Harden – Haunt

Harden

har'-d'-n (chazaq, qashah; skleruno):

(1) "Harden" occurs most frequently in the phrase "to harden the heart," or "the neck." This hardening of men's hearts is attributed both to God and to men themselves, e.g. with reference to the hearts of Pharaoh and the Egyptians; the Hiphil of chazaq, "to make strong," is frequently used in this connection (Exodus 4:21, "I will harden his heart," the Revised Version margin (Hebrew) "make strong"; Exodus 7:13, "And he hardened P.'s heart," the Revised Version (British and American) "was hardened," margin (Hebrew) "was strong"; Exodus 7:22; Exodus 8:19; Exodus 9:12; Exodus 10:20,Exodus 10:27, etc.; Exodus 14:17, "I will harden the hearts of the Egyptians," the Revised Version margin (Hebrew) "make strong"; compare Joshua 11:20); qashah, "to be heavy," "to make hard" (Exodus 7:3); kabhedh, "heavy," "slow," "hard," not easily moved (Exodus 10:1, the Revised Version margin (Hebrew) "made heavy"). When the hardening is attributed to man's own act kabhedh is generally used (Exodus 8:15, "He hardened his heart, and hearkened not," the Revised Version margin (Hebrew) "made heavy"; Exodus 8:32, "Pharaoh hardened his heart" (the Revised Version margin as before); Exodus 9:7,Exodus 9:34; 1 Samuel 6:6 twice). The "hardening" of men's hearts by God is in the way of punishment, but it is always a consequence of their own self-hardening. In Pharaoh's case we read that "he hardened his heart" against the appeal to free the Israelites; so hardening himself, he became always more confirmed in his obstinacy, till he brought the final doom upon himself. This is how sin is made to become its own punishment. It was not confined to Pharaoh and the Egyptians nor does it belong to the past only. As Paul says (Romans 9:18),"Whom he will he hardeneth" (skleruno); Exodus 11:7, "The election obtained it, and the rest were hardened" (the Revised Version (British and American) and King James Version margin, poroo, "to make hard" or "callous");a "Hardening in part hath befallen Israel" (porosis); compare John 12:40 (from Isaiah 6:10), "He hath blinded their eyes, and he hardened their heart"; Isaiah 63:17, "O Yahweh, why dost thou make us to err from thy ways, and hardenest our heart from thy fear?" (qashach, "to harden"); compare on the other side, as expressing the human blameworthiness, Job 9:4, "Who hath hardened himself against him, and prospered?" Mark 3:5, "being grieved at the hardening of their heart;" Mark 6:52, "Their heart was hardened"; Romans 2:5, "after thy hardness and impenitent heart." In Hebrew religious thought everything was directly attributed to God, and the hardening is God's work, in His physical and ethical constitution and laws of man's nature; but it is always the consequence of human action out of harmony therewith. Other instances of skleruno are in Acts 19:9; Hebrews 3:8,Hebrews 3:13,Hebrews 3:15; Hebrews 4:7.

(2) "Harden" in the sense of "to fortify one's self" (make one's self hard) is the translation of caladh, "to leap," "exult" (Job 6:10 the King James Version, "I would harden myself in sorrow," the Revised Version (British and American) "Let me exult in pain," margin "harden myself").

(3) In Proverbs 21:29 "harden" has the meaning of "boldness," "defiance" or "shamelessness" (brazen-faced); `azaz, Hiphil, "to strengthen one's countenance," "A wicked man hardeneth his face"; Delitzsch, "A godless man showeth boldness in his mien"; compare Proverbs 7:13; Ecclesiastes 8:1; see also HARD.

For "harden" the Revised Version (British and American) has "stubborn" (Exodus 7:14; Exodus 9:7, margin "heavy"); "hardenest" (Isaiah 63:17); "made stiff" (Jeremiah 7:26; Jeremiah 19:15); for "is hardened" (Job 39:16, the American Standard Revised Version "dealeth hardly," and the English Revised Version margin); "at the hardening" instead of "for the hardness" (Mark 3:5); "hardening" for "blindness" (Ephesians 4:18).

W. L. Walker

Hardly; Hardness

See HARD.

Hare

har ('arnebheth (Leviticus 11:6; Deuteronomy 14:7); compare Arabic 'arnab, "hare"): This animal is mentioned only in the lists of unclean animals in Leviticus and Deuteronomy, Where it occurs along with the camel, the coney and the swine. The camel, the hare and the coney are unclean, `because they chew the cud but part not the hoof,' the swine, "because he parteth the hoof .... but cheweth not the cud." The hare and the coney are not ruminants, but might be supposed to be from their habit of almost continually moving their jaws. Both are freely eaten by the Arabs. Although 'arnebheth occurs only in the two places cited, there is no doubt that it is the hare. Septuagint has dasupous, "rough-footed," which, while not the commonest Greek word (lagos), refers to the remarkable fact that in hares and rabbits the soles of the feet are densely covered with hair. 'Arnab, which is the common Arabic word for "hare," is from the same root as the Hebrew 'arnebheth.

