Embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.

Were probably written about B.C. 650-627, or, as some think, a few years later. This book consists of three chapters, the contents of which are thus comprehensively described: "When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (Hab. 1:2-17). And on this occasion the future punishment of the Chaldeans was revealed to him (2:1). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised." The third chapter is a sublime song dedicated "to the chief musician," and therefore intended apparently to be used in the worship of God. It is "unequalled in majesty and splendour of language and imagery."

The passage in 2:4, "The just shall live by his faith," is quoted by the apostle in Rom. 1:17. (Comp. Gal. 3:12; Heb. 10:37,38.)

An Old English word for breastplate. In Job 41:26 (Heb.shiryah) it is properly a "coat of mail;" the Revised Version has "pointed shaft." In Ex. 28:32, Ex. 39:23, it denotes a military garment strongly and thickly woven and covered with mail round the neck and breast. Such linen corselets have been found in Egypt. The word used in these verses is tahra, which is of Egyptian origin. The Revised Version, however, renders it by "coat of mail."

• (See ARMOUR)

God is the habitation of his people, who find rest and safety in him (Ps. 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps. 89:14, Heb.mekhon, "foundation"), because all his acts are founded on justice and judgment. (See Ps. 132:5, 13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and "the praises of Israel" (Ps. 22:3), i.e., he dwells among those praises and is continually surrounded by them.

The united stream, or, according to others, with beautiful banks, the name of a river in Assyria, and also of the district through which it flowed (1 Chr. 5:26). There is a river called Khabur which rises in the central highlands of Kurdistan, and flows south-west till it falls into the Tigris, about 70 miles above Mosul. This was not, however, the Habor of Scripture.

There is another river of the same name (the Chaboras) which, after a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient Circesium. This was, there can be little doubt, the ancient Habor.

The darksome hill, one of the peaks of the long ridge of el-Kolah, running out of the Ziph plateau, "on the south of Jeshimon" (i.e., of the "waste"), the district to which one looks down from the plateau of Ziph (1 Sam. 23:19). After his reconciliation with Saul at Engedi (24:1-8), David returned to Hachilah, where he had fixed his quarters. The Ziphites treacherously informed Saul of this, and he immediately (26:1-4) renewed his pursuit of David, and "pitched in the hill of Hachilah." David and his nephew Abishai stole at night into the midst of Saul's camp, when they were all asleep, and noiselessly removed the royal spear and the cruse from the side of the king, and then, crossing the intervening valley to the height on the other side, David cried to the people, and thus awoke the sleepers. He then addressed Saul, who recognized his voice, and expostulated with him. Saul professed to be penitent; but David could not put confidence in him, and he now sought refuge at Ziklag. David and Saul never afterwards met. (1 Sam. 26:13-25).

Adod, brave(?), the name of a Syrian god.

1. An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46).
2. Another Edomite king (1 Chr. 1:50,51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).
3. One of "the king's seed in Edom." He fled into Egypt, where he married the sister of Pharaoh's wife (1 Ki. 11:14-22). He became one of Solomon's adversaries.

Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (Gen. 25:15).

Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to assist him in his war against David. Joab, who was sent against this confederate host, found them in double battle array, the Ammonities toward their capital of Rabbah, and the Syrian mercenaries near Medeba. In the battle which was fought the Syrians were scattered, and the Ammonites in alarm fled into their capital. After this Hadadezer went north "to recover his border" (2 Sam. 8:3, A.V.); but rather, as the Revised Version renders, "to recover his dominion", i.e., to recruit his forces. Then followed another battle with the Syrian army thus recruited, which resulted in its being totally routed at Helam (2 Sam. 10:17). Shobach, the leader of the Syrian army, died on the field of battle. The Syrians of Damascus, who had come to help Hadadezer, were also routed, and Damascus was made tributary to David. All the spoils taken in this war, "shields of gold" and "very much brass," from which afterwards the "brasen sea, and the pillars, and the vessels of brass" for the temple were made (1 Chr. 18:8), were brought to Jerusalem and dedicated to Jehovah. Thus the power of the Ammonites and the Syrians was finally broken, and David's empire extended to the Euphrates (2 Sam. 10:15-19; 1 Chr. 19:15-19).

(composed of the names of two Syrian idols), the name of a place in the valley of Megiddo. It is alluded to by the prophet Zechariah (Zech. 12:11) in a proverbial expression derived from the lamentation for Josiah, who was mortally wounded near this place (2 Chr. 35:22-25). It has been identified with the modern Rummaneh, a village "at the foot of the Megiddo hills, in a notch or valley about an hour and a half south of Tell Metzellim."

Adod, brave(?).

1. A son of Ishmael (Gen. 25:15); in 1 Chr. 1:30 written Hadad.
2. One of the Edomitish kings (Gen. 36:39) about the time of Saul. Called also Hadad (1 Chr. 1:50,51).

It is probable that in these cases Hadar may be an error simply of transcription for Hadad.

Adod is his help, the name given to Hadadezer (2 Sam. 8:3-12) in 2 Sam. 10.

New, a city in the valley of Judah (Josh. 15:37).

Myrtle, the Jewish name of Esther (q.v.), Esther 2:7.

New, one of the towns in the extreme south of Judah (Josh. 15:25).

That which is out of sight, a Greek word used to denote the state or place of the dead. All the dead alike go into this place. To be buried, to go down to the grave, to descend into hades, are equivalent expressions. In the LXX. this word is the usual rendering of the Hebrew sheol, the common receptacle of the departed (Gen. 42:38; Ps. 139:8; Hos. 13:14; Isa. 14:9). This term is of comparatively rare occurrence in the Greek New Testament. Our Lord speaks of Capernaum as being "brought down to hell" (hades), i.e., simply to the lowest debasement, (Mt. 11:23). It is contemplated as a kind of kingdom which could never overturn the foundation of Christ's kingdom (16:18), i.e., Christ's church can never die.

In Lk. 16:23 it is most distinctly associated with the doom and misery of the lost.

In Acts 2:27-31 Peter quotes the LXX. version of Ps. 16:8-11, plainly for the purpose of proving our Lord's resurrection from the dead. David was left in the place of the dead, and his body saw corruption. Not so with Christ. According to ancient prophecy (Ps. 30:3) he was recalled to life.

Pointed, a place in the tribe of Benjamin near Lydda, or Lod, and Ono (Ezra 2:33; Neh. 7:37). It is identified with the modern el-Haditheh, 3 miles east of Lydda.

Resting, an Ephraimite; the father of Amasa, mentioned in 2 Chr. 28:12.

Is exalted.

1. The son of Tou, king of Hamath, sent by his father to congratulate David on his victory over Hadarezer, king of Syria (1 Chr. 18:10; called Joram 2 Sam. 8:10).
2. The fifth son of Joktan, the founder of an Arab tribe (Gen. 10:27; 1 Chr. 1:21).
3. One who was "over the tribute;" i.e., "over the levy." He was stoned by the Israelites after they had revolted from Rehoboam (2 Chr. 10:18). Called also Adoram (2 Sam. 20:24) and Adoniram (1 Ki. 4:6).

The name of a country (Zech. 9:1) which cannot be identified. Rawlinson would identify it with Edessa. He mentions that in the Assyrian inscriptions it is recorded that "Shalmanezer III. made two expeditions, the first against Damascus B.C. 773, and the second against Hadrach B.C. 772; and again that Asshurdanin-il II. made expeditions against Hadrach in B.C. 765 and 755."

Or Emerods, bleeding piles known to the ancient Romans as mariscae, but more probably malignant boils of an infectious and fatal character. With this loathsome and infectious disease the men of Ashdod were smitten by the hand of the Lord. This calamity they attributed to the presence of the ark in their midst, and therefore they removed it to Gath (1 Sam. 5:6-8). But the same consequences followed from its presence in Gath, and therefore they had it removed to Ekron, 11 miles distant. The Ekronites were afflicted with the same dreadful malady, but more severely; and a panic seizing the people, they demanded that the ark should be sent back to the land of Israel (5:9-12; 6:1-9).

A handle as of a dagger (Judg. 3:22).

