HAAHASHTARI

HADAD

H

HAB’AKKUK (Heb. PPT, khab-ak-kook', embrace), the eighth in order of the twelve minor prophets. Nothing certain is known as to the circumstances of Habakkuk's life, as we have only apocryphal and conflicting accounts. In the headings to his book (chaps. 1:1, and 3:1) Habakkuk is simply described as a man who held the office of prophet. From the conclusion to the psalm in ch. 3, "To the chief singer on my stringed instruments" (v. 19), we learn that he was officially qualified to take part in the liturgical singing of the temple, and therefore belonged to one of the Levitical families who were charged with the maintenance of the temple music, and, like the prophets Jeremiah and Ezekiel, who sprang from priestly households, belonged to the tribe of Levi. This is supported by the superscription of the apocryphon of Bel and the Dragon, "Habakkuk the son of Joshua of the tribe of Levi" (K. and D., Com.).

HAB'AKKUK, BOOK OF. See BIBLE, BOOKS OF.

HABAZINI'AH (Heb.

khab-ats tsan-yaw', perhaps lamp of Jehovah; according to Fürst, collection of Jehovah), the father of one Jeremiah, and grandfather of the chief Rechabite, Jaazaniah, which last the prophet Jeremiah tested with the offer of wine in the temple (Jer. 35:3),

B. C. about 607.

HABERGEON, an old English word for breastplate. See ARMOR, II, (3).

Chebar of Ezekiel (2 Kings 17:6). It empties into the Euphrates. The ten tribes were carried into the region through which it flows. Harper (Bib, and Mod. Dis., p. 352) says: Sargon, in the As syrian inscriptions, says: Samaria I looked at, I captured; twenty-seven thousand two hundred and eighty men (or families) who dwelt in it I carried away. I appointed a governor over them, and continued the tribute of the former people.' He adds that he transported prisoners from Babylon to the land of the Hittites.' This land was Samaria, and the inscription agrees with the Bible The captives from Samaria are taken

statement.

to Halah, a town of Media; to Habor, now called the Khabour."

HACHALI'AH (Heb., khak-al-yaw′, darkness of Jehovah; ornament of Jehovah, Fürst), the father of Nehemiah, the governor after the captivity (Neh. 1:1; 10:1), B. C. before 446.

HACH'ILAH (Heb. khak-ee-law'; dark), a hiding place of David at the time the Ziphites proposed betraying him to Saul (1 Sam. 23:19; 26:1, 3). Hachilah appears to have been the long ridge now called El Kolah, where there is a high hill with a ruin, called Yŭkîn.

HACH'MONI (Heb. 7, khak-mo-nee', skillful), a man only known as the father (or ancestor, comp. 1 Chron. 27:2) of Jashobeam, the chief of David's warriors (1 Chron. 11:11, where son of Hachmoni is rendered "Hachmonite," for which the parallel passage (2 Sam. 23:8) has "Tachmon ite"), and also of Jehiel, the companion of the princes in the royal household (1 Chron. 27:32), B. C. considerably before 1000. Hachmon or Hachmoni was, no doubt, the founder of a family to which these belonged. The actual father of Jashobeam was Zabdiel (27:2), and he is also said to have belonged to the Korhites (12:6); possibly the Levites descended from Korah (McC. and S., Cyc.). HACHMONITE. See HACHMONI. HA'DAD (Heb. 7, had-ad', fierce), prob

HABITATION, the rendering of several He-ably an official title, like Pharaoh, and the names It is found occasionally in the

brew and Greek words, and used in the general sense of a place to dwell in (Psa. 69:25; 104:12; Acts 1:20, etc.).

of several men.

altered form, Hadar.

1. One of the sons of Ishmael (Gen. 25:15, Hadar; 1 Chron. 1:30), after B. C. 2200.

2. The son of Bedad, and king of Edom. He gained an important victory over the Midianites on the field of Moab. He was the successor of Husham, and established his court at Avith (Gen.