Leviticus 11:4–7: verse 4, English Versions of the Bible "camel"; Septuagint ton kamelon; Vulgate (Jerome's Latin Bible, 390-405 A.D.) camelus; Hebrew ha-gamal. Leviticus 11:5, English Versions of the Bible "coney"; Septuagint ton dasupoda; Vulgate, choerogryllus; Hebrew ha-shapan. Leviticus 11:6, English Versions of the Bible "hare"; Septuagint ton choirogruillion Vulgate, lepus; Hebrew ha-arnebeth. Leviticus 11:7, English Versions of the Bible "swine"; Septuagint ton hun; Vulgate, sus; Hebrew ha-chazir.

Deuteronomy 14:7: English Versions of the Bible "camel"; Septuagint ton kamelon Vulgate, camelum; Hebrew hagamal; English Versions of the Bible "hare"; Septuagint dasupoda; Vulgate, leporem; Hebrew ha'arnebeth; English Versions of the Bible "coney"; Septuagint choirogrullion; Vulgate, choerogryllum; Hebrew hashaphan.

Deuteronomy 14:8: English Versions of the Bible "swine"; Septuagint ton hun Vulgate, sus; Hebrew hacheziyr.

It is evident from the above and from the meanings of dasupous and chorogrullios as given in Liddell and Scott, that the order of Septuagint in Leviticus 11:5,Leviticus 11:6 does not follow the Hebrew, but has apparently assimilated the order of that of Deuteronomy 14:7,Deuteronomy 14:8. In Psalms 104:18, Septuagint has chorogrullios for shaphan; also in Proverbs 30:26.

Since the word "coney," which properly means "rabbit," has been applied to the hyrax, so, in America at least, the word "rabbit" is widely used for various species of hare, e.g. the gray rabbit and the jack-rabbit, both of which are hares. Hares have longer legs and ears and are swifter than rabbits. Their young are hairy and have their eyes open, while rabbits are born naked and blind. Hares are widely distributed in the Northern Hemisphere, and there is one species in South America. Rabbits are apparently native to the Western Mediterranean countries, although they have been distributed by man all over the world.

Lepus syriacus, the common hare of Syria and Palestine, differs somewhat from the European hare. Lepus judeae is cited by Tristram from Northeastern Palestine, and he also notes three other species from the extreme south.

Alfred Ely Day

Hareph

ha'-ref (chareph, "scornful"): A chief of Judah, one of the sons of Caleb and father of Beth-gader (1 Chronicles 2:51). A quite similar name, Hariph, occurs in Nehemiah 7:24; Nehemiah 10:19, but it is probably that of another individual.

Hareth

ha'-reth (chhareth, in pause).

See HERETH.

Harhaiah

har-ha'-ya (charhayah, "Yah protects"): A goldsmith, whose son, Uzziel, helped to repair the walls of Jerusalem under Zerubbabel (Nehemiah 3:8).

Harhas

har'-has (charchas, "splendor"): Grandfather of Shallum, husband of Huldah (2 Kings 22:14). Name given as "Hasrah" in paralle passage (2 Chronicles 34:22).

Harhur

har'-hur (charchur, "free-born" or "fever"; "Hasour): One of the Nethinim whose descendants came from Babylon with Zerubbabel (Ezra 2:51; Nehemiah 7:53; /APC 1Esdras 5:31).

Harim

ha'-rim (charim): A family name.

(1) A non-priestly family that returned from captivity with Zerubbabel (Ezra 2:32; Nehemiah 7:35); mentioned among those who married foreign wives (Ezra 10:31); also mentioned among those who renewed the covenant (Nehemiah 10:27).

(2) A priestly family returning with Zerubbabel (Ezra 2:39; Nehemiah 7:42; Nehemiah 12:3,Nehemiah 12:15 (see REHUM)); members of this family covenanted to put away their foreign wives (Ezra 10:21; Nehemiah 10:5). A family of this name appears as the third of the priestly courses in the days of David and Solomon (1 Chronicles 24:8).

(3) In Nehemiah 3:11 is mentioned Malchijah, son of Harim, one of the wall-builders. Which family is here designated is uncertain.

W. N. Stearns

Hariph

ha'-rif (chariph, chariph): One of those who returned from exile under Zerubbabel and helped to seal the covenant under Nehemiah and Ezra (Nehemiah 7:24; Nehemiah 10:19 (Nehemiah 10:20)). Ezra 2:18 has "Jorah."

