(Ha·a·hashʹta·ri) [The Ahashtarite].

A descendant of Judah; son of Ashhur.​—1Ch 4:1, 5, 6.

(Ha·baiʹah) [Jah Has Hidden].

A priest whose descendants returned from exile in Babylon. But as his “sons” were unable to establish their genealogy, they were barred from the priesthood and were not permitted to “eat from the most holy things until a priest stood up with Urim and Thummim.”​—Ezr 2:1, 2, 61-63; Ne 7:63-65.

(Ha·bakʹkuk) [Ardent Embrace].

Hebrew prophet of Judah and writer of the Bible book bearing his name. (Hab 1:1; 3:1) From the book’s closing notation (“To the director on my stringed instruments”) and the dirge in chapter 3, it has been inferred that Habakkuk was a Levitical temple musician. But the words following Habakkuk 3:19 do not make that certain, and dirges were also taken up by persons other than Levites. (2Sa 1:17, 18) While there are various traditions about Habakkuk, these are unreliable, and the Scriptures themselves furnish no information concerning the prophet’s parentage, tribe, circumstances in life, or his death. Evidence in the book of Habakkuk seems to indicate that he prophesied early in the reign of Jehoiakim, possibly before Nebuchadnezzar defeated the Egyptian army at Carchemish in 625 B.C.E.

A book of the Hebrew Scriptures in eighth place among the so-called minor prophets in the Hebrew and Septuagint texts, as well as in common English Bibles. It is in two parts: (1) A dialogue between the writer and Jehovah (chaps 1, 2); (2) a prayer in dirges.​—Chap 3.

Writer. The writer is identified in the book itself. The composition of both sections is ascribed to “Habakkuk the prophet.”​—1:1; 3:1; see HABAKKUK.

Canonicity. The canonicity of the book of Habakkuk is confirmed by ancient catalogs of the Hebrew Scriptures. While they do not mention it by name, the book evidently was embraced by their references to the ‘twelve Minor Prophets,’ for otherwise the number 12 would be incomplete. The book’s canonicity is unquestionably supported by quotations from it in the Christian Greek Scriptures. Though not referring to Habakkuk by name, Paul quoted Habakkuk 1:5 (LXX) while speaking to faithless Jews. (Ac 13:40, 41) He quoted from Habakkuk 2:4 (“But as for the righteous one, by his faithfulness he will keep living”) when encouraging Christians to display faith.​—Ro 1:16, 17; Ga 3:11; Heb 10:38, 39.

Among the Dead Sea Scrolls is a manuscript of Habakkuk (chaps 1, 2) in a pre-Masoretic Hebrew text with an accompanying commentary. It is noteworthy that in the text Jehovah’s name is written in ancient Hebrew characters, whereas in the commentary the divine name is avoided, and instead, the Hebrew word ʼEl (meaning “God”) is used.

Scholars believe that this scroll was written toward the end of the first century B.C.E. This makes it the oldest extant Hebrew manuscript of the book of Habakkuk. At Habakkuk 1:6 this manuscript reads “Chaldeans,” thus confirming the correctness of the Masoretic text in showing that the Chaldeans (Babylonians) were the ones Jehovah would raise up as his agency.

Date and Setting. The statement “Jehovah is in his holy temple” (Hab 2:20) and the note that follows Habakkuk 3:19 (“To the director on my stringed instruments”) indicate that Habakkuk prophesied before the temple built by Solomon in Jerusalem was destroyed in 607 B.C.E. Also, Jehovah’s declaration “I am raising up the Chaldeans” (1:6) and the prophecy’s general tenor show that the Chaldeans, or Babylonians, had not yet desolated Jerusalem. But Habakkuk 1:17 may suggest that they had already begun to overthrow some nations. During the reign of Judah’s good king Josiah (659-629 B.C.E.), the Chaldeans and Medes took Nineveh (in 632 B.C.E.), and Babylon was then on its way toward becoming a world power.​—Na 3:7.

There are some who hold, in agreement with rabbinic tradition, that Habakkuk prophesied earlier, during the reign of King Manasseh of Judah. They believe that he was one of the prophets mentioned or alluded to at 2 Kings 21:10 and 2 Chronicles 33:10. They hold that the Babylonians were not yet a menace, which fact made Habakkuk’s prophecy more unbelievable to the Judeans.​—See Hab 1:5, 6.

On the other hand, in the early part of Jehoiakim’s reign, Judah was within the Egyptian sphere of influence (2Ki 23:34, 35), and this could also be a time when God’s raising up of the Chaldeans to punish the wayward inhabitants of Judah would be to them ‘an activity they would not believe, though it was related.’ (Hab 1:5, 6) Babylonian King Nebuchadnezzar defeated Pharaoh Necho at Carchemish in 625 B.C.E., in the fourth year of King Jehoiakim’s reign. (Jer 46:2) So, Habakkuk may have prophesied and recorded the prophecy before that event, possibly completing the writing thereof about 628 B.C.E. in Judah. The use of the future tense regarding the Chaldean threat evidently indicates a date earlier than Jehoiakim’s vassalship to Babylon (620-618 B.C.E.).​—2Ki 24:1.

Style. The style of writing is both forceful and moving. Vivid illustrations and comparisons are employed. (Hab 1:8, 11, 14, 15; 2:5, 11, 14, 16, 17; 3:6, 8-11) Commenting on Habakkuk’s style, S. R. Driver said: “The literary power of Habakkuk is considerable. Though his book is a brief one, it is full of force; his descriptions are graphic and powerful; thought and expression are alike poetic.” Such qualities are, of course, primarily due to divine inspiration.

The book of Habakkuk emphasizes Jehovah’s supremacy over all nations (Hab 2:20; 3:6, 12), highlighting his universal sovereignty. It also places emphasis on the fact that the righteous live by faith. (2:4) It engenders reliance upon Jehovah, showing that he does not die (1:12), that he justly threshes the nations, and that he goes forth for the salvation of his people. (3:12, 13) For those exulting in him, Jehovah is shown to be the God of salvation and the Source of vital energy.​—3:18, 19.

[Box on page 1013]

HIGHLIGHTS OF HABAKKUK

An answer to the question, Will God execute the wicked?

Written evidently about 628 B.C.E., when the Chaldeans were rising in prominence but before Jehoiakim became their vassal

Habakkuk cries out for help, asks how long God will allow the wicked to continue (1:1–2:1)

When Jehovah answers that He will raise up the Chaldeans as His instrument for punishment, Habakkuk cannot understand how the Holy One could countenance such a treacherous agent, one who makes a god of his war machine, whose dragnet gathers up men like fish, and who mercilessly kills peoples

The prophet waits for Jehovah’s answer, recognizing that he is in line for reproof

Jehovah replies that he has an appointed time, pronounces woe upon the Chaldean agency (2:2-20)

Jehovah gives the assurance that even though there might seem to be delay, the prophetic vision is “for the appointed time, and it keeps panting on to the end,” eagerly moving toward its fulfillment

Pronouncements of woe indicate that the Chaldean instrumentality would not remain unpunished for plundering other nations, cutting off many peoples, building cities by bloodshed, making others drink the cup of shameful defeat, and engaging in idolatry

The prophet appeals for Jehovah to act and yet to show mercy during the coming day of distress (3:1-19)

Recalling past manifestations of Jehovah’s power, the prophet is seized with fear and trembling, but he is determined to wait quietly for the day of distress, exulting in the God of his salvation

Even if the very means for supporting life were to fail, Habakkuk determines to rejoice in Jehovah as the God of salvation, the One who strengthens him

(Hab·az·zi·niʹah).

A descendant of Jonadab the son of Rechab. “Jaazaniah the son of Jeremiah the son of Habazziniah” was one of the Rechabites tested by the prophet Jeremiah in the days of King Jehoiakim.​—Jer 35:1-6.

(Haʹbor).

A city or district to which the Assyrian king Tiglath-pileser III exiled numerous Israelites of the ten-tribe kingdom. (1Ch 5:26) Some scholars have linked this Habor with Abhar, a town located on the Qezel Owzan River of NW Iran about 210 km (130 mi) W of Tehran. At 2 Kings 17:6 and 18:11 some favor the reading “Habor, the river of Gozan” (AS, RS), and they suggest identifying the Habor with a tributary of the Euphrates, the Khabur River of SE Turkey and NE Syria. However, in agreement with 1 Chronicles 5:26, this phrase may instead be translated “Habor at [or, by] the river Gozan.”​—NW, Yg; see GOZAN.

(Hac·a·liʹah) [possibly, Wait for Jah; Keep in Expectation of Jah].

Governor Nehemiah’s father.​—Ne 1:1; 10:1.

(Hach·iʹlah).

A hill in the Wilderness of Ziph, where David and his men concealed themselves from King Saul. (1Sa 23:19; 26:1-3) Today its exact location is unknown.

(Hachʹmo·ni) [possibly, Wise].

1. Ancestor of Zabdiel and his son Jashobeam. Jashobeam was the head one of David’s top three mighty men and is called “the son of a Hachmonite.” (1Ch 11:11; 27:2) “Hachmonite” is spelled “Tahchemonite” at 2 Samuel 23:8. If 1 Chronicles 12:6 refers to the same Jashobeam, the Hachmonites were descendants of the Levite Korah.​—See JOSHEB-BASSHEBETH.

2. Father or ancestor of Jehiel. Jehiel was with King David’s sons, presumably as a private instructor. (1Ch 27:32) Possibly the same as No. 1 above.

See HACHMONI No. 1.

(Haʹdad).

1. One of the 12 sons of Ishmael the son of Abraham and his concubine Hagar.​—Ge 25:12-15; 1Ch 1:28-30.

2. Successor to the kingship of Edom after the death of Husham. “Hadad son of Bedad, who defeated the Midianites in the field of Moab,” apparently ruled from the city of Avith.​—Ge 36:31, 35, 36; 1Ch 1:46, 47.

3. Another king of Edom; husband of Mehetabel. Hadad succeeded Baal-hanan to the kingship, and “the name of his city was Pau.” (1Ch 1:43, 50, 51) He is called Hadar at Genesis 36:39, which may be due to a scribal error, since the Hebrew letters corresponding to “r” (ר) and “d” (ד) are very similar.

4. An Edomite of the royal offspring and a troublemaker for Israel during Solomon’s reign. While yet a child, Hadad, along with some of his father’s servants, fled down to Egypt by way of Paran to escape Joab’s slaughter of all the males of Edom. In Egypt, Hadad and those with him were kindly received, Pharaoh giving Hadad a house as well as food and land, and later even his own sister-in-law as a wife. By this woman, Hadad had a son named Genubath, who lived right in Pharaoh’s house among the sons of Pharaoh. Upon learning that King David and Joab had died, Hadad returned to Edom and proved to be a resister to Solomon.​—1Ki 11:14-22, 25.

5. Hadad (Adad in Akkadian) is considered to be the chief deity of ancient Syria and is generally identified with Rimmon. The name Hadad appears as part of the names of certain Syrian kings, such as Ben-hadad (1Ki 15:18) and Hadadezer (1Ki 11:23), and also occurs in the name Hadadrimmon.​—Zec 12:11; see HADADRIMMON.

(Had·ad·eʹzer) [Hadad Is a Helper].

Son of Rehob and king of Zobah, a Syrian (Aramaean) kingdom that is thought to have been situated N of Damascus (2Sa 8:3, 5; 1Ki 11:23; 1Ch 18:3, 5) and that included vassalages. (2Sa 10:19) Before being defeated by King David, Hadadezer had waged warfare against Toi (Tou) the king of Hamath.​—2Sa 8:9, 10; 1Ch 18:9, 10.

After the Syrians who had been hired by the Ammonites to fight against David were defeated, Hadadezer strengthened his forces by enlisting additional Syrians from the region of the Euphrates. (2Sa 10:6, 15, 16; 1Ch 19:16) This may be alluded to at 2 Samuel 8:3 (compare 1Ch 18:3), where the reference seems to be to Hadadezer’s seeking to put his control back again at the river Euphrates. On this, Cook’s Commentary notes that the Hebrew literally means “to cause his hand to return” and states: “The exact force of the metaphor must . . . be decided by the context. If, as is most probable, this verse relates to the circumstances more fully detailed [at 2Sa 10:15-19], the meaning of the phrase here will be when he (Hadadezer) went to renew his attack (upon Israel), or to recruit his strength against Israel, at the river Euphrates.”

At Helam the forces of Hadadezer under the command of Shobach (Shophach) met those of David and were defeated. Immediately afterward, Hadadezer’s vassals made peace with Israel. (2Sa 10:17-19; 1Ch 19:17-19) In the conflict 40,000 Syrian horsemen were killed. Perhaps in order to escape through rough terrain, these horsemen dismounted and were slain as footmen. This could account for their being called “horsemen” at 2 Samuel 10:18 and “men on foot” at 1 Chronicles 19:18. The difference in the number of Syrian charioteers killed in battle is usually attributed to scribal error, the lower figure of 700 charioteers being considered the correct one.

David also took much copper from Betah (apparently also called Tibhath) and Berothai (perhaps the same as Cun), two cities of Hadadezer’s realm, and brought the gold shields belonging to Hadadezer’s servants, probably the vassal kings, to Jerusalem. (2Sa 8:7, 8; 1Ch 18:7, 8; compare 2Sa 10:19.) David also captured many of Hadadezer’s horses, horsemen, chariots, and footmen. The variation in the enumeration of these at 2 Samuel 8:4 and 1 Chronicles 18:4 may have arisen through scribal error. In the Greek Septuagint both passages indicate that 1,000 chariots and 7,000 horsemen were captured, and therefore 1 Chronicles 18:4 perhaps preserves the original reading.

However, it may be noted that what are commonly viewed as scribal errors in the account of David’s conflict with Hadadezer may simply reflect other aspects of the war or different ways of reckoning.

(Ha·dad·rimʹmon).

Evidently a location in the valley plain of Megiddo. (Zec 12:11) Hadadrimmon is often identified with Rummana, a site about 7 km (4.5 mi) SSE of Megiddo.

The ‘great wailing’ at Hadadrimmon mentioned in Zechariah’s prophecy perhaps alludes to the lamentation over King Josiah, killed in battle at Megiddo. (2Ki 23:29; 2Ch 35:24, 25) But some associate this lamentation with ritualistic mourning ceremonies like those for the false god Tammuz (compare Eze 8:14) and consider “Hadadrimmon” to be the composite name of a god. This is unlikely, especially since Jehovah’s words, through Zechariah, are part of a prophecy concerning the Messiah. Hardly could idolatrous weeping ceremonies serve as a prophetic illustration; but the mourning for a faithful Judean king could well do so.​—Compare Joh 19:37 and Re 1:7 with Zec 12:10-14.

(Haʹdar).

Successor to the kingship of Edom after the death of Baal-hanan; also called Hadad.​—Ge 36:31, 39; 1Ch 1:43, 50, 51; see HADAD No. 3.

(Ha·dashʹah) [New].

A Judean city in the Shephelah. (Jos 15:33, 37) Its exact ancient location is today unknown.

(Ha·dasʹsah) [Myrtle].

The cousin of Mordecai who replaced Persian Queen Vashti; better known by her Persian name Esther.​—Es 2:7; see ESTHER.

(Haʹdes).

This is the common transliteration into English of the corresponding Greek word haiʹdes. It perhaps means “the unseen place.” In all, the word “Hades” occurs ten times in the earliest manuscripts of the Christian Greek Scriptures.​—Mt 11:23; 16:18; Lu 10:15; 16:23; Ac 2:27, 31; Re 1:18; 6:8; 20:13, 14.