Figurative. God is called the "habitation of his people" (Psa. 71:3; 91:9). Justice and judgment are the habitations of God's throne (89:14), since all his acts are founded on them (117:2). Palestine, Jerusalem, the tabernacle, and the tem-36:35; 1 Chron. 1:46). ple are called the habitation of God, for in them he signally showed his presence (Psa. 132:5, 13; Eph. 2:22). God is said to "inhabit the praises of Israel" (Psa. 22:3), i. e., Jehovah is the object of and graciously receives the praises of his people. Eternity is represented as Jehovah's habitation (Isa. 57:15), i. e., the eternally dwelling One, whose life lasts forever and is always the same. See HOUSE, TENT.

hanan. The name of his city was Pai (Pau), and 3. Another king of Edom, successor of Baalhis wife's name Mehetabel (1 ̊Chron. 1:50). He is called Hadar in Gen. 36:39, where his death is not mentioned. This may be explained by the simple fact that at the time when the first table was drawn up Hadad was still alive and seated upon the throne. In all probability Hadad was the king of Edom to whom Moses applied for permission to pass through the land (Num. 20:14, sq.), B about 1170,

HA BOR (Heb. ♫, khaw-bore', joining to gether), a river of Mesopotamia, distinguished from

HADADEZER

4. A prince of the royal house of Edom. In his childhood he escaped the massacre under Joab, and fled with some followers into Egypt. Pharaoh treated him very kindly, and gave him his sisterin-law in marriage. By her he had a son, Genubath, who was brought up in the palace with the sons of Pharaoh. After David's death Hadad resolved to recover his dominion, but Pharaoh opposing him, he left Egypt and returned to his own country (1 Kings 11:14, sq.), B. C. 984. It does not appear from the text, as it now stands, what was the result of this attempt, further than he was one of the troublers of Solomon's reign (v. 14). Our version makes v. 25 refer to Rezon, but the Septuagint has, "This is the evil which Adar did." The meaning then will be, This same kind of mischief (incursions in the land of Israel like those of Rezon) wrought also Hadad (Whedon, Com., in loco.).

HADORAM

new), one of the extreme southern towns of Judah HADATTAH (Heb., khad-at-taw', (Josh. 15:25). The Masoretic accents of the Hebrew connect Hadattah with Hazor preceding, sented by the ruins of el Hudhaira, south of Jebel making it read " new Hazor." It may be repre| Khulil.

word does not occur in the English Bible, either HADES (Gr. ₫ông), hah'-dace, unseen). This times in the original (Matt. 11:23; 16:18; Luke as a general or proper name, but is found several 10:15; 16:23; Acts 2:27, 31; Rev. 1:18; 6:8; 20:13, 14; 1 Cor. 15:55, but in the last passage the true reading is Bávaros, death).

The following views of Hades may be well noted: Roman view of Orcus, or Inferna, is that of a 1. The ancient Greek view of Hades, and the place for all the dead in the depth of the earth; prayers and sacrifices, ruled over by Pluto. This dark, dreary, cheerless, shut up, inaccessible to presiding god was the enemy of all life, heartless, inexorable, and hated accordingly by gods and men.

2. The Hebrew SHEOL (q. v.) is the equivalent for Hades, and is likewise the subterranean abode of all the dead until the judgment. It was divided into two departments, paradise or Abraham's bosom for the good, and Gehenna or hell for the bad.

HADADEʼZER (Heb. had-ad-eh'zer, Adad his help), son of Rehob, and king of the Aramite state of Zobah. While on his way to establish his dominion (B. C. about 984) he was defeated in the neighborhood of the Euphrates (2 Sam. 8:3). From ch. 10 (v. 7, sq.) we learn that Joab commanded the forces of Israel. Hadadezer made preparations for the campaign of the follow ing year on a far larger scale. When David heard that Hadadezer was gathering great armies on the Euphrates, he determined to anticipate his attack. 3. In the New Testament, as will be seen above, He marched in person with his troops over Jordan the term Hades is of comparatively rare occurto the northeast, and, at Helam, a place un-rence; in our Lord's own discourses it is found known to us, a decisive battle was fought. The Aramæans from both sides of the Euphrates were completely routed (2 Sam. 8:4; 10:18), and the power of Hadadezer was so thoroughly broken that all the small tributary princes seized the opportunity of throwing off his yoke.