Harlot

har'-lot: This name replaces in the Revised Version (British and American) "whore" of the King James Version. It stands for several words and phrases used to designate or describe the unchaste woman, married or unmarried, e.g. zonah, 'ishshah nokhriyah, qedheshah; Septuagint and New Testament porne. porneia is used chiefly of prenuptial immorality, but the married woman guilty of sexual immorality is said to be guilty of porneia (Matthew 5:32; Matthew 19:9; compare Amos 7:17 Septuagint). These and cognate words are applied especially in the Old Testament to those devoted to immoral service in idol sanctuaries, or given over to a dissolute life for gain. Such a class existed among all ancient peoples, and may be traced in the history of Israel. Evidence of its existence in very early times is found (Genesis 38:1–30). It grew out of conditions, sexual and social, which were universal. After the corrupting foreign influxes and influences of Solomon's day, it developed to even fuller shamelessness, and its voluptuous songs (Isaiah 23:16), seductive arts (Proverbs 6:24), and blighting influence are vividly pictured and denounced by the prophets (Proverbs 7:10; Proverbs 29:3; Isaiah 23:16; Jeremiah 3:3; Jeremiah 5:7; Ezekiel 16:25; compare Deuteronomy 23:17). Money was lavished upon women of this class, and the weak and unwary were taken captive by them, so that it became one of the chief concerns of the devout father in Israel to "keep (his son) from the evil woman," who "hunteth for the precious life" (Proverbs 6:24,Proverbs 6:26). From the title given her in Prov, a "foreign woman" (23:27), and the warnings against "the flattery of the foreigner's tongue" (6:24; compare 1 Kings 11:1; Ezra 10:2), we may infer that in later times this class was chiefly made up of strangers from without. The whole subject must be viewed in the setting of the times. Even in Israel, then, apart from breaches of marriage vows, immoral relations between the sexes were deemed venial (Deuteronomy 22:28 f). A man was forbidden to compel his daughter to sin (Leviticus 19:29), to "profane (her) and make her a harlot," but she was apparently left free to take that way herself (compare Genesis 38:1–30). The children of the harlot, though, were outlawed (Deuteronomy 23:2), and later the harlot is found under the sternest social ban (Matthew 21:31,Matthew 21:32).

The subject takes on even a darker hue when viewed in the light of the hideous conditions that prevailed in ancient Syria affecting this practice. The harlot represented more than a social peril and problem. She was a qedheshah, one of a consecrated class, and as such was the concrete expression and agent of the most insidious and powerful influence and system menacing the purity and permanence of the religion of Yahweh. This system deified the reproductive organs and forces of Nature and its devotees worshipped their idol symbols in grossly licentious rites and orgies. The temple prostitute was invested with sanctity as a member of the religious caste, as she is today in India. Men and women thus prostituted themselves in the service of their gods. The Canaanite sanctuaries were gigantic brothels, legalized under the sanctions of religion. For a time, therefore, the supreme religious question was whether such a cult should be established and allowed to naturalize itself in Israel, as it had done in Babylon (Herodotus i.199) and in Greece (Strabo viii.6). That the appeal thus made to the baser passions of the Israelites was all too successful is sadly clear (Amos 2:7; Hosea 4:13). The prophets give vivid pictures of the syncretizing of the worship of Baal and Astarte with that of Yahweh and the extent to which the local sanctuaries were given over to this form of corruption. They denounced it as the height of impiety and as sure to provoke Divine judgments. Asa and Jehoshaphat undertook to purge the land of such vile abominations (1 Kings 14:24; 1 Kings 15:12; 1 Kings 22:46). The Deuteronomic code required that all such "paramours" be banished, and forbade the use of their unholy gains as temple revenue (Deuteronomy 23:17,Deuteronomy 23:18. Driver's note). The Levitical law forbade a priest to take a harlot to wife (Leviticus 21:7). and commanded that the daughter of a priest who played the harlot should be burned (Leviticus 21:9).

See ASHTORETH; IMAGES; IDOLATRY.

It is grimly significant that the prophets denounce spiritual apostasy as "harlotry" (the King James Version "whoredom"). But it would seem that the true ethical attitude toward prostitution was unattainable so long as marriage was in the low, transitional stage mirrored in the Old Testament; though the religion of Yahweh was in a measure delivered from the threatened peril by the fiery discipline of the exile.

In New Testament times, a kindred danger beset the followers of Christ, especially in Greece and Asia Minor (Acts 15:20,Acts 15:29; Romans 1:24 1 Corinthians 6:9 Galatians 5:19). That lax views of sexual morality were widely prevalent in the generation in which Christ lived is evident both from His casual references to the subject and from His specific teaching in answer to questions concerning adultery and divorce (compare Josephus, Ant, IV, viii, 23; Vita, section 76; Sirach 7:26; 25:26; 42:9, and the Talm). The ideas of the times were debased by the prevalent polygamous customs, "it being of old permitted to the Jews to marry many wives" (Josephus, BJ, I, xxiv, 2; compare Ant, XVII, i, 2). The teaching of Jesus was in sharp contrast with the low ideals and the rabbinical teaching of the times. The controversy on this question waxed hot between the two famous rival rabbinical schools. Hillel reduced adultery to the level of the minor faults. Shammai opposed his teaching as immoral in tendency. kata pasan aitian (Matthew 19:3), gives incidental evidence of the nature of the controversy. It was characteristic of the teaching of Jesus that He went to the root of the matter, making this sin to consist in "looking on a woman to lust after her." Nor did He confine Himself to the case of the married. The general character of the terms in Matthew 5:28, pas ho blepon, forbids the idea that gunaika, and emoicheusen, are to be limited to post-nuptial sin with a married woman. On the other hand it is a characteristic part of the work of Jesus to rescue the erring woman from the merciless clutches of the Pharisaic tribunal, and to bring her within the pale of mercy and redemption (Matthew 21:31,Matthew 21:32). He everywhere leaned to the side of mercy in dealing with such cases, as is indicated by the traditional and doubtless true narrative found in the accepted text of the Fourth Gospel (John 7:53–8:11).