Flight, or, according to others, stranger, an Egyptian, Sarah's handmaid (Gen. 16:1; 21:9,10), whom she gave to Abraham (q.v.) as a secondary wife (16:2). When she was about to become a mother she fled from the cruelty of her mistress, intending apparently to return to her relatives in Egypt, through the desert of Shur, which lay between. Wearied and worn she had reached the place she distinguished by the name of Beer-lahai-roi ("the well of the visible God"), where the angel of the Lord appeared to her. In obedience to the heavenly visitor she returned to the tent of Abraham, where her son Ishmael was born, and where she remained (16:16) till after the birth of Isaac, the space of fourteen years. Sarah after this began to vent her dissatisfaction both on Hagar and her child. Ishmael's conduct was insulting to Sarah, and she insisted that he and his mother should be dismissed. This was accordingly done, although with reluctance on the part of Abraham (Gen. 21:14). They wandered out into the wilderness, where Ishmael, exhausted with his journey and faint from thirst, seemed about to die. Hagar "lifted up her voice and wept," and the angel of the Lord, as before, appeared unto her, and she was comforted and delivered out of her distresses (Gen. 21:18,19).

Ishmael afterwards established himself in the wilderness of Paran, where he married an Egyptian (Gen. 21:20,21).

"Hagar" allegorically represents the Jewish church (Gal. 4:24), in bondage to the ceremonial law; while "Sarah" represents the Christian church, which is free.

Or Hagarite.

1. One of David's mighty men (1 Chr. 11:38), the son of a foreigner.
2. Used of Jaziz (1 Chr. 27:31), who was over David's flocks. "A Hagarite had charge of David's flocks, and an Ishmaelite of his herds, because the animals were pastured in districts where these nomadic people were accustomed to feed their cattle."
3. In the reign of Saul a great war was waged between the trans-Jordanic tribes and the Hagarites (1 Chr. 5), who were overcome in battle. A great booty was captured by the two tribes and a half, and they took possession of the land of the Hagarites.

Subsequently the "Hagarenes," still residing in the land on the east of Jordan, entered into a conspiracy against Israel (comp. Ps. 83:6). They are distinguished from the Ishmaelites.

Festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government.

• (See DARIUS [2])

Haggai's prophecies have thus been characterized:, "There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, 'Be strong, be strong, be strong' (Hag. 2:4). 'Cleave, stick fast, to the work you have to do;' or again, 'Consider your ways, consider, consider, consider' (1:5, 7;2:15, 18). It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to 'see life steadily, and to see it wholly.'", Stanley's Jewish Church.

• (See SIGNET)

Consists of two brief, comprehensive chapters. The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.

Chapter first comprehends the first address (2-11) and its effects (12-15). Chapter second contains,

1. The second prophecy (1-9), which was delivered a month after the first.
2. The third prophecy (10-19), delivered two months and three days after the second; and
3. The fourth prophecy (20-23), delivered on the same day as the third.

These discourses are referred to in Ezra 5:1; 6:14; Heb. 12:26. (Comp. Hag. 2:7,8, 22.)

Festive; the dancer, a wife of David and the mother of Adonijah (2 Sam. 3:4; 1 Ki. 1:5, 11; 2:13; 1 Chr. 3:2), who, like Absalom, was famed for his beauty.

The holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., "Writings." It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings.

• (See BIBLE)

In the New Testament (Lk. 24:44) we find three corresponding divisions, viz., the Law, the Prophets, and the Psalms.

A salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Chaire, "Rejoice" (Lk. 1:8). Used in mockery in Mt. 27:29.

Frozen rain-drops; one of the plagues of Egypt (Ex. 9:23). It is mentioned by Haggai as a divine judgment (Hag. 2:17). A hail-storm destroyed the army of the Amorites when they fought against Joshua (Josh. 10:11). Ezekiel represents the wall daubed with untempered mortar as destroyed by great hail-stones (Ezek. 13:11). (See also 38:22; Rev. 8:7; 11:19; 16:21.)

1. The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. "So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard." Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.
2. A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length.
3. Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Cor. 11:14,15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards women.)
4. Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Lk. 7:38; Jn. 11:2; 1 Cor. 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping.

Baldness disqualified any one for the priest's office (Lev. 21).

Elijah is called a "hairy man" (2 Ki. 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair.

Long hair is especially noticed in the description of Absalom's person (2 Sam. 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Num. 6:5; Judg. 13:5) and others in token of special mercies (Acts 18:18).

In times of affliction the hair was cut off (Isa. 3:17, 24; 15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). "Cutting off the hair" is a figure of the entire destruction of a people (Isa. 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7, etc.), especially in seasons of rejoicing (Mt. 6:17; Lk. 7:46).

The thorn, the head of one of the courses of the priests (1 Chr. 24:10).

A district of Media to which captive Israelites were transported by the Assyrian kings (2 Ki. 17:6; 18:11; 1 Chr. 5:26). It lay along the banks of the upper Khabur, from its source to its junction with the Jerujer. Probably the district called by Ptolemy Chalcitis.

Smooth; bald, a hill at the southern extremity of Canaan (Josh. 11:17). It is referred to as if it were a landmark in that direction, being prominent and conspicuous from a distance. It has by some been identified with the modern Jebel el-Madura, on the south frontier of Judah, between the south end of the Dead Sea and the Wady Gaian.

Full of hollows, a town in the highlands of Judah (Josh. 15:58). It is now a small village of the same name, and is situated about 5 miles north-east of Hebron on the way to Jerusalem. There is an old Jewish tradition that Gad, David's seer (2 Sam. 24:11), was buried here.

(Gr.aule, Lk. 22:55; R.V., "court"), the open court or quadrangle belonging to the high priest's house. In Mt. 26:69 and Mk. 14:66 this word is incorrectly rendered "palace" in the Authorized Version, but correctly "court" in the Revised Version. In Jn. 10:1, 16 it means a "sheep-fold." In Mt. 27:27 and Mk. 15:16 (A.V., "common hall;" R.V., "palace") it refers to the proetorium or residence of the Roman governor at Jerusalem. The "porch" in Mt. 26:71 is the entrance-hall or passage leading into the central court, which is open to the sky.

Praise, the name given to the group of Psalms 113-118, which are preeminently psalms of praise. It is called "The Egyptian Hallel," because it was chanted in the temple whilst the Passover lambs were being slain. It was chanted also on other festival occasions, as at Pentecost, the feast of Tabernacles, and the feast of Dedication. The Levites, standing before the altar, chanted it verse by verse, the people responding by repeating the verses or by intoned hallelujahs. It was also chanted in private families at the feast of Passover. This was probably the hymn which our Saviour and his disciples sung at the conclusion of the Passover supper kept by them in the upper room at Jerusalem (Mt. 26:30; Mk. 14:26).

There is also another group called "The Great Hallel," comprehending Psalms 118-136, which was recited on the first evening at the Passover supper and on occasions of great joy.

Praise ye Jehovah, frequently rendered "Praise ye the LORD," stands at the beginning of ten of the psalms (Ps. 106, 111:1-113:9, 135, 146:1-150:6), hence called "hallelujah psalms." From its frequent occurrence it grew into a formula of praise. The Greek form of the word (alleluia) is found in Rev. 19:1, 3,4, 6.

To render sacred, to consecrate (Ex. 28:38; 29:1). This word is from the Saxon, and properly means "to make holy." The name of God is "hallowed", i.e., is reverenced as holy (Mt. 6:9).

Lame on the feet (Gen. 32:31; Ps. 38:17). To "halt between two opinions" (1 Ki. 18:21) is supposed by some to be an expression used in "allusion to birds, which hop from spray to spray, forwards and backwards." The LXX. render the expression "How long go ye lame on both knees?" The Hebrew verb rendered "halt" is used of the irregular dance ("leaped upon") around the altar (ver. 26.). It indicates a lame, uncertain gait, going now in one direction, now in another, in the frenzy of wild leaping.

Warm, hot, and hence the south; also an Egyptian word meaning "black", the youngest son of Noah (Gen. 5:32; comp. 9:22, 24). The curse pronounced by Noah against Ham, properly against Canaan his fourth son, was accomplished when the Jews subsequently exterminated the Canaanites.

One of the most important facts recorded in Gen. 10 is the foundation of the earliest monarchy in Babylonia by Nimrod the grandson of Ham (10:6, 8, 10). The primitive Babylonian empire was thus Hamitic, and of a cognate race with the primitive inhabitants of Arabia and of Ethiopia.

• (See ACCAD)

The race of Ham were the most energetic of all the descendants of Noah in the early times of the post-diluvian world.

