Hauran – Healing

Hauran

ho'-ran (chawran; Septuagint Auranitis, also with aspirate):

1. Extent of Province in Ancient Times:

A province of Eastern Palestine which, in Ezekiel 47:16,Ezekiel 47:18, stretched from Da in the North to Gilead in the South, including all that lay between the Jordan and the desert. It thus covered the districts now known as el-Jedur, el-Jaulan, and el-Chauran. It corresponded roughly with the jurisdiction of the modern Turkish governor of Hauran. The Auranites of later times answered more closely to the Hauran of today.

2. Modern Hauran:

The name Chauran probably means "hollow land." Between Jebel ed-Druze (see BASHAN (MOUNT OF) on the East, and Jedua and Jaulan (see GOLAN) on the West, runs a broad vale, from Jebel el `Aswad in the North, to the Yarmuk in the Southwest, and the open desert in the Southeast. It is from 1,500 to 2,000 ft. above sea-level, and almost 50 miles in length, by 45 in breadth. Chauran aptly describes it. To the modern Chauran are reckoned 3 districts, clearly distinguished in local speech:

3. En-Nuqrah:

(1) En-Nuqrah, "the cavity." This district touches the desert in the Southeast, the low range of ez Zumleh on the Southwest, Jaulan on the West, el-Leja' on the North and, Jebel ed-Druze on the East. The soil, composed of volcanic detritus, is extraordinarily rich. Here and there may be found a bank of vines; but the country is practically treeless: the characteristic product is wheat, and in its cultivation the village population is almost wholly occupied.

4. El-Leja':

(2) El-Leja', "the asylum." This is a rocky tract lying to the North of en-Nuqrah. It is entirely volcanic, and takes, roughly, the form of a triangle, with apex in the North at el Burak, and a base of almost 20 miles in the South. For the general characteristics of this district see TRACHONITIS. Its sharply marked border, where the rocky edges fall into the surrounding plain, have suggested to some the thought that here we have chebhel 'argobh, "the measured lot of Argob." See, however, ARGOB. There is little land capable of cultivation, and the Arabs who occupy the greater part have an evil reputation. As a refuge for the hunted and for fugitives from justice it well deserves its name.

5. El-Jebel:

(3) El-Jebel, "the mountain." This is the great volcanic range which stands on the edge of the desert, protecting the fertile reaches of el-Chauran from encroachment by the sand, known at different times as Mons Asaldamus, Jebel Chauran, and Jebel ed-Druze. This last is the name it bears today in consequence of the settlement of Druzes here, after the massacre in Mt. Lebanon in 1860. Those free-spirited people have been a thorn in the side of the Turks ever since: and whether or not the recent operations against them (January, 1911) will result in their entire, subjugation, remains to be seen. The western slopes of the mountain are well cultivated, and very fruitful; vineyards abound; and there are large reaches of shady woodlands. Calkhad, marking the eastern boundary of the land of Israel, stands on the ridge of the mountain to the South Jebel el-Kuleib in which the range culminates, reaches a height of 5,730 ft. Jebel Chauran is named in the Mishna (Rosh ha-shanah, ii.4) as one of the heights from which fire-signals were flashed, announcing the advent of the new year. For its history see BASHAN. The ruins which are so plentiful in the country date for the most part from the early Christian centuries; and probably nothing above ground is older than the Roman period. The substructions, however, and the subterranean dwellings found in different parts, e.g. at Der`ah, may be very ancient. The latest mention of a Christian building is in an inscription found by the present writer at el-Kufr, which tells of the foundation of a church in 720 AD (PEFS, July, 1895, p. 275, Inscr number 150). A good account of Hauran and its cities is given in HGHL, XXIX, 611.

W. Ewing

Have

hav: "To have" is to own or possess; its various uses may be resolved into this, its proper meaning.

A few of the many changes in the Revised Version (British and American) are, for "a man that hath friends" (Proverbs 18:24), "maketh many friends," margin (Hebrew) "a man of friends"; for "all that I have" (Luke 15:31), "all that is mine"; for "we have peace with God" (Romans 5:1) the English Revised Version has "let us have," margin "some authorities read we have," the American Standard Revised Version as the King James Version margin "many ancient authorities read let us have"; for "what great conflict I have" (Colossians 2:1), "how greatly I strive"; for "will have" (Matthew 9:13; Matthew 12:7), "desire"; Matthew 27:43, "desireth"; for "would have" (Mark 6:19; Acts 10:10), "desired"; Acts 16:27, "was about"; 19:30, "was minded to"; 23:28 "desiring"; Hebrews 12:17, "desired to"; for "ye have" (Hebrews 10:34), the English Revised Version has "ye yourselves have," margin "ye have your ownselves," the American Standard Revised Version "ye have for yourselves," margin "many ancient authorities read, ye have your own selves for a better possession" (compare Luke 9:25; Luke 21:19); "having heard" for "after that ye heard" (Ephesians 1:13); "having suffered before," for "even after that we had suffered" (1 Thessalonians 2:2); "and thus, having," for "so after he had" (Hebrews 6:15).

W. L. Walker

Haven

ha'-v'-n

(1) choph (Genesis 49:13, the Revised Version margin "beach"; Judges 5:17, the Revised Version margin "shore," the King James Version "seashore," the King James Version margin "port"); elsewhere "sea-shore" (Deuteronomy 1:7; Joshua 9:1; Jeremiah 47:7) or "sea coast" (Ezekiel 25:16); from root chaphaph, "to wash" or "to lave"; compare Arabic chaffa, "to rub"; and chaffat, "border"; Chufuf, in Eastern Arabia;

(2) machoz (Psalms 107:30);

(3) limen (Acts 27:12 bis); also Fair Havens, kaloi limenes (Acts 27:8)):

While the Greek limen is "harbor," the Hebrew Choph is primarily "shore." There is no harbor worthy of the name on the shore of Palestine South of Chaifa. Indeed there is no good natural harbor on the whole coast of Syria and Palestine. The promontories of Carmel, Beirut and Tripolis afford shelter from the prevalent southwest wind, but offer no refuge from the fury of a northern gale. On rocky shores there are inlets which will protect sail boats at most times, but the ships of the ancients were beached in rough weather, and small craft are so treated at the present time. See illustration under BITHYNIA, p. 483.

Alfred Ely Day

Havens, Fair

ha'-v'-nz.

See FAIR HAVENS.

Havilah

hav'-i-la (chawilah; Heuila):

(1) Son of Cush (Genesis 10:7; 1 Chronicles 1:9).

(2) Son of Yoktan, descendant of Shem (Genesis 10:29; 1 Chronicles 1:23).

(3) Mentioned with Shur as one of the limits of the territory of the Ishmaelites (Genesis 25:18); compare the same limits of the land of the Amalekites (1 Samuel 15:7), where, however, the text is doubtful. It is described (Genesis 2:11,Genesis 2:12) as bounded by the river Pishon and as being rich in gold, bdellium and "shoham-stone" (English Version of the Bible, "onyx"). The shoham-stone was perhaps the Assyrian samtu, probably the malachite or turquoise. The mention of a Cushite Havilah is explained by the fact that the Arabian tribes at an early time migrated to the coast of Africa. The context of Genesis 10:7 thus favors situation on the Ethiopian shore, and the name is perhaps preserved in the kolpos Aualites and in the tribe Abalitai on the South side of the straits of Babel-Mandeb. Or possibly a trace of the name appears in the classical Aualis, now Zeila` in Somaliland. But its occurrence among the Yoktanite Arabs (Genesis 10:29) suggests a location in Arabia. South Arabian inscriptions mention a district of Khaulan (Chaulan), and a place of this name is found both in Tihama and Southeast of San`a'. Again Strabo's Chaulotaioi and Chuwaila in Bahrein point to a district on the Arabian shore of the Persian Gulf. No exact identification has yet been made.

A. S. Fulton

Havoc

hav'-ok: "Devastation," "to make havoc of" is the translation of lumainomai, "to stain," "to disgrace"; in the New Testament "to injure," "destroy" (Acts 8:3, "As for Saul he made havoc of the church," the Revised Version (British and American) "laid waste"; /APC 1Macc 7:7, "what havoc," the Revised Version (British and American) "all the havock," exolothreusis, "utter destruction").

The Revised Version has "made havoc of" (portheo) for "destroyed" (Acts 9:21; Galatians 1:23), for "wasted" (Galatians 1:13).

Havvah

hav'-a (chawwah): Hebrew spelling, rendered Eve, "mother of all living," Genesis 3:20 the Revised Version margin.

See EVE.

Havvoth-Jair

hav-oth-ja'-ir (chawwoth ya'ir "the encampments" or "tent villages of Jair"; the King James Version Havoth-Jair, ha-voth-ja'ir): The word chawwoth occurs only in this combination (Numbers 32:41; Deuteronomy 3:14; Judges 10:4), and is a legacy from the nomadic stage of Hebrew life. Jair had thirty sons who possessed thirty "cities," and these are identified with Havvoth-jair in Judges 10:3 ff. The district was in Gilead (10:5; Numbers 32:41). In Deuteronomy 3:13 f, it is identified with Bashan and Argob; but in 1 Kings 4:13, "the towns of Jair" are said to be in Gilead; while to him also "pertained the region of Argob, which is in Bashan, threescore great cities with walls and brazen bars." There is evident confusion here. If we follow Judges 10:3 ff, we may find a useful clue in 10:5. Kamon is named as the burial place of Jair. This probably corresponds to Kamun taken by Antiochus III, on his march from Pella to Gephrun (Polyb. v.70, 12). Schumacher (Northern `Ajlun, 137) found two places to the West of Irbid with the names Qamm and Qumeim (the latter a diminutive of the former) with ancient ruins. Qamm probably represents the Hebrew Qamon, so that Havvoth-jair should most likely be sought in this district, i.e. in North Gilead, between the Jordan Valley and Jebel ez-Zumleh.

W. Ewing

Hawk

hok (nets; hierax, and glaux; Latin Accipiter nisus): A bird of prey of the genus accipiter. Large hawks were numerous in Palestine. The largest were 2 ft. long, have flat heads, hooked beaks, strong talons and eyes appearing the keenest and most comprehensive of any bird. They can sail the length or breadth of the Holy Land many times a day. It is a fact worth knowing that mist and clouds interfere with the vision of birds and they hide, and hungry and silent wait for fair weather, so you will see them sailing and soaring on clear days only. These large hawks and the glede are of eagle-like nature, nesting on Carmel and on the hills of Galilee, in large trees and on mountain crags. They flock near Beersheba, and live in untold numbers in the wilderness of the Dead Sea. They build a crude nest of sticks and twigs and carry most of the food alive to their young. Of course they were among the birds of prey that swarm over the fresh offal from slaughter and sacrifice. No bird steers with its tail in flight in a more pronounced manner than the hawk. These large birds are all-the-year residents, for which reason no doubt the people distinguished them from smaller families that migrated. They knew the kite that Isaiah mentioned in predicting the fall of Edom. With them the smaller, brighter-colored kestrels, that flocked over the rocky shores of the Dead Sea and over the ruins of deserted cities, seemed to be closest in appearance to the birds we include in the general term "falcon." Their ate mice, insects and small birds, but not carrion. The abomination lists of Leviticus 11:16 and Deuteronomy 14:15 each include hawks in a general term and specify several species as unfit for food. Job 39:26 reads:

"Is it by thy wisdom that the hawk soareth,

And stretcheth her wings toward the south?"

Aside from calling attention to the miraculous flight,, this might refer to migration, or to the wonderful soaring exhibitions of these birds.

See GLEDE; KITE; NIGHT HAWK; FALCON.

Gene Stratton-Porter

Hay

ha.

See GRASS.

Hazael

ha-za'-el, ha'-za-el, haz'-a-el (chaza'-el and chazah'-el; Hazael; Assyrian haza'ilu):

1. In Biblical History:

Comes first into Biblical history as a high officer in the service of Ben-hadad II, king of Syria (2 Kings 8:7 ff; compare 1 Kings 19:15 ff). He had been sent by his sick sovereign to inquire of the prophet Elisha, who was then in Damascus, whether he should recover of his sickness or not. He took with him a present "even of every good thing of Damascus, forty camels' burden," and stood before the man of God with his master's question of life or death. To it Elisha made the oracular response, "Go, say unto him, Thou shalt surely recover; howbeit Yahweh hath showed me that he shall surely die." Elisha looked steadfastly at Hazael and wept, explaining to the incredulous officer that he was to be the perpetrator of horrible cruelties against the children of Israel: "Their strongholds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash in pieces their little ones, and rip up their women with child" (2 Kings 8:12). Hazael protested against the very thought of such things, but Elisha assured him that Yahweh had shown him that he was to be king of Syria. No sooner had Hazael delivered to his master the answer of the man of God than the treacherous purpose took shape in his heart to hasten Ben-hadad's end, and "He took the coverlet, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead" (2 Kings 8:15). The reign which opened under such sinister auspices proved long and successful, and brought the kingdom of Syria to the zenith of its power. Hazael soon found occasion to invade Israel. It was at Ramoth-gilead, which had already been the scene of a fierce conflict between Israel and Syria when Ahab met his death, that Hazael encountered Joram, the king of Israel, with whom his kinsman, Ahaziah, king of Judah, had joined forces to retain that important fortress which had been recovered from the Syrians (2 Kings 9:14,2 Kings 9:15). The final issue of the battle is not recorded, but Joram received wounds which obliged him to return across the Jordan to Jezreel, leaving the forces of Israel in command of Jehu, whose anointing by Elisha's deputy at Ramoth-gilead, usurpation of the throne of Israel, slaughter of Joram, Ahaziah and Jezebel, and vengeance upon the whole house of Ahab are told in rapid and tragic succession by the sacred historian (2 Kings 9:1–37; 2 Kings 10:1–36).

Whatever was the issue of this attack upon Ramoth-gilead, it was not long before Hazael laid waste the whole country East of the Jordan--"all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the valley of the Arnon, even Gilead and Bashan" (2 Kings 10:33; compare Amos 1:3). Nor did Judah escape the heavy hand of the Syrian oppressor. Marching southward through the plain of Esdraelon, and following a route along the maritime plain taken by many conquerors before and since, Hazael fought against Gath and took it, and then "set his face to go up to Jerus" (2 Kings 12:17). As other kings of Judah had to do with other conquerors, Jehoash, who was now on the throne, bought off the invader with the gold and the treasures of temple and palace, and Hazael withdrew his forces from Jerusalem.

Israel, however, still suffered at the hands of Hazael and Ben-hadad, his son, and the sacred historian mentions that Hazael oppressed Israel all the days of Jehoahaz, the son of Jehu. So grievous was the oppression of the Syrians that Hazael "left not to Jehoahaz, of the people save fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria destroyed them, and made them like the dust in threshing" (2 Kings 13:1–7). Forty or fifty years later Amos, in the opening of his prophecy, recalled those Syrian campaigns against Israel when he predicted vengeance that was to come upon Damascus. "Thus saith Yahweh .... I will send a fire into the house of Hazael, and it shall devour the palaces of Ben-hadad" (Amos 1:3,Amos 1:4).

2. In the Monuments:

Already, however, the power of Syria had passed its meridian and had begun to decline. Events of which there is no express record in the Biblical narrative were proceeding which, ere long, made it possible for the son of Jehoahaz, Joash or Jehoash, to retrieve the honor of Israel and recover the cities that had been lost (2 Kings 13:25). For the full record of these events we must turn to the Assyrian annals preserved in the monuments. We do read in the sacred history that Yahweh gave Israel "a saviour, so that they went out from under the hand of the Syrians" (2 Kings 13:5). The annals of the Assyrian kings give us clearly and distinctly the interpretation of this enigmatic saying. The relief that came to Israel was due to the crippling of the power of Syria by the aggression of Assyria upon the lands of the West. From the Black Obelisk in the British Museum, on which Shalmaneser II (860-825 BC) has inscribed the story of the campaign he carried on during his long reign, there are instructive notices of this period of Israelite history. In the 18th year of his reign (842 BC), Shalmaneser made war against Hazael. On the Obelisk the record is short, but a longer account is given on one of the pavement slabs from Nimroud, the ancient Kalab. It is as follows: "In the 18th year of my reign for the 16th time I crossed the Euphrates. Hazael of Damascus trusted to the strength of his armies and mustered his troops in full force. Senir (Hermon), a mountain summit which is in front of Lebanon, he made his stronghold. I fought with him; his defeat I accomplished; 600 of his soldiers with weapons I laid low; 1,121 of his chariots, 470 of his horses, with his camp I took from him. To save his life, he retreated; I pursued him; in Damascus, his royal city, I shut him up. His plantations I cut down. As far as the mountains of the Hauran I marched. Cities without number I wrecked, razed, and burnt with fire. Their spoil beyond count I carried away. As far as the mountains of Baal-Rosh, which is a headland of the sea (at the mouth of the Nahr el-Kelb, Dog River), I marched; my royal likeness I there set up. At that time I received the tribute of the Syrians and Sidonians and of Yahua (Jehu) the son of Khumri (Omri)" (Ball, Light from the East, 166; Schrader, COT, 200 f). From this inscription we gather that Shalmaneser did not succeed in the capture of Damascus. But it still remained an object of ambition to Assyria, and Ramman-nirari III, the grandson of Shalmaneser, succeeded in capturing it, and reduced it to subjection. It was this monarch who was "the saviour" whom God raised up to deliver Israel from the hand of Syria. Then it became possible for Israel under Jehoash to recover the cities he had lost, but by this time Hazael had died and Ben-hadad, his son, Ben-hadad III, called Mari on the monuments, had become king in his stead (2 Kings 13:24,2 Kings 13:25).

LITERATURE.

Schrader, COT, 197-208; McCurdy, HPM, I, 282 ff.

T. Nicol.

Hazaiah

ha-za'-ya (chazayah, "Jah sees"): Among the inhabitants of Jerusalem mentioned in the list of Judahites in Nehemiah 11:5.

Hazar

ha'-zar (chatsar, construct of chatser, "an enclosure," "settlement," or "village"): Is frequently the first element in Hebrew place-names.

1. Hazar-addar:

Hazar-addar (Hebrew chatsar 'addar), a place on the southern boundary of Judah (Numbers 34:4), is probably identical with Hazron (Joshua 15:3), which, in this case, however, is separated from Addar (the King James Version "Adar"). It seems to have lain somewhere to the Southwest of Kadesh-barnea.

2. Hazar-enan:

Hazar-enan (Hebrew chatsar 'enan, "village of springs": enan is Aramaic; Once (Ezekiel 47:17) it is called Enon), a place, unidentified, at the junction of the northern and eastern frontiers of the land promised to Israel (Numbers 34:9 f; compare Ezekiel 47:17; Ezekiel 48:1). To identify it with the sources of the Orontes seems to leave too great a gap between this and the places named to the South. Buhl (GAP, 66 f) would draw the northern boundary from Nahr el-Qasimiyeh to the foot of Hermon, and would locate Hazar-enan at Banias. The springs there lend fitness to the name; a condition absent from el-Chadr, farther east, suggested by von Kesteren. But there is no certainty.

3. Hazar-gaddah:

Hazar-gaddah (Hebrew hatsar-gaddah), a place in the territory of Judah "toward the border of Edom in the South" (Joshua 15:21,Joshua 15:27). Eusebius, Onomasticon (s.v. "Gadda") places it in the uttermost parts of the Daroma, overlooking the Dead Sea. This might point to the site of Masada, or to the remarkable ruins of Umm Bajjaq farther south (GAP, 185).

4. Hazar-hatticon:

Hazar-hatticon (the Revised Version (British and American) HAZER-HATTICON; Hebrew chatser ha-tikhon, "the middle village"), a place named on the ideal border of Israel (Ezekiel 47:16). The context shows that it is identical with Hazar-enan, for which this is apparently another name. Possibly, however, it is due to a scribal error. 5. Hazarmaveth:

Hazarmaveth (Hebrew chatsarmaweth), the name of a son of Joktan attached to a clan or district in South Arabia (Genesis 10:26; 1 Chronicles 1:20). It is represented by the modern Chadramaut, a broad and fruitful valley running nearly parallel with the coast for about 100 miles, north of el-Yemen. The ruins and inscriptions found by Glaser show that it was once the home of a great civilization, the capital being Sabata (Genesis 10:7) (Glaser, Skizze, II, 20, 423 ff).

6. Hazar-shual:

Hazar-Shual (Hebrew chatsar shu`al), a place in the South of Judah (Joshua 15:28) assigned to Simeon (Joshua 19:3; 1 Chronicles 4:28). It was reoccupied after the exile (Nehemiah 11:27). Sa`weh on a hill East of Beersheba has been suggested; but there is no certainty.

7. Hazar-susah:

Hazar-susah (Hebrew chatsar cucah, Joshua 19:5), Hazar-susim (Hebrew chatsar cucim, 1 Chronicles 4:31). As it stands, the name means "station of a mare" or "of horses," and it occurs along with Beth-marcaboth, "place of chariots," which might suggest depots for trade in chariots and horses. The sites have not been identified.

W. Ewing

Hazar-Addar; Hazar-Enan; Hazar-Gaddah; Hazar-Hatticon; Hazar-Maveth; Hazar-Shual; Hazar-Susa; Hazar-Susim

ad'-ar; e'-nan; gad'-a; hat'-i-kon; ma'-veth; shoo'-al; su'-sa; su'-sim.

See HAZAR.

Hazazon-Tamar

haz'-a-zan-ta'-mar (chatsatson tamar; the King James Version Hazezon Tamar): "Hazazon of the palm trees," mentioned (Genesis 14:7) as a place of the Amorites, conquered, together with En-mishpat and the country of the Amalekites, by Chedorlaomer; in 2 Chronicles 20:2 it is identified with EN-GEDI (which see); and if so, it must have been its older name. If this identification be accepted, then Hazazon may survive in the name Wady Husasah, Northwest of `Ain Jidy. Another suggestion, which certainly meets the needs of the narrative better, is that Hazazon-tamar is the Thamara of Eusebius, Onomasticon (85 3; 210 86), the Thamaro, of Ptol. xvi.3. The ruin Kurnub, 20 miles West-Southwest of the South end of the Dead Sea--on the road from Hebron to Elath--is supposed to mark this site.

E. W. G. Masterman

Hazel

ha'-z'-l (Genesis 30:37 the King James Version).

See ALMOND.

Hazelelponi

haz-el-el-po'-ni.

See HAZZELELPONI.

Hazer-Hatticon; Hazarhatticon

ha'-zer-hat'-i-kon.

See HAZAR.

Hazerim

ha-ze'-rim, haz'-er-im (chatserim): Is rendered in the King James Version (Deuteronomy 2:23) as the name of a place in the Southwest of Palestine, in which dwelt the Avvim, ancient inhabitants of the land. The word means "villages," and ought to be translated as in the Revised Version (British and American). The sentence means that the Avvim dwelt in villages--not in fortified towns--before the coming of the Caphtorim, the Philistines, who destroyed them.

Hazeroth

ha-ze'-roth, haz'-er-oth (chatseroth, "enclosures"): A camp of the Israelites, the 3rd from Sinai (Numbers 11:35; Numbers 12:16; Numbers 33:17; Deuteronomy 1:1). It is identified with `Ain Chadrah ("spring of the enclosure"), 30 miles Northeast of Jebel Musa, on the way to the 'Arabah.

See WANDERINGS OF ISRAEL.

Hazezon-Tamar

haz'-e-zon-ta'-mar chatsatson tamar, Genesis 14:7 the King James Version; chatstson tamar, 2 Chronicles 20:2).

See HAZAZON-TAMAR.

Haziel

ha'-zi-el (chazi'el, "God sees"): A Levite of the sons of Shimei, of David's time (1 Chronicles 23:9).

Hazo

ha'-zo (chazo, fifth son of Nahor (Genesis 22:22)): Possibly the eponym of a Nahorite family or clan.

Hazor

ha'-zor (chatsor; Nasor; Codex Sinaiticus, Asor, 1 Macc 11:67):

(1) The royal city of Jabin (Joshua 11:1), which, before the Israelite conquest, seems to have been the seat of a wide authority (Joshua 11:11). It was taken by Joshua, who exterminated the inhabitants, and it was the only city in that region which he destroyed by fire (11:11-13). At a later time the Jabin Dynasty appears to have recovered power and restored the city (Judges 4:2). The heavy defeat of their army at the hands of Deborah and Barak led to their final downfall (Judges 4:23). It was in the territory allotted to Naphtali (Joshua 19:36). Hazor was one of the cities for the fortification of which Solomon raised a levy (1 Kings 9:15). Along with other cities in Galilee, it was taken by Tiglathpileser III (2 Kings 15:29). In the plain of Hazor, Jonathan the Maccabee gained a great victory over Demetrius (1 Macc 11:67 ff). In Tobit 12 it is called "Asher" Septuagint Aser), and Kedesh is said to be "above" it. Josephus (Ant., V, v, 1) says that Hazor was situated over the lake, Semechonitis, which he evidently identifies with the Waters of Merom (Joshua 11:13). It must clearly be sought on the heights West of el-Chuleh. Several identifications have been suggested, but no certain conclusion can be reached. Some (Wilson and Guerin) favor Tell Harreh to the Southeast of Qedes, where there are extensive ruins. Robinson thought of Tell Khureibeh, 2 1/2 miles South of Qedes, where, however, there are no ruins. We may take it as certain that the ancient name of Hazor is preserved in Merj el-Chadireh, Southwest of Qedes, and North of Wady `Uba, and in Jebel Chadireh, East of the Merj, although it has evidently drifted from the original site, as names have so often done in Palestine. Conder suggests a possible identification with Chazzur, farther South, "at the foot of the chain of Upper Galilee .... in position more appropriate to the use of the chariots that belonged to the king of Hazor" (HDB, under the word).

(2) A town, unidentified, in the South of Judah (Joshua 15:23).

(3) A town in the South of Judah (Joshua 15:25).

See KERIOTH-HEZRON.

(4) A town in Benjamin (Nehemiah 11:33) now represented by Khirbet Chazzar, not far to the East of Neby Samwil.

(5) An unidentified place in Arabia, smitten by Nebuchadnezzar (Jeremiah 49:28,Jeremiah 49:33).

W. Ewing

Hazor-Hadattah

ha'-zor-ha-dat'-a (Aramaic chatsor chadhattah, "New Hazor"): "An Aramaic adjective, however, in this region is so strange that the reading must be questioned" (Di). One of the "uttermost cities .... of Judah toward the border of Edom" (Joshua 15:25). Eusebius and Jerome describe a "New Hazor" to the East of Ascalon, but this is too far North.

Hazzelelponi

haz-e-lel-po'-ni (hatstselelponi): A feminine name occurring in the list of the genealogy of Judah (1 Chronicles 4:3); probably representing a clan.

He

ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.

Head

hed (ro'-sh, Aramaic re'sh, and in special sense gulgoleth, literally, "skull," "cut-off head" (1 Chronicles 10:10), whence Golgotha (Matthew 27:33; Mark 15:22; John 19:17); mera'ashah, literally, "head-rest," "pillow," "bolster" (1 Kings 19:6); qodhqodh, literally, crown of the head (Deuteronomy 28:35; Deuteronomy 33:16,Deuteronomy 33:20; 2 Samuel 14:25; Isaiah 3:17; Jeremiah 48:45); barzel, "the head of an axe" (Deuteronomy 19:5, the Revised Version margin "iron"; 2 Kings 6:5); lehabhah, lahebheth, "the head of a spear" (1 Samuel 17:7); kephale): The first-mentioned Hebrew word and its Aramaic form are found frequently in their literal as well as metaphorical sense. We may distinguish the following meanings:

1. Used of Men:

By a slight extension of meaning, "head" occasionally stands for the person itself. This is the case in all passages where evil is said to return or to be requited upon the head of a person (see below).

2. Used of Animals:

The word is also used in connection with the serpent's head (Genesis 3:15), the head of the sacrificial ram, bullock and goat (Exodus 29:10,Exodus 29:15,Exodus 29:19; Leviticus 4:4,Leviticus 4:24), the head of leviathan (Job 41:7, Hebrew 40:31).

3. The Head-Piece:

It is used also as representing the top or summit of a thing, as the capital of column or pillar (Exodus 36:38; Exodus 38:28; 2 Chronicles 3:15); of mountains (Exodus 19:20; Numbers 21:20; Judges 9:7; Amos 1:2; Amos 9:3); of a scepter (Esther 5:2); of a ladder (Genesis 28:12); of a tower (Genesis 11:4).

4. Beginning, Source, Origin:

As a fourth meaning the word occurs (Proverbs 8:23; Ecclesiastes 3:11; Isaiah 41:4) in the sense of beginning of months (Exodus 12:2), of rivers (Genesis 2:10), of streets or roads (Isaiah 51:20; Ezekiel 16:25; Ezekiel 21:21).

As a leader, prince, chief, chieftain, captain (or as an adjective, with the meaning of foremost, uppermost), originally: "he that stands at the head"; compare "God is with us at our head" (2 Chronicles 13:12); "Knowest thou that Yahweh will take away thy master from thy head?" (2 Kings 2:3); "head-stone" the Revised Version (British and American) "top stone," i.e. the upper-most stone (Zechariah 4:7).

5. Leader, Prince:

Israel is called the head of nations (Deuteronomy 28:13); "The head (capital) of Syria is Damascus, and the head (prince) of Damascus is Rezin" (Isaiah 7:8); "heads of their fathers' houses," i.e. elders of the clans (Exodus 6:14); compare "heads of tribes" (Deuteronomy 1:15), also "captain," literally, head (Numbers 14:4; Deuteronomy 1:15; 1 Chronicles 11:42; Nehemiah 9:17). The phrase "head and tail" (Isaiah 9:14; Isaiah 19:15) is explained by the rabbis as meaning the nobles and the commons among the people; compare "palm-branch and rush" (Isaiah 9:14), "hair of the feet .... and beard" (Isaiah 7:20), but compare also Isaiah 9:15. In the New Testament we find the remarkable statement of Christ being "the head of the church" (Ephesians 1:22; Ephesians 5:23), "head of every man" (1 Corinthians 11:3), "head of all principality and power" (Colossians 2:10), "head of the body, the church" (Colossians 1:18; compare Ephesians 4:15). The context of 1 Corinthians 11:3 is very instructive to a true understanding of this expression: "I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God" (compare Ephesians 5:23). Here, clearly, reference is had to the lordship of Christ over His church, not to the oneness of Christ and His church, while in Ephesians 4:16 the dependence of the church upon Christ is spoken of. These passages should not therefore be pressed to include the idea of Christ being the intellectual center, the brain of His people, from whence the members are passively governed, for to the Jewish mind the heart was the seat of the intellect, not the head.

See HEART.

6. Various Uses:

As the head is the most essential part of physical man, calamity and blessing are said to come upon the head of a person (Genesis 49:26; Deuteronomy 33:16; Judges 9:57; 1 Samuel 25:39; 2 Chronicles 6:23; Ezekiel 9:10; Ezekiel 11:21; Ezekiel 16:43; Ezekiel 22:31). For this reason hands are placed upon the head of a person on which blessings are being invoked (Genesis 48:14,Genesis 48:17,Genesis 48:18; Matthew 19:15) and upon the sacrificial animal upon which sins are laid (Exodus 29:15; Leviticus 1:4; Leviticus 4:29,Leviticus 4:33). Responsibility for a deed is also said to rest on the head of the doer (2 Samuel 1:16; 2 Samuel 3:29; 1 Kings 8:32; Psalms 7:16; Acts 18:6). The Bible teaches us to return good for evil (Matthew 5:44), or in the very idiomatic Hebrew style, to "heap coals of fire upon (the) head" of the adversary (Proverbs 25:22; Romans 12:20). This phrase is dark as to its origin, but quite clear as to its meaning and application (compare Romans 12:17,Romans 12:19,Romans 12:21). The Jew was inclined to swear by his head (Matthew 5:36), as the modern Oriental swears by his beard. The head is said to be under a vow (Numbers 6:18,Numbers 6:19; Acts 18:18; Acts 21:23), because the Nazirite vow could readily be recognized by the head.

There are numerous idiomatic expressions connected with the head, of which we enumerate the following: "the hoary head" designates old age (see HAIR); "to round the corners of the head," etc. (Leviticus 19:27; compare also Deuteronomy 14:1; Amos 8:10), probably refers to the shaving of the side locks or the whole scalp among heathen nations, which was often done in idolatrous shrines or in token of initiation into the service of an idol. It was therefore forbidden to Israel, and its rigid observance gave rise to the peculiar Jewish custom of wearing long side locks (see HAIR). "Anointing the head" (Psalms 23:5; Psalms 92:10; Hebrews 1:9) was a sign of joy and hospitality, while the "covering of the head" (2 Samuel 15:30; Esther 6:12; Jeremiah 14:3), "putting the hand upon the head" (2 Samuel 13:19) and putting earth, dust or ashes upon it (Joshua 7:6; 1 Samuel 4:12; 2 Samuel 12:1–31; 2 Samuel 13:19; Lamentations 2:10; compare Amos 2:7) were expressive of sadness, grief, deep shame and mourning. In Esther 7:8 Haman's face is covered as a condemned criminal, or as one who has been utterly put to shame, and who has nothing more to say for his life.

In this connection the Pauline injunction as to the veiling of women in the public gatherings of the Christians (1 Corinthians 11:5), while men were instructed to appear bareheaded, must be mentioned. This is diametrically opposed to the Jewish custom, according to which men wore the head covered by the Tallith or prayer shawl, while women were considered sufficiently covered by their long hair (1 Corinthians 11:15). The apostle here simply commends a Greek custom for the congregation residing among Greek populations; in other words, he recommends obedience to local standards of decency and good order.

"To bruise the head" (Genesis 3:15) means to injure gravely; "to smite through the head" (Psalms 68:21) is synonymous with complete destruction. "To shake or wag the head" (Psalms 22:7; Psalms 44:14; Psalms 64:8; Jeremiah 18:16; Jeremiah 48:27; Lamentations 2:15; Matthew 27:39; Mark 15:29) conveys the meaning of open derision and contempt. "To bow down the head" (Isaiah 58:5) indicates humility, sadness and mourning, but it may also be a mere pretense for piety. (Sirach 19:26).

H. L. E. Luering

Headband

hed'-band.

See DRESS.

Headdress

hed'dres.

See DRESS.

Headstone

hed'-ston.

See CORNER-STONE.

Headstrong

hed'-strong.

See HEADY.

Headtire

hed'-tir.

See BONNET; DRESS.

Heady

hed'i: The translation in the King James Version of propetes, "falling forward," trop. "prone," "ready to do anything," "precipitate," "headlong" (2 Timothy 3:4, "heady, high-minded," etc., the Revised Version (British and American) "headstrong"; in Acts 19:36, the only other place in the New Testament where propetes occurs, the King James Version has "rashly," the Revised Version (British and American) "rash"). "Headstrong signifies strong in the head or the mind, and heady, full of one's own head" (Crabb, English Synonyms). "Heady confidence promises victory without contest" (Johnson).

Heal

hel (rapha'; therapeuo, iaomai, diasozo): The English word is connected with the Anglo-Saxon hoelan, and is used in several senses:

(1) Lit., in its meaning of making whole or well, as in Ecclesiastes 3:3. In this way it occurs in prayers for restoration to health (Numbers 12:13; Psalms 6:2; Jeremiah 17:14); and also in declarations as to God's power to restore to health (Deuteronomy 32:39; 2 Kings 20:5–8).

(2) Metaphorically it is applied to the restoration of the soul to spiritual health and to the repair of the injuries caused by sin (Psalms 41:4; Jeremiah 30:17).

(3) The restoration and deliverance of the afflicted land is expressed by it in 2 Chronicles 7:14; Isaiah 19:22.

(4) It is applied to the forgiveness of sin (Jeremiah 3:22).

In the New Testament, therapeuo is used 10 times in describing our Lord's miracles, and is translated "heal." Iaomai is used to express spiritual healing (Matthew 13:15; Luke 5:17; John 12:40), and also of curing bodily disease (John 4:47). Diasozo, meaning "to heal thoroughly," is used in Luke 7:3 the King James Version where the Revised Version (British and American) renders it "save." The act of healing is called iasis twice, in Acts 4:22,Acts 4:30; sozo, to save or deliver, is translated "made whole" by the Revised Version (British and American) in Mark 5:23; Luke 8:36; Acts 14:9, but is "healed" in the King James Version. Conversely "made whole" the King James Version in Matthew 15:28 is replaced by "healed" in the Revised Version (British and American).

Healed is used 33 times in the Old Testament as the rendering of the same Hebrew word, and in the same variety of senses. It is also used of purification for an offense or breach of the ceremonial law (2 Chronicles 30:20); and to express the purification of water which had caused disease (2 Kings 2:21,2 Kings 2:22). Figuratively, the expression "healed slightly" (the English Revised Version "lightly") is used to describe the futile efforts of the false prophets and priests to remedy the backsliding of Israel (Jeremiah 6:14; Jeremiah 8:11); here the word for "slightly" is the contemptuous term, qalal, which means despicably or insignificantly. In Ezekiel 30:21, the word "healed" is the rendering of the feminine passive participle, rephu'ah and is better translated in the Revised Version (British and American) "apply healing medicines." In the New Testament "healed" usually occurs in connection with the miracles of our Lord and the apostles. Here it is worthy of note that Luke more frequently uses the verb iaomai than therapeuo, in the proportion of 17 to 4, while in Matthew and Mark the proportion is 4 to 8.

Healer (chabhash) occurs once in Isaiah 3:7; the word literally means a "wrapper up" or "bandager."

Alexander Macalister

Healing

hel'-ing (marpe', te`alah, kehah): In the Old Testament this word is always used in its figurative sense; marpe', which literally means "a cure," is used in Jeremiah 14:19 twice, and in Malachi 4:2; te`alah, which literally means "an irrigation canal," here means something applied externally, as a plaster, in which sense it is used metaphorically in Jeremiah 30:13; kehah occurs only in Nahum 3:19 the King James Version and is translated "assuagings" in the Revised Version (British and American).

In the New Testament 5 times the verb is therapeuo; once (Acts 10:38) iaomai; in the other passages it is either iama, as in 1 Corinthians 12:9–30, or iasis, as in Acts 4:22, derivatives from this verb