George B. Eager

Harlotry

har'-lot-ri.

See CRIMES.

Harnepher

har'-ne-fer, har-ne'-fer (charnepher): A member of the tribe of Asher (1 Chronicles 7:36).

Harness

har'-nes: A word of Celtic origin meaning "armour" in the King James Version; it is the translation of shiryan, "a coat of mail" (1 Kings 22:34; 2 Chronicles 18:33); of nesheq, "arms," "weapons" (2 Chronicles 9:24, the Revised Version (British and American) "armor"); of 'acar "to bind" (Jeremiah 46:4), "harness the horses," probably here, "yoke the horses"; compare 1 Samuel 6:7, "tie the kine to the cart" (bind them), Genesis 46:29; another rendering is "put on their accoutrements"; compare /APC 1Macc 6:43, "one of the beasts armed with royal harness" (thorax), the Revised Version (British and American) "breastplates"; compare /APC 1Macc 3:3, "warlike harness"; /APC 1Macc 6:41 (hopla), the Revised Version (British and American) "arms"; /APC 2Macc 3:25, etc.; harnessed represents chamushim, "armed," "girded" (Exodus 13:18, "The children of Israel went up harnessed," the Revised Version (British and American) "armed"). Tyndale, Cranmer, Geneva have "harnes" in Luke 11:22, Wycliff "armer."

W. L. Walker

Harod, Well Of

ha'-rod (`en charodh, "fountain of trembling"): The fountain beside which (probably above it) Gideon and his army were encamped (Judges 7:1). Moore (Judges, in the place cited.) argues, inconclusively, that the hill Moreh must be sought near Shechem, and that the well of Harod must be some spring in the neighborhood of that city. There is no good reason to question the accuracy of the common view which places this spring at `Ain Jalud, on the edge of the vale of Jezreel, about 2 miles East of Zer`in, and just under the northern cliffs of Gilboa. A copious spring of clear cold water rises in a rocky cave and flows out into a large pool, whence it drains off, in Nahr Jalud, down the vale past Beisan to the Jordan. This is probably also to be identified with the spring "which is in Jezreel," i.e. in the district, near which Saul encamped before the battle of Gilboa (1 Samuel 29:1). `Ain el-Meiyiteh, just below Zer`in on the North, is hardly of sufficient size and importance to be a rival to `Ain Jalud.

See ESDRAELON.

W. Ewing

Harodite

ha'-rod-it (charodhi): Two of David's heroes, Shamma and Elika, are so called (2 Samuel 23:25). Septuagint omits the second name. In 1 Chronicles 11:27, the first is called "Shammoth the Harorite," while the second is omitted. "Harorite" is a clerical error for "Harodite," the Hebrew letter daleth ("d") being taken for the Hebrew letter resh ("r"). Possibly Harodite may be connected with the well of HAROD (which see).

Haroeh

ha-ro'-e (ha-ro'eh, "the seer"): A Judahite (1 Chronicles 2:52).

Harorite

ha'-ro-rit.

See HARODITE.

Harosheth, Of The Gentiles, Of The Nations

ha-ro'-sheth or (charosheth ha-goyim): There is now no means of discovering what is meant by the phrase "of the nations." This is the place whence Sisera led his hosts to the Kishon against Deborah and Barak (Judges 4:13), to which the discomfited and leaderless army fled after their defeat (Judges 4:16). No site seems so well to meet the requirements of the narrative as el Charithiyeh. There are still the remains of an ancient stronghold on this great double mound, which rises on the North bank of the Kishon, in the throat of the pass leading by the base of Carmel, from the coast to Esdraelon. It effectually commands the road which here climbs the slope, and winds through the oak forest to the plain; Megiddo being some 16 miles distant. The modern also preserves a reminiscence of the ancient name. By emending the text, Cheyne would here find the name "Kadshon," to be identified with Kedesh in Galilee (EB, under the word). On any reasonable reading of the narrative this is unnecessary.

W. Ewing

Harp

harp.

See MUSIC.

Harrow

har'-o (sadhadh): Sadhadh occurs in 3 passages (Job 39:10; Isaiah 28:24; Hosea 10:11). In the first 2 it is translated "harrow," in the last "break the clods." That this was a separate operation from plowing, and that it was performed with an instrument drawn by animals, seems certain. As to whether it corresponded to our modern harrowing is a question. The reasons for this uncertainty are:

(1) the ancient Egyptians have left no records of its use;

(2) at the present time, in those parts of Palestine and Syria where foreign methods have not been introduced, harrowing is not commonly known, although the writer has been told that in some districts the ground is leveled after plowing with the threshing-sledge or a log drawn by oxen. Cross-plowing is resorted to for breaking up the lumpy soil, especially where the ground has been baked during the long rainless summer. Lumps not reduced in this way are further broken up with a hoe or pick. Seed is always sown before plowing, so that harrowing to cover the seed is unnecessary. See AGRICULTURE. Figuratively used of affliction, discipline, etc. (Isaiah 28:24).

