain instances, are the ideas of identification and of devotion to God.

In the New Testament Jesus laid hands on the little children (Matthew 19:13,Matthew 19:15 parallel Mark 10:16) and on the sick (Matthew 9:18; Mark 6:5, etc.), and the apostles laid hands on those whom they baptized that they might receive the Holy Spirit (Acts 8:17,Acts 8:19; Acts 19:6), and in healing (Acts 12:17). Specially the imposition of hands was used in the setting apart of persons to a particular office or work in the church. This is noticed as taking place in the appointment of the Seven (Acts 6:6), in the sending out of Barnabas and Saul (Acts 13:3), at the ordination of Timothy (1 Timothy 4:14; 2 Timothy 1:6), but though not directly mentioned, it seems likely that it accompanied all acts of ordination of presbyters and deacons (compare 1 Timothy 5:22; Hebrews 6:2). The presbyters could hardly convey what they had not themselves received (1 Timothy 1:14). Here again the fundamental idea is communication. The act of laying on of hands was accompanied by prayer (Acts 6:6; Acts 8:15; Acts 13:3), and the blessing sought was imparted by God Himself. No ground is afforded by this symbolical action for a sacrament of "Orders."

See SACRIFICE; MINISTRY; ORDINATION.

James Orr

Handstaff

hand'-staf (maqqkel yadh): In plural in Ezekiel 39:9, among weapons of war.

See STAFF.

Handwriting

hand'-rit-ing.

See WRITING; MANUSCRIPTS.

Hanes

ha'-nez (chanec): Occurs only in Isaiah 30:4. The one question of importance concerning this place is its location. It has never been certainly identified. It was probably an Egyptian city, though even that is not certain. Pharaoh, in his selfish haste to make league with the kingdom of Judah, may have sent his ambassadors far beyond the frontier. The language of Isa, "Their ambassadors came to Hanes," certainly seems to indicate a place in the direction of Jerusalem from Tanis. This indication is also the sum of all the evidence yet available. There is no real knowledge concerning the exact location of Hanes. Opinions on the subject are little more than clever guesses. They rest almost entirely upon etymological grounds, a very precarious foundation when not supported by historical evidence. The Septuagint has, "For there are in Tanis princes, wicked messengers." Evidently knowing no such place, they tried to translate the name. The Aramaic version gives "Tahpanhes" for Hanes, which may have been founded upon exact knowledge, as we shall see.

Hanes has been thought by some commentators to be Heracleopolis Magna, Egyptian Hunensurten, abridged to Hunensu, Copt Ahnes, Hebrew Chanec, Arabic Ahneysa, the capital of the XXth Nome, or province, of ancient Egypt. It was a large city on an island between the Nile and the Bahr Yuseph, opposite the modern town of Beni Suef. The Greeks identified the ram-headed god of the place with Heracles, hence, "Heracleopolis." The most important historical notes in Egypt and the best philological arguments point to this city as Hanes. But the plain meaning of Isaiah 30:4 points more positively to a city somewhere in the delta nearer to Jerusalem than Tanis (compare Naville's cogent argument, "Ahnas el Medineh," 3-4). Dumichen considered the hieroglyphic name of Tahpanhes to be Hens. Knowledge of this as a fact may have influenced the Aramaic rendering, but does not warrant the arbitrary altering of the Hebrew text.

M. G. Kyle.

Hanging

hang'-ing (talah, "to hang up," "suspend," 2 Samuel 21:12; Deuteronomy 28:66; Job 26:7; Psalms 137:2; Song of Songs 4:4; Hosea 11:7): Generally, where the word is used in connection with punishments, it appears to have reference to the hanging of the corpse after execution. We find but two clear instances of death by hanging, i.e. strangulation--those of Ahithophel and Judas ((2 Samuel 17:23; Matthew 27:5), and both these were eases of suicide, not of execution. The foregoing Hebrew word is clearly used for "hanging" as a mode of execution in Esther 5:14; Esther 6:4; Esther 7:9 ff; 8:7; 9:13,14,25; but probably the "gallows" or "tree" ('ets) was a stake for the purpose of impaling the victim. It could be lowered for this purpose, then raised "fifty cubits high" to arrest the public gaze. The Greek word used in Matthew 27:5 is apagchesthai, "to strangle oneself." See HDB, article "Hanging," for an exhaustive discussion.