(of Persian origin), magnificent, the name of the vizier (i.e., the prime minister) of the Persian king Ahasuerus (Esther 3:1, etc.). He is called an "Agagite," which seems to denote that he was descended from the royal family of the Amalekites, the bitterest enemies of the Jews, as Agag was one of the titles of the Amalekite kings. He or his parents were brought to Persia as captives taken in war. He was hanged on the gallows which he had erected for Mordecai the Jew (Esther 7:10).

• (See ESTHER)

Fortress, the capital of one of the kingdoms of Upper Syria of the same name, on the Orontes, in the valley of Lebanon, at the northern boundary of Palestine (Num. 13:21; 34:8), at the foot of Hermon (Josh. 13:5) towards Damascus (Zech. 9:2; Jer. 49:23). It is called "Hamath the great" in Amos 6:2, and "Hamath-zobah" in 2 Chr. 8:3.

Hamath, now Hamah, had an Aramaean population, but Hittite monuments discovered there show that it must have been at one time occupied by the Hittites. It was among the conquests of the Pharaoh Thothmes III. Its king, Tou or Toi, made alliance with David (2 Sam. 8:10), and in B.C. 740 Azariah formed a league with it against Assyria. It was, however, conquered by the Assyrians, and its nineteen districts placed under Assyrian governors. In B.C. 720 it revolted under a certain Yahu-bihdi, whose name, compounded with that of the God of Israel (Yahu), perhaps shows that he was of Jewish origin. But the revolt was suppressed, and the people of Hamath were transported to Samaria (2 Ki. 17:24, 30), where they continued to worship their god Ashima. Hamah is beautifully situated on the Orontes, 32 miles north of Emesa, and 36 south of the ruins of Assamea.

The kingdom of Hamath comprehended the great plain lying on both banks of the Orontes from the fountain near Riblah to Assamea on the north, and from Lebanon on the west to the desert on the east. The "entrance of Hamath" (Num. 34:8), which was the north boundary of Palestine, led from the west between the north end of Lebanon and the Nusairiyeh mountains.

Fortress of Zobah, (2 Chr. 8:3) is supposed by some to be a different place from the foregoing; but this is quite uncertain.

Warm springs, one of the "fenced cities" of Naphtali (Josh. 19:35). It is identified with the warm baths (the heat of the water ranging from 136 degrees to 144 degrees) still found on the shore a little to the south of Tiberias under the name of Hummam Tabariyeh ("Bath of Tiberias").

Father of Haman, designated usually "the Agagite" (Esther 3:1, 10; 8:5).

The king's, the father of Jerahmeel, mentioned in Jer. 36:26. Some take this word as a common noun, "the king", and understand that Jerahmeel was Jehoiakim's son. Probably, however, it is to be taken as a proper name.

1. Heb.pattish, used by gold-beaters (Isa. 41:7) and by quarry-men (Jer. 23:29). Metaphorically of Babylon (Jer. 50:23) or Nebuchadnezzar.
2. Heb.makabah, a stone-cutter's mallet (1 Ki. 6:7), or of any workman (Judg. 4:21; Isa. 44:12).
3. Heb.halmuth, a poetical word for a workman's hammer, found only in Judg. 5:26, where it denotes the mallet with which the pins of the tent of the nomad are driven into the ground.
4. Heb.mappets, rendered "battle-axe" in Jer. 51:20. This was properly a "mace," which is thus described by Rawlinson: "The Assyrian mace was a short, thin weapon, and must either have been made of a very tough wood or (and this is more probable) of metal. It had an ornamented head, which was sometimes very beautifully modelled, and generally a strap or string at the lower end by which it could be grasped with greater firmness."

The queen, the daughter of Machir and sister of Gilead (1 Chr. 7:17,18). Abiezer was one of her three children.

Warm springs.

1. A town in the tribe of Asher, near Zidon (Josh. 19:28), identified with 'Ain Hamul.
2. A Levitical city of Naphtali (1 Chr. 6:76).

Warm springs, a Levitical city of Naphtali (Josh. 21:32); probably Hammath in 19:35.

• (See BAAL-HAMON)

Multitude, a name figuratively assigned to the place in which the slaughter and burial of the forces of Gog were to take place (Ezek. 39:16).

Multitude of Gog, the name of the valley in which the slaughtered forces of Gog are to be buried (Ezek. 39:11, 15), "the valley of the passengers on the east of the sea."

He-ass, a Hivite from whom Jacob purchased the plot of ground in which Joseph was afterwards buried (Gen. 33:19). He is called "Emmor" in Acts 7:16. His son Shechem founded the city of that name which Simeon and Levi destroyed because of his crime in the matter of Dinah, Jacob's daughter (Gen. 34:20). Hamor and Shechem were also slain (ver. 26).

Spared, one of the sons of Pharez, son of Judah (1 Chr. 2:5). His descendants are called Hamulites (Num. 26:21).

Kinsman of the dew, the daughter of Jeremiah of Libnah, wife of king Josiah, and mother of king Jehoahaz (2 Ki. 23:31), also of king Zedekiah (2 Ki. 24:18).

Whom God has graciously given, the cousin of Jeremiah, to whom he sold the field he possessed in Anathoth, before the siege of Jerusalem (Jer. 32:6-12).

Merciful.

1. A Benjamite (1 Chr. 8:23).
2. One of David's heroes (1 Chr. 11:43).
3. Jer. 35:4.
4. A descendant of Saul (1 Chr. 8:38).
5. One of the Nethinim (Ezra 2:46).
6. One of the Levites who assisted Ezra (Neh. 8:7).
7. One of the chiefs who subscribed the covenant (Neh. 10:22).

God has graciously given, a tower in the wall of Jerusalem (Neh. 3:1; 12:39). It is mentioned also in Jer. 31:38; Zech. 14:10.

God has gratified me, or is gracious.

1. One of the sons of Heman (1 Chr. 25:4, 25).
2. A prophet who was sent to rebuke king Asa for entering into a league with Benhadad I., king of Syria, against Judah (2 Chr. 16:1-10). He was probably the father of the prophet Jehu (1 Ki. 16:7).
3. Probably a brother of Nehemiah (Neh. 1:2; 7:2), who reported to him the melancholy condition of Jerusalem. Nehemiah afterwards appointed him to have charge of the city gates.

Jehovah has given.

1. A chief of the tribe of Benjamin (1 Chr. 8:24).
2. One of the sons of Heman (1 Chr. 25:4, 23).
3. One of Uzziah's military officers (2 Chr. 26:11).
4. Grandfather of the captain who arrested Jeremiah (Jer. 37:13).
5. Jer. 36:12.
6. Neh. 10:23.
7. Shadrach, one of the "three Hebrew children" (Dan. 1; 6:7).
8. Son of Zerubbabel (1 Chr. 3:19, 21).
9. Ezra 10:28.
10. The "ruler of the palace; he was a faithful man, and feared God above many" (Neh. 7:2).
11. Neh. 3:8.
12. Neh. 3:30
13. A priest, son of Jeremiah (Neh. 12:12).
14. A false prophet contemporary with Jeremiah (Jer. 28:3, 17).

Called by Galen "the instrument of instruments." It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Mt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3,4). In Ps. 77:2 the correct rendering is, as in the Revised Version, "My hand was stretched out," etc., instead of, as in the Authorized Version, "My sore ran in the night," etc.

The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fidelity (2 Ki. 10:15; Ezra 10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Ps. 60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Ki. 19:18; Job 31:27), and to pour water on one's hands is to serve him (2 Ki. 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa. 1:25; Lk. 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.). A position at the right hand was regarded as the chief place of honour and power (Ps. 45:9; 80:17; 110:1; Mt. 26:64).

A measure of four fingers, equal to about four inches (Ex. 25:25; 37:12; Ps. 39:5, etc.).

Only once in Authorized Version (Acts 19:12). The Greek word (sudarion) so rendered means properly "a sweat-cloth." It is rendered "napkin" in Jn. 11:44; 20:7; Lk. 19:20.

Servant (Gen. 16:1; Ruth 3:9; Lk. 1:48). It is probable that Hagar was Sarah's personal attendant while she was in the house of Pharaoh, and was among those maid-servants whom Abram had brought from Egypt.

(Col. 2:14). The "blotting out the handwriting" is the removal by the grace of the gospel of the condemnation of the law which we had broken.

A place in Egypt mentioned only in Isa. 30:4 in connection with a reproof given to the Jews for trusting in Egypt. It was considered the same as Tahpanhes, a fortified town on the eastern frontier, but has been also identified as Ahnas-el-Medeeneh, 70 miles from Cairo.