James A. Patch

Harrows

har'-oz (chrits): Charits has no connection with the verb translated "harrows." The context seems to indicate some form of pointed instrument (2 Samuel 12:31; 1 Chronicles 20:3; see especially the Revised Version margin).

Harsha

har'-sha (charsha'): Head of one of the families of the Nethinim (Ezra 2:52; Nehemiah 7:54); 1 Esdras 5:32, "Charea."

Harsith

har'-sith (charcith): One of the gates of Jerusalem (Jeremiah 19:2 the Revised Version (British and American)); margin suggests "gate of the potsherds"; the King James Version has "east gate" and the King James Version margin "sun gate," both deriving the name from cherec, "sun." The gate opened into the valley of Hinnom.

See JERUSALEM; POTSHERD.

Hart

hart.

See DEER.

Harum

ha'-rum, har'-um (charum): A Judahite (1 Chronicles 4:8).

Harumaph

ha-roo'-maf (charumaph): Father of Jedaiah who assisted in repairing the walls of Jerusalem under Nehemiah (Nehemiah 3:10).

Haruphite

ha-roo'-fit (charuphi, or chariphi); In 1 Chronicles 12:5 Shephatiah, one of the companions of David, is called a Haruphite (K) or Hariphite (Q). If the latter be the correct reading, it is connected with HARIPH or perhaps HAREPH (which see).

Haruz

ha'-ruz (charuts): Father of Meshullemeth, the mother of Amon, king of Judah (2 Kings 21:19).

Harvest

har'-vest (qatsir; therismos): To many of us, harvest time is of little concern, because in our complex life we are far removed from the actual production of our food supplies, but for the Hebrew people, as for those in any agricultural district today, the harvest was a most important season (Genesis 8:22; Genesis 45:6). Events were reckoned from harvests (Genesis 30:14; Joshua 3:15; Judges 15:1; Ruth 1:22; Ruth 2:23; 1 Samuel 6:13; 2 Samuel 21:9; 2 Samuel 23:13). The three principal feasts of the Jews corresponded to the three harvest seasons (Exodus 23:16; Exodus 34:21,Exodus 34:22);

(1) the feast of the Passover in April at the time of the barley harvest (compare Ruth 1:22);

(2) the feast of Pentecost (7 weeks later) at the wheat harvest (Exodus 34:22), and

(3) the feast of Tabernacles at the end of the year (October) during the fruit harvest.

The seasons have not changed since that time. Between the reaping of the barley in April and the wheat in June, most of the other cereals are reaped. The grapes begin to ripen in August, but the gathering in for making wine and molasses (dibs), and the storing of the dried figs and raisins, is at the end of September. Between the barley harvest in April and the wheat harvest, only a few showers fall, which are welcomed because they increase the yield of wheat (compare Amos 4:7). Samuel made use of the unusual occurrence of rain during the wheat harvest to strike fear into the hearts of the people (1 Samuel 12:17). Such an unusual storm of excessive violence visited Syria in 1912, and did much damage to the harvests, bringing fear to the superstitious farmers, who thought some greater disaster awaited them. From the wheat harvest until the fruit harvest no rain falls (2 Samuel 21:10; Jeremiah 5:24; compare Proverbs 26:1). The harvesters long for cool weather during the reaping season (compare Proverbs 25:13).

Many definite laws were instituted regarding the harvest. Gleaning was forbidden (Leviticus 19:9; Leviticus 23:22; Deuteronomy 24:19) (see GLEANING). The first-fruits were required to be presented to Yahweh (Leviticus 23:10). In Syria the Christians still celebrate 'id er-rubb ("feast of the Lord"), at which time the owners of the vineyards bring their first bunches of grapes to the church. The children of Israel were enjoined to reap no harvest for which they had not labored (Leviticus 25:5). In Proverbs the harvesting of ants is mentioned as a lesson for the sluggard (Proverbs 6:8; Proverbs 10:5; Proverbs 20:4).

Figurative: A destroyed harvest typified devastation or affliction (Job 5:5; Isaiah 16:9; Isaiah 17:11; Jeremiah 5:17; Jeremiah 50:16). The "time of harvest," in the Old Testament frequently meant the day of destruction (Jeremiah 51:33; Hosea 6:11; Joel 3:13). "Joy in harvest" typified great joy (Isaiah 9:3); "harvest of the Nile," an abundant harvest (Isaiah 23:3). "The harvest is past" meant that the appointed time was gone (Jeremiah 8:20). Yahweh chose the most promising time to cut off the wicked, namely, "when there is a cloud of dew in the heat of harvest" (Isaiah 18:4,Isaiah 18:5). This occurrence of hot misty days just before the ripening of the grapes is still common. They are welcome because they are supposed to hasten the harvest. The Syrian farmers in some districts call it et-tabbakh el'ainib wa tin ("the fireplace of the grapes and figs").

In the Gospels, Jesus frequently refers to the harvest of souls (Matthew 9:37,Matthew 9:38 bis; Mt13:30,39; Mr 4:29; Joh 4:35). In explaining the parable of the Tares he said, "The harvest is the end of the world" (Matthew 13:39; compare Revelation 14:15).

See also AGRICULTURE.