The King James Version translates haiʹdes as “hell” in these texts, but the Revised Standard Version renders it “Hades,” with the exception of Matthew 16:18, where “powers of death” is used, though the footnote reads “gates of Hades.” “Hades” rather than “hell” is used in many modern translations.

The Greek Septuagint translation of the Hebrew Scriptures (from Genesis to Malachi) uses the word “Hades” 73 times, employing it 60 times to translate the Hebrew word sheʼohlʹ, commonly rendered “Sheol.” Luke, the divinely inspired writer of Acts, definitely showed Hades to be the Greek equivalent of Sheol when he translated Peter’s quotation from Psalm 16:10. (Ac 2:27) Inversely, nine modern Hebrew translations of the Christian Greek Scriptures use the word “Sheol” to translate Hades at Revelation 20:13, 14; and the Syriac translation uses the related word Shiul.

In all but two cases in which the word Hades is used in the Christian Greek Scriptures it is related to death, either in the verse itself or in the immediate context; the two other instances are discussed in the following paragraph. Hades does not refer to a single grave (Gr., taʹphos), or to a single tomb (Gr., mneʹma), or to a single memorial tomb (Gr., mne·meiʹon), but to the common grave of mankind, where the dead and buried ones are unseen. It thus signifies the same as the corresponding word “Sheol,” and an examination of its use in all its ten occurrences bears out this fact.​—See GRAVE; SHEOL.

In its first occurrence, at Matthew 11:23, Jesus Christ, in chiding Capernaum for its disbelief, uses Hades to represent the depth of debasement to which Capernaum would come down, in contrast with the height of heaven to which she had been exalted by reason of Jesus’ ministry there. A corresponding text is found at Luke 10:15. Note the similar way in which Sheol is used at Job 11:7, 8.

Jesus and Congregation Delivered. Concerning the Christian congregation, Jesus said, at Matthew 16:18, that “the gates of Hades [“powers of death,” RS] will not overpower it.” Similarly, King Hezekiah, when on the verge of death, said: “In the midst of my days I will go into the gates of Sheol.” (Isa 38:10) It, therefore, becomes apparent that Jesus’ promise of victory over Hades means that its “gates” will open to release the dead by means of a resurrection, even as was the case with Christ Jesus himself.

Since Hades refers to the common grave of mankind, Jesus entered within “the gates of Hades” when buried by Joseph of Arimathea. On Pentecost of 33 C.E., Peter said of Christ: “Neither was he forsaken in Hades nor did his flesh see corruption. This Jesus God resurrected, of which fact we are all witnesses.” (Ac 2:25-27, 29-32; Ps 16:10) Whereas “the gates of Hades” (Mt 16:18) were still holding David within their domain in Peter’s day (Ac 2:29), they had swung open for Christ Jesus when his Father resurrected him out of Hades. Thereafter, through the power of the resurrection given him (Joh 5:21-30), Jesus is the Holder of “the keys of death and of Hades.”​—Re 1:17, 18.

Manifestly, the Bible Hades is not the imagined place that the ancient non-Christian Greeks described in their mythologies as a “dark, sunless region within the earth,” for there was no resurrection from such mythological underworld.

Illustrative Use. At Revelation 6:8 Hades is figuratively pictured as closely following after the rider of the pale horse, personalized Death, to receive the victims of the death-dealing agencies of war, famine, plagues, and wild beasts.

The sea (which at times serves as a watery grave for some) is mentioned in addition to Hades (the common earthen grave), for the purpose of stressing the inclusiveness of all such dead ones when Revelation 20:13, 14 says that the sea, death, and Hades are to give up or be emptied of the dead in them. Thereafter, death and Hades (but not the sea) are cast into “the lake of fire,” “the second death.” They thereby figuratively ‘die out’ of existence, and this signifies the end of Hades (Sheol), the common grave of mankind, as well as of death inherited through Adam.

The remaining text in which Hades is used is found at Luke 16:22-26 in the account of “the rich man” and “Lazarus.” The language throughout the account is plainly parabolic and cannot be construed literally in view of all the preceding texts. Note, however, that “the rich man” of the parable is spoken of as being “buried” in Hades, giving further evidence that Hades means the common grave of mankind.​—See GEHENNA; TARTARUS.

(Haʹdid).

An ancestral city of certain Benjamites returning from Babylonian exile (Ezr 2:1, 2, 33; Ne 7:6, 7, 37; 11:31, 34), commonly identified with el-Haditheh (Tel Hadid), an abandoned Arab village about 5 km (3 mi) ENE of Lod (Lydda). It is generally thought that Hadid is probably the same as the “Huditi” mentioned in the Karnak List of Thutmose III, and the “Adida” in the Apocryphal book of First Maccabees (12:38; 13:13, RS, ecumenical edition), there described as being situated in the Shephelah and overlooking the coastal plain.

(Hadʹlai) [Ceasing].

Father of the Amasa who was one of the heads of the sons of Ephraim in the days of King Pekah of Israel and King Ahaz of Judah.​—2Ch 28:6, 12, 16.

(Ha·doʹram).

1. A son of Joktan and descendant of Shem, listed among the founders of the post-Flood families. (Ge 10:21, 25-27, 32) This family settled in Arabia, possibly in Yemen.

2. Son of Hamath’s King Tou. Hadoram was sent by his father to David with congratulations and gifts to mark Israel’s victory over the king of Zobah. (1Ch 18:9-11) He is called Joram at 2 Samuel 8:10.

3. The superintendent of those conscripted for forced labor under Kings David, Solomon, and Rehoboam. When sent by Rehoboam to the rebellious northern tribes, Hadoram was stoned to death. (2Ch 10:18) He is called Adoram at 1 Kings 12:18 and 2 Samuel 20:24, and Adoniram at 1 Kings 4:6 and 5:14.

(Haʹdrach).

A land against which Jehovah expressed a pronouncement through his prophet Zechariah. This prophecy, pronounced probably in 518 B.C.E., showed that Hadrach had incurred Jehovah’s displeasure. It is mentioned in association with a number of cities surrounding Israel, such as Damascus, Hamath, Tyre, Sidon, and the Philistine cities of Ashkelon, Gaza, Ekron, and Ashdod.​—Zec 9:1-8.

It may be that Hadrach was a city-state that exercised control over the area surrounding it. It is believed to be the Hatarikka of the Assyrian inscriptions, identified with the mound of Tell Afis, about 45 km (28 mi) SW of Aleppo. Assyrian King Tiglath-pileser III lists Hatarikka among the “19 districts belonging to Hamath.”​—Ancient Near Eastern Texts, edited by J. Pritchard, 1974, pp. 282, 283.

(Ha-eʹleph) [The Ox; The Cow].

A city of Benjamin, the site of which is today unknown. (Jos 18:21, 28) Some scholars think that Ha-eleph may actually be part of the name of the preceding city, “Zelah.” However, those who would combine “Zelah” with “Ha-eleph” thereby reduce the number of cities to 13, and this does not agree with the Bible’s reference to 14 cities.

(Haʹgab) [Grasshopper].

Ancestor of a family of Nethinim temple servants. “The sons of Hagab” are mentioned among those returning with Zerubbabel in 537 B.C.E. from exile in Babylon. (Ezr 2:1, 2, 43, 46) The name Hagab, however, does not appear in the parallel list at Nehemiah 7:48.

(Hagʹa·bah) [Grasshopper].

Ancestor of a family of Nethinim temple servants. “The sons of Hagabah” were among those returning in 537 B.C.E. from exile in Babylon.​—Ezr 2:1, 2, 43, 45; Ne 7:48.

(Haʹgar).

Sarah’s Egyptian maidservant; later, Abraham’s concubine and the mother of Ishmael. While in Egypt because of a famine in the land of Canaan, Abraham (Abram) came to have menservants and maidservants, and it may be that Hagar came to be Sarah’s maidservant at this time.​—Ge 12:10, 16.

Since Sarah (Sarai) remained barren, she requested that Abraham have relations with Hagar, giving her to Abraham as his wife. But upon becoming pregnant, Hagar began to despise her mistress to such an extent that Sarah voiced complaint to her husband. “So Abram said to Sarai: ‘Look! Your maidservant is at your disposal. Do to her what is good in your eyes.’ Then Sarai began to humiliate her so that she ran away from her.” (Ge 16:1-6) At the fountain on the way to Shur, Jehovah’s angel found Hagar and instructed her to return to her mistress and to humble herself under her hand. Moreover, she was told that Jehovah would greatly multiply her seed and that the son to be born to her was to be called Ishmael. Abraham was 86 years old when Ishmael was born.​—Ge 16:7-16.

Years later, when Abraham prepared “a big feast on the day of Isaac’s being weaned” at the age of about 5 years, Sarah noticed Hagar’s son Ishmael, now about 19 years old, “poking fun.” This was no innocent child’s play. As implied by the next verse in the account, it may have involved a taunting of Isaac over heirship. Here Ishmael was making early manifestation of the antagonistic traits that Jehovah’s angel foretold would be shown by him. (Ge 16:12) Apparently fearing for the future of her son Isaac, Sarah requested Abraham to drive out Hagar and her son. This displeased Abraham, but at Jehovah’s direction he followed through on his wife’s request. Early the next morning he dismissed Hagar with her son, giving her bread and a skin water bottle.​—Ge 21:8-14.

Hagar wandered about in the wilderness of Beer-sheba. “Finally the water became exhausted . . . and she threw the child under one of the bushes.” Ishmael’s being referred to as a “child” is not an anachronism, for the Hebrew word yeʹledh here rendered “child” also means “young man” and is so translated at Genesis 4:23. As to his being thrown under one of the bushes, although it was foretold that he would be “a zebra of a man,” Ishmael may not have been very strong as a teenager. (Ge 16:12) Hence he may have given out first, necessitating his mother’s supporting him. This would not be inconceivable, for women in those days, especially slave women, were accustomed to carrying heavy burdens in everyday life. It seems that in time Hagar also gave out, making it necessary for her to withdraw her support from him, depositing him, perhaps somewhat abruptly, under the nearest sheltering bush. Hagar herself sat down “about the distance of a bowshot” (a common Hebrew expression denoting the usual distance at which archers placed their targets) away from her son.​—Ge 21:14-16.

God’s angel then called to Hagar, telling her not to be afraid and that Ishmael would be constituted a great nation. Furthermore, God opened her eyes so that she saw a well of water, from which she filled the skin bottle and gave her son a drink. “God continued to be with the boy,” and in time he became an archer and “took up dwelling in the wilderness of Paran.” Hagar procured a wife for him from the land of Egypt.​—Ge 21:17-21.

According to the apostle Paul, Hagar figured in a symbolic drama in which she represented the nation of fleshly Israel, bound to Jehovah by the Law covenant inaugurated at Mount Sinai, which covenant brought forth “children for slavery.” Because of the sinful condition of the people, the nation was unable to keep the terms of that covenant. Under it the Israelites did not become a free people but were condemned as sinners worthy of death; hence, they were slaves. (Joh 8:34; Ro 8:1-3) Jerusalem of Paul’s day corresponded to Hagar, for Jerusalem the capital, representing the organization of natural Israel, found herself in slavery with her children. Spirit-begotten Christians, though, are children of the “Jerusalem above,” God’s symbolic woman. This Jerusalem, like Sarah the freewoman, has never been in slavery. But just as Isaac was persecuted by Ishmael, so also the children of the “Jerusalem above,” who have been set free by the Son, experienced persecution at the hands of the children of enslaved Jerusalem. However, Hagar and her son were driven out, representing Jehovah’s casting off natural Israel as a nation.​—Ga 4:21-31; see also Joh 8:31-40.

(Hagʹgai) [[Born on a] Festival].

A Hebrew prophet in Judah and Jerusalem during Zerubbabel’s governorship in the reign of Persian King Darius Hystaspis.​—Hag 1:1; 2:1, 10, 20; Ezr 5:1, 2.

Jewish tradition holds that Haggai was a member of the Great Synagogue. From Haggai 2:10-19 it has been suggested that he may have been a priest. His name appears along with that of the prophet Zechariah in the superscriptions of Psalm 111 (112) in the Latin Vulgate; Psalms 125 and 126 in the Syriac Peshitta; 145 in the Greek Septuagint, the Peshitta, and the Vulgate; and 146, 147, and 148 in the Septuagint and the Peshitta. It is probable that Haggai was born in Babylon and that he returned to Jerusalem with Zerubbabel and the Jewish remnant in 537 B.C.E. But little is actually known about Haggai, for the Scriptures do not reveal the prophet’s parentage, tribe, and so forth.

Haggai became the first postexilic prophet and was joined about two months later by Zechariah. (Hag 1:1; Zec 1:1) A halt to temple construction had been precipitated by enemy opposition but extended for some years by Jewish apathy and selfish pursuit of personal interests. Haggai kindled the zeal of the repatriated Jewish exiles for the resumption of temple construction. (Ezr 3:10-13; 4:1-24; Hag 1:4) Four God-given messages delivered by Haggai during about a four-month period in the second year of Darius Hystaspis (520 B.C.E.) and recorded by the prophet in the Bible book of Haggai were especially effective in initially moving the Jews to resume temple-building work. (Hag 1:1; 2:1, 10, 20; see HAGGAI, BOOK OF.) Haggai and Zechariah continued to urge them on in the work until the temple was completed toward the end of Darius’ sixth year, in 515 B.C.E.​—Ezr 5:1, 2; 6:14, 15.

An inspired book of the Hebrew Scriptures listed among the so-called minor prophets. It consists of four messages from Jehovah to Jews that had returned from Babylonian exile, urging them to finish rebuilding the temple in Jerusalem. Also being prophetic, the book foretold such things as the filling of Jehovah’s house with glory and the overthrow of human kingdoms.​—Hag 2:6, 7, 21, 22.

Writership and Canonicity. The writer was Haggai the prophet, who personally delivered each message found in the book. (Hag 1:1; 2:1, 10, 20; see HAGGAI.) While most of the ancient Scripture catalogs do not list the book of Haggai by name, it is evidently included in their references to the ‘twelve Minor Prophets,’ the number 12 thus being complete. The Jews have never questioned its right to a place among the Hebrew Scriptures, and the canonicity of the book is definitely established by the quotation from Haggai 2:6 appearing at Hebrews 12:26.​—Compare Hag 2:21.

Style. The language is simple and the meaning is made abundantly clear. Thought-provoking questions are sometimes posed. (Hag 1:4, 9; 2:3, 12, 13, 19) The book of Haggai contains strong reproof, encouragement, and hope-inspiring prophecy. The divine name, Jehovah, appears 35 times in its 38 verses, and it is clearly shown that the messages were from God, Haggai serving as His commissioned messenger.​—1:13.

Date and Circumstances. The four messages recorded by Haggai were delivered at Jerusalem within about a four-month period in the second year of Persian King Darius Hystaspis (520 B.C.E.), the book apparently being completed in 520 B.C.E. (Hag 1:1; 2:1, 10, 20) Zechariah was prophesying for the same purpose during Haggai’s prophetic activity.​—Ezr 5:1, 2; 6:14.

Messages of Lasting Benefit. Among other things, the book of Haggai engenders faith in Jehovah, essential to God’s servants. It shows that God is with his people (Hag 1:13; 2:4, 5), and it also urges them to put his interests first in life. (Hag 1:2-8; Mt 6:33) The book makes clear the fact that mere formalistic worship does not please Jehovah (Hag 2:10-17; compare Isa 29:13, 14; Mt 15:7-9) but that faithful actions harmonizing with the divine will are what result in blessing. (Hag 2:18, 19; compare Pr 10:22.) The writer of the Bible book of Hebrews applies Haggai 2:6 as having a greater fulfillment in connection with God’s Kingdom in the hands of Jesus Christ.​—Heb 12:26-29.