(as a punishment), a mark of infamy inflicted on the dead bodies of criminals (Dt. 21:23) rather than our modern mode of punishment. Criminals were first strangled and then hanged (Nu. 25:4; Dt. 21:22). (See 2 Sam. 21:6 for the practice of the Gibeonites.)

Hanging (as a curtain).

1. Heb.masak,
   1. before the entrance to the court of the tabernacle (Ex. 35:17);
   2. before the door of the tabernacle (26:36,37);
   3. before the entrance to the most holy place, called "the veil of the covering" (35:12; 39:34), as the word properly means.
2. Heb.kelaim, tapestry covering the walls of the tabernacle (Ex. 27:9; 35:17; Num. 3:26) to the half of the height of the wall (Ex. 27:18; comp. 26:16). These hangings were fastened to pillars.
3. Heb.bottim (2 Ki. 23:7), "hangings for the grove" (R.V., "for the Asherah"); marg., instead of "hangings," has "tents" or "houses." Such curtained structures for idolatrous worship are also alluded to in Ezek. 16:16.

Favour, grace, one of the wives of Elkanah the Levite, and the mother of Samuel (1 Sam. 1; 2). Her home was at Ramathaim-zophim, whence she was wont every year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend the offering of sacrifices there according to the law (Ex. 23:15; 34:18; Dt. 16:16), probably at the feast of the Passover (comp. Ex. 13:10). On occasion of one of these "yearly" visits, being grieved by reason of Peninnah's conduct toward her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed her, and misunderstanding her character he harshly condemned her conduct (1 Sam. 1:14-16). After hearing her explanation he retracted his injurious charge and said to her, "Go in peace: and the God of Israel grant thee thy petition." Perhaps the story of the wife of Manoah was not unknown to her. Thereafter Elkanah and his family retired to their quiet home, and there, before another Passover, Hannah gave birth to a son, whom, in grateful memory of the Lord's goodness, she called Samuel, i.e., "heard of God." After the child was weaned (probably in his third year) she brought him to Shiloh into the house of the Lord, and said to Eli the aged priest, "Oh my lord, I am the woman that stood by thee here, praying unto the Lord. For this child I prayed; and the Lord hath given me my petition which I asked of him: therefore I also have granted him to the Lord; as long as he liveth he is granted to the Lord" (1 Sam. 1:27,28, R.V.). Her gladness of heart then found vent in that remarkable prophetic song (2:1-10; comp. Lk. 1:46-55) which contains the first designation of the Messiah under that name (1 Sam. 2:10, "Annointed" = "Messiah"). And so Samuel and his parents parted. He was left at Shiloh to minister "before the Lord." And each year, when they came up to Shiloh, Hannah brought to her absent child "a little coat" (Heb.meil, a term used to denote the "robe" of the ephod worn by the high priest, Ex. 28:31), a priestly robe, a long upper tunic (1 Chr. 15:27), in which to minister in the tabernacle (1 Sam. 2:19; 15:27; Job 2:12). "And the child Samuel grew before the Lord." After Samuel, Hannah had three sons and two daughters.

Grace of God.

1. A chief of the tribe of Manasseh (Num. 34:23).
2. A chief of the tribe of Asher (1 Chr. 7:39).

Graciously given.

1. The son and successor of Nahash, king of Moab. David's messengers, sent on an embassy of condolence to him to Rabbah Ammon, his capital, were so grossly insulted that he proclaimed war against Hanun. David's army, under the command of Joab, forthwith crossed the Jordan, and gained a complete victory over the Moabites and their allies (2 Sam. 10:1-14) at Medeba (q.v.).
2. Neh. 3:13.
3. 3:30.

Mountainous land, a province of Assyria (1 Chr. 5:26), between the Tigris and the Euphrates, along the banks of the Khabur, to which some of the Israelite captives were carried. It has not been identified. Some think the word a variation of Haran.

Fright; fear, the twenty-fifth station of the Israelites in their wanderings (Num. 33:24).

1. Heb.haran; i.e., "mountaineer." The eldest son of Terah, brother of Abraham and Nahor, and father of Lot, Milcah, and Iscah. He died before his father (Gen. 11:27), in Ur of the Chaldees.
2. Heb.haran, i.e., "parched;" or probably from the Accadian charana, meaning "a road." A celebrated city of Western Asia, now Harran, where Abram remained, after he left Ur of the Chaldees, till his father Terah died (Gen. 11:31,32), when he continued his journey into the land of Canaan. It is called "Charran" in the LXX. and in Acts 7:2. It is called the "city of Nahor" (Gen. 24:10), and Jacob resided here with Laban (30:43). It stood on the river Belik, an affluent of the Euphrates, about 70 miles above where it joins that river in Upper Mesopotamia or Padan-aram, and about 600 miles northwest of Ur in a direct line. It was on the caravan route between the east and west. It is afterwards mentioned among the towns taken by the king of Assyria (2 Ki. 19:12; Isa. 37:12). It was known to the Greeks and Romans under the name Carrhae.
3. The son of Caleb of Judah (1 Chr. 2:46) by his concubine Ephah.

(a Persian word meaning "ass-driver"), one of the seven eunuchs or chamberlains of king Ahasuerus (Esther 1:10; 7:9).

(Heb.'arnebeth) was prohibited as food according to the Mosaic law (Lev. 11:6; Dt. 14:7), "because he cheweth the cud, but divideth not the hoof." The habit of this animal is to grind its teeth and move its jaw as if it actually chewed the cud. But, like the cony (q.v.), it is not a ruminant with four stomachs, but a rodent like the squirrel, rat, etc. Moses speaks of it according to appearance. It is interdicted because, though apparently chewing the cud, it did not divide the hoof.

There are two species in Syria,

1. the Lepus Syriacus or Syrian hare, which is like the English hare; and
2. the Lepus Sinaiticus, or hare of the desert. No rabbits are found in Syria.

Thicket, a wood in the mountains of Judah where David hid when pursued by Saul (1 Sam. 22:5). It was possibly while he was here that the memorable incident narrated in 2 Sam. 23:14-17, 1 Chr. 11:16-19 occurred. This place has not been identified, but perhaps it may be the modern Kharas, on the borders of the chain of mountains some 3 miles east of Keilah.

Zeal of Jehovah, (Neh. 3:8) "of the goldsmiths," one whose son helped to repair the wall of Jerusalem.

Fever, one of the Nethinim (Ezra 2:51).

Flat-nosed.

1. The head of the second course of priests (1 Chr. 24:8).
2. Ezra 2:32, 39; Neh. 7:35, 42.
3. Neh. 3:11.
4. Neh. 12:3.
5. Neh. 10:5.

Autumnal rain.

1. Neh. 7:24.
2. Neh. 10:19.

1. Heb.zonah (Gen. 34:31; 38:15). In verses 21,22 the Hebrew word used in kedeshah, i.e., a woman consecrated or devoted to prostitution in connection with the abominable worship of Asherah or Astarte, the Syrian Venus. This word is also used in Dt. 23:17; Hos. 4:14. Thus Tamar sat by the wayside as a consecrated kedeshah.

   It has been attempted to show that Rahab, usually called a "harlot" (Josh. 2:1; 6:17; Heb. 11:31; Jas. 2:25), was only an innkeeper. This interpretation, however, cannot be maintained.

   Jephthah's mother is called a "strange woman" (Judg. 11:2). This, however, merely denotes that she was of foreign extraction.

   In the time of Solomon harlots appeared openly in the streets, and he solemnly warns against association with them (Pr. 7:12; 9:14. See also Jer. 3:2; Ezek. 16:24,25, 31). The Revised Version, following the LXX., has "and the harlots washed," etc., instead of the rendering of the Authorized Version, "now they washed," of 1 Ki. 22:38.

   To commit fornication is metaphorically used for to practice idolatry (Jer. 3:1; Ezek. 16:15; Hos. throughout); hence Jerusalem is spoken of as a harlot (Isa. 1:21).

2. Heb.nokriyah, the "strange woman" (1 Ki. 11:1; Pr. 5:20; 7:5; 23:27). Those so designated were Canaanites and other Gentiles (Josh. 23:13). To the same class belonged the "foolish", i.e., the sinful, "woman."