James A. Patch

Hasadiah

has-a-di'-a (chacadhyah, "Yah is kind"): A son of Zerubbabel (1 Chronicles 3:20). In Baruch 1:1 the Greek is Asadias.

Hasenuah

has-e-nu'-a (haccenu'ah): In the King James Version (1 Chronicles 9:7) for HASSENUAH (which see).

Hashabiah

hash-a-bi'-a (chashabhyah):

(1) Two Levites of the family of Merari (1 Chronicles 6:45; 1 Chronicles 9:14).

(2) A Levite who dwelt in Jerusalem at the time of Nehemiah (Nehemiah 11:15).

(3) A son of Jeduthun (1 Chronicles 25:3).

(4) A Hebronite, chief of a clan of warriors who had charge of West Jordan in the interests of Yahweh and the king of Israel (1 Chronicles 26:30).

(5) A Levite who was a "ruler" (1 Chronicles 27:17).

(6) One of the Levite chiefs in the time of Josiah, who gave liberally toward the sacrifices (2 Chronicles 35:9). In 1 Esdras 1:9 it is "Sabias."

(7) A Levite whom Ezra induced to return from exile with him (Ezra 8:19). 1 Esdras 8:48 has "Asebias."

(8) One of the twelve priests set apart by Ezra to take care of the gold, the silver, and the vessels of the temple on their return from exile (Ezra 8:24; /APC 1Esdras 8:54, "'Assamias").

(9) Ruler of half of the district of "Keilah," who helped to repair the walls under Nehemiah (Nehemiah 3:17), and also helped to seal the covenant (Nehemiah 10:11; Nehemiah 12:24).

(10) A Levite (Nehemiah 11:22).

(11) A priest (Nehemiah 12:21).

J. J. Reeve

Hashabnah

ha-shab'-na (chashabhnah): One who helped to seal the covenant under Nehemiah (Nehemiah 10:25).

Hashabneiah

hash-ab-ne-i'-a (chashabhneyah; the King James Version Hashabniah, hash-ab-ni'a).

(1) Father of one of the builders of the wall (Nehemiah 3:10).

(2) A Levite mentioned in connection with the prayer preceding the signing of the covenant (Nehemiah 9:5); possibly identical with the Hashabiah (chashabhyah) of Ezra 8:19,Ezra 8:24; Nehemiah 10:11; Nehemiah 11:22; Nehemiah 12:24, or one of these.

Hashbadana; Hashbadnana

hash-ba-da'-na, hash-bad'-a-na (chashbaddanah): Probably a Levite. He was one of those who stood at Ezra's left hand when he read the law, and helped the people to understand the meaning (Nehemiah 8:4). 1 Esdras 9:44 has "Nabarias" (Nabareias).

Hashem

ha'-shem (hashem): The "sons of Hashem" are mentioned (1 Chronicles 11:34) among David's mighty men. The parallel passage (2 Samuel 23:32) has "sons of Jashen."

Hashmonah

hash'-mo-na (chashmonah, "fatness"): A desert camp of the Israelites between Mithkah and Moseroth (Numbers 33:29,Numbers 33:30).

See WANDERINGS OF ISRAEL.

Hashub

ha'-shub, hash'-ub.

See HASSHUB.

Hashubah

ha-shoo'-ba (chashubhah, "consideration"): One of the sons of Zerubbabel (1 Chronicles 3:20).

Hashum

ha'-shum (chashum):

(1) In Ezra 2:19; Nehemiah 7:22, "children of Hashum" are mentioned among the returning exiles. In Ezra 10:33 (compare 1 Esdras 9:33, "Asom"), members of the same family are named among those who married foreign wives.

(2) One of those who stood on Ezra's left at the reading of the law (Nehemiah 8:4; /APC 1Esdras 9:44, "Lothasubus"). The signer of the covenant (Nehemiah 10:18) is possibly the same.

Hasidaeans

has-i-de'-anz (Hasidaioi, a transliteration of chacidhim, "the pious," "Puritans"): A name assumed by the orthodox Jews (1 Macc 2:42; 7:13) to distinguish them from the Hellenizing faction described in the Maccabean books as the "impious," the "lawless," the "transgressors." They held perhaps narrow but strict and seriously honest views in religion, and recognized Judas Maccabeus as their leader (2 Macc 14:6). They existed as a party before the days of the Maccabees, standing on the ancient ways, caring little for politics, and having small sympathy with merely national aspirations, except when affecting religion (1 Macc 1:63; 2 Macc 6:18 ff; Judith 12:2; Ant, XIV, iv, 3). Their cooperation with Judas went only to the length of securing the right to follow their own religious practices. When Bacchides came against Jerusalem, they were quite willing to make peace because Alcimus, "a priest of the seed of Aaron," was in his company. Him they accepted as high priest, though sixty of them soon fell by his treachery (1 Macc 7:13). Their desertion of Judas was largely the cause of his downfall.

J. Hutchinson

Hasmoneans

See ASMONEANS.

Hassenaah

has-e-na'-a (haccena'ah): In Nehemiah 3:3 the "sons of Hassenaah" are mentioned among the builders of the wall. Probably the same as Senaah (Ezra 2:35; Nehemiah 7:38) with the definite article, i.e. has-Senaah. The latter, from the connection, would appear to be a place-name.

