HAZA'IAH (whom Jehovah sees), a Judite, Neh. 11: 5.

1 Kgs. 19 : 15. Hazael expressed the utmost abhorrence of such conduct, but on the next day he smothered Benha-dad to death and ascended the throne, 2 Kgs. 8 : 7-16. He warred against the kingdom of Israel, 2 Kgs. 10: 32, and against Judah. He took Gath, and was averted from entering Jerusalem only by a rich bribe,

2 Kgs. 12 : 17,18. He reigned forty-six years, and was succeeded by his son, Benhadad. The conquests of Hazael's reign were lost during that of his son and successor, 2 Kgs. 13 : 25.

HAZAEL, HOUSE OF, either family or palace of Hazael, Am. 1:4.

HAZA'IAH (whom Jehovah sees), a Judite, Neh. 11: 5.

HA'ZAR-AD'DAR (village of Adar, or greatness), called Adar in Josh. 15 :3 ; to the west of Kadesh-barnea, and on a ridge between Canaan and the desert; now 'Ain el-Kudeirat.

HA'ZAR-E'NAN (fountain, village), a boundary of the Promised Land. Num. 34 : 9, 10 ; Eze. 47 : 17 ; 48 : 1. Porter would identify it with Kuryetein. 60 miles east-north-east of Damascus, where are large fountains, fragments of columns, and other ruins, but this is too far north; Canon Cook suggests Jy*.« ed-Dara, a fountain in the heart of the central chain of Anti-Libanus.

HA'ZAR-GAD'DAH (village of fortune), a town in the south of Judah, Josh. 15 : 27, which Wilton would identify with Wady Miihughik, where are extensive ruins of great antiquity ; Grove with el-Ghnrrah, about 9 miles east of Beer-sheba; Conder with Judeideh, the name of a spring near Hebron.

HA'ZAR-HAT'TICON (middle

HAZ

HEA

village), a place on the border of the Hauran, Eze. 47 : 16,

HA'ZARx^A'VETH (court of death), the third of Joktan's sons. Gen. 10 : 26 ; 1 Chr. 1 : 20. He was the progenitor of the inhabitants of modern Hadramaut, a province in South-eastern Arabia. This province abounds in frankincense and myrrh, but the climate is very unhealthy; whence its singular name.

HA'ZAR-SHU'AL {village ov enclosure of jackals), a town in the southern portion of Judah ; given afterward to Simeon, Josh. 15:28; 19:3; 1 Chr. 4 : 28, and repeopled after the Captivity, Neh. 11 : 27. Wilton suggested Beni-Shail, near Gaza, as its site, but Van de Velde and Conder, with greater pi-oba-bility, locate it at Saxceh, between Beer-sheba and Moladah. The ruins are on a high bluff; a wall built of flint blocks surrounds the site, and justifies the name Hazar ("enclosure").

HA'ZAR-SU'SAH, and HA'-ZAR-SU'SIM {village of horses), a city of Simeon, in the southern border of'Judah. Josh. 19:5; 1 Chr. 4:31. Wilton believes it was in Wady es-Sn-iiieh, near Gaza, but Conder proposes Belt Siisiii, south of Beit Jihrin.

HA