In the New Testament the Greek pornai, plural, "harlots," occurs in Mt. 21:31,32, where they are classed with publicans; Lk. 15:30; 1 Cor. 6:15,16; Heb. 11:31; Jas. 2:25. It is used symbolically in Rev. 17:1, 5, 15,16; 19:2.

A chief of the tribe of Asher (1 Chr. 7:36).

1. Heb.'asar, "to bind;" hence the act of fastening animals to a cart (1 Sam. 6:7, 10; Jer. 46:4, etc.).
2. An Old English word for "armour;" Heb.neshek (2 Chr. 9:24).
3. Heb.shiryan, a coat of mail (1 Ki. 22:34; 2 Chr. 18:33; rendered "breastplate" in Isa. 59:17).
4. The children of Israel passed out of Egypt "harnessed" (Ex. 13:18), i.e., in an orderly manner, and as if to meet a foe. The word so rendered is probably a derivative from Hebrew hamesh (i.e., "five"), and may denote that they went up in five divisions, viz., the van, centre, two wings, and rear-guard.

Palpitation, a fountain near which Gideon and his army encamped on the morning of the day when they encountered and routed the Midianites (Judg. 7). It was south of the hill Moreh. The present 'Ain Jalud ("Goliath's Fountain"), south of Jezreel and nearly opposite Shunem, is probably the fountain here referred to (7:4,5).

An epithet applied to two of David's heroes (2 Sam. 23:25). (Comp. 1 Chr. 11:27.)

(Judg. 4:2) or nations, a city near Hazor in Galilee of the Gentiles, or Upper Galilee, in the north of Palestine. It was here that Jabin's great army was marshalled before it went forth into the great battlefield of Esdraelon to encounter the army of Israel, by which it was routed and put to flight (Judg. 4). It was situated "at the entrance of the pass to Esdraelon from the plain of Acre" at the base of Carmel. The name in the Hebrew is Harosheth ha Gojim, i.e., "the smithy of the nations;" probably, as is supposed, so called because here Jabin's iron war-chariots, armed with scythes, were made. It is identified with el-Harithiyeh.

(Heb.kinnor), the national instrument of the Hebrews. It was invented by Jubal (Gen. 4:21). Some think the word kinnor denotes the whole class of stringed instruments. It was used as an accompaniment to songs of cheerfulness as well as of praise to God (Gen. 31:27; 1 Sam. 16:23; 2 Chr. 20:28; Ps. 33:2; 137:2).

In Solomon's time harps were made of almug-trees (1 Ki. 10:11,12). In 1 Chr. 15:21 mention is made of "harps on the Sheminith;" Revised Version, "harps set to the Sheminith;" better perhaps "harps of eight strings." The soothing effect of the music of the harp is referred to 1 Sam. 16:16, 23; 18:10; 19:9. The church in heaven is represented as celebrating the triumphs of the Redeemer "harping with their harps" (Rev. 14:2).

(Heb.harits), a tribulum or sharp threshing sledge; a frame armed on the under side with rollers or sharp spikes (2 Sam. 12:31; 1 Chr. 20:3).

Heb. verb sadad, to harrow a field, break its clods (Job 39:10; Isa. 28:4; Hos. 10:11). Its form is unknown. It may have resembled the instrument still in use in Egypt.

Worker or enchanter, one of the Nethinim (Ezra 2:52; Neh. 7:54).

(Heb.'ayal), a stag or male deer. It is ranked among the clean animals (Dt. 12:15; 14:5; 15:22), and was commonly killed for food (1 Ki. 4:23). The hart is frequently alluded to in the poetical and prophetical books (Isa. 35:6; Song 2:8,9; Lam. 1:6; Ps. 42:1).

Elevated, (1 Chr. 4:8), a descendant of Judah.

A native of Hariph; an epithet given to Shephatiah, one of those who joined David at Ziklag (1 Chr. 12:5).

Eager, the father of Meshullemeth, the wife of king Manasseh (2 Ki. 21:19) and mother of king Amon.

The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9,10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126; Isa. 9:3). This word is used figuratively Mt. 9:37; 13:30; Lk. 10:2; Jn. 4:35.

• (See AGRICULTURE)

Favoured by Jehovah, one of the sons of Pedaiah (1 Chr. 3:20), of the royal line of David.

Bristling or hated, a Benjamite (1 Chr. 9:7).

Regarded by Jehovah.

1. Merarite Levite (1 Chr. 6:45; 9:14).
2. A son of Jeduthun (25:3, 19).
3. Son of Kemuel (26:30).
4. One of the chief Levites (2 Chr. 35:9).
5. A Levite (Neh. 11:22).
6. One of the chief priests in the time of Ezra (Ezra 8:24).
7. A chief of the Levites (Neh. 12:24).
8. Ezra 8:19.
9. Neh. 3:17.

1. Neh. 3:10.
2. One of the Levites whom Ezra appointed to interpret the law to the people (Neh. 9:5).

Consideration in judging, stood at Ezra's left hand when he read the law (Neh. 8:4).

Fatness, the thirtieth halting-place of the Israelites during their wanderings in the wilderness, not far from Mount Hor (Num. 33:29,30).

Intelligent.

1. A Levite of the family of Merari (Neh. 11:15; 1 Chr. 9:14).
2. Neh. 3:23. 3:11.

Ibid., a descendant of David (1 Chr. 3:20).

Opulent.

1. Ezra 2:19; Neh. 7:22.
2. Stood on Ezra's left hand while he read the law (Neh. 8:4).

Poverty, "keeper of the wardrobe," i.e., of the sacerdotal vestments (2 Chr. 34:22); called Harhas 2 Ki. 22:14. He was husband of the prophetess Huldah.

Uncovered, one of the Nethinim (Ezra 2:43; Neh. 7:46).

Chald. karb'ela, (Dan. 3:21), properly mantle or pallium. The Revised Version renders it "tunic."

Verity, one of the eunuchs or chamberlains in the palace of Ahasuerus (Esther 4:5,6, 9,10).

Terror, son of Othniel (1 Chr. 4:13).

Captured, one of the Nethinim (Ezra 2:54).

Exploration, one of the temple porters or janitors (Ezra 2:42). He returned from Babylon with Zerubbabel.

Among the works of the flesh (Gal. 5:20). Altogether different is the meaning of the word in Dt. 21:15; Mt. 6:24; Lk. 14:26; Rom. 9:13, where it denotes only a less degree of love.

Assembled.

1. A priest who returned with Zerubbabel (Neh. 12:2).
2. Ezra 8:2.
3. Neh. 3:10.
4. Neh. 10:4.
5. 1 Chr. 3:22.

Cave-land, mentioned only in Ezek. 47:16, 18. It was one of the ancient divisions of Bashan (q.v.), and lay on the south-east of Gaulanitis or the Jaulan, and on the south of Lejah, extending from the Arnon to the Hieromax. It was the most fertile region in Syria, and to this day abounds in the ruins of towns, many of which have stone doors and massive walls. It retains its ancient name. It was known by the Greeks and Romans as "Auranitis."

A harbour (Ps. 107:30; Acts 27:12). The most famous on the coast of Palestine was that of Tyre (Ezek. 27:3). That of Crete, called "Fair Havens," is mentioned Acts 27:8.

The sand region.

1. A land mentioned in Gen. 2:11 rich in gold and bdellium and onyx stone. The question as to the locality of this region has given rise to a great diversity of opinion. It may perhaps be identified with the sandy tract which skirts Babylonia along the whole of its western border, stretching from the lower Euphrates to the mountains of Edom.
2. A district in Arabia-Felix. It is uncertain whether the tribe gave its name to this region or derived its name from it, and whether it was originally a Cushite (Gen. 10:7) or a Joktanite tribe (10:29; comp. Gen. 25:18), or whether there were both a Cushite and a Joktanite Havilah. It is the opinion of Kalisch, however, that Havilah "in both instances designates the same country, extending at least from the Persian to the Arabian Gulf, and on account of its vast extent easily divided into two distinct parts." This opinion may be well vindicated.
3. One of the sons of Cush (Gen. 10:7).
4. A son of Joktan (Gen. 10:29; 1 Chr. 1:23).

Hamlets of the enlightener a district in the east of Jordan.

1. Jair, the son of Manasseh, took some villages of Gilead and called them by this name (Num. 32:41).
2. Again, it is said that Jair "took all the tract of Argob," and called it Bashanhavoth-jair (Dt. 3:14). (See also Josh. 13:30; 1 Ki. 4:13; 1 Chr. 2:22,23.)