See also HASSENUAH.

Hassenuah

has-e-nu'-a (haccenu'ah): A family name in the two lists of Benjamite inhabitants of Jerusalem (1 Chronicles 9:7, the King James Version "Hasenuah"; Nehemiah 11:9, "Senuah"). The name is possibly the same as HASSENAAH (which see), yet the occurrence of the singular ("son of Hassenuah") does not so well accord with the idea of a place-name.

Hasshub

hash'-ub (chashshubh, "considerate"; the King James Version everywhere Hashub except 1 Chronicles 9:14):

(1) A builder of the wall (Nehemiah 3:11).

(2) Another builder of the same name (Nehemiah 3:23).

(3) One of the signers of the covenant (Nehemiah 10:23).

(4) A Levite chief (Nehemiah 11:15; 1 Chronicles 9:14). BDB makes (1) and (3) identical.

Hassophereth

has-o-fe'-reth.

See SOPHERETH.

Haste

hast (chaphaz, chush, mahar; speudo): "Haste" (from a root meaning "to pursue") implies "celerity of motion."

(1) The noun occurs as translation of mahar, "to hasten," etc. (Exodus 10:16; Exodus 12:33, "in haste"); of chapaz, "to make haste" (2 Kings 7:15; Psalms 31:22; Psalms 116:11, "I said in my haste (the Revised Version margin "alarm"), All men are liars"); of chippazon, a "hasty flight" (Exodus 12:11; Deuteronomy 16:3; Isaiah 52:12); of nachats, "to be urgent" (1 Samuel 21:8, "The king's business required haste").

(2) "Haste" as a verb is transitive and intrans; instances of the transitive use are, 'uts, "to hasten," "press" (Exodus 5:13, "And the taskmasters hasted them," the Revised Version (British and American) "were urgent"); chush, "to make haste" (Isaiah 5:19); mahar (2 Chronicles 24:5 twice); shaqadh, "to watch," "to fix one's attention" on anything (Jeremiah 1:12 the King James Version, "I will hasten my word"); mahir, "hasting" (Isaiah 16:5, "hasting righteousness," the Revised Version (British and American) "swift to do"). The intransitive use is more frequent and represents many different words.

Hasty also occurs in several instances (Proverbs 21:5; Proverbs 29:20, 'uts, etc.); in Isaiah 28:4, bikkur, "first-fruit," is translated "hasty fruit," the Revised Version (British and American) "first-ripe fig."

The Revised Version (British and American) has "Haste ye" for "assemble yourselves" (Joel 3:11 margin, as the King James Version); "make haste" for "speedily" (Psalms 143:7); "and hasted to catch whether it were his mind" (for 1 Kings 20:33 the King James Version); "and it hasteth toward the end," margin (Hebrew) "panteth," for "but at the end it shall speak" (Habakkuk 2:3); "hastily" for "suddenly" (1 Timothy 5:22); for "and for this I make haste" (Job 20:2), "even by reason of my haste that is in me," margin "and by reason of this my haste is within me"; for "hasten after another god" (Psalms 16:4), the American Standard Revised Version has "that give gifts for another god," the English Revised Version "exchange the Lord for"; for "hasten hereunto" (Ecclesiastes 2:25), "have enjoyment"; for "hasten hither" (1 Kings 22:9), "fetch quickly"; for "and gather" (Exodus 9:19), "hasten in"; for "hasteneth that he may" (Isaiah 51:14), "shall speedily"; for "hasteth to" (Job 9:26), "swoopeth on"; for "and hasteth" (Job 40:23), "he trembleth"; for "hasty" (Daniel 2:15), "urgent."

W. L. Walker

Hasupha

ha-sa'-fa (chasupha'): Head of a family of Nethinim among the returning exiles (Ezra 2:43; Nehemiah 7:46). Nehemiah 7:46 the King James Version has "Hashupha," and 1 Esdras 5:29, "Asipha."

Hat

The original word (karbela', Aramaic) rendered "hat" in Daniel 3:21 the King James Version is very rare, appearing only here in the Old Testament. There is acknowledged difficulty in translating it, as well as the other words of the passage. "Hat" of the King James Version certainly fails to give its exact meaning. The hat as we know it, i.e. headgear distinguished from the cap or bonnet by a circular brim, was unknown to the ancient East. The nearest thing to the modern hat among the ancients was the petasus worn by the Romans when on a journey, though something like it was used on like occasions by the early Greeks. In the earlier Hebrew writings there is little concerning the headgear worn by the people. In 1 Kings 20:31 we find mention of "ropes" upon the head in connection with "sackcloth" on the loins. On Egyptian monuments are found pictures of Syrians likewise with cords tied about their flowing hair. The custom, however, did not survive, or was modified, clearly because the cord alone would afford no protection against the sun, to which peasants and travelers were perilously exposed. It is likely, therefore, that for kindred reasons the later Israelites used a head-covering similar to that of the modern Bedouin. This consists of a rectangular piece of cloth called keffiyeh, which is usually folded into triangular form and placed over the head so as to let the middle part hang down over the back of the neck and protect it from the sun, while the two ends are drawn as needed under the chin and tied, or thrown back over the shoulders. A cord of wool is then used to secure it at the top. It became customary still later for Israelites to use a head-covering more like the "turban" worn by the fella-heen today. It consists in detail of a piece of cotton cloth worked into the form of a cap (takiyeh), and so worn as to protect the other headgear from being soiled by the perspiration. A felt cap, or, as among the Turks, a fez or red tarbush, is worn over this. On the top of these is wound a long piece of cotton cloth with red stripes and fringes, a flowered kerchief, or a striped keffiyeh. This protects the head from the sun, serves as a sort of purse by day, and often as a pillow by night. Some such headgear is probably meant by the "diadem" of Job 29:14 and the "hood" of Isaiah 3:23, Hebrew tsaniph, from tsanaph, "to roll up like a coil" (compare Isaiah 22:18).