[Box on page 1019]

HIGHLIGHTS OF HAGGAI

Four messages designed to motivate the Jews to move ahead with the rebuilding of Jehovah’s temple

Written in Jerusalem 17 years after the Jews returned from exile, when temple building had not yet been completed

Message to people living in paneled houses, while Jehovah’s house lies in ruins (1:1-15)

To those feeling that it is not the time for rebuilding the temple Jehovah makes clear that neglect of this work has led to the withdrawal of his blessing, so that harvests are poor and hired laborers receive meager wages

Zerubbabel, Joshua, and the rest of the people respond favorably; they are promised that Jehovah will be with them in the temple rebuilding work; temple work starts

Proclamation that Jehovah will fill his house with glory (2:1-9)

In the view of aged ones who had seen the glory of Solomon’s temple, the new structure seems like nothing

Jehovah urges Zerubbabel, Joshua, and the rest of the people to be strong, not disheartened, to continue with the work, assuring them that the glory of the rebuilt temple will surpass that of the former one

People are shown that neglect of temple rebuilding has made them and all their work unclean before God (2:10-19)

Priests answer questions indicating that holiness cannot be transferred but uncleanness can

Jehovah encourages the people by informing that from the day the temple foundation is laid Jehovah will bestow his blessing, ending the poor harvests

Message to Zerubbabel about Jehovah’s rocking heavens and earth (2:20-23)

When Jehovah rocks heavens and earth, even overthrowing the throne of kingdoms, the enemies will turn their weapons against themselves; thus no power will succeed in blocking temple rebuilding

Jehovah will make Zerubbabel like his own seal ring, thus guaranteeing that his position will be secure regardless of what may happen

(Hagʹgi) [[Born on a] Festival].

The second-named son of Gad; grandson of Jacob and ancestral head of the Haggites.​—Ge 46:8, 16; Nu 26:4, 15.

(Hag·giʹah) [Festival of Jah; or, Jah Is My Festival].

Son of Shimea; a Levite of the family of Merari.​—1Ch 6:16, 29, 30.

See HAGGI.

(Hagʹgith) [[Born on a] Festival].

A wife of David and the mother of Adonijah; her son schemed to get the kingship over Israel.​—2Sa 3:2, 4; 1Ki 1:5, 11; 1Ch 3:1, 2.

(Hagʹri) [possibly, Of (Belonging to) Hagar].

Father of Mibhar, one of David’s mighty men.​—1Ch 11:26, 38.

(Hagʹrite) [possibly, Of (Belonging to) Hagar].

Apparently a pastoral people residing in tents E of Gilead. In the days of King Saul, the Israelites living E of the Jordan defeated the Hagrites, taking 100,000 captives, as well as thousands of camels, asses, and sheep. (1Ch 5:10, 18-22) The psalmist listed the Hagrites among other enemies of Israel, such as the Edomites, Moabites, Ammonites, and Amalekites. (Ps 83:2-7) However, during David’s rule, Jaziz the Hagrite was in charge of the royal flocks.​—1Ch 27:31.

Many scholars believe that the Hagrites are probably the same as the A·graiʹoi mentioned by the ancient geographers Strabo, Ptolemy, and Pliny. Whether they were descendants of Hagar cannot be definitely established.

A form of precipitation consisting of pellets of ice, or frozen rain. The Bible’s references to the destructive nature of hail are confirmed by what has happened in different parts of the earth in more recent years. In 1985, a hailstorm in Brazil killed more than 20 persons and injured another 300. Severe thunderstorms can generate hail the size of eggs or even grapefruit. An unusually large hailstone picked up after a storm in Kansas (U.S.A.) on September 3, 1970, measured some 15 cm (6 in.) across. The large stones fall at speeds of about 160 km/​hr (100 mph). Hail is particularly damaging to crops, with single hailstorms sometimes causing losses amounting to millions of dollars.

Used by Jehovah. Hail is one of the forces Jehovah has used at times to accomplish his word and to demonstrate his great power. (Ps 148:1, 8; Isa 30:30) The first recorded instance of this was the seventh plague upon ancient Egypt, a destructive hailstorm that ruined vegetation, shattered trees, and killed both men and beasts out in the field but did not affect the Israelites in Goshen. (Ex 9:18-26; Ps 78:47, 48; 105:32, 33) Later, in the Promised Land, when the Israelites, under Joshua, came to the aid of the Gibeonites, who were threatened by an alliance of five kings of the Amorites, Jehovah used great hailstones against the attacking Amorites. On this occasion more died from the hailstones than in battle with Israel.​—Jos 10:3-7, 11.

Symbolic. Jehovah, however, did not spare unfaithful Israel from devastating hail. (Hag 2:17) Furthermore, through his prophet Isaiah, he foretold the overthrow of the ten-tribe kingdom by the Assyrians, comparing the conquering Assyrian forces to “a thunderous storm of hail.” (Isa 28:1, 2) Similarly the Babylonians, like hail, were to sweep away Judah’s “refuge of a lie,” that is, Judah’s alliance with Egypt for military help.​—Isa 28:14, 17; 31:1-3.

In the book of Revelation, reference is made to hail in conjunction with the first of the seven angels with trumpets blowing his trumpet, and in connection with the opening of the heavenly temple sanctuary of God. (Re 8:2, 7; 11:19) Then, at the pouring out of the seventh bowl of God’s anger, symbolic hailstones weighing about a talent (20.4 kg; 45 lb) descend upon wicked men.​—Re 16:1, 17, 21.

‘For the day of war.’ In speaking to Job out of the windstorm, Jehovah indicated that he had reserved storehouses of hail for “the day of fight and war.” (Job 38:1, 22, 23) Appropriately, therefore, hail is mentioned among the elements to be used against the attacking forces of “Gog.”​—Eze 38:18, 22.

Historically, men and women in general have regarded their hair as ornamental, enhancing their attractiveness, and as a sign, in many cases, of strength and youth. Therefore, great care has been given to the hair.

Egyptians. The Egyptians had, probably, the most peculiar customs with regard to their hair. The men, especially priests and soldiers, shaved their heads and beards. Herodotus says that the Nile dwellers shaved the heads of the boys, leaving only a few locks on the sides and perhaps on the front and back. When the child reached maturity these were removed as being marks of childhood. For the men, it was a sign of mourning or slovenliness to let the hair and beard grow. For this reason Joseph, when taken out of prison, shaved before being brought into the presence of Pharaoh. (Ge 41:14) Egyptian men, however, sometimes wore wigs, and beards that they tied on. Some Egyptian monumental representations show men of high rank with long, well-cared-for hair; it is not discernible whether the hair is their own or is a wig.

Conversely, Egyptian women wore their natural hair long and plaited. Well-preserved, plaited hair has been found on a considerable number of Egyptian female mummies.

Assyrians, Babylonians, Romans. The Assyrian and Babylonian men, and Asians in general, wore their hair long. Assyrian reliefs show the men with close-combed hair, the ends falling on the shoulders in curls. Their beards were also long, sometimes divided into two or three tiers of curls, with the mustache trimmed and also curled. Some believe that the very long hair depicted on the monuments was partly false, an addition to the person’s natural hair.

In ancient times the Romans evidently wore beards but, about the third century B.C.E., adopted the custom of shaving.

Hebrews. The practice among Hebrew men from the first was to let the beard grow, but it was kept well groomed; and they trimmed the hair to a moderate length. In Absalom’s case, his hair grew so abundantly that when he cut it once a year, it weighed 200 shekels (2.3 kg; 5 lb), possibly made heavier by the use of oil or ointments. (2Sa 14:25, 26) God’s law commanded Israelite men that they should not ‘cut their sidelocks short around,’ nor destroy the “extremity” of their beards. This was not an injunction against trimming the hair or beard but was evidently to prevent imitation of pagan practices. (Le 19:27; Jer 9:25, 26; 25:23; 49:32) To neglect the hair or beard, likely leaving them untrimmed and untended, was a sign of mourning. (2Sa 19:24) In instructions to priests given through the prophet Ezekiel, God commanded that they clip, but not shave, the hair of their heads and that they not wear their hair loose when serving in the temple.​—Eze 44:15, 20.

Hebrew women took care of their hair as a mark of beauty (Ca 7:5), letting it grow long. (Joh 11:2) For a woman to cut off her hair was a sign of mourning or distress. (Isa 3:24) When an Israelite soldier captured a virgin woman from an enemy city and desired to marry her, she was required first to cut off her hair and attend to her nails and to undergo a one-month period of mourning for her parents, since they would have been killed in the taking of the city.​—De 21:10-13; 20:10-14.

In the diagnosis of leprosy, one factor that the priest had to consider was the color and condition of the hair on the affected part.​—Le 13:1-46.

Christians. The apostles Peter and Paul were both impelled to counsel Christian women not to give undue attention to hairstyling and ornamentation, as was the custom of the day. Instead, they were admonished to focus their attention on adorning themselves with the incorruptible apparel of a quiet and mild spirit.​—1Pe 3:3, 4; 1Ti 2:9, 10.

The apostle Paul also called attention to the situation and general practice among the people to whom he wrote and showed that it was natural for a man to have shorter hair than a woman. (See NATURE.) A woman having her hair shorn, or shaved off, was disgraced. God had given her long hair “instead of a headdress,” but, Paul argued, a woman could not use this natural covering, which was a glory to her, to excuse herself from wearing a head covering, “a sign of authority,” when praying or prophesying in the Christian congregation. By recognizing this fact and wearing a covering in such circumstances, the Christian woman would be acknowledging theocratic headship and showing Christian subjection. She would thus glorify both her husbandly head and Jehovah God, the Head of all.​—1Co 11:3-16.

Figurative Usage. Job cut the hair off his head as a symbol of the desolate condition he was in, with his children and property taken away.​—Job 1:20.

Ezekiel was commanded to cut off the hair of his head and of his beard, divide it into thirds, and dispose of it in ways that would prophetically describe the distressing things that would happen to the inhabitants of Jerusalem in the execution of God’s judgments against her. (Eze 5:1-13) Distress and affliction were also symbolized by pulling out the hair, or cutting it off. (Ezr 9:3; Jer 7:29; 48:37; Mic 1:16) Dishonor, contempt, or reproach could be expressed by pulling out the hair of another’s head or face.​—Ne 13:25; Isa 50:6.

The number of hairs on the human head (said to average about 100,000) was used to represent great numbers or innumerability. (Ps 40:12; 69:4) And the fineness of the hair was used figuratively for minuteness. (Jg 20:16) ‘Not a hair of your head will perish (or, fall)’ is a statement guaranteeing full and complete protection and safety. (Lu 21:18; 1Sa 14:45; 2Sa 14:11; 1Ki 1:52; Ac 27:34) A similar implication was denoted by Jesus Christ’s words to his disciples as to God’s care for them: “The very hairs of your head are all numbered.”​—Mt 10:30; Lu 12:7.

Gray-headedness merited respect (Pr 16:31; 20:29) and was used at times synonymously for age and for wisdom. (Job 15:9, 10; see GRAY-HEADEDNESS.) Jehovah, in a vision to Daniel, symbolically was represented as having white hair, “like clean wool,” as “the Ancient of Days.” (Da 7:9) The apostle John saw Jesus Christ represented in a vision as having hair “white as white wool.”​—Re 1:1, 14, 17, 18.

Animal Hair. Goat hair was used in making cloth. (Ex 26:7) John the Baptizer wore a garment of camel hair. (Mt 3:4; Mr 1:6) This type of garment was an official one for a prophet. (2Ki 1:8; compare Ge 25:25.) Rebekah placed goat hair on the hands and neck of Jacob to simulate Esau’s hair.​—Ge 27:16; see BEARD.

(Hakʹka·tan) [The Small One].

Father of the Johanan of the family of Azgad who, accompanied by 110 males, returned from Babylon with Ezra.​—Ezr 8:1, 12.

(Hakʹkoz) [The Thorn].

An Aaronic priest and head of the paternal house that in David’s time was constituted the 7th of the 24 priestly divisions.​—1Ch 24:3-7, 10.

After returning from Babylon in 537 B.C.E., “sons of Hakkoz” were among those who were disqualified from the priesthood because of being unable to establish their genealogy. They were among those forbidden to eat from “the most holy things until a priest stood up with Urim and Thummim.” (Ezr 2:61-63; Ne 7:63-65) A descendant of Hakkoz is specifically referred to as sharing in rebuilding the walls of Jerusalem.​—Ne 3:21.

(Ha·kuʹpha).

Head of a family of Nethinim temple servants. “The sons of Hakupha” are listed among those returning from Babylonian exile.​—Ezr 2:1, 43, 51; Ne 7:6, 46, 53.

(Haʹlah).

A place to which Assyrian monarchs transported Israelite captives. (2Ki 17:6; 18:11; 1Ch 5:26) Certain scholars believe that Obadiah 20 should perhaps read “exiles in Halah” rather than “exiles of this [“army,” JB; “force,” Ro, Yg; “host,” AS, KJ] rampart.” (NW) Whereas various identifications have been suggested, Halah’s exact location remains unknown. Some associate it with the Hallahu mentioned in Akkadian texts.

(Haʹlak) [Smooth Mountain].

A mountain marking the southern geographic limit of Israel’s conquest of the Promised Land under the leadership of Joshua. (Jos 11:16, 17; 12:7) Halak is generally identified with Jebel Halaq (Har He-Halaq), the last W Palestinian height on the road from Beer-sheba to the Arabah. The range that begins with Jebel Halaq divides the pastureland on the E from the sandy desert on the W. If this identification is correct, then the Biblical description of Halak as ‘going up,’ or ‘rising,’ toward Seir may mean that the broad side of this mountain, running from SW to NE, faces Seir.

(Halʹhul).

A city in the mountainous region of Judah. (Jos 15:20, 48, 58) The same name is still attached to a village and a conspicuous hill, about 6 km (3.5 mi) N of Hebron.

(Haʹli) [Ornament].

A town on the boundary of Asher, listed between Helkath and Beten. (Jos 19:24, 25) While the location is uncertain, the site of Khirbet Ras ʽAli (Tel ʽAlil), about 17 km (11 mi) ESE of Haifa, is suggested. This would place it on the eastern edge of the Plain of Acco.

(Hal·lelʹ).

A song of praise to Jehovah. Psalms 113 to 118 constitute what is known in Jewish writings as the “Egyptian Hallel.” According to the Mishnah, this Hallel was sung at the temple and in the synagogues on the occasion of the Passover (Pesahim 10:5-7) and the festivals of Pentecost, Booths, and Dedication (Sukkah 4:8; Taʽanit 4:5). At the celebration of the Passover in the home, the first part of this Hallel (either Psalm 113 [according to the School of Shammai] or Psalms 113 and 114 [School of Hillel]) was recited after the second cup of wine had been poured and the significance of the Passover explained. The Hallel was brought to a conclusion over the fourth cup of wine. The “Great Hallel” (variously considered to be Psalm 136 only, Psalms 120-136, or Psalm 135:4–136:26) is said to have been sung on joyful occasions and by those who used a fifth cup of wine at the celebration of the Passover.

(Hal·le·luʹjah).