(Heb.netz, a word expressive of strong and rapid flight, and hence appropriate to the hawk). It is an unclean bird (Lev. 11:16; Dt. 14:15). It is common in Syria and surrounding countries. The Hebrew word includes various species of Falconidae, with special reference perhaps to the kestrel (Falco tinnunculus), the hobby (Hypotriorchis subbuteo), and the lesser kestrel (Tin, Cenchris). The kestrel remains all the year in Palestine, but some ten or twelve other species are all migrants from the south. Of those summer visitors to Palestine special mention may be made of the Falco sacer and the Falco lanarius.

• (See NIGHT-HAWK)

Properly so called, was not in use among the Hebrews; straw was used instead. They cut the grass green as it was needed. The word rendered "hay" in Pr. 27:25 means the first shoots of the grass. In Isa. 15:6 the Revised Version has correctly "grass," where the Authorized Version has "hay."

Whom God beholds, an officer of Ben-hadad II., king of Syria, who ultimately came to the throne, according to the word of the Lord to Elijah (1 Ki. 19:15), after he had put the king to death (2 Ki. 8:15). His interview with Elisha is mentioned in 2 Ki. 8. The Assyrians soon after his accession to the throne came against him and defeated him with very great loss; and three years afterwards again invaded Syria, but on this occasion Hazael submitted to them. He then turned his arms against Israel, and ravaged "all the land of Gilead," etc. (2 Ki. 10:33), which he held in a degree of subjection to him (13:3-7, 22). He aimed at the subjugation also of the kingdom of Judah, when Joash obtained peace by giving him "all the gold that was found in the treasures of the house of the Lord, and in the king's house" (2 Ki. 12:18; 2 Chr. 24:24). He reigned about forty-six years (B.C.886-840), and was succeeded on the throne by his son Ben-hadad (2 Ki. 13:22-25), who on several occasions was defeated by Jehoash, the king of Israel, and compelled to restore all the land of Israel his father had taken.

Village of Addar, a place in the southern boundary of Palestine (Num. 34:4), in the desert to the west of Kadesh-barnea. It is called Adar in Josh. 15:3.

Village of fountains, a place on the north-east frontier of Palestine (Num. 34:9,10). Some have identified it with Ayan ed-Dara in the heart of the central chain of Anti-Libanus. More probably, however, it has been identified with Kuryetein, about 60 miles east-north-east of Damascus. (Comp. Ezek. 47:17; 48:1.)

Village of fortune, a city on the south border of Judah (Josh. 15:27), midway between the Mediterranean and the Dead Sea.

Village of the midway, a place near Hamath in the confines of Hauran (Ezek. 47:16), probably on the north brow of Hermon.

Court of death, the third son of Joktan, and a region in Arabia-Felix settled by him (Gen. 10:26; 1 Chr. 1:20). It is probably the modern province of Hadramaut, situated on the Indian Ocean east of the modern Yemen.

Village or enclosure of the jackal, a city on the south border of Judah (Josh. 15:28; Neh. 11:27). It has been identified with the ruins of Saweh, half-way between Beersheba and Moladah.

Village of the horse, the same as Sansannah, one of Solomon's "chariot cities" (Josh. 15:31; 2 Chr. 1:14), a depot in the south border of Judah.

Heb.luz, (Gen. 30:37), a nutbearing tree. The Hebrew word is rendered in the Vulgate by amygdalinus, "the almond-tree," which is probably correct. That tree flourishes in Syria.

Villages, probably the name of the temporary villages in which the nomad Avites resided (Dt. 2:23).

Fenced enclosures consisting of "a low wall of stones in which thick bundles of thorny acacia are inserted, the tangled branches and long needle-like spikes forming a perfectly impenetrable hedge around the encampment" of tents and cattle which they sheltered. Such like enclosures abound in the wilderness of Paran, which the Israelites entered after leaving Sinai (Num. 11:35; 12:16; 33:17,18). This third encampment of the Israelites has been identified with the modern 'Ain el-Hudhera, some 40 miles north-east of Sinai. Here Miriam (q.v.), being displeased that Moses had married a Cushite wife (Num. 12:1), induced Aaron to join with her in rebelling against Moses. God vindicated the authority of his "servant Moses," and Miriam was smitten with leprosy. Moses interceded for her, and she was healed (Num. 12:4-16). From this encampment the Israelites marched northward across the plateau of et-Tih, and at length reached KADESH.

Pruning of the palm, the original name of the place afterwards called ENGEDI (q.v.), Gen. 14:7; called also HAZAZON-TAMAR (2 Chr. 20:2).

Vision, one of the sons of Nahor (Gen. 22:22).

Enclosed; fortified.

1. A stronghold of the Canaanites in the mountains north of Lake Merom (Josh. 11:1-5). Jabin the king with his allied tribes here encountered Joshua in a great battle. Joshua gained a signal victory, which virtually completed his conquest of Canaan (11:10-13). This city was, however, afterwards rebuilt by the Canaanites, and was ruled by a king with the same hereditary name of Jabin. His army, under a noted leader of the name of Sisera, swept down upon the south, aiming at the complete subjugation of the country. This powerful army was met by the Israelites under Barak, who went forth by the advice of the prophetess Deborah. The result was one of the most remarkable victories for Israel recorded in the Old Testament (Josh. 19:36; Judg. 4:2; 1 Sam. 12:9). The city of Hazor was taken and occupied by the Israelites. It was fortified by Solomon to defend the entrance into the kingdom from Syria and Assyria. When Tiglath-pileser, the Assyrian king, invaded the land, this was one of the first cities he captured, carrying its inhabitants captive into Assyria (2 Ki. 15:29). It has been identified with Khurbet Harrah, 2 1/2 miles south-east of Kedesh.
2. A city in the south of Judah (Josh. 15:23). The name here should probably be connected with the word following, Ithnan, HAZOR-ITHNAN instead of "Hazor and Ithnan."
3. A district in Arabia (Jer. 49:28-33), supposed by some to be Jetor, i.e., Ituraea.
4. "Kerioth and Hezron" (Josh. 15:25) should be "Kerioth-hezron" (as in the R.V.), the two names being joined together as the name of one place (e.g., like Kirjath-jearim), "the same is Hazor" (R.V.). This place has been identified with el-Kuryetein, and has been supposed to be the home of Judas Iscariot.
   • (See KERIOTH)

New Hazor, a city in the south of Judah (Josh. 15:25). It is probably identified with the ruins of el-Hazzarah, near Beit Jebrin.

(Heb.kishshurim), properly girdles or belts for the waist (Isa. 3:20, R.V., "sashes;" Jer. 2:32, rendered "attire", i.e., a girdle round the waist).

Not in common use among the Hebrews. It is first mentioned in Ex. 28:40 (A.V., "bonnets;" R.V., "head-tires"). It was used especially for purposes of ornament (Job 29:14; Isa. 3:23; 62:3). The Hebrew word here used, tsaniph, properly means a turban, folds of linen wound round the head. The Hebrew word peer, used in Isa. 61:3, there rendered "beauty" (A.V.) and "garland" (R.V.), is a head-dress or turban worn by females (Isa. 3:20, "bonnets"), priests (Ex. 39:28), a bridegroom (Isa. 61:10, "ornament;" R.V., "garland"). Ezek. 16:10 and Jonah 2:5 are to be understood of the turban wrapped round the head. The Hebrew shebisim (Isa. 3:18), in the Authorized Version rendered "cauls," and marg. "networks," denotes probably a kind of netted head-dress. The "horn" (Heb.keren) mentioned in 1 Sam. 2:1 is the head-dress called by the Druses of Mount Lebanon the tantura.

When Joshua took the city of Ai (Josh. 8), he burned it and "made it an heap [Heb.tel] for ever" (8:28). The ruins of this city were for a long time sought for in vain. It has been at length, however, identified with the mound which simply bears the name of "Tel." "There are many Tels in modern Palestine, that land of Tels, each Tel with some other name attached to it to mark the former site. But the site of Ai has no other name 'unto this day.' It is simply et-Tel, 'the heap' par excellence."

According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. "Heart" and "soul" are often used interchangeably (Dt. 6:5; 26:16; comp. Mt. 22:37; Mk. 12:30, 33), but this is not generally the case.