George B. Eager

Hatach

ha'-tak.

See HATHACH.

Hatchet

hach'-et (kashshil): Psalms 74:6 the Revised Version (British and American), "hatchet," the King James Version "axes."

See AX.

Hate; Hatred

hat, ha'-tred (verb, sane', "oftenest," saTam, Genesis 27:41, etc.; noun, sin'ah; miseo): A feeling of strong antagonism and dislike, generally malevolent and prompting to injury (the opposite of love); sometimes born of moral resentment. Alike in the Old Testament and New Testament, hate of the malevolent sort is unsparingly condemned (Numbers 35:20; Psalms 109:5; Proverbs 10:12; Titus 3:3; 1 John 3:15), but in the Old Testament hatred of evil and evil-doers, purged of personal malice, is commended (Psalms 97:10; Psalms 101:3; Psalms 139:21,Psalms 139:22, etc.). The New Testament law softens this feeling as regards persons, bringing it under the higher law of love (Matthew 5:43,Matthew 5:14; compare Romans 12:17–21), while intensifying the hatred of evil (Jude 1:23; Revelation 2:6). God himself is hated by the wicked (Exodus 20:5; Psalms 139:21; compare Romans 8:7). Sometimes, however, the word "hate" is used hyperbolically in a relative sense to express only the strong preference of one to another. God loved Jacob, but hated Esau (Malachi 1:3; Romans 9:13); father and mother are to be hated in comparison with Christ (Luke 14:26; compare Matthew 10:37).

See ENMITY.

James Orr

Hathach

ha'-thak (hathakh; Septuagint Hachrathaios): One of the chamberlains of Ahasuerus, appointed to attend on Esther (Esther 4:5,Esther 4:6,Esther 4:9,Esther 4:10, the King James Version "Hatach"), through whom she learned from Mordecai of Haman's plot.

Hathath

ha'-thath (chathath, "terror"): Son of Othniel and grandson of Kenaz (1 Chronicles 4:13).

Hatipha

ha-ti'-fa, hat'-i-fa (chaTipha', "taken," "captive" (?)): The ancestral head of a family of Nethinim that returned from Babylon (Ezra 2:54; Nehemiah 7:56 = "Atipha," /APC 1Esdras 5:32).

Hatita

ha-ti'-ta, hat'-i-ta (chaTiTa'): Head of a family among the "children of the porters" who returned from exile (Ezra 2:42; Nehemiah 7:45; /APC 1Esdras 5:28, "Ateta").

Hatsi-Hammenuchoth

hat-si-ham-en-u'-koth: A marginal reading in 1 Chronicles 2:52 the King James Version. It disappears in the Revised Version (British and American), which reads in text, "half of the MENUHOTH" (which see) (Hebrew chatsi ha-menuchoth).

Hattil

hat'-il (chaTTil): A company of servants of Solomon appearing in the post-exilic literature (Ezra 2:57; Nehemiah 7:59). Same called "Agia" in 1 Esdras 5:34.

Hattush

hat'-ush (chaTTush):

(1) Son of Shemaiah, a descendant of the kings of Judah, in the 5th generation from Zerubbabel (1 Chronicles 3:22). He returned with Zerubbabel and Ezra from Babylon to Jerusalem (Ezra 8:2; Nehemiah 12:2). (There is some doubt as to whether the Hatrush of the lineage of David and the priest of the same name, mentioned in Nehemiah 10:4 and 12:2, are one and the same.) He was one of those who signed the covenant with Nehemiah (Nehemiah 10:4).

(2) Son of Hashabneiah; aided Nehemiah to repair the walls of Jerusalem (Nehemiah 3:10).

Horace J. Wolf

Haunt

hont, hant: The verb in Old English was simply "to resort to," "frequent"; a place of dwelling or of business was a haunt. The noun occurs in 1 Samuel 23:22 as the translation of reghel, "foot," "See his place where his haunt is," the Revised Version margin, Hebrew `foot' "; the verb is the translation of yashabh, "to sit down," "to dwell" (Ezekiel 26:17, "on all that haunt it," the Revised Version (British and American) "dwelt there," margin "inhabited her"), and of halakh, "to go,"' or "live" (1 Samuel 30:31, "all the places where David himself and his men were wont to haunt").