A transliteration of the Hebrew expression ha·lelu-Yahʹ, appearing first at Psalm 104:35. In the New World Translation it is nearly always translated “praise Jah, you people.” The expression occurs 24 times in the Hebrew Scriptures and, with the exception of Psalm 135:3 (“praise Jah,” NW), introduces and/​or concludes the Psalms in which it is found. (See Ps 112:1; 115:18; 146:1, 10; 147:1, 20; 148:1, 14; 149:1, 9; 150:1, 6.) This expression stands alongside “Amen” at the close of Book Four of Psalms (Ps 106:48), and a Greek form of it appears four times at Revelation 19:1-6, where the reference is to the joy experienced over the destruction of Babylon the Great and that associated with Jehovah’s beginning to rule as King.​—See JAH.

(Hal·loʹhesh) [The Charmer; The Whisperer].

1. Father of Shallum. Hallohesh’s son Shallum was “a prince of half the district of Jerusalem” who, with his daughters, did repair work on the wall of Jerusalem in 455 B.C.E.​—Ne 3:12.

2. One of the headmen of the people whose descendant, if not he himself, attested to the confession contract drawn up in the days of Nehemiah; possibly the same as No. 1.​—Ne 9:38; 10:1, 14, 24.

1. One of Noah’s three sons, born after 2470 B.C.E. (Ge 5:32; 7:6; 11:10) He was possibly the youngest son (Ge 9:24); however, he is listed in second place at Genesis 5:32; 6:10; and elsewhere. At Genesis 10:21 Shem is called “the brother of Japheth the oldest.” Some believe that the expression “youngest son” at Genesis 9:24 refers to Noah’s grandson Canaan.​—See CANAAN, CANAANITE No. 1.

Ham was the father of four sons, Cush, Mizraim, Put, and Canaan. (Ge 10:6; 1Ch 1:8) The Ethiopians, Egyptians, some Arabian and African tribes, and the Canaanites descended from these sons. While it is claimed that some of the Hamitic tribes and nations listed in Genesis chapter 10 spoke a Semitic language, this does not weigh against their being of Hamitic descent or their having originally spoken a Hamitic tongue. Many peoples adopted the language of their conquerors, of other peoples with whom they associated, or of the land to which they migrated.

Ham married before the Flood. Along with his wife, his father and mother, and his two brothers and their wives, he survived the Flood. (Ge 6:18; 7:13; 8:15, 16, 18; 1Pe 3:19, 20) Ham’s sons were born after the Flood.

Sometime later he became involved in an incident that brought a curse on his son Canaan. Noah had become intoxicated with wine and had uncovered himself in his tent. Ham saw his father’s nakedness, and instead of showing the proper respect for Noah, the family head and the servant and prophet whom God had made an instrument in the preservation of the human race, Ham told his two brothers of his discovery. Shem and Japheth exhibited the proper respect by walking backwards with a mantle to cover Noah so that they would not bring reproach by looking on their father’s nakedness. Noah, on awakening, uttered a curse, not on Ham, but on Ham’s son Canaan. In the accompanying blessing of Shem, which included a blessing for Japheth, Ham was passed over and ignored; only Canaan was mentioned as cursed and was prophetically foretold to become a slave to Shem and Japheth.​—Ge 9:20-27.

It is possible that Canaan himself had been involved directly in the incident and that his father Ham had failed to correct him. Or Noah, speaking prophetically by inspiration, foresaw that the bad tendency in Ham, perhaps already manifest in his son Canaan, would be inherited by Canaan’s offspring. The curse was partly fulfilled when the Semitic Israelites subjugated the Canaanites. Those who were not destroyed (for example, the Gibeonites [Jos 9]) were made slaves to Israel. Centuries later, the curse was further fulfilled when descendants of Ham’s son Canaan came under the domination of the Japhetic world powers of Medo-Persia, Greece, and Rome.

Some persons have incorrectly held that the black race and enslavement of members of that race resulted from the curse pronounced upon Canaan. On the contrary, the descendants of Canaan, the cursed one, were not of the black race. The black race descended from Cush and possibly from Put, other sons of Ham who were not involved in the incident or the curse.

2. A city of the Zuzim E of the Jordan. (Ge 14:5) Defeat was inflicted on the city by the king of Elam in coalition with three other kings at the time they crushed the rebellion of the cities of the District in the Dead Sea area. (Ge 14:1-12) The order of the listing of Ham in Genesis 14:5, 6 seems to place it S of Ashteroth-karnaim and N of Shaveh-kiriathaim. The name of the city is preserved in that of the modern village of Ham on the Wadi er-Rejeileh (also called Wadi Ham) about 6 km (3.5 mi) SSW of Irbid in the ʽAjlun, and about 30 km (19 mi) SE of the S end of the Sea of Galilee. The ancient city itself appears to be the tell (Tell Ham) nearby.

3. In the Psalms, “Ham” is associated with Egypt, it being called “the land of Ham.”​—Ps 78:51; 105:23, 27; 106:21, 22; see EGYPT, EGYPTIAN.

(Haʹman).

Son of Hammedatha the Agagite. The designation “Agagite” may mean that Haman was a royal Amalekite. (Es 3:1; see AGAG No. 1; AGAGITE.) If, indeed, Haman was an Amalekite, this in itself would explain why he harbored such great hatred for the Jews, for Jehovah had decreed the eventual extermination of the Amalekites. (Ex 17:14-16) This was because they showed hatred for God and his people by taking the initiative to sally forth in attack on the Israelites when they were traveling through the wilderness.​—Ex 17:8.

Haman was a servant of King Ahasuerus (Xerxes I) of Persia, who ruled early in the fifth century B.C.E. Haman was honored and appointed as prime minister over the Persian Empire. Enraged by the refusal of Mordecai the Jew to bow down to him, Haman plotted the destruction of Mordecai and all the Jews in the empire. He painted the Jews as undesirable in the empire, lawbreakers, having laws “different from all other people’s.” He added an economic appeal, saying to the king: “Let there be a writing that they be destroyed; and ten thousand silver talents [c. $66,060,000] I shall pay into the hands of those doing the work by bringing it into the king’s treasury.” The king gave Haman his signet ring and replied: “The silver is given to you, also the people, to do with them according to what is good in your own eyes.”​—Es 3:1-11.

Haman was greatly puffed up with pride because of receiving authority from the king to issue a decree for the annihilation and spoliation of the Jews and, additionally, because of later being invited to two banquets held by Queen Esther. (Es 3:12, 13; 5:4-12) But just when Haman thought he was about to realize his highest ambitions, matters were reversed for him. Egotistically expecting to be exalted, Haman experienced crushing humiliation when the king ordered him to conduct a public ceremony honoring the hated Mordecai, who had previously uncovered a plot against the king’s life. (Es 6:1-12; 2:21-23) Haman’s wise men and his wife took this as an omen that Haman would go down before the Jew Mordecai.​—Es 6:13.

Haman’s downfall was brought to a crashing climax during the second special banquet held by Queen Esther, who was Mordecai’s cousin. (Es 2:7) Courageously, in Haman’s presence, she made an appeal to the king. She revealed to the astonished king that his own interests were endangered; in fact, his queen’s life was imperiled by a murderous plot. As the king’s rage mounted, Esther boldly identified the now terrified prime minister as the dastardly plotter, “this bad Haman.” (Es 7:1-6) Subsequently, the king ordered the murderous Haman to be hanged on the 22-m-high (73 ft) stake Haman had prepared for the hanging of Mordecai. (Es 7:7-10) In turn, Haman’s house was given to Esther (Es 8:7), and Mordecai was made prime minister, with authorization to grant the Jews permission to defend themselves. (Es 8:2, 10-15) In two days of avenging themselves upon their foes, the Jews gained a smashing victory, killing over 75,000 of their enemies. Haman’s ten sons were killed; then, on the next day, they were hung up before the people as a disgrace.​—Es 9:1-17; see ESTHER; ESTHER, BOOK OF; MORDECAI No. 2; PURIM.

Haman manifested the traits of the Amalekites. He was obviously a worshiper of false gods, and he perhaps relied on astrologers when having lots cast to determine the auspicious day for the destruction of the Jews. (Es 3:7; see LOT, I.) He carried out “the works of the flesh,” practicing idolatry, spiritism, manifesting his murderous hatred for the Jews, showing a proud, haughty, egotistical spirit with extreme jealousy and envy of others, especially the servants of God. (Ga 5:19-21) He practiced lying and deception (Es 3:8) and proved to be a cringing coward when his plans were foiled and he stood condemned. (Es 7:6-8) Haman showed himself to be a servant of God’s Adversary, the Devil, according to the principle at Romans 6:16.

(Haʹmath), Hamathite (Haʹmath·ite).

The city of Hamath was the capital of a small Canaanite kingdom in Syria during the early history of Israel. The rich agricultural region surrounding it also took the same name. During Greek and Roman times the classical name of the city was Epiphania, so named by Antiochus IV (Epiphanes). Today it is called Hama, a shortened form of its original name.

The city of Hamath was located on the Orontes River, along important trade routes, 81 km (50 mi) inland from the Mediterranean, about 190 km (118 mi) N of Damascus and about 120 km (75 mi) S of Aleppo.

Though sometimes said to be of Hittite origin, Hamath was more likely founded by the Hamathites, relatives of the Hittites and one of the 70 post-Flood families. Heth and Hamath, the forefathers of these two family lines, were listed as the 2nd and 11th sons respectively of Canaan the son of Ham.​—Ge 10:6, 15-18; 1Ch 1:8, 13-16; see HITTITES.

“The Entering in of Hamath.” The oldest account we have of Hamath tells how the 12 Israelite spies in the 16th century B.C.E. came up from the S as far as “the entering in of Hamath,” an oft-repeated phrase thought to refer, not to the gates of the city itself but, rather, to the southern boundary of the territory over which it ruled. (Nu 13:21) It was to this limit that Joshua’s conquest was pushed northward. (Jos 13:2, 5; Jg 3:1-3) Some scholars, however, suggest that the expression “as far as to the entering in of Hamath” (Jos 13:5) should possibly read “as far as Lebi-hamath (Lion of Hamath),” hence a definite place.​—See Vetus Testamentum, Leiden, 1952, p. 114.

The exact location of this boundary (or place) is not certain. It was reckoned as the northern boundary of Israel’s territory (Nu 34:8; 1Ki 8:65; 2Ki 14:25; 2Ch 7:8) and as bordering on Damascus. (Jer 49:23; Eze 47:15-17; 48:1; Zec 9:1, 2) Some think it was the southern extremity of the Coele-Syria Valley (also called the Beqaʽ), which runs between the Lebanon and Anti-Lebanon mountain ranges. Others say it was halfway between Baalbek and Riblah. Yet others suggest it was still farther N where the pass opens up between Homs and the sea.​—Eze 47:20.

Relations With Israel. Toi (Tou) king of Hamath sent his son Joram (Hadoram) to congratulate King David for having defeated their common enemy Hadadezer. Hamath was then an independent kingdom. (2Sa 8:3, 9, 10; 1Ch 18:3, 9, 10) However, during Solomon’s reign the kingdom of Hamath seems to have been under Israel’s control, for Solomon built storage cities in that region. (2Ch 8:3, 4) After Solomon’s death, Hamath gained its independence and remained independent except for a brief period in the ninth century B.C.E. when Jeroboam II temporarily brought it again under Israelite control. (2Ki 14:28) About this time it was described as “populous Hamath.”​—Am 6:2.

In the eighth century B.C.E. Hamath and her neighbors, including the ten-tribe kingdom of Israel, were overrun by the Assyrians in their sweep to world domination. Assyria’s policy was to exchange and relocate her captives, and so people of Hamath were brought in to replace inhabitants of Samaria who, in turn, were moved to Hamath and other places. (2Ki 17:24; 19:12, 13; Isa 10:9-11; 37:12, 13) In the high places of Samaria, the Hamathites then set up images of their god Ashima, even though this worthless god had proved to be helpless against the Assyrians.​—2Ki 17:29, 30; 18:33, 34; Isa 36:18, 19.

According to an extant cuneiform inscription (British Museum 21946), after the battle of Carchemish in 625 B.C.E. (Jer 46:2), Nebuchadnezzar’s forces overtook and destroyed the fleeing Egyptians in the district of Hamath. (Assyrian and Babylonian Chronicles, by A. K. Grayson, 1975, p. 99) In this same area, a few years earlier, Pharaoh Nechoh had taken King Jehoahaz captive. (2Ki 23:31-33) Then in 607 B.C.E., with the fall of Jerusalem, Zedekiah and other captives were taken to Riblah in the region of Hamath, and there before his eyes Zedekiah’s sons, along with others of the nobility, were put to death. (2Ki 25:18-21; Jer 39:5, 6; 52:9, 10, 24-27) Nevertheless, God had promised that in due time he would restore a remnant of his captive people, including those in the land of Hamath.​—Isa 11:11, 12.

(Haʹmath-zoʹbah).

This place was apparently conquered by Solomon and thus figuring in his only military engagement alluded to in Scripture. (2Ch 8:3) The exact identity of Hamath-zobah is uncertain. Hamath and Zobah may have been adjoining kingdoms (compare 1Ch 18:9; 2Ch 8:4), whence the compound name “Hamath-zobah.” That two neighboring geographic locations may be joined in this way is illustrated by 1 Chronicles 6:78. The literal Hebrew of this text reads “the Jordan Jericho,” or “the Jordan of Jericho,” and is usually rendered “the Jordan at [by] Jericho.”​—NW, RS, KJ.

(Hamʹmath).

1. “The father” of the house of Rechab and an ancestor of certain Kenites.​—1Ch 2:55.

2. [Place of a Hot (Spring)]. A fortified city of Naphtali. (Jos 19:32, 35) It is generally identified with Hammam Tabariyeh (Hame Teveriya), just S of Tiberias on the W side of the Sea of Galilee. The sulfurous spring there apparently gave Hammath its name. If, as most scholars believe, Hammoth-dor (Jos 21:32) and Hammon (1Ch 6:76) are alternate names for the same location, Hammath also functioned as a Levite city.

(Ham·me·daʹtha).

An Agagite; father of Haman, who plotted the extermination of the Jews in the days of Mordecai and Esther.​—Es 3:1, 6.

A tool used for pounding and driving; a mallet. Hammers were employed for driving in nails (Jer 10:4) and tent pins (Jg 4:21), in the quarrying operation for splitting stones by repeated pounding as well as in shaping and facing building stones (1Ki 6:7), and for shaping metal as in the making of idols.​—Isa 41:7; 44:12.

The various materials used for making hammerheads included stone, metal, and wood. Likely the hammer, or mallet, used by Jael to drive the tent pin into the temples of Sisera was made of wood.​—Jg 4:21; 5:26.

In a figurative sense the word of Jehovah’s judgment is compared to a forge hammer that smashes the crag. (Jer 23:29) Also, in Jehovah’s hand, Babylon was like a forge hammer, breaking nations and kingdoms in pieces.​—Jer 50:23; compare Jer 25:8, 9, 17-26.

(Ham·moʹle·cheth) [The Queen].

The sister of Manasseh’s grandson Gilead. She gave birth to Ishhod, Abi-ezer, and Mahlah.​—1Ch 7:14, 17, 18.

(Hamʹmon) [meaning “Place of a Hot (Spring)”].

1. A city on the boundary of Asher. (Jos 19:24-28) It is generally identified with Umm el ʽAwamid, on the Mediterranean seacoast, about 16 km (10 mi) SSW of Tyre.

2. A site in the territory of Naphtali given to the Levites (1Ch 6:71, 76); apparently the same as Hammath.​—Jos 19:35; see HAMMATH No. 2.

(Hamʹmoth-dor) [meaning “Hot (Springs) of Dor”].

A city of Naphtali given to Gershonite Levites. (Jos 21:27, 32) It is apparently the same as Hammath.​—Jos 19:35; see HAMMATH No. 2.