Frank E. Hirsch

Hangings

hang'-ingz:

(1) In English Versions of the Bible this word in the plural represents the Hebrew qela`im, the curtains of "fine twined linen" with which the court of the tabernacle was enclosed. These were five cubits in height, and of lengths corresponding to the sides of the enclosure and the space on either side of the entrance in front, and were suspended from hooks fastened to the pillars of the court. They are described at length in Exodus 27:9–15; Exodus 38:9–18. See, besides, Exodus 35:17; Exodus 39:40; Numbers 3:26; Numbers 4:26.

(2) In the King James Version another word, macakh (the Revised Version (British and American) uniformly "screen"), is distinguished from the preceding only by the singular, "hanging" (Exodus 35:17; Exodus 38:18, etc.). It is used of the screen or portiere, embroidered in colors, that closed the entrance of the court (Exodus 27:16; Exodus 35:17; Exodus 38:18; Exodus 39:40; Exodus 40:8,Exodus 40:33; Numbers 3:26; Numbers 4:26); of the screen of similar workmanship at the entrance of the tabernacle (Exodus 26:36,Exodus 26:37; Exodus 35:15; Exodus 36:37; Exodus 39:38; Exodus 40:5,Exodus 40:28; Numbers 3:25; Numbers 4:25); and once (Numbers 3:31) of the tapestry veil, adorned with cherubim, at the entrance of the Holy of Holies (elsewhere, parokheth, "veil," Exodus 26:31–33, etc., or parokheth ha-macakh, "veil of the screen," Exodus 35:12, etc.). In Numbers 3:26, the King James Version renders macakh "curtain," and in Exodus 35:12; Exodus 39:34; Exodus 40:21 (compare also Numbers 4:5), "covering."

(3) In 2 Kings 23:7 we read of "hangings" (Hebrew "houses") which the women wove for the Asherah. If the text is correct we are to think perhaps of tent shrines for the image of the goddess. Lucian's reading (stolas, "robes") is preferred by some, which would have reference to the custom of bringing offerings of clothing for the images of the gods. In 1 Kings 7:29 the Revised Version (British and American), "wreaths of hanging work" refers to a kind of ornamentation on the bases of the lavers. In Esther 1:6, "hangings" is supplied by the translators.

Benjamin Reno Downer

Haniel

han'-i-el.

See HANNIEL.

Hannah

han'-a (channah, "grace," "favor"; Hanna): One of the two wives of Elkanah, an Ephraimite who lived at Ramathaim-zophim. Hannah visited Shiloh yearly with her husband to offer sacrifices, for there the tabernacle was located. She was greatly distressed because they had no children. She therefore prayed earnestly for a male child whom she promised to dedicate to the Lord from his birth. The prayer was heard, and she called her son's name Samuel ("God hears"). When he was weaned he was carried to Shiloh to be trained by Eli, the priest (1 Samuel 1:1–28). Hannah became the mother of five other children, three sons and two daughters (1 Samuel 2:2). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (1 Samuel 2:19). She was a prophetess of no ordinary talent, as is evident from her elevated poetic deliverance elicited by God's answer to her prayer (1 Samuel 2:1–10).

Byron H. Dement

Hannathon

han'-a-thon (channathon): A city on the northern boundary of Zebulun (Joshua 19:14). It is probably identical with Kefar Hananyah, which the Mishna gives as marking the northern limit of lower Galilee (Neubauer, Geog. du Talmud, 179). It is represented by the modern Kefr 'Anan, about 3 miles Southeast of er-Rameh.

Hanniel

han'-i-el (channi'el "grace of God"):

(1) The son of Ephod and a prince of Manasseh who assisted in dividing Canaan among the tribes (Numbers 34:23).

(2) A son of Ulla and a prince and hero of the tribe of Asher (1 Chronicles 7:39); the King James Version "Haniel."

Hanun

ha'-nun (chanun, "favored," "pitied"):

(1) A son and successor of Nahash, king of Ammon. Upon the death of Nahash, David sent sympathetic communications to Hanun, which were misinterpreted and the messengers dishonored. Because of this indignity, David waged a war against him, which caused the Ammonites to lose their independence (2 Samuel 10:1 1 Chronicles 19:1).

(2) One of the six sons of Zalaph who assisted in repairing the East wall of Jerusalem (Nehemiah 3:30).