The heart is the "home of the personal life," and hence a man is designated, according to his heart, wise (1 Ki. 3:12, etc.), pure (Ps. 24:4; Mt. 5:8, etc.), upright and righteous (Gen. 20:5,6; Ps. 11:2; 78:72), pious and good (Lk. 8:15), etc. In these and such passages the word "soul" could not be substituted for "heart."

The heart is also the seat of the conscience (Rom. 2:15). It is naturally wicked (Gen. 8:21), and hence it contaminates the whole life and character (Mt. 12:34; 15:18; comp. Eccl. 8:11; Ps. 73:7). Hence the heart must be changed, regenerated (Ezek. 36:26; 11:19; Ps. 51:10-14), before a man can willingly obey God.

The process of salvation begins in the heart by the believing reception of the testimony of God, while the rejection of that testimony hardens the heart (Ps. 95:8; Pr. 28:14; 2 Chr. 36:13). "Hardness of heart evidences itself by light views of sin; partial acknowledgment and confession of it; pride and conceit; ingratitude; unconcern about the word and ordinances of God; inattention to divine providences; stifling convictions of conscience; shunning reproof; presumption, and general ignorance of divine things."

Heb.ah (Jer. 36:22,23; R.V., "brazier"), meaning a large pot like a brazier, a portable furnace in which fire was kept in the king's winter apartment.

Heb.kiyor (Zech. 12:6; R.V., "pan"), a fire-pan.

Heb.moqed (Ps. 102:3; R.V., "fire-brand"), properly a fagot.

Heb.yaqud (Isa. 30:14), a burning mass on a hearth.

Heb.hamor, (Gen. 12:16), the general designation of the donkey used for carrying burdens (Gen. 42:26) and for ploughing (Isa. 30:24). It is described in Gen. 49:14, 2 Sam. 19:26.

• (See ASS)

Heb.'arar, (Jer. 17:6; 48:6), a species of juniper called by the Arabs by the same name ('arar), the Juniperus sabina or savin. "Its gloomy, stunted appearance, with its scale-like leaves pressed close to its gnarled stem, and cropped close by the wild goats, as it clings to the rocks about Petra, gives great force to the contrast suggested by the prophet, between him that trusteth in man, naked and destitute, and the man that trusteth in the Lord, flourishing as a tree planted by the waters" (Tristram, Natural History of the Bible).

(Heb. plural goyum). At first the word goyim denoted generally all the nations of the world (Gen. 18:18; comp. Gal. 3:8). The Jews afterwards became a people distinguished in a marked manner from the other goyim. They were a separate people (Lev. 20:23; 26:14-45; Dt. 28), and the other nations, the Amorites, Hittites, etc., were the goyim, the heathen, with whom the Jews were forbidden to be associated in any way (Josh. 23:7; 1 Ki. 11:2). The practice of idolatry was the characteristic of these nations, and hence the word came to designate idolaters (Ps. 106:47; Jer. 46:28; Lam. 1:3; Isa. 36:18), the wicked (Ps. 9:5, 15, 17).

The corresponding Greek word in the New Testament, ethne, has similar shades of meaning. In Acts 22:21, Gal. 3:14, it denotes the people of the earth generally; and in Mt. 6:7, an idolater. In modern usage the word denotes all nations that are strangers to revealed religion.

1. Definitions. The phrase "heaven and earth" is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens,
   1. The firmament, as "fowls of the heaven" (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), "the eagles of heaven" (Lam. 4:19), etc.
   2. The starry heavens (Dt. 17:3; Jer. 8:2; Mt. 24:29).
   3. "The heaven of heavens," or "the third heaven" (Dt. 10:14; 1 Ki. 8:27; Ps. 115:16; 148:4; 2 Cor. 12:2).
2. Meaning of words in the original,
   1. The usual Hebrew word for "heavens" is shamayim, a plural form meaning "heights," "elevations" (Gen. 1:1; 2:1).
   2. The Hebrew word marom is also used (Ps. 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, "high places," "heights."
   3. Heb.galgal, literally a "wheel," is rendered "heaven" in Ps. 77:18 (R.V., "whirlwind").
   4. Heb.shahak, rendered "sky" (Dt. 33:26; Job 37:18; Ps. 18:11), plural "clouds" (Job 35:5; 36:28; Ps. 68:34, marg. "heavens"), means probably the firmament.
   5. Heb.rakia is closely connected with (d), and is rendered "firmamentum" in the Vulgate, whence our "firmament" (Gen. 1:6; Dt. 33:26, etc.), regarded as a solid expanse.
3. Metaphorical meaning of term. Isa. 14:13,14; "doors of heaven" (Ps. 78:23); heaven "shut" (1 Ki. 8:35); "opened" (Ezek. 1:1). (See 1 Chr. 21:16.)
4. Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits.
   1. Christ calls it his "Father's house" (Jn. 14:2).
   2. It is called "paradise" (Lk. 23:43; 2 Cor. 12:4; Rev. 2:7).
   3. "The heavenly Jerusalem" (Gal. 4:26; Heb. 12:22; Rev. 3:12).
   4. The "kingdom of heaven" (Mt. 25:1; Jas. 2:5).
   5. The "eternal kingdom" (2 Pet. 1:11).
   6. The "eternal inheritance" (1 Pet. 1:4; Heb. 9:15).
   7. The "better country" (Heb. 11:14, 16).
   8. The blessed are said to "sit down with Abraham, Isaac, and Jacob," and to be "in Abraham's bosom" (Lk. 16:22; Mt. 8:11); to "reign with Christ" (2 Tim. 2:12); and to enjoy "rest" (Heb. 4:10,11).

      In heaven the blessedness of the righteous consists in the possession of "life everlasting," "an eternal weight of glory" (2 Cor. 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2 Cor. 5:1,2) and from the society of the wicked (2 Tim. 4:18), bliss without termination, the "fulness of joy" for ever (Lk. 20:36; 2 Cor. 4:16, 18; 1 Pet. 1:4; 5:10; 1 Jn. 3:2). The believer's heaven is not only a state of everlasting blessedness, but also a "place", a place "prepared" for them (Jn. 14:2).

Heb.terumah, (Ex. 29:27) means simply an offering, a present, including all the offerings made by the Israelites as a present. This Hebrew word is frequently employed. Some of the rabbis attach to the word the meaning of elevation, and refer it to the heave offering, which consisted in presenting the offering by a motion up and down, distinguished from the wave offering, which consisted in a repeated movement in a horizontal direction, a "wave offering to the Lord as ruler of earth, a heave offering to the Lord as ruler of heaven." The right shoulder, which fell to the priests in presenting thank offerings, was called the heave shoulder (Lev. 7:34; Num. 6:20). The first fruits offered in harvest-time (Num. 15:20,21) were heave offerings.

Passing over.

1. Son of Beriah and grandson of Asher (Gen. 46:17; 1 Chr. 7:31,32).
2. The Kenite (Judg. 4:11, 17; 5:24), a descendant of Hobab. His wife Jael received Sisera (q.v.) into her tent and then killed him.
3. 1 Chr. 4:18.
4. A Benjamite (1 Chr. 8:17).
5. A Gadite (5:13).
   • (See EBER)

A name applied to the Israelites in Scripture only by one who is a foreigner (Gen. 39:14, 17; 41:12, etc.), or by the Israelites when they speak of themselves to foreigners (40:15; Ex. 1:19), or when spoken of an contrasted with other peoples (Gen. 43:32; Ex. 1:3, 7, 15; Dt. 15:12). In the New Testament there is the same contrast between Hebrews and foreigners (Acts 6:1; Phil. 3:5).

Derivation.

1. The name is derived, according to some, from Eber (Gen. 10:24), the ancestor of Abraham. The Hebrews are "sons of Eber" (10:21).
2. Others trace the name of a Hebrew root-word signifying "to pass over," and hence regard it as meaning "the man who passed over," viz., the Euphrates; or to the Hebrew word meaning "the region" or "country beyond," viz., the land of Chaldea. This latter view is preferred. It is the more probable origin of the designation given to Abraham coming among the Canaanites as a man from beyond the Euphrates (Gen. 14:13).
3. A third derivation of the word has been suggested, viz., that it is from the Hebrew word 'abhar, "to pass over," whence 'ebher, in the sense of a "sojourner" or "passer through" as distinct from a "settler" in the land, and thus applies to the condition of Abraham (Heb. 11:13).