(Hamʹmu·el).

Son of Mishma of the tribe of Simeon.​—1Ch 4:24-26.

(Ha·moʹnah) [meaning “Crowd (Multitude)”].

A symbolic city in the vicinity of the valley in which Gog and his crowd are to be buried, after their combined attack on God’s people ends in defeat and mass slaughter. The city derives its name from that circumstance and is a memorial of Jehovah’s victory over these foes. (Eze 39:16) A city implies an organized body of persons, here apparently relating to the organization for bone disposal described in Ezekiel 39:11-15.​—See GOG No. 2.

(Haʹmon-Gog) [Gog’s Crowd].

The English derivation of the Hebrew name of a valley, evidently symbolic, described as “the valley of those passing through on the east of the [Dead] sea.” In this valley, Gog and all his forces are buried after their destruction by Jehovah.​—Eze 39:11, 15, ftns; see GOG No. 2.

(Haʹmor) [He-Ass].

A Hivite chieftain; father of Shechem. It was from the sons of Hamor that Jacob purchased a tract of land where he pitched his tent and then later set up an altar. After Shechem violated Jacob’s daughter Dinah, both Shechem and his father Hamor were killed by Simeon and Levi, in avenging their sister.​—Ge 33:18-20; 34:1, 2, 25, 26.

The hamstrings in quadrupeds are the back tendons above the hock of the hind legs. Hamstringing, the act of cutting these tendons, cripples the animal and renders it unfit for work or warfare. The arbitrariness of Jacob’s sons Simeon and Levi found expression in their hamstringing bulls, likely when executing vengeance on the Hivites of Shechem. (Ge 49:5, 6) In carrying out war operations, the Israelites hamstrung the horses of their enemies; on one occasion Joshua was specifically directed to do so by Jehovah. (Jos 11:6, 9; 2Sa 8:3, 4; 1Ch 18:3, 4) This was the simplest method of putting horses out of the battle, and after being disabled in this way, the horses undoubtedly were killed, destroyed along with the war chariots. By not appropriating to themselves the horses of their enemies and then using them in warfare, the Israelites would be safeguarded from being ensnared into relying on horses instead of on Jehovah for protection.​—Compare De 17:16; Isa 31:1, 3.

(Haʹmul) [meaning “Shown Compassion; Spared”], Hamulites (Ha·muʹlites).

The younger son of Perez and the grandson of Judah, from whom the Hamulites descended.​—Ge 46:12; Nu 26:21; 1Ch 2:5.

(Ha·muʹtal) [possibly, Father-in-Law Is Dew].

Daughter of “Jeremiah from Libnah”; wife of King Josiah and mother of Jehoahaz and Mattaniah (Zedekiah), both of whom reigned as kings over Judah.​—2Ki 23:30, 31; 24:17, 18; Jer 52:1.

(Hanʹa·mel).

Son of Shallum the paternal uncle of the prophet Jeremiah. It was from Hanamel that the prophet bought the field that was in Anathoth at the time the Babylonians were laying siege to Jerusalem.​—Jer 32:1-12.

(Haʹnan) [Showing Favor; Gracious].

1. One of “the sons of Shashak”; a Benjamite.​—1Ch 8:1, 23-25.

2. Son of Maacah; one of the mighty men of David’s military forces.​—1Ch 11:26, 43.

3. One of the six sons of Azel; a descendant of King Saul.​—1Ch 8:33-38; 9:44.

4. Son of Igdaliah, “a man of the true God.” It was in the dining room of the sons of Hanan that the prophet Jeremiah tested the Rechabites’ obedience to the command of their forefather Jehonadab not to drink wine.​—Jer 35:3-6.

5. Head of a family of Nethinim temple servants, members of which returned from Babylon with Zerubbabel in 537 B.C.E.​—Ezr 2:1, 2, 43, 46; Ne 7:46, 49.

6. One of the Levites who assisted Ezra in explaining the Law to the congregation of Israel that was assembled in the public square before the Water Gate of Jerusalem. (Ne 8:1, 7) He may have been the same as No. 7 or No. 10.

7. A Levite whose descendant, if not he himself, attested by seal the “trustworthy arrangement” contracted during Nehemiah’s governorship. (Ne 9:38; 10:1, 9, 10) If it was Hanan himself who sealed this agreement, he may be the same as No. 6 or No. 10.

8, 9. Two “heads of the people” whose descendants, if not they themselves, attested to the confession contract during Nehemiah’s governorship.​—Ne 9:38; 10:1, 14, 22, 26.

10. Son of Zaccur; a faithful Levite appointed by Nehemiah to distribute the due portions to the Levites, under the direction of Shelemiah, Zadok, and Pedaiah. (Ne 13:13) He may be the same as No. 6 or No. 7.

See TOWER.

(Ha·naʹni) [possibly a shortened form of Hananiah].

1. One of Heman’s 14 sons. Hanani was designated by lot to lead the 18th group of musicians at the sanctuary in the time of King David.​—1Ch 25:4-6, 9, 25.

2. The seer, or visionary, who rebuked King Asa of Judah for making an alliance with the king of Syria instead of relying upon Jehovah, and who was put in the house of the stocks because the king took offense at what he said. (2Ch 16:1-3, 7-10) Hanani apparently was the father of Jehu, the prophet who rebuked Baasha the king of Israel and Jehoshaphat the king of Judah.​—1Ki 16:1-4, 7; 2Ch 19:2, 3; 20:34.

3. A priest of “the sons of Immer” among those dismissing their foreign wives in compliance with Ezra’s exhortation.​—Ezr 2:36, 37; 10:10, 11, 20, 44.

4. Nehemiah’s brother. At the time of his coming to Shushan, Hanani, along with other men of Judah, apprised Nehemiah of the condition of Jerusalem’s wall. (Ne 1:2, 3) After the wall was rebuilt, Nehemiah put his brother Hanani and also Hananiah in command of Jerusalem.​—Ne 7:1, 2.

5. A Levite priest and musician who participated in the procession arranged by Nehemiah at the inauguration of Jerusalem’s wall.​—Ne 12:31-36.

(Han·a·niʹah) [meaning “Jehovah Has Shown Favor; Jehovah Has Been Gracious”].

1. Son of Shashak and head of a Benjamite house.​—1Ch 8:1, 24, 25, 28.

2. One of the 14 sons of Heman and head of the 16th of the 24 service groups of Levitical musicians appointed by David to serve at the sanctuary.​—1Ch 25:1, 4, 5, 8, 9, 23.

3. A high-ranking officer, ‘prince,’ in King Uzziah’s army.​—2Ch 26:11.

4. Father of the Zedekiah who was a prince during the reign of Jehoiakim the king of Judah.​—Jer 36:12.

5. Son of Azzur; a false prophet from the Benjamite city of Gibeon who opposed Jehovah’s prophet Jeremiah. During the reign of King Zedekiah of Judah, while Jeremiah encouraged the people to bring their necks under the yoke of the king of Babylon and thus keep living (Jer 27:12-14), Hananiah prophesied that Babylon’s power would be broken within two years, that the Jewish exiles there would be released, and that all the confiscated utensils of the temple would be returned. To illustrate his point, Hananiah removed the wooden yoke from off Jeremiah’s neck and broke it. Jehovah then commanded Jeremiah to inform Hananiah that the yoke bar of wood was to be replaced by an iron yoke and that Hananiah’s death would occur within that year. True to the prophecy, the false prophet died in that year.​—Jer 28.

6. Probably the grandfather of Irijah the officer at the gate of Benjamin who seized the prophet Jeremiah, falsely charging that he was attempting to desert to the Chaldeans.​—Jer 37:1-15.

7. The Hebrew name of Shadrach, one of Daniel’s three Jewish companions taken to Babylon in 617 B.C.E.​—Da 1:6, 7; see SHADRACH.

8. Son of Zerubbabel and father of Pelatiah and Jeshaiah.​—1Ch 3:19, 21.

9. A descendant of Bebai who was among those heeding Ezra’s exhortation to dismiss their foreign wives.​—Ezr 10:10, 11, 28, 44.

10. A Levite priest and head of the paternal house of Jeremiah during Nehemiah’s governorship.​—Ne 12:12, 26.

11. A member of the ointment mixers who did repair work on the wall of Jerusalem in Nehemiah’s time.​—Ne 3:8.

12. Son of Shelemiah; one who shared in repairing the wall of Jerusalem in 455 B.C.E.​—Ne 3:30.

13. A priestly trumpeter who participated in the ceremonies arranged by Nehemiah at the inauguration of Jerusalem’s wall.​—Ne 12:31, 40, 41.

14. One of the heads of the people whose descendant, if not he himself, attested by seal the “trustworthy arrangement” contracted during Nehemiah’s governorship.​—Ne 9:38; 10:1, 14, 23.

15. The prince of the Castle, a trustworthy man fearing God more than many others. Nehemiah put him in command of Jerusalem along with Hanani.​—Ne 7:2.

The terminal part of the arm. The “hand,” as used in the Scriptures, at times includes the wrist, as at Genesis 24:22, 30, 47 and Ezekiel 16:11, where bracelets are said to be worn on the “hands,” and at Judges 15:14, where mention is made of the fetters on Samson’s “hands.” The hand applies the power of the arm and directs it, so, in many cases where it appears in figurative speech, the idea of “applied power” can be associated with the word “hand.” (Ex 7:4; 13:3; De 2:15; Lu 1:66) Since the human hand is very dexterous and versatile and a part of the body with which work is done, it is used symbolically in many Bible texts to denote a wide range of actions.

The common Hebrew term for “hand” is yadh; at times, the word kaph is rendered “hand,” but it literally means “palm.” (Job 22:30, ftn) The usual Greek term for “hand” is kheir.

Manual Gestures and Their Significance. The hands were employed in gestures to express various things. They were lifted in prayer, the palms usually turned toward heaven in appeal (2Ch 6:12; Ne 8:6); lifted in oaths (Ge 14:22); touched to the mouth in a form of salute (Job 31:27); clapped in joy, as in applause (2Ki 11:12) or in anger or derision (Nu 24:10; Job 27:23; Na 3:19); waved in threat (Isa 10:32); placed on top of the head or on the loins in sadness or distress (2Sa 13:19; Jer 30:5, 6); washed with water in an attempt to denote ceremonial cleanness, innocence, or ridding oneself of responsibility.​—Mt 15:1, 2; 27:24; contrast Ps 26:5, 6; 51:1, 2; see ATTITUDES AND GESTURES.

Figurative and Symbolic Usages. The hand was sometimes used to represent the person himself, as in David’s appeal to Nabal for food: “Just give, please, whatever your hand may find.” (1Sa 25:8) It also referred to one’s general disposition or activity (Ge 16:12), or it denoted his responsibility to account for his actions.​—Ge 9:5; Eze 3:18, 20.

The hands of the priests were filled with sacrifices by Moses at the time of their installation as part of the ceremony symbolically equipping them, ‘filling their hands’ with authority and power for the priesthood.​—Le 8:25-27, 33; see FILL HAND WITH POWER.

Jehovah assured Jacob that his son Joseph would “lay his hand upon your eyes,” that is, close Jacob’s eyes after he had died. (Ge 46:4) This privilege would ordinarily have been that of the firstborn. Hence these words not only assured Jacob that his beloved son Joseph would remain near him during the remaining years of the aged patriarch’s life but also apparently foretold that the right of firstborn, lost by Reuben, would go to Joseph.

God is symbolically spoken of as using his “hand,” that is, his applied power, in accomplishing work; a few of such instances are: creation (Ps 8:6; 102:25); destroying his enemies (Isa 25:10, 11); delivering his people (Ex 7:4, 5); exercising favor and power toward those seeking him (Ezr 8:22); making provision (Ps 104:28; 145:16); and offering help (Isa 11:11). Elihu declared that the powerful ones depart “by no hand,” and the stone of Nebuchadnezzar’s prophetic dream was cut out of a mountain “not by hands”; in each case the meaning was that the action occurred, not by human hands, but by the power of Jehovah.​—Job 34:1, 20; Da 2:34, 44, 45.

‘In, into, or under one’s hand’ means to be under such one’s power or dominion (Ge 9:2; 41:35; Job 2:6; 1Pe 5:6; compare Ge 37:21), or it may mean “at your disposal” or ‘in one’s care’ (Ge 16:6, compare Le; Ge 42:37, compare RS; Lu 23:46; Joh 10:28, 29). “With uplifted hand” denotes being vigorous, victorious (Ex 14:8); ‘strengthening the hands’ means empowering or supplying and equipping (Ezr 1:6); “weakening the hands,” breaking down the morale (Jer 38:4); ‘putting one’s own life into his hand or palm,’ risking his life (1Sa 19:5; Job 13:14). “Shaking hands” was done in making a promise (Ezr 10:19) or in going surety for another (Pr 6:1-3; 17:18; 22:26); ‘putting the hand to’ signifies undertaking (De 15:10, compare KJ); ‘putting one’s hand upon another’s goods,’ stealing or improperly using such (Ex 22:7, 8, 10, 11); ‘clean hands’ denote innocence (2Sa 22:21; compare Ps 24:3, 4); ‘blood filling the hands,’ murder (Isa 1:15; 59:3, 7); ‘putting the hand over the mouth,’ keeping quiet (Jg 18:19); ‘dropping the hands down,’ becoming discouraged (2Ch 15:7; see also Isa 35:3; Heb 12:12, 13); and ‘opening up the hand,’ being generous (De 15:11).

“A little more folding of the hands in lying down” brings poverty to the lazy one. (Pr 6:9-11) He is described as being too weary to get his hand out of the banquet bowl to bring it back to his mouth. (Pr 26:15) The negligent person “working with a slack hand will be of little means,” whereas the diligent hand will bring riches.​—Pr 10:4.

Other Hebrew idiomatic expressions involving the hand are: ‘put your hand with,’ meaning to cooperate with, be on the side of (Ex 23:1; 1Sa 22:17); “by the hand of” denotes under the guidance of (Ex 38:21) or by means of (Ex 4:13; Le 8:36; 10:11); ‘his hand does not reach,’ or ‘his hand is not attaining it,’ he does not have enough (financial) means (Le 14:21); ‘what his hand shall get,’ what he can afford (Nu 6:21); ‘hands of a sword,’ power of a sword (Job 5:20); ‘hand of the tongue,’ power of the tongue (Pr 18:21); ‘life of your hand,’ revival of your power (Isa 57:10); ‘to shut the hand’ from one’s brother, that is, to be closefisted as to helping him.​—De 15:7, KJ.

Jehovah told the Israelites that they should tie his words “as a sign upon [their] hand” (De 6:6-8; 11:18) and that he had engraved Zion upon his palms (Isa 49:14-16), denoting constant remembrance and attention. With similar meaning, Jehovah tells the eunuchs who lay hold of his covenant that he will give them in his house “a monument” (or, place; literally, a “hand”). (Isa 56:4, 5) The Bible speaks of worshipers of God as writing upon their hands, symbolically, the words, “Belonging to Jehovah,” thus denoting they are his slaves. (Isa 44:5) In the same way the “mark” of “the wild beast” in the right hand would symbolize one’s giving attention, devotion, and active support to “the wild beast” and its “image,” inasmuch as a person’s hands are used to do work in behalf of the one he serves.​—Re 13:16, 17; 14:9, 10; 20:4.