HADADRIM'MON (Heb. 27, had ad-rim-mone'), a place in the valley of Megiddo (Zech. 12:11). The lamentation on account of the death of the good king Josiah, who lost his life in battle here, was so great as to pass into a proverb (2 Chron. 35:22–25).

HA'DAR (Heb. khad-ar", perhaps chamber). 1. One of the" sons of Ishmael" (Gen. 25:15), given in 1 Chron. 1:30 as HADAD (q. v.).

2. (Heb. had-ar', perhaps ornament), an Edomitish king who succeeded Baal-hanan (Gen. 36:39). The name of his city, and the name and genealogy of his wife, are given. In the parallel list in 1 Chron. 1 he appears as Hadad. We know from another source (1 Kings 11:14, sq.) that Hadad was one of the names of the royal family of Edom. See HADAD, 3.

HADAREʼZER (Heb.

had-ar-eh'

only three times, and on two of the occasions by way of contrast to the region of life and blessing. From a consideration of the various passages the following may be a just conclusion: "It seems as if in the progress of God's dispensations a separation had come to be made between elements that

originally were mingled together, so that Hades and in the reality, to those who were reserved in was henceforth appropriated, both in the name darkness and misery to the great day; and other names, with other and brighter ideas, were employed to designate the intermediate resting place of the redeemed. These latter pass immediately upon death into the presence of their Lord (John 14:2, 3; Phil. 1:23). Such being the nature of the scriptural representation on the subject, one Dark Ages about the limbus, or antechamber of must condemn the fables that sprung up amid the hell, and the purgatorial fires, in which it was supposed even redeemed souls had to complete their ripening for glory" (Imp. Dict., s. v.).

HA'DID (Heb. 7, khaw-deed', pointed), a place in Benjamin, seven hundred and twenty of whose inhabitants returned from captivity (Ezra 2:33, where some copies read Harid; Neh. 7:37;

11:34).

the father of Amasa, which latter was one of the HÁD’LAI (Heb., khad-lah'ee, resting), Ephraimites who opposed the captives of Judah in the civil war between Pekah and Ahaz (2 Chron. 28:12), B. C. about 735.

zer, Adad his help), the form (2 Sam. 10:16, 19;
1 Chron. 18:3, sq.; 19:16, 19) of HADADEZER (q. V.)
HAD'ASHAH (Heb., khad-aw-shaw',
new), a city in the valley of Judah (Josh. 15:37),
between the hilly region and the Philistine border.
HADAS'SAH (Heb. O, had-as-saw',
myrtle), the earlier Jewish name of Esther (Esth.dor is exalted).
2:7). See ESTHER.

HADOʻRAM (Heb. 7, had-o-rawm', Ha

1. The fifth of the thirteen sons of Joktan

HADRACH

(Gen. 10:27; 1 Chron. 1:21), and supposed to be progenitor of a tribe in Arabia Felix. It is impossible to identify the tribe in question. Gesenius and others think that the Adramitæ are meant.

2. The son of Toi (Tou), king of Hamath, sent by his father (with valuable presents of gold, silver, and brass vessels) to congratulate David on his victory over their common enemy, Hadadezer, king of Syria (1 Chron. 18:10), B. C. about 984. In the parallel narrative of 2 Sam. 8, the name is given as Joram. This, being a contraction of Jehoram, which contains the name of Jehovah, is peculiarly an Israelitish appellation (Smith, s. v.).

3. Chief officer of the tribute in the time of Rehoboam, son of Solomon. He was stoned to death by the people of the northern tribes when sent by the king to collect the usual taxes (2 Chron. 10:18), B. C. about 934. Probably the same person as Adoniram in 1 Kings 4:6; 5:14.