(3) One of the inhabitants of Zanoah who repaired the Valley Gate in the wall of Jerusalem (Nehemiah 3:13).

Byron H. Dement

Hap; Haply

hap, hap'-li (miqreh, lu; mepote):

Hap (a Saxon word for "luck, chance") is the translation of miqreh, "a fortuitous chance," "a lot" (Ruth 2:3, the King James Version "Her hap was to light on a part of the field belonging unto Boaz"); in 1 Samuel 6:9, the same word is translated "chance" (that happened); "event," in Ecclesiastes 9:2,Ecclesiastes 9:3, with "happeneth," in Ecclesiastes 2:14.

Haply (from "hap") is the translation of lu, "if that" (1 Samuel 14:30, "if haply the people had eaten freely"); of ei ara, "if then" (Mark 11:13, "if haply he might find anything thereon"); of ei arage (Acts 17:27, "if haply they might feel after him"); of mepote, "lest ever" "lest perhaps" etc. (Luke 14:29; Acts 5:39); of me pos, "lest in anyway" (2 Corinthians 9:4 the King James Version, "lest haply," the Revised Version (British and American) "lest by any means").

The Revised Version has "haply" for "at any time" (Matthew 4:6; Matthew 5:25; Matthew 13:15; Mark 4:12; Luke 4:11; Luke 21:34; Hebrews 2:1); introduces "haply" (Matthew 7:6; Matthew 13:29; Matthew 15:32; Matthew 27:64; Mark 14:2; Luke 3:15; Luke 12:58; Luke 14:8,Luke 14:12; Acts 27:29; Hebrews 4:1); has "haply there shall be," for "lest there be" (Hebrews 3:12).

W. L. Walker

Hapharaim

haf-a'-ra'-im (chapharayim; the King James Version Haphraim, haf-ra'im, possibly "place of a moat"): A town in the territory of Issachar, named with Shunem and Anaharath (Joshua 19:19). Eusebius, Onomasticon identifies it with "Affarea," and places it 6 miles North of Legio-Megiddo. This position corresponds with that of the modern el-Ferriyeh, an ancient site with remarkable tombs Northwest of el-Lejjun.

Happen

hap'-'-n (qarah; sumbaino): "Happen" (from "hap"), "to fall out," "befall," etc., "come to anyone," is the translation of qarah, "to meet," etc. (1 Samuel 28:10, "There shall no punishment happen to thee," the Revised Version margin "guilt come upon thee"; 2 Samuel 1:6; Esther 4:7; Ecclesiastes 2:14,Ecclesiastes 2:15; Ecclesiastes 9:11 Isaiah 41:22); of qara', "to meet," "cause to happen," etc. (2 Samuel 20:1); of hayah, "to be" (1 Samuel 6:9, "It was a chance that happened to us"); of nagha', "to touch," "to come to" (Ecclesiastes 8:14 bis). In the New Testament it is in several instances the translation of sumbaino, "to go" or "come up together" "to happen" (Mark 10:32; Luke 24:14; Acts 3:10; 1 Corinthians 10:11; 1 Peter 4:12; 2 Peter 2:22); once of ginomai, "to become," "to happen" (Romans 11:25, the Revised Version (British and American), "befallen"). "Happeneth" occurs (Ecclesiastes 2:15, as it happeneth to the fool" (miqreh); /APC 2Esdras 10:6; Baruch 3:10 (ti estin)). The Revised Version (British and American) supplies "that happened" for "were done" (Luke 24:35).

See also CHANGE.

W. L. Walker

Happiness

hap'-i-nes.

See BLESSEDNESS.

Happizzez

hap'-i-zez (ha-pitstsets; the King James Version, Aphses): A priest on whom fell the lot for the 18th of the 24 courses which David appointed for the temple service (1 Chronicles 24:15).