Laying On of Hands. Aside from mere handling, hands were laid on a person or object for various purposes. The general meaning of the act, however, was that of a designation, a pointing out of the person or thing as being acknowledged, or recognized, in a certain way. During the ceremony at the installation of the priesthood, Aaron and his sons laid their hands on the head of the bull and the two rams to be sacrificed, thereby acknowledging that these animals were being sacrificed for them for the sake of their becoming priests of Jehovah God. (Ex 29:10, 15, 19; Le 8:14, 18, 22) When appointing Joshua as his successor at God’s command, Moses laid his hand on Joshua, who consequently was “full of the spirit of wisdom” and so was able to lead Israel properly. (De 34:9) Hands were laid on persons when designating them as receivers of a blessing. (Ge 48:14; Mr 10:16) Jesus Christ touched, or laid his hands on, some persons he healed. (Mt 8:3; Mr 6:5; Lu 13:13) The gift of the holy spirit was granted in some instances through the laying on of the hands of the apostles.​—Ac 8:14-20; 19:6.

Appointments to service. In the Christian congregation appointments of mature men to positions or offices of responsibility were also made by the laying on of hands by those authorized to do so. (Ac 6:6; 1Ti 4:14) Because of the influence such appointed men would have and the example they would set, the apostle Paul admonished Timothy: “Never lay your hands hastily upon any man; neither be a sharer in the sins of others.” This meant not to appoint a man without due consideration of his qualifications, lest the man fail to carry out the duties of his office properly, and Timothy thus share the blame for the difficulty caused.​—1Ti 5:22.

The Right Hand. The right hand was considered to be of great importance, symbolically. Joseph was displeased when Jacob crossed his hands in order to lay his right hand on Ephraim, Joseph’s younger son. But Jacob did this purposely, to give Ephraim the superior blessing. (Ge 48:13-20) To be on the right hand of a ruler was to have the most important position, next to the ruler himself (Ps 110:1; Ac 7:55, 56; Ro 8:34; 1Pe 3:22), or a position in his favor. (Mt 25:33) Jesus is spoken of in the vision of Revelation as having the seven stars of the seven congregations in his right hand. That is, all these bodies of elders have his favor and are under his full control, power, and direction.​—Re 1:16, 20; 2:1.

For God to take hold of one’s right hand would strengthen that one. (Ps 73:23) Usually the right hand of a warrior was his sword-wielding hand, and it was unprotected by the shield in the left hand. Therefore, a friend would stand or fight at his right hand as an upholder and protector. This circumstance is used metaphorically with regard to God’s help and protection to those serving him.​—Ps 16:8; 109:30, 31; 110:5; 121:5.

The writer of Ecclesiastes says: “The heart of the wise is at his right hand, but the heart of the stupid at his left hand.” In other words, the wise one inclines toward a good, favorable path, but the stupid one inclines toward a bad course.​—Ec 10:2.

Directions. The Hebrew expressions for “right hand” (Heb., ya·minʹ) and “left hand” (Heb., semoʼlʹ) are also translated “south” and “north,” respectively (Ge 14:15; Ps 89:12), since directions were reckoned from the standpoint of a person facing the E. Hence, S would be to his right.​—1Sa 23:19, 24.

Other Uses. “Hand” (Heb., yadh) is also used for “side” (Ex 2:5; Ec 4:1), or ‘at the side of’ (Ne 3:4, 5, 7); for “coast” (Nu 24:24); and for the “tenons” of the tabernacle panel frames (Ex 26:17; compare KJ, margin). The Hebrew word kaph (often rendered “palm” and “hand”) is used for the “sole” of the foot (Ge 8:9), for cups (“spoons,” KJ) of the tabernacle and of the temple (Ex 25:29; Nu 7:84, 86; 2Ki 25:14), and for “socket” (of one’s thigh) or “hollow” (of a sling). (Ge 32:25, 32; 1Sa 25:29) Both yadh (hand) and kaph (palm; hand) are variously translated by yet other English terms.

“Handfuls,” figuratively, stands for abundance (Ge 41:47), or “a handful” may mean only a little (1Ki 17:12) or a modest portion (Ec 4:6), according to the context.​—See ARM; THUMB; WASHING OF HANDS.

A linear measure approximately corresponding to the width of the hand at the base of the fingers. The handbreadth is reckoned at 7.4 cm (2.9 in.); four fingerbreadths equaled a handbreadth, and six handbreadths equaled a cubit. (Ex 25:25; 37:12; 1Ki 7:26; 2Ch 4:5; Eze 40:5, 43; 43:13) According to Psalm 39:5, David said: “You have made my days just a few”; however, “just handbreadths” appears in the Hebrew Masoretic text. (NW, ftn) Christ Jesus similarly employed the word “cubit”: “Who of you by being anxious can add one cubit to his life span?”​—Mt 6:27.

See BOND.

See MILL.

See ATTITUDES AND GESTURES.

(Haʹnes).

A site mentioned at Isaiah 30:4 in Jehovah’s denunciation of those seeking help from Egypt. (Isa 30:1-5) The location is uncertain.

There are various possible meanings given to the text. Some commentators believe the “envoys” are Jewish, sent to obtain Egyptian military aid, and that these arrive at Hanes on such a mission. Others suggest that the envoys are those of Pharaoh (mentioned in Isa 30:3) depicted as receiving the Jewish delegation when it reached Hanes. Whatever is the case, Jehovah showed that Egypt would be a vain source of help.​—Isa 30:5.

Under the law given by Jehovah to Israel, certain criminals might be hung upon a stake after being put to death, as “accursed of God,” placed on public display as a warning example. A dead person thus hung was to be taken down before nightfall and buried; leaving him on the stake all night would defile the soil given to the Israelites by God. (De 21:22, 23) Israel followed this rule even if the one executed was not an Israelite.​—Jos 8:29; 10:26, 27.

The two sons and five grandsons of Saul whom David turned over to the Gibeonites for execution were not buried before nightfall. They were left in the open from the start of the barley harvest (March-April) until rain came, evidently after the harvest season was completed. The reason the Gibeonites were allowed to follow a different procedure in this instance seems to be because a national sin had been committed by King Saul, who had put some of the Gibeonites to death, thus violating the covenant made with them by Joshua centuries earlier. (Jos 9:15) Now God had caused the land to suffer a three-year famine as evidence of his anger. Therefore the bodies of the hanged ones were left exposed until Jehovah indicated that his wrath had been appeased by ending the drought period with a downpour of rain. David then had the bones of the men buried, after which “God let himself be entreated for the land.”​—2Sa 21:1-14.

The narrative of the book of Esther reports the hanging of several persons. The same Hebrew word (ta·lahʹ, meaning “hang; hang up”) is used in each instance. It is specifically stated that Haman’s ten sons were killed by the Jews, then hanged the next day. (Es 9:7-10, 13, 14) The others hanged were evidently treated in the same manner, their dead bodies being exposed on high before the public because their crimes were offenses against the king. (Es 2:21-23; 7:9, 10) The same Hebrew word is used for the hanging of Pharaoh’s chief baker.​—Ge 40:22; 41:13.

The nations surrounding Israel were generally more cruel than the Israelites in their methods of inflicting punishment and of heaping reproach on those executed. When the armies of Babylon captured Jerusalem, they inflicted cruel punishments on the nobles, hanging some of the princes by “just their hand.”​—La 5:12.

Jesus Christ was hanged alive, nailed to a stake, on order of the Roman government in Palestine. (Joh 20:25, 27) The apostle Paul explains that the manner of Jesus’ death was highly important to the Jews, for “Christ by purchase released us from the curse of the Law by becoming a curse instead of us, because it is written: ‘Accursed is every man hanged upon a stake.’”​—Ga 3:13; see IMPALEMENT.

In two cases of suicide recorded in the Bible, strangulation by hanging was employed. Ahithophel, David’s traitorous counselor, strangled himself (“hanged himself,” LXX). (2Sa 17:23) Ahithophel’s action was prophetic of that of one of Jesus’ apostles who proved to be traitorous, Judas Iscariot. (Ps 41:9; Joh 13:18) Judas hanged himself also. (Mt 27:5) Apparently the rope, or perhaps a branch of the tree on which Judas hanged himself, broke, “and pitching head foremost he noisily burst in his midst and all his intestines were poured out.”​—Ac 1:18.

(Hanʹnah) [Favor, Grace].

Mother of the prophet Samuel. Hannah lived with her Levite husband Elkanah and his other wife Peninnah in Ramathaim-zophim in the mountainous region of Ephraim. In spite of Hannah’s long barrenness, contrasted with Peninnah’s bearing several children, Hannah was still Elkanah’s more beloved wife. Peninnah taunted Hannah because of her barrenness, notably when Elkanah took his family for their yearly appearance at the tabernacle in Shiloh.​—1Sa 1:1-8.

On one visit to Shiloh, Hannah vowed to Jehovah that if she could bear a son, she would give him to Jehovah, for His service. Seeing her lips move as she prayed inaudibly, High Priest Eli at first suspected that she had overindulged in wine and was drunk. But on learning of her sober fervor and sincerity, he expressed the wish that Jehovah God would grant her petition. Indeed, she soon became pregnant. After giving birth to Samuel, she did not go to Shiloh again until Samuel was weaned. Then she presented him to Jehovah as she had promised, bringing an offering consisting of a three-year-old bull, an ephah of flour, and a large jar of wine. (1Sa 1:9-28) Each year thereafter, when she came to Shiloh, Hannah brought along a new sleeveless coat for her son. Eli again blessed her, and Jehovah again opened her womb so that in time she gave birth to three sons and two daughters.​—1Sa 2:18-21.

Several desirable qualities are observed in Hannah. She was prayerful and humble, and she had a desire to please her husband. Each year she accompanied him to sacrifice at the tabernacle. She made a great sacrifice of her own, giving up the companionship of her son, to keep her word and show appreciation for Jehovah’s kindness. She retained her motherly affection, as shown by her making a new coat for Samuel each year. The thoughts expressed in her song of thankfulness, when she and Elkanah presented Samuel for temple service, are quite similar to the sentiments voiced by Mary shortly after learning she was to mother the Messiah.​—Lu 1:46-55.

(Hanʹna·thon) [possibly from a root meaning “show favor; be gracious”].

A boundary city of Zebulun. (Jos 19:10, 14) Most scholars tentatively identify Hannathon with Tell el-Bedeiwiyeh (Tel Hannaton), about 10 km (6 mi) NNW of Nazareth. Hannathon appears in the records of Assyrian King Tiglath-pileser III and also in the Amarna Tablets.

(Hanʹni·el) [God Has Shown Favor; God Has Been Gracious; or, Favor (Grace) of God].

1. A chieftain selected by Jehovah to represent the tribe of Manasseh in dividing the land W of the Jordan among the nine and a half Israelite tribes settling there. Hanniel was a son of Ephod and a descendant of Joseph.​—Nu 34:13, 17, 23.

2. Head of an Asherite house; son of Ulla.​—1Ch 7:30, 39, 40.

(Haʹnoch) [One Trained Up; Inaugurated [that is, dedicated, initiated]].

1. A son of Midian the fourth-named son of Abraham by Keturah.​—Ge 25:1, 2, 4; 1Ch 1:33.

2. A son of Jacob’s firstborn Reuben and the forefather of the Hanochites.​—Ge 46:8, 9; Ex 6:14; Nu 26:4, 5; 1Ch 5:3.

(Haʹnoch·ites) [Of (Belonging to) Hanoch].

A family descended from Hanoch, a son of Reuben.​—Nu 26:4, 5; Ge 46:9.

(Haʹnun) [He Has Shown Favor; He Has Been Gracious].

1. Son of and successor to the throne of Nahash the king of Ammon. Because of the loving-kindness Nahash had exercised toward him, David sent messengers to comfort Hanun over the loss of his father. But Hanun, convinced by his princes that this was merely a subterfuge on David’s part to spy out the city, dishonored David’s servants by shaving off half their beards and cutting their garments in half to their buttocks and then sent them away. When the sons of Ammon saw that they had become foul smelling to David because of the humiliation meted out to his messengers, Hanun took the initiative to prepare for war and hired the Syrians to fight against Israel. In the ensuing conflicts the Ammonites and the Syrians were completely defeated by Israel; David subjected the surviving Ammonites of Rabbah to forced labor.​—2Sa 10:1–11:1; 12:26-31; 1Ch 19:1–20:3.

2. One who, with the inhabitants of Zanoah, repaired the Valley Gate and part of the wall of Jerusalem.​—Ne 3:13.

3. “The sixth son of Zalaph”; he did repair work on the wall of Jerusalem.​—Ne 3:30.

(Haphʹa·raʹim) [Place of Diggings].

A site on the territorial boundary of the tribe of Issachar. (Jos 19:17-19) It cannot be identified with certainty. However, most scholars tentatively locate it at et-Taiyiba, about 12 km (7.5 mi) NW of Beth-shean. Hapharaim also appears in a list of the Palestinian cities conquered by Egypt’s King Shishak.

Happiness is a state of well-being that is characterized by relative permanence, by emotion ranging from mere contentment to deep and intense joy in living, and by a natural desire for it to continue. It thus differs from mere pleasure, which may come about simply through chance contact and stimulation.

The Hebrew word for “happy” is ʼeʹsher (Ps 40:4), while the related verb ʼa·sharʹ means “pronounce happy.” (Ge 30:13) These Hebrew terms are used with reference to humans. They often denote the result of positive action, such as acting with consideration toward the lowly one or being in fear of Jehovah. (Ps 41:1; 112:1) The Greek word rendered “happy” is ma·kaʹri·os.

The happinesses described in the Psalms and Proverbs, and particularly those spoken of by Jesus Christ in his Sermon on the Mount, are often termed “beatitudes” or “blessednesses.” However, “happiness” is a more exact rendering of the Bible terms used, for both Hebrew and Greek have distinct words for “bless” (Heb., ba·rakhʹ; Gr., eu·lo·geʹo). Furthermore, “blessed” carries the thought of the action of blessing, while “happy” brings to mind the state or condition that results from the blessing of God. Many modern versions render ʼa·sharʹ and ma·kaʹri·os as “happy,” “happiness.” (CK, JB, Ph, Ro, TEV, Yg, NW, and other versions) Ma·kaʹri·os is translated “happy” in KJ at Acts 26:2 and Romans 14:22.

Jehovah and Jesus Christ. Jehovah is “the happy God” and his Son Jesus Christ is called “the happy and only Potentate.” (1Ti 1:11; 6:15) In spite of the fact that Jehovah’s sovereignty has been challenged by the introduction of wickedness in both heaven and earth (see JEHOVAH), he is sure of the outworking of his purposes; nothing can be done beyond what his will permits. (Isa 46:10, 11; 55:10, 11) His long-suffering in permitting conditions that are within his power to change has been with a definite purpose or end in view; therefore he is happy. The apostle Paul writes: “God, although having the will to demonstrate his wrath and to make his power known, tolerated with much long-suffering vessels of wrath made fit for destruction, in order that he might make known the riches of his glory upon vessels of mercy, which he prepared beforehand for glory.”​—Ro 9:22-24.

Therefore, as the psalmist exclaims: “The glory of Jehovah will prove to be to time indefinite. Jehovah will rejoice in his works.” (Ps 104:31) He is the greatest and foremost Giver, never changing or letting his generosity and merciful, loving attitude be turned to bitterness because of ingratitude on the part of creatures. “Every good gift and every perfect present is from above, for it comes down from the Father of the celestial lights, and with him there is not a variation of the turning of the shadow.” (Jas 1:17) His Son, Jesus Christ, resting full confidence in his Father and always doing the things that please Him, is happy. (Joh 8:29) Even when undergoing trials and sufferings, Jesus had an inward joy.​—Heb 12:2; compare Mt 5:10-12.