HA'DRACH (Heb. 7, khad-rawk'), the name of a country mentioned by Zechariah (9:1), concerning which many theories exist. Some think it the name of an old deity; others, that it was a king of Damascus; others, as Rawlinson, identify it with Edessa. Keil and Delitzsch (Com., in loco.) say: "The land of Hadrach must denote a land hostile to the covenant nation or the kingdom of God, and can only be a symbolical epithet descriptive of the Medo-Persian empire." HÆMORRHOIDS. See DISEASES, "EMERODS." HAFT (Heb. ș, nits-tsawb', fixed) an old form of handle, e. g., of a dagger (Judg. 3:22). HA'GAB (Heb., khaw-gawb', a locust), one of the Nethinim whose descendants returned from Babylon under Zerubbabel (Ezra 2:46), B. C. before 536.

HAGARENES

her the birth of a son and numerous descendants.

3. Return. Obedient to the heavenly visitor, and having distinguished the place by the name of Beer-lahai-roi, Hagar returned again to the tent of Abraham, where in due time she had a son. Abraham called him, as directed by the the angel (v. 11), Ishmael, "God shall hear." About fourteen years after Isaac was born, and when he was weaned, two or three years later, Ishmael greatly offended Sarah by mocking her son. Sarah insisted upon his expulsion from the family, together with Hagar. 4. Expelled. Abraham, though displeased, consented, being divinely instructed to follow Sarah's advice. Hagar and her son were sent away. In the desert, the strength of Ishmael gave way, and she laid him down under one of the stunted shrubs of that region. She withdrew about a bowshot's distance, unwilling to see his dying sufferings, and wept. The angel of the Lord appeared with a comforting promise of her son's from which she filled the bottle and gave her son increasing greatness, and directed her to a fountain, to drink. We have no account of Hagar's subsequent history beyond what is involved in that of Ishmael, who established himself in the wilderness married to an Egyptian woman (Gen. 21:1–21). of Paran, in the neighborhood of Sinai, and was In Gal. 4:24, the apostle Paul, in an allegory, makes Hagar represent the Jewish Church, which was in bondage to the ceremonial law, as Sarah represents the true Church of Christ, which was free from this bondage (Bloomfield, New Test.).

NOTE.-Well of Hagar. In her flight Hagar rested by a prominent watering-place-" the fountain in the way of Shur" (Gen. 16:7), located "between Kadesh with Moilâhi, or Muwaylih, is approved by many comand Bered" (v. 14). The identification of this fountain mentators.

HAGARENES', HAʼGARITES (Psa. 83:6, HAGʻABA (Heb. N, khag-aw-baw', also, A. V. Hagarenes, R. V. Hagarenes, marg. , a locust, Ezra 2:45), one of the Nethinim Hagrites; 1 Chron. 5:10, DN, A. V. Hagarites, whose descendants returned from the captivity R.V. Hagrites; 19, 20, , A. V. Hagarites, with Zerubbabel (Neh. 7:48), B. C. before 536. HAGʻABAH (Ezra 2:45), another form of the R. V. Hagrites; comp. 27:31,7, A. V. Hagerite, preceding. R. V. Hagrite; LXX, 'Ayapmvoí, 'Ayapaioi), a nation living east of Palestine who were dispos sessed by Reuben, Gad, and east Manasseh, in the days of Saul. To this time 1 Chron. 5:10 refers.

HA'GAR (Heb., haw-gawr', derivation uncertain), a native of Egypt, servant of Abraham (Gen. 21:9, 10), and handmaid of Sarah (16:1).

1. Abraham's Wife. Sarah, continuing for so long a time childless, determined to become a mother by proxy (not uncommon in the East) through her handmaid, whom she gave to Abraham as a secondary wife (Gen. 16), B. C. after 2250. This honor was too great for the weak and ill-regulated mind of Hagar; and no sooner did she find herself likely to become the mother of her master's heir than she openly triumphed over her less favored mistress. Sarah, deeply wounded, complained to Abraham, who gave her: power to act as she thought best toward Hagar.