Har-Magedon

har-ma-ged'-on (Harmagedon from Hebrew har meghiddo, "Mount of Megiddo"; the King James Version Armageddon): This name is found only in Revelation 16:16. It is described as the rallying-place of the kings of the whole world who, led by the unclean spirits issuing from the mouth of the dragon, the beast and the false prophet, assemble here for "the war of the great day of God, the Almighty." Various explanations have been suggested; but, as Nestle says (HDB, s.v), "Upon the whole, to find an allusion here to Megiddo is still the most probable explanation." In the history of Israel it had been the scene of never-to-be-forgotten battles. Here took place the fatal struggle between Josiah and Pharaoh-necoh (2 Kings 23:29; 2 Chronicles 35:22). Long before, the hosts of Israel had won glory here, in the splendid victory over Sisera and his host (Judges 5:19). These low hills around Megiddo, with their outlook over the plain of Esdraelon, have witnessed perhaps a greater number of bloody encounters than have ever stained a like area of the world's surface. There was, therefore, a peculiar appropriateness in the choice of this as the arena of the last mighty struggle between the powers of good and evil. The choice of the hill as the battlefield has been criticized, as it is less suitable for military operations than the plain. But the thought of Gilboa and Tabor and the uplands beyond Jordan might have reminded the critics that Israel was not unaccustomed to mountain warfare. Megiddo itself was a hill-town, and the district was in part mountainous (compare Mt. Tabor, Judges 4:6,Revelation 3:12; "the high places of the field," 5:18). It will be remembered that this is apocalypse. Har-Magedon may stand for the battlefield without indicating any particular locality. The attempt of certain scholars to connect the name with "the mount of congregation" in Isaiah 14:13 (Hommel, Genkel, etc.), and with Babylonian mythology, cannot be pronounced successful. Ewald (Die Johan. Schrift, II, 204) found that the Hebrew forms of "Har-Magedon" and "the great Rome" have the same numerical value--304. The historical persons alluded to in the passage do not concern us here.

W. Ewing

Hara

ha'-ra (hara'; Septuagint omits): A place named in 1 Chronicles 5:26 along with Halah, Habor and the river of Gozan, whither the Reubenites, the Gadites and the half-tribe of Manasseh were carried by Tiglath-pileser. In 2 Kings 17:6; 2 Kings 18:11, Hara is omitted, and in both, "and in the cities of the Medes" is added. Septuagint renders ore Medon, "the mountains of the Medes," which may represent Hebrew hare madhay, "mountains of Media," or, `are madhay, "cities of Media." The text seems to be corrupt. The second word may have fallen out in 1 Chronicles 5:26, hare being changed to hara'.

W. Ewing

Haradah

ha-ra'-da, har'-a-da (charadhah, "fearful"): A desert station of the Israelites between Mt. Shepher and Makheloth (Numbers 24:25).

See WANDERINGS OF ISRAEL.

Haran (1)

ha'-ran (haran):

(1) Son of Terah, younger brother of Abraham and Nahor, and father of Lot (Genesis 11:27). He had two daughters, Milcah and Iscah (Genesis 11:29).

(2) A Gershonite, of the family of Shimei (1 Chronicles 23:9).

Haran (2)

ha'-ran (charan; Charhran): The city where Terah settled on his departure from Ur (Genesis 11:31 f); whence Abram set out on his pilgrimage of faith to Canaan (Genesis 12:1). It was probably "the city of Nahor" to which Abraham's servant came to find a wife for Isaac (Genesis 24:10). Hither came Jacob when he fled from Esau's anger (Genesis 27:43). Here he met his bride (Genesis 29:4), and in the neighboring pastures he tended the flocks of Laban. It is one of the cities named by Rabshakeh as destroyed by the king of Assyria (2 Kings 19:12; Isaiah 37:12). Ezekiel speaks of the merchants of Haran as trading with Tyre (27:23).

The name appears in Assyro-Babalonian as Charran, which means "road"; possibly because here the trade route from Damascus joined that from Nineveh to Carchemish. It is mentioned in the prism inscription of Tiglath-pileser I. It was a seat of the worship of Sin, the moon-god, from very ancient times. A temple was built by Shalmaneser II. Haran seems to have shared in the rebellion of Assur (763 BC, the year of the solar eclipse, June 15). The privileges then lost were restored by Sargon II. The temple, which had been destroyed, was rebuilt by Ashurbanipal, who was here crowned with the crown of Sin. Haran and the temple suffered much damage in the invasion of the Umman-Manda (the Medes). Nabuna`id restored temple and city, adorning them on a lavish scale. Near Haran the Parthians defeated and slew Crassus (53 BC), and here Caracalla was assassinated (217 AD). In the 4th century it was the seat of a bishopric; but the cult of the moon persisted far into the Christian centuries. The chief temple was the scene of heathen worship until the 11th century, and was destroyed by the Mongols in the 13th.