What is the basis for real happiness?

All the happinesses promised in the Bible are contingent upon a right relationship with God; all of them are realized on the basis of love of God and faithful service to him. True happiness cannot be achieved apart from obedience to Jehovah. His blessing is essential for happiness, as one of his ‘good gifts’ and ‘perfect presents.’

Happiness does not find its source in amassing material wealth or power. Jesus said: “There is more happiness in giving than there is in receiving.” (Ac 20:35) The one who gives consideration to the lowly one, thereby enjoying the happiness of giving, is promised: “Jehovah himself will guard him and preserve him alive. He will be pronounced happy in the earth.” (Ps 41:1, 2) The things that contribute to true happiness are knowledge of Jehovah, wisdom from him, and even his correction and discipline. (Pr 2:6; 3:13, 18; Ps 94:12) The truly happy person trusts in Jehovah (Pr 16:20), delights in and walks in His law (Ps 1:1, 2; 112:1), observes justice (Ps 106:3), and fears God (Ps 128:1).

A Happy Nation. Happiness can be the lot of an entire nation or people if the nation truly follows Jehovah as its God and obeys his laws. (Ps 33:12; 144:15) The nation of Israel, after David’s righteous administration and during the time that King Solomon followed Jehovah’s law, was secure and happy, “like the grains of sand that are by the sea for multitude, eating and drinking and rejoicing.” (1Ki 4:20, 25; 10:8; 2Ch 9:7) This demonstrates the influence of righteous rule on a nation. (Compare Pr 29:2, 18.) Jesus made clear the requirement for national happiness to the nationalistic Jews who thought that because they were the fleshly descendants of Abraham and Jacob they were the ‘happy nation whose God is Jehovah.’ (Ps 33:12) He plainly told them that the Kingdom of God would be taken from them and “given to a nation producing its fruits.” (Mt 21:43) The apostle Peter later applied the term “nation” to the spiritual ones in union with Christ, saying: “You are ‘a chosen race, a royal priesthood, a holy nation, a people for special possession, that you should declare abroad the excellencies’ of the one that called you out of darkness into his wonderful light.”​—1Pe 2:9.

Christ’s Counsel About Happiness. Jesus strikingly opened his Sermon on the Mount by enumerating nine happinesses, naming qualities that bring one into God’s favor, with the prospect of inheriting the Kingdom of the heavens. (Mt 5:1-12) It is notable in these happinesses that neither the condition in which a person finds himself because of time and unforeseen occurrence nor the purely humanitarian acts a person might perform bring the blessing of happiness. True happiness stems from those things that have to do with spirituality, the worship of God, and the fulfillment of God’s promises. For example, Jesus says: “Blessed are the poor in spirit . . . ” (KJ), or, more understandably rendered: “Happy are those conscious of their spiritual need, since the kingdom of the heavens belongs to them.” (Mt 5:3) He goes on to say: “Happy are those who mourn, since they will be comforted.” (Mt 5:4) It is evident that he does not have in mind all persons who mourn for any reason. The mourning would be because of their poor spiritual state, their sinful condition, and the distressing circumstances that have resulted from human sinfulness, as well as their hunger and thirst for righteousness. Such mourners would be observed and favored by God with his blessing of spiritual satisfaction, just as Jesus promises: “They will be filled.”​—Compare 2Co 7:10; Isa 61:1-3; Eze 9:4.

In the book of Revelation, Jesus Christ, through the angelic messenger, proclaims seven happinesses. (Re 1:3; 14:13; 16:15; 19:9; 20:6; 22:7; 22:14) The book declares, in its introduction: “Happy is he who reads aloud and those who hear the words of this prophecy, and who observe the things written in it” (Re 1:3), and in its conclusion says: “Happy are those who wash their robes, that the authority to go to the trees of life may be theirs and that they may gain entrance into the city [New Jerusalem] by its gates.”​—Re 22:14.

Take Delight in Jehovah. In summary, it is clear that those achieving real happiness are the “holy nation” of God (1Pe 2:9), along with all others associated with that nation who serve and obey Jehovah from the heart. The psalmist says: “Rejoice in Jehovah, O you righteous ones, and give thanks to his holy memorial.” (Ps 97:12) The apostle Paul echoes this admonition in writing to the Christian congregation: “Always rejoice in the Lord. Once more I will say, Rejoice!” (Php 4:4) It is, therefore, not in one’s wealth or wisdom, nor in one’s accomplishments or might that a person can find happiness. It is in knowledge of Jehovah, who counsels: “Let not the wise man brag about himself because of his wisdom, and let not the mighty man brag about himself because of his mightiness. Let not the rich man brag about himself because of his riches. But let the one bragging about himself brag about himself because of this very thing, the having of insight and the having of knowledge of me, that I am Jehovah, the One exercising loving-kindness, justice and righteousness in the earth; for in these things I do take delight.”​—Jer 9:23, 24.

(Hapʹpiz·zez) [possibly from a root meaning “smash”].

An Aaronic priest designated by lot in David’s time as chief of the 18th priestly division.​—1Ch 24:1-7, 15.

(Haʹra).

A site to which Assyrian King Tilgath-pilneser (Tiglath-pileser III) transported Israelite captives. (1Ch 5:26) Similar references (2Ki 17:6; 18:11) to a later Assyrian exile tell of Israelites’ being taken to “the cities of the Medes” (Masoretic text) or “the mountains of the Medes.” (LXX) Many scholars feel that the Septuagint reading may be the correct one and suggest that at 1 Chronicles 5:26 “Hara” (Ha·raʼʹ, perhaps an Aramaic form of the Hebrew word for “mountain” [har]) became a proper name when the phrase “of the Medes” was inadvertently omitted. If this assumption is correct, “Hara” may have applied to “the mountains of the Medes” E of the Tigris River valley. However, some who consider the Gozan of 2 Kings 17:6 and 18:11 to be a place (as in JB, RS) and not a river believe that “Hara” possibly was a local designation for a mountainous region in Turkey.

(Har·aʹdah) [possibly, Trembling].

A site where the Israelites encamped while on their way to the land of Canaan. (Nu 33:24, 25) Its location is today unknown.

(Haʹran).

1. Son of Terah and brother of Abram (Abraham) and Nahor. Haran fathered Lot and two daughters, Iscah and Milcah; the latter married her uncle Nahor. Haran died before Terah and Abram left Ur of the Chaldeans.​—Ge 11:26-31.

2. A descendant of Gershon through Shimei; tribe of Levi.​—1Ch 23:6-9.

3. A son of Caleb by his concubine Ephah, and “father” of Gazez; tribe of Judah.​—1Ch 2:3, 42, 46.

4. A city of northern Mesopotamia in which Abram (Abraham) resided temporarily; here Terah his father died. (Ge 11:31, 32; 12:4, 5; Ac 7:2-4) The name Haran also seems to have embraced the surrounding area, for Haran is listed among “the nations” conquered by the kings of Assyria.​—2Ki 19:11, 12.

Some time after leaving Haran, Abraham sent his oldest servant to his relatives (apparently residing at Haran or a nearby town, “the city of Nahor”) to find a bride for his son Isaac. (Ge 24) Later, Jacob, Abraham’s grandson, went to Haran to escape the wrath of his brother Esau and also to find a wife among the daughters of his uncle Laban. (Ge 27:42-46; 28:1, 2, 10) At a well, evidently near Haran, Jacob met Rachel.​—Ge 29:4-12.

In the eighth century B.C.E., Assyrian King Sennacherib tried to intimidate Judean King Hezekiah with messages boasting about his forefathers’ conquest of Haran and other places.​—2Ki 19:8-13; Isa 37:8-13.

Assyrian sources seem to refer to Haran as Harranu (meaning “Road”), perhaps because of its being on the caravan route linking it with cities such as Nineveh, Asshur, Babylon, and Tyre, as well as the land of Egypt. (Compare Eze 27:23.) The name of the ancient city is preserved in modern Haran, situated where two wadis join to form a stream that reaches the Balikh River in the winter, about 110 km (68 mi) above where the Balikh empties into the Euphrates River. But some believe that the ancient site itself lies to the N of modern Haran. Certain scholars see evidence for patriarchal residence (as described in the Bible) in the correspondency of ancient place-names in this area to such personal names as Serug, Nahor, and Terah.​—Ge 11:22-26.

(Harʹa·rite).

The designation of certain mighty men of David. (2Sa 23:8, 11, 33; 1Ch 11:26, 34, 35) They were perhaps from the hill country of Judah.

(Har·boʹna).

One of Ahasuerus’ seven court officials sent to convey to Queen Vashti the king’s word for her to appear before him. Then, at the time that Haman’s scheme to exterminate the Jews was exposed, Harbona’s mentioning the 50-cubit stake Haman had made for Mordecai prompted Ahasuerus to order that Haman himself be hanged on it.​—Es 1:10-12; 7:9, 10.

[Heb., ʼar·neʹveth].

A gnawing animal of the Leporidae family, closely related to but larger than the rabbit. It differs from the latter in that its young are usually not born in an underground burrow, are active at birth, fully furred, and have open eyes. The hare is known by its divided lip, long ears, cocked tail, and its long hind limbs and feet, so useful for a speedy escape from its enemies. The fastest hares are said to attain a speed of as much as 70 km/​hr (43 mph). The average length of the animals, of which there are numerous varieties, is about 0.6 m (2 ft). Their usual coloration is grayish or brownish.

The hare was prohibited as food under the Law given through Moses and is referred to as a chewer of the cud. (Le 11:4, 6; De 14:7) Hares and rabbits, of course, do not have a multichambered or multiparted stomach and do not regurgitate their food for rechewing, which characteristics are associated with the scientific classification of ruminants or cud chewers. Nevertheless, although the Hebrew term here used for chewing literally means “bringing up,” the modern scientific classification was not the basis for what the Israelites in Moses’ day understood ‘cud chewing’ to be. Hence, there is no foundation for judging the accuracy of the Bible statement by the restricted, relatively recent conception of what constitutes a cud-chewing animal, as done by many critics.

In the past, commentators with faith in the inspiration of the Bible record saw no error in the statement of the Law. Observed The Imperial Bible-Dictionary: “It is obvious that the hare does in repose chew over and over the food which it has some time taken; and this action has always been popularly considered a chewing of the cud. Even our poet Cowper, a careful noticer of natural phenomena, who has recorded his observations on the three hares which he had domesticated, affirms that they ‘chewed the cud all day till evening.’”​—Edited by P. Fairbairn, London, 1874, Vol. I, p. 700.

Scientific observation of hares and rabbits in more recent years, however, indicates that even more than seeming cud chewing is involved. Writes François Bourlière (The Natural History of Mammals, 1964, p. 41): “The habit of ‘refection,’ or passing the food twice through the intestine instead of only once, seems to be a common phenomenon in the rabbits and hares. Domestic rabbits usually eat and swallow without chewing their night droppings, which form in the morning as much as half the total contents of the stomach. In the wild rabbit refection takes place twice daily, and the same habit is reported for the European hare. . . . It is believed that this habit provides the animals with large amounts of B vitamins produced by bacteria in the food within the large intestine.” On the same point, the work Mammals of the World (by E. P. Walker, 1964, Vol. II, p. 647) notes: “This may be similar to ‘chewing the cud’ in ruminant mammals.”​—See CUD.

(Haʹreph) [meaning “He Has Reproached (Taunted)”].

A descendant of Judah; son of Hur and the “father of Beth-gader.”​—1Ch 2:3, 50, 51; see BETH-GADER.

(Har·haiʹah).

Father of Uzziel. Harhaiah’s son, a goldsmith, did repair work on the wall of Jerusalem under the direction of Nehemiah.​—Ne 3:8.

(Harʹhas).

Grandfather of Shallum the husband of the prophetess Huldah. (2Ki 22:14) In the Masoretic text his name is given as Hasrah at 2 Chronicles 34:22.

(Harʹhur) [Burning Fever].

Ancestral head of a family of Nethinim temple servants. “The sons of Harhur” are listed among those returning with Zerubbabel from Babylon in 537 B.C.E.​—Ezr 2:1, 2, 43, 51; Ne 7:46, 53.

(Haʹrim) [Devoted; Banned].

1. An Aaronic priest selected by lot to head the 3rd of the 24 priestly divisions organized by David. (1Ch 24:1, 3, 7, 8) “Sons [or descendants] of Harim” are mentioned among the postexilic priests: 1,017 returned from Babylon in 537 B.C.E. (Ezr 2:1, 2, 36, 39; Ne 7:42) Adna was the head of this paternal house in the following generation. (Ne 12:12, 15) Five “of the sons of Harim” took foreign wives but put them away in response to Ezra’s exhortation to do so. (Ezr 10:10, 11, 21, 44) A representative of the family (or possibly one of them bearing the same name) supported the covenant of faithfulness after Nehemiah’s arrival in 455 B.C.E.​—Ne 9:38; 10:1, 5, 8.

2. The founder of a nonpriestly family, 320 of whom returned from Babylon to Jerusalem with Zerubbabel. (Ezr 2:1, 2, 32; Ne 7:35) As with members of the priestly family of the same name (No. 1), eight descendants of this Harim also took foreign wives and dismissed them. (Ezr 10:25, 31, 32, 44) Likewise their representative attested the “trustworthy arrangement” contracted during Nehemiah’s governorship. (Ne 9:38; 10:1, 14, 27) One “son” of Harim, Malchijah, helped repair Jerusalem’s wall.​—Ne 3:11.

(Haʹriph) [meaning “He Has Reproached (Taunted)”].

Head of a family of which 112 males returned from Babylonian exile in 537 B.C.E.; also called Jorah. (Ne 7:6, 7, 24; Ezr 2:18) The name Hariph is again listed among the heads of the people, evidently being represented by a descendant, who attested by seal the confession contract made during Nehemiah’s governorship.​—Ne 9:38; 10:1, 14, 19.

(Harʹi·phite) [Of (Belonging to) Hariph or Haruph].

A designation applied to a Benjamite, Shephatiah, who joined David at Ziklag while David was still under restrictions because of Saul. Shephatiah’s being called a Hariphite may mean that he was either a native of Hariph, or Haruph (a place of unknown location), or a descendant of a certain Hariph, or Haruph.​—1Ch 12:1, 2, 5.

A prostitute. The term is usually applied to a female who engages in sex relations outside the marriage bond, especially if she customarily does this for some form of hire. In fact, the Greek term porʹne (harlot; fornicatrix; prostitute) comes from a root meaning “sell.” (Re 17:1, ftn) The Hebrew term zoh·nahʹ (harlot; prostitute) comes from the root verb za·nahʹ, meaning “play the harlot; have immoral intercourse; commit prostitution; fornicate.”​—See PROSTITUTE.

From the beginning, harlotry was condemned by God. The perfect marriage standard was established in Eden by God himself at the marriage of Adam and Eve, when He stated: “A man will leave his father and his mother and he must stick to his wife and they must become one flesh.” (Ge 2:24) Though God condemned harlotry, he did permit concubinage and polygamy, even among his servants, until his due time to reestablish the perfect marriage standard through Jesus Christ. Jesus quoted the above words of his Father, and the apostle Paul pointed out that this rule was binding on the Christian congregation. He showed that a Christian who violates this rule joins himself to a harlot, as “one body.”​—Mt 19:4-9; 1Co 6:16.