Vers. 18-22 seem at first sight to refer to the days of Jotham and Jeroboam II. But we incline to think that v. 18 is a resumption of the narrative of v. 10, which is interrupted by the genealgy of Gad (vers. 11, 17), the more because Pekah, in whose reign the first captivity took place (2 Kings 15:29), was contemporary with Jotham (2 Kings 15:32), so that little time would be left for the occupation by Israel (1 Chron. 5:21). force sent against them (1 Chron. 5:18), and their The power of the Hagarenes is shown by the wealth in flocks and herds by the spoil (v. 21). 2. Flight. As soon as Sarah made her feel Their subsequent hostility appears from Psa. 83:6, her power, Hagar fled, doubtless intending to where they are mentioned next to Moab. In return to Egypt by a road used from time imme- 1 Chron. 27:31 Jaziz, the Hagrite, keeps the flocks morial, that ran from Hebron past Beersheba "by of David, very likely in his ancestral regions. the way of Shur." There the angel of the Lord Mibhar, "the son of Haggeri" (7), may found her by a well, and directed her to re-equally well mean "son of a Hagrite." We need turn to her mistress and submit to her, promising find no discrepancy between this and 2 Sam. 23:35.

1. Of the Head. (1) The Egyptians. Ac cording to Herodotus, the Egyptians "only left HAG'GI (Heb. ", khag-ghee', festive), the the hair of their head and beard grow in mourn. second of the seven sons of the patriarch Gading, being at all other times shaved." This agrees (Gen. 46:16), and progenitor of the family of perfectly with the authority of the sculptures and Haggites (Num. 26:15). of Scripture, where Joseph is said to have "shaved HAGGI'AH (Heb., khag-ghee-yaw', fes-himself," when sent for from prison by Pharaoh tival of Jehovah), a Levite of the family of Merari, apparently the son of Shimea and the father of Asaiah, which last seems to have been contemporary with David (1 Chron. 6:30).

HAIR

though rather by women than by men (Wilkinson, Ane. Egypt., pp. 32, 639).

Egyptian.

long.

(2) Assyrian. In the Assyrian sculptures the hair always appears long, combed closely down upon the head, and shedding itself in a mass of curls upon the shoulders. Herodotus testifies that the Babylonians wore their hair The very long hair, however, that appears in the figures on the monuments is supposed to have been partly false, a sort of headdress to add to the effect of the natural hair. (3) Greeks. The Greeks of the oldest times regarded long hair in man as an ornament, and only cut it as a sign of mourning. At Athens, down to the Persian wars, the hair was worn long, and fastened up into a knot by a needle in the form of a grasshopper. A free Athenian citizen did not wear his hair very short, or he would have been mistaken for a slave, who would be obliged to do so. The Greek women, to judge from existing monuments, followed an extraordinary variety of fashions, but all of them sought to cover the forehead as much as possible. Hairpins (made of ivory, bronze, silver, and gold), fillets, and nets were used in dressing the hair. Both Greek and Roman ladies tried by artificial means to give their dark hair a fair or ruddy complexion.

HAKUPHA

The enemies of the Egyptians, including probably many of the nations of Canaan, Syria, and Armenia, etc., are represented nearly always bearded. In the Ninevite monuments is a series of battle views from the capture of Lachish, by Sennacherib, in which the captives have beards very like some of those in the Egyptian monuments. There is, however, an appearance of conventionalism both in Egyptian and Assyrian treatment of the hair and beard on monuments, which prevents our accepting it as characteristic.

(2) Hebrew regulations, etc. Among the Hebrews the beard was considered as an ornament, and was not shaven, but only trimmed (2 Sam. 19: 25). The dressing, trimming, anointing, etc., of the beard was performed with much ceremony by persons of wealth and rank (Psa. 133:2). The removal of the beard was a part of the ceremonial treatment proper to a leper (Lev. 14:9). Size and fullness of beard are said to be regarded, at the present day, as a mark of respectability and trustworthiness. The beard is the object of an oath, and that on which blessings or shame are spoken of as resting. The custom was and is to shave or pluck it and the hair out in mourning (Isa. 15:2; 50:6; Jer. 41:5; 48:37; Ezra 9:3; Bar. 6:31); to neglect it in seasons of permanent affliction (2 Sam. 19:24), and to regard any insult to it as the last outrage which enmity can inflict (2 Sam. 10:4). The beard was an object of salutation (2 Sam. 20: 9), and it was a custom to swear by it (Matt. 5:36). The law forbade the deforming of the head by cutting away the hair round it, and of the beard by cutting the corners (Lev. 19:27). This is understood to mean that the hair was not to be cut in a circle from one temple to another, as among the Arabs; nor that portion of the face where the beard and hair met be shaved. By some these regulations are thought to have reference to the fact that among some nations these customs are part of idolatrous worship.

Figurative. Hair was a symbol of that which was of the least value in man's person (1 Sam. 14: 45; 2 Sam. 14:11; Kings 1:52; Matt. 10:30; Luke 12:7; 21:18); of great number (Psa. 40:12; 69:4); a minute distance (Judg. 20:16). White or gray hair is the symbol of honor or authority, and is thus entitled to respect (Lev. 19:32; Prov. 16: 31; Dan. 7:9; Rev. 1:14); sometimes of approaching decay, as of Israel (Hos. 7:9). To cover the beard (A. V. "upper lip "), i. e., to cover the face up to the nose, is a sign of mourning (Lev. 13: 45), of trouble and shame (Ezek. 24:17; Mic. 3:7), and is really equivalent to covering the head (Jer. 14:4; Esth. 6:12).

(4) Hebrews. The Hebrews bestowed special care on the hair and beard (see below); regarding thick, abundant hair as an ornament, while the bald head was exposed even to insults (2 Kings 2:23). Long flowing hair was worn only by youths in more ancient times (2 Sam. 14:26; Cant. 5:11), and by Nazarites during the term of their vow (Num. 6:5). Women always wore their hair long (Cant. 4:1; Luke 7:38; John 11:2; 1 Cor. 11:15), and put up in plaits (2 Kings 9:30); so the Nazarite (Judg. 16:13, 19). Fashionable ladies were in the habit of curling artificial locks (Isa. 3:24). The fashionable braided hair, in which the Jewesses of a later time probably imitated the style of Roman ladies, is censured by the apostles as unsuitable for Christians (1 Tim. 2:9; 1 Pet. 3:3). Even men began at that time to curl their hair, a practice which was generally condemned (Josephus, Ant., xiv, 9, 4), the usual custom for men being to cut HAK'KATAN, or rather KATAN (Heb. the hair from time to time with a razor (Ezek. 44:20), but without shaving it bare. Female hair-, kaw-tawn', little, or junior), a descendant dressers, who are first mentioned in the Rabbin- (or native) of Azgad, and father of Johanan, ical writers, may have existed in more ancient which last returned with one hundred and ten times, for barbers are mentioned in Ezek. 5:1. male retainers from Babylon with Ezra (Ezra 8:12), B. C. before 457.

2. The Beard. (1) Customs. Western Asiatics have always cherished the beard as the badge of the dignity of manhood, and attached to it the importance of a feature, e. g., the eye or nose. The Egyptians, on the contrary, sedulously, for the most part, shaved the hair of the face and head, and compelled their slaves to do the like.

HAK'KOZ (1 Chron. 24:10). See Koz.

HAKU'PHA (Heb. NP, khak-oo-faw', crooked; Fürst, incitement), one of the Nethinim who returned from Babylon with Zerubbabel (Ezra 2:51; Neh. 7:53), B. C. about 538.