The language of the Hebrew nation, and that in which the Old Testament is written, with the exception of a few portions in Chaldee. In the Old Testament it is only spoken of as "Jewish" (2 Ki. 18:26, 28; Isa. 36:11, 13; 2 Chr 32:18). This name is first used by the Jews in times subsequent to the close of the Old Testament.

It is one of the class of languages called Semitic, because they were chiefly spoken among the descendants of Shem.

When Abraham entered Canaan it is obvious that he found the language of its inhabitants closely allied to his own. Isaiah (Isa. 19:18) calls it "the language of Canaan." Whether this language, as seen in the earliest books of the Old Testament, was the very dialect which Abraham brought with him into Canaan, or whether it was the common tongue of the Canaanitish nations which he only adopted, is uncertain; probably the latter opinion is the correct one. For the thousand years between Moses and the Babylonian exile the Hebrew language underwent little or no modification. It preserves all through a remarkable uniformity of structure. From the first it appears in its full maturity of development. But through intercourse with Damascus, Assyria, and Babylon, from the time of David, and more particularly from the period of the Exile, it comes under the influence of the Aramaic idiom, and this is seen in the writings which date from this period. It was never spoken in its purity by the Jews after their return from Babylon. They now spoke Hebrew with a large admixture of Aramaic or Chaldee, which latterly became the predominant element in the national language.

The Hebrew of the Old Testament has only about six thousand words, all derived from about five hundred roots. Hence the same word has sometimes a great variety of meanings. So long as it was a living language, and for ages after, only the consonants of the words were written. This also has been a source of difficulty in interpreting certain words, for the meaning varies according to the vowels which may be supplied. The Hebrew is one of the oldest languages of which we have any knowledge. It is essentially identical with the Phoenician language.

• (See MOABITE STONE)

The Semitic languages, to which class the Hebrew and Phoenician belonged, were spoken over a very wide area: in Babylonia, Mesopotamia, Syria, Palestine and Arabia, in all the countries from the Mediterranean to the borders of Assyria, and from the mountains of Armenia to the Indian Ocean. The rounded form of the letters, as seen in the Moabite stone, was probably that in which the ancient Hebrew was written down to the time of the Exile, when the present square or Chaldean form was adopted.

One whose parents are both Hebrews (Phil. 3:5; 2 Cor. 11:22); a genuine Hebrew.

(Acts 6:1) were the Hebrew-speaking Jews, as distinguished from those who spoke Greek.

• (See GREEKS)

1. Its canonicity. All the results of critical and historical research to which this epistle has been specially subjected abundantly vindicate its right to a place in the New Testament canon among the other inspired books.
2. Its authorship. A considerable variety of opinions on this subject has at different times been advanced. Some have maintained that its author was Silas, Paul's companion. Others have attributed it to Clement of Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos; but the conclusion which we think is best supported, both from internal and external evidence, is that Paul was its author. There are, no doubt, many difficulties in the way of accepting it as Paul's; but we may at least argue with Calvin that there can be no difficulty in the way of "embracing it without controversy as one of the apostolical epistles."
3. Date and place of writing. It was in all probability written at Rome, near the close of Paul's two years' imprisonment (Heb. 13:19, 24). It was certainly written before the destruction of Jerusalem (13:10).
4. To whom addressed. Plainly it was intended for Jewish converts to the faith of the gospel, probably for the church at Jerusalem. The subscription of this epistle is, of course, without authority. In this case it is incorrect, for obviously Timothy could not be the bearer of it (13:23).
5. Its design was to show the true end and meaning of the Mosaic system, and its symbolical and transient character. It proves that the Levitical priesthood was a "shadow" of that of Christ, and that the legal sacrifices prefigured the great and all-perfect sacrifice he offered for us. It explains that the gospel was designed, not to modify the law of Moses, but to supersede and abolish it. Its teaching was fitted, as it was designed, to check that tendency to apostatize from Christianity and to return to Judaism which now showed itself among certain Jewish Christians. The supreme authority and the transcendent glory of the gospel are clearly set forth, and in such a way as to strengthen and confirm their allegiance to Christ.
6. It consists of two parts:
   1. doctrinal (Heb. 1:1-10:18),
   2. and practical (Heb. 10:19-13:25).

   There are found in it many references to portions of the Old Testament. It may be regarded as a treatise supplementary to the Epistles to the Romans and Galatians, and as an inspired commentary on the book of Leviticus.

A community; alliance.

1. A city in the south end of the valley of Eshcol, about midway between Jerusalem and Beersheba, from which it is distant about 20 miles in a straight line. It was built "seven years before Zoan in Egypt" (Gen. 13:18; Num. 13:22). It still exists under the same name, and is one of the most ancient cities in the world. Its earlier name was Kirjath-arba (Gen. 23:2; Josh. 14:15; 15:3). But "Hebron would appear to have been the original name of the city, and it was not till after Abraham's stay there that it received the name Kirjath-arba, who [i.e., Arba] was not the founder but the conqueror of the city, having led thither the tribe of the Anakim, to which he belonged. It retained this name till it came into the possession of Caleb, when the Israelites restored the original name Hebron" (Keil, Com.). The name of this city does not occur in any of the prophets or in the New Testament. It is found about forty times in the Old. It was the favorite home of Abraham. Here he pitched his tent under the oaks of Mamre, by which name it came afterwards to be known; and here Sarah died, and was buried in the cave of Machpelah (Gen. 23:17-20), which he bought from Ephron the Hittite. From this place the patriarch departed for Egypt by way of Beersheba (37:14; 46:1). It was taken by Joshua and given to Caleb (Josh. 10:36,37; 12:10; 14:13). It became a Levitical city and a city of refuge (20:7; 21:11). When David became king of Judah this was his royal residence, and he resided here for seven and a half years (2 Sam. 5:5); and here he was anointed as king over all Israel (2 Sam. 2:1-4, 11; 1 Ki. 2:11). It became the residence also of the rebellious Absalom (2 Sam. 15:10), who probably expected to find his chief support in the tribe of Judah, now called el-Khulil.

   In one part of the modern city is a great mosque, which is built over the grave of Machpelah. The first European who was permitted to enter this mosque was the Prince of Wales in 1862. It was also visited by the Marquis of Bute in 1866, and by the late Emperor Frederick of Germany (then Crown-Prince of Prussia) in 1869.

   One of the largest oaks in Palestine is found in the valley of Eshcol, about 3 miles north of the town. It is supposed by some to be the tree under which Abraham pitched his tent, and is called "Abraham's oak."

   • (See OAK)
2. The third son of Kohath the Levite (Ex. 6:18; 1 Chr. 6:2, 18).
3. 1 Chr. 2:42,43.
4. A town in the north border of Asher (Josh. 19:28).

Eunuch, had charge of the harem of Ahasuerus (Esther 2:8).

Heb.'eglah, (Dt. 21:4, 6; Jer. 46:20). Untrained to the yoke (Hos. 10:11); giving milk (Isa. 7:21); ploughing (Judg. 14:18); treading out grain (Jer. 50:11); unsubdued to the yoke an emblem of Judah (Isa. 15:5; Jer. 48:34).

Heb.parah (Gen. 41:2; Num. 19:2). Bearing the yoke (Hos. 4:16); "heifers of Bashan" (Amos 4:1), metaphorical for the voluptuous females of Samaria. The ordinance of sacrifice of the "red heifer" described in Num. 19:1-10; comp. Heb. 9:13.

Under the patriarchs the property of a father was divided among the sons of his legitimate wives (Gen. 21:10; 24:36; 25:5), the eldest son getting a larger portion than the rest. The Mosaic law made specific regulations regarding the transmission of real property, which are given in detail in Dt. 21:17; Num. 27:8; 36:6; 27:9-11. Succession to property was a matter of right and not of favour. Christ is the "heir of all things" (Heb. 1:2; Col. 1:15). Believers are heirs of the "promise," "of righteousness," "of the kingdom," "of the world," "of God," "joint heirs" with Christ (Gal 3:29; Heb. 6:17; 11:7; Jas. 2:5; Rom. 4:13; 8:17).

Rust, (1 Chr. 4:5, 7), one of the wives of Ashur.

Place of abundance, a place on the east of Jordan and west of the Euphrates where David gained a great victory over the Syrian army (2 Sam. 10:16), which was under the command of Shobach. Some would identify it with Alamatta, near Nicephorium.

Fatness, a town of the tribe of Asher (Judg. 1:31), in the plain of Phoenicia.

Fat; i.e., "fertile", (Ezek. 27:18 only), a place whence win