The early view of harlotry among God’s servants is illustrated in the case of Judah the great-grandson of Abraham. While living as an alien resident in Canaan, where harlotry was tolerated, the family head Judah had relations with his son Er’s widow Tamar, who was disguised as a harlot. When it was discovered that Tamar was pregnant from the act, it was reported to Judah: “Tamar your daughter-in-law has played the harlot, and here she is also pregnant by her harlotry.” Judah then ordered her to be burned (that is, first put to death, then burned as detestable) because she was considered to be espoused to Judah’s son Shelah. On discovering the full facts, Judah did not excuse himself for his act with a supposed harlot, but he said regarding Tamar: “She is more righteous than I am, for the reason that I did not give her to Shelah my son.” He excused Tamar for thus acting to have offspring from Judah after Judah had failed to give her to his son Shelah in order that brother-in-law marriage might be performed toward her.​—Ge 38:6-26.

Harlotry was condemned by the Law of God to Israel, although harlots existed in the land. (Pr 7) The Law strictly forbade prostitution of an Israelite girl. (Le 19:29; 21:9) Any Israelite girl who had committed fornication and who later married under the fraudulent claim of being a virgin was to be stoned to death. (De 22:20, 21) The payment that was obtained as the hire of a harlot was a disgusting thing and was unacceptable as a contribution to the sanctuary of Jehovah. This was in contrast with pagan practices wherein temple harlots were often a source of revenue.​—De 23:18.

Rahab, a harlot of the pagan city of Jericho, displayed a right heart toward Jehovah and acted to assist the Israelite spies sent out by Joshua. For her faith, and works in harmony therewith, her life was spared. She later joined in honorable marriage with Salmon of the tribe of Judah and became an ancestress of Jesus Christ.​—Jos chap 2; 6:22-25; Mt 1:1, 5; Jas 2:25.

When Jesus Christ was on earth, he scathingly denounced the unbelieving chief priests and older men of influence, declaring that tax collectors and harlots were going ahead of them into the Kingdom of God. (Mt 21:23, 31, 32) These despised persons were righthearted ones who received forgiveness through faith in Christ. Nevertheless, they had to clean up first from their harlotry, for those continuing to practice such immorality cannot inherit the Kingdom.​—Ga 5:19-21; Eph 5:5.

Figurative Use. The term “harlot” is also used figuratively to apply to a professed worshiper of Jehovah, or to an organization or a nation that claims to worship him but that actually gives affection and worship to other gods. Jerusalem became a “harlot” in this sense. In fact, she went so far that she did what was not normal for harlots, namely, instead of receiving pay, she paid pagan nations to practice harlotry with her.​—Eze 16:33, 34; see Eze 23, where Samaria (representing Israel) and Jerusalem (Judah) are likened to prostitutes.

Revelation symbolically depicts a harlot who rides on a scarlet-colored wild beast and has as a name on her forehead “Babylon the Great, the mother of the harlots and of the disgusting things of the earth.” With her “the kings of the earth committed fornication.”​—Re 17:1-5; see BABYLON THE GREAT; FORNICATION.

(Har–Ma·gedʹon) [from Heb., meaning “Mountain of Megiddo”].

This name is directly associated with “the war of the great day of God the Almighty.” The term applies specifically to the condition, or situation, to which “the kings of the entire inhabited earth” are gathered in opposition to Jehovah and his Kingdom by Jesus Christ. In a number of versions it is rendered “Armageddon.” (Re 16:14, 16, AT; KJ; JB; RS; TEV) The name Har–Magedon, taken from Hebrew, means simply “Mountain of Megiddo.”

There does not appear to have been a literal place called “Mountain of Megiddo,” either inside or outside the Promised Land, before or during the days of the apostle John, who recorded the vision. Hence, Har–Magedon evidently draws its significance from the events associated with the ancient city of Megiddo.

Megiddo was situated a few miles SE of Mount Carmel, overlooking and dominating the Plain of Esdraelon (Jezreel) and controlling major N-S and E-W trade and military routes. Joshua first conquered this Canaanite city. (Jos 12:7, 8, 21) Near this site Jabin’s army under command of Sisera was later destroyed. Jehovah there employed natural forces to assist the Israelite army under Barak. The account reads: “Barak went descending from Mount Tabor with ten thousand men behind him. And Jehovah began to throw Sisera and all his war chariots and all the camp into confusion by the edge of the sword before Barak. Finally Sisera got down off the chariot and took to flight on foot. And Barak chased after the war chariots and the camp as far as Harosheth of the nations, so that all the camp of Sisera fell by the edge of the sword. Not as much as one remained.”​—Jg 4:14-16.

After the victory, Barak and the prophetess Deborah broke out in song, which went, in part: “Kings came, they fought; it was then that the kings of Canaan fought in Taanach by the waters of Megiddo. No gain of silver did they take. From heaven did the stars fight, from their orbits they fought against Sisera. The torrent of Kishon washed them away, the torrent of ancient days, the torrent of Kishon. You went treading down strength, O my soul. It was then that the hoofs of horses pawed because of dashings upon dashings of his stallions.”​—Jg 5:19-22.

It was at Megiddo that King Ahaziah of Judah died after he was mortally wounded on orders of Jehu. (2Ki 9:27) There King Josiah of Judah was killed in an encounter with Pharaoh Nechoh. (2Ki 23:29, 30) Because of its commanding position, many other nations, according to secular history, warred around Megiddo. ‘Jews, Gentiles, Saracens, crusaders, Egyptians, Persians, Druses, Turks, and Arabs have all pitched their tents on the plain of Esdraelon.’​—Word Studies in the New Testament, by M. R. Vincent, 1957, Vol. II, p. 542.

The Revelation account depicts the combined forces of the kings of the earth as being gathered “to the place [Gr., form of toʹpos] that is called in Hebrew Har–Magedon.” (Re 16:16) In the Bible toʹpos may refer to a literal location (Mt 14:13, 15, 35); to one’s opportunity, or “chance” (Ac 25:16); or to a figurative realm, condition, or situation (Re 12:6, 14). In view of the context, it is to a “place” in the last-mentioned sense that earth’s combined military powers are marching.

“The war of the great day of God the Almighty” at Har–Magedon was not some past event but is depicted in Revelation as future from the time of John’s vision. The gathering of the kings to Har–Magedon is described as being a result of the pouring out of the sixth of the seven bowls containing the “last” plagues that will bring to a finish the anger of God. (Re 15:1; 16:1, 12) Also, indicating that the war at Har–Magedon is closely associated with Christ’s presence is the warning of his coming as a thief, which is placed between verses 14 and 16 of Revelation chapter 16.

The global aspect of the war is emphasized in the context. There the opponents of Jehovah are identified as “the kings of the entire inhabited earth,” who are mobilized by “expressions inspired by demons.”​—Re 16:14.

Farther on, John says: “And I saw the wild beast and the kings of the earth and their armies gathered together to wage the war with the one seated on the horse and with his army.” (Re 19:19) This chapter identifies the leader of the heavenly armies, seated on a white horse, as one who is called “Faithful and True” and “The Word of God.” (Re 19:11-13) Therefore, it is Jesus Christ, The Word, who acts as the commander of God’s heavenly armies. (Joh 1:1; Re 3:14) Further showing that Christ leads the heavenly forces is the statement that the earthly forces “battle with the Lamb [who is Jesus Christ (Joh 1:29)], but, because he is Lord of lords and King of kings, the Lamb will conquer them. Also, those called and chosen and faithful with him will do so.”​—Re 17:13, 14.

Since the vision in Revelation chapter 19 reveals only armies in heaven as participating in the warfare as supporters of Jesus Christ, The Word of God, it indicates that none of Jehovah’s Christian servants on earth will participate in the fighting. This is in harmony with the words of Jesus Christ at Matthew 26:52 that his disciples not resort to weapons of physical warfare. (Compare Ex 14:13, 14; 2Ch 20:15, 17, 22, 23; Ps 2:4-9.) The birds that fly in midheaven will dispose of the bodies of those slaughtered.​—Re 19:11-21.

Har–Magedon is thus seen to be a fight, not merely among men, but one in which God’s invisible armies take part. Its coming is certain and it will take place at the time set by Jehovah God, who “is doing according to his own will among the army of the heavens and the inhabitants of the earth.”​—Da 4:35; see also Mt 24:36.

(Harʹmon).

There is uncertainty as to what is designated by the Hebrew term transliterated “Harmon” (Am 4:3, AS, NW, RS), some translators giving such widely differing renderings as “refuse heap” (AT) and “palace” (KJ). If the reading of the Greek Septuagint (“the mountain Remman”) comes closer to the original Hebrew text, then perhaps “Harmon” refers to “the crag of Rimmon.”​—Jg 20:45, 47.

(Harʹne·pher).

Son of Zophah of the tribe of Asher.​—1Ch 7:30, 36.

(Haʹrod) [Trembling].

A well (spring or fountain, as this is the usual meaning of the Hebrew word, although the Hebrew words for “well” and “fountain” are sometimes used interchangeably; compare Ge 16:7, 14; 24:11, 13), in the vicinity of which the Israelite army under Gideon’s leadership encamped and where, later, the reduced force of 10,000 was put to the proof. Subsequently 300 men were selected to rout the Midianites. The earlier departure of 22,000 Israelites because of their being “afraid and trembling” may have been the reason for giving the well its name.​—Jg 7:1-7.

The well of Harod has been traditionally identified with ʽAin Jalud (Mayan Harod), a spring rising on the NW spur of Mount Gilboa. Regarding ʽAin Jalud the noted scholar G. A. Smith observed: “It bursts some fifteen feet [less than 5 m] broad and two [0.6 m] deep from the foot of Gilboa, and mainly out of it, but fed also by the other two springs [ʽAin el-Meiyiteh and ʽAin Tubaʽun], it flows strongly enough to work six or seven mills. The deep bed and soft banks of this stream constitute a formidable ditch in front of the position on Gilboa, and render it possible for defenders of the latter to hold the spring at their feet in face of an enemy on the plain: and the spring is indispensable to them, for neither to the left, right, nor rear is other living water. . . . The stream, which makes it possible for the occupiers of the hill to hold also the well against the enemy on the plain, forbids them to be careless in using the water; for they drink in face of that enemy, and the reeds and shrubs which mark its course afford cover for hostile ambushes.”​—The Historical Geography of the Holy Land, London, 1968, p. 258.

(Haʹrod·ite) [Of (Belonging to) Harod].

A resident of Harod or a person living near a place called Harod. The term is applied to Shammah and Elika, two of David’s mighty men. (2Sa 23:8, 25) If “Shammah” and “Shammoth” are the same person, then the use of “Harorite” at 1 Chronicles 11:27 is possibly a scribal error for “Harodite,” the change perhaps arising from the similarity between the Hebrew letters “r” (ר) and “d” (ד).

(Ha·roʹeh) [The Seer].

One listed in the genealogy of Judah as a son of Shobal. (1Ch 2:3, 52) Haroeh is generally thought to be the same as Reaiah.​—1Ch 4:2; see REAIAH No. 1.

(Haʹro·rite).

A term indicating the place from which Shammoth, one of David’s mighty men, came. (1Ch 11:26, 27) “Harorite” may be an error for “Harodite.”​—2Sa 23:25; see HARODITE.

(Ha·roʹsheth).

A site, called fully “Harosheth of the nations,” that served as military headquarters for Sisera, the army chief of the Canaanite king Jabin, who ruled in Hazor. (Jg 4:2, 13) Judge Barak pressed his victory over these enemy forces to this same point. (Jg 4:16) The name Harosheth (meaning “Woodland; Woody Thicket”) seems to be preserved at el-Harithiyeh, near the western exit of the Plain of Jezreel and about 16 km (10 mi) NNW of Megiddo. However, scholars usually hold that the actual ancient site was at nearby Tell ʽAmr (Tel Meʽammer).

The name of the first musical instrument mentioned in Scripture. (Ge 4:21, AS, Fn, Kx, NW, Yg, Da) The Hebrew word kin·nohrʹ (harp) is also rendered “lyre” in a number of Bible translations. (JB, Mo, Ro, RS) In about half of the 42 occurrences of kin·nohrʹ in the Bible, the translators of the Septuagint rendered it by the Greek ki·thaʹra. The ki·thaʹra was an instrument resembling the lyre (Gr., lyʹra), but it had a more shallow sounding board. Modern translations generally render ki·thaʹra in the Christian Greek Scriptures as “harp.” (1Co 14:7; Re 5:8) Pictorial representations on Egyptian monuments indicate that ancient harps were of many styles and shapes, with a varying number of strings. In view of those points, some have suggested that kin·nohrʹ may have been a somewhat general term designating any instrument incorporating basic features of the ancient harp.

All that the Hebrew Scriptures definitely indicate about the kin·nohrʹ is that it was portable and comparatively light in weight, since it could be played in a procession, or even by a prostitute as she sang, walking through a city. (1Sa 10:5; 2Sa 6:5; Isa 23:15, 16) Some were made of “algum” wood. (1Ki 10:12) The strings may have been made from the small intestines of sheep, although perhaps spun vegetable fibers were also used.

David, who was skilled in playing the kin·nohrʹ “with his hand” (1Sa 16:16, 23), assigned this instrument a prominent place along with the ‘stringed instrument’ (neʹvel) in the orchestra that later played at Solomon’s temple. (1Ch 25:1; 2Ch 29:25) When Nehemiah inaugurated Jerusalem’s wall, the kin·nohrʹ added to the joy of the occasion. (Ne 12:27) Since the kin·nohrʹ was essentially a “pleasant” instrument of “exultation,” its sound would cease at times of judgment or punishment. (Ps 81:2; Eze 26:13; Isa 24:8, 9) Saddened by their exile in Babylon, the Israelites had no inclination to play their harps, but they hung them upon poplar trees.​—Ps 137:1, 2.

Because of the uncertainty surrounding the precise identity of the kin·nohrʹ, and especially the neʹvel (stringed instrument), any attempt to compare the two instruments is speculative. First Chronicles 15:20, 21 mentions “stringed instruments [neva·limʹ (plural)] tuned to Alamoth, . . . harps [kin·no·rohthʹ (plural)] tuned to Sheminith.” If “Alamoth” refers to a higher musical register and “Sheminith” to a lower tonal range, this could imply that the kin·nohrʹ was the larger, lower-pitched instrument. On the other hand, the reverse could be true (which is the general consensus) if, indeed, Alamoth and Sheminith are specifically here mentioned because of being exceptional tunings for these instruments. In any event, both instruments were portable.

At Daniel 3:5, 7, 10, 15, the Aramaic word sab·bekhaʼʹ seems to refer to a “triangular harp” (NW), also rendered as “trigon” (AT, JB, RS) and “sambuca.” (Da) The sab·bekhaʼʹ is described by some as a small, shrill, triangular, four-stringed harp, which description harmonizes with the above renderings.​—See STRINGED INSTRUMENT.

A barbed, spearlike instrument generally used in striking large fish. Reference is made to the harpoon only at Job 41:7, drawing attention to the armorlike quality of the skin of Leviathan (the crocodile), which resists penetration by an ordinary harpoon.

(Harʹsha) [possibly, Deaf; Keeping Silent].

Ancestral head of a family of Nethinim temple servants, members of which returned from Babylon with Zerubbabel in 537 B.C.E.​—Ezr 2:1, 2, 43, 52; Ne 7:54.

(Haʹrum).

A man of the tribe of Judah.​—1Ch 4:1, 8.

(Ha·ruʹmaph) [probably, Having a Slit Nose].

Father (or forefather) of the Jedaiah who helped Nehemiah rebuild Jerusalem’s wall.​—Ne 3:10.

(Haʹruz) [possibly, Gold; or, Diligent].

A man from Jotbah; the grandfather of King Amon of Judah and the father of Meshullemeth the wife of King Manasseh.​—2Ki 21:19, 20.