The ancient city is represented by the modern Charran to the Southeast of Edessa, on the river Belias, an affluent of the Euphrates. The ruins lie on both sides of the stream, and include those of a very ancient castle, built of great basaltic blocks, with square columns, 8 ft. thick, which support an arched roof some 30 ft. in height. Remains of the old cathedral are also conspicuous. No inscriptions have yet been found here, but a fragment of an Assyrian lion has been uncovered. A well nearby is identified as that where Eliezer met Rebekah.

In Acts 7:2,Acts 7:4, the King James Version gives the name as Charran.

W. Ewing

Hararite

ha'-ra-rit (ha-harari, or ha-'arari): Literally, "mountaineer," more particularly an inhabitant of the hill country of Judah. Thus used of two heroes:

(1) Shammah, the son of Agee (2 Samuel 23:11,2 Samuel 23:33). The parallel passage, 1 Chronicles 11:34, has "Shage" in place of "Shammah."

(2) Ahiam, the son of Sharar the Ararite" (2 Samuel 23:33). In 1 Chronicles 11:35, "Sacar" for Sharar as here.

Harbona; Harbonah

har-bo'-na (charebhona' charebhonah): One of the seven eunuchs who served Ahasuerus and to whom was given the command to bring Queen Esther before the king (Esther 1:10). It was he who suggested that Haman be hanged upon the self-same gallows that he had erected for Mordecai (Esther 7:9). Jewish tradition has it that Harbona had originally been a confederate of Haman, but, upon noting the failure of the latter's plans, abandoned him. The Persian equivalent of the name means "donkey-driver."

Harbour

har'-ber. Used figuratively of God in Joel 3:16 the King James Version margin, (Hebrew) "place of repair, or, harbour" (the King James Version "hope," the Revised Version (British and American) "refuge").

See HAVEN; SHIPS AND BOATS, I, II, (1), II, 3.

Hard Sayings; Hard Sentences

sa'-ingz;, sen'-ten-siz: In Daniel 5:12 the King James Version (Aramaic 'aqiahan), the Revised Version (British and American) "dark sentences," of enigmatic utterances which preternatural wisdom was needed to interpret; in John 6:60 (skleros .... ho logos), of sayings (Christ's words at Capernaum about eating His flesh and drinking His blood) difficult for the natural mind to understand (compare 6:52).

Hard; Hardiness; Harddiness; Hardly

hard, har'-di-nes, hard'-nes, hard'-li (qasheh, pala'; skleros) : The senses in which hard is used may be distinguished as:

(1) "Firm," "stiff," opposite to soft: Job 41:24, yatsaq, "to be firm," "his heart .... as hard as a piece of the nether millstone," the Revised Version (British and American) "firm"; Ezekiel 3:7, qasheh, "sharp," "hard of heart"; chazaq, "firm," "As an adamant harder than flint have I made thy forehead"; Jeremiah 5:3, "They have made their faces harder than a rock"; Proverbs 21:29, `azaz, "to make strong," "hard," "impudent," "a wicked man hardeneth his face"; Proverbs 13:15 probably belongs here also where 'ethan is translated "hard": "The way of the transgressor is hard," the English Revised Version "The way of the treacherous is rugged"; the Hebrew word means, "lasting," "firm," poet. "rocks" (the earth's foundations, Micah 6:2), and the meaning seems to be, not that the way (path) of transgressors, or the treacherous (Delitzsch has "uncultivated"), is hard (rocky) to them, but that their way, or mode of acting, is hard, unsympathetic, unkind, "destitute of feeling in things which, as we say, would soften a stone" (Delitzsch on passage); also Matthew 25:24, skleros, "stiff," "thou art a hard man"; The Wisdom of Solomon 11:4, skleros, "hard stone," the Revised Version (British and American) "flinty rock," margin "the steep rock."

(2) "Sore," "trying," "painful," qasheh (Exodus 1:14, "hard service"; Deuteronomy 1:1–34:12, Deuteronomy 26:6; 2 Samuel 3:39; Psalms 60:3; Isaiah 14:3); qashah "to have it hard" (Genesis 35:16,Genesis 35:17; Deuteronomy 15:18); `athaq, "stiff" (Psalms 94:4 the King James Version, "They utter and speak hard things"); skleros (John 6:60, "This is a hard saying"--hard to accept, hard in its nature; Acts 9:5 the King James Version; Acts 26:14; Jude 1:15, "hard speeches"; The Wisdom of Solomon 19:13).

(3) "Heavy," "pressing hard," kabhedh, "weighty" (Ezekiel 3:5,Ezekiel 3:6, "a people of a strange speech and of a hard language," the Revised Version margin (Hebrew) "deep of lip and heavy of tongue"); camakh, "to lay" (Psalms 88:7, "Thy wrath lieth hard upon me").

(4) "Difficult," "hard to do," "know," etc., pala', "difficult to be done" (Genesis 18:14, "Is anything too hard for Yahweh?"; Jeremiah 32:17,Jeremiah 32:27; Deuteronomy 17:8; 2 Samuel 13:2); qasheh (Exodus 18:26, "hard causes"); qashah (Deuteronomy 1:17; 2 Kings 2:10); chidhah, "something twisted," "involved," "an enigma"; compare Judges 14:14 (1 Kings 10:1; 2 Chronicles 9:1, "to prove Solomon with hard questions"); 'ahidhan, Aramaic (Daniel 5:12); duskolos, literally, "difficult about food," "hard to please," hence, "difficult to accomplish" (Mark 10:24, "How hard is it for them that trust in riches to enter into the kingdom of God"); dusnoetos, "hard to be understood" (Hebrews 5:11; 2 Peter 3:16; compare Ecclesiasticus 3:21, "things too hard for thee," chalepos).

(5) "Close," or "near to" (hard by), naghash, "to come nigh" (Judges 9:52, the American Standard Revised Version "near"); dabhaq and dabheq, "to follow hard after" (Judges 20:45; Psalms 63:8, etc.); 'etsel, "near" (1 Kings 21:1); le'ummath, "over against" (Leviticus 3:9); `adh, "to" "even to" (1 Chronicles 19:4, the King James Version "hard by," the Revised Version (British and American) "even to").

Hardiness occurs in Judith 16:10 thrasos, the Revised Version (British and American) "boldness."

Hardness is the translation of mutsaq, "something poured out," "dust wetted," "running into clods" (Job 38:38), the Revised Version (British and American) "runneth into a mass"; "hardness of heart" occurs in the Gospels; in Mark 3:5, it is porosis, "hardness," "callousness"; Matthew 19:8; Mark 10:5; Mark 16:14, sklerokardia, "dryness," "stiffness of heart"; compare Ecclesiasticus 16:10; in Romans 2:5, it is sklerotes; in 2 Timothy 2:3 the King James Version we have, "Endure hardness, as a good soldier of Jesus Christ," the Revised Version (British and American) "Suffer hardship with me" (corrected text), margin "Take thy part in suffering hardship" (kakopatheo, "to suffer evil").

Hardly occurs in the Old Testament (Exodus 13:15), "Pharaoh would hardly let us go," qashah, literally, "hardened to let us go," the Revised Version margin "hardened himself against letting us go"; "hardly bestead" (Isaiah 8:21) is the translation of qadshah, the American Standard Revised Version "sore distressed." In the New Testament "hardly" is the translation of duskolos, "hard to please," "difficult," meaning not scarcely or barely, but with difficulty (Matthew 19:23, "A rich man shall hardly enter into the kingdom of heaven," the Revised Version (British and American) "it is hard for"; Mark 10:23; Luke 18:24, "how hardly" ("with what difficulty")); of mogis, "with labor," "pain," "trouble" (Luke 9:39, "hardly departeth from him" ("painfully")); of molis "with toil and fatigue" (Acts 27:8, the Revised Version (British and American) "with difficulty"; The Wisdom of Solomon 9:16, "Hardly do we guess aright at things that are upon earth"; Ecclesiasticus 26:29, "A merchant shall hardly keep himself from wrong doing"; 29:6, "He shall hardly receive the half," in each instance the word is molis, but in the last two instances we seem to see the transition to "scarcely"; compare also Exodus 13:15).

The Revised Version has "too hard" for "hidden" (Deuteronomy 30:11, margin "wonderful"); "hardness" for "boldness" (of face) (Ecclesiastes 8:1); for "sorrow" (Lamentations 3:65); "deal hardly with me" for "make yourselves strong to me" (Job 19:3); omits "It is hard for thee to kick against the pricks" (Acts 9:5, corrected text); "hardship" for "trouble" (2 Timothy 2:9).

W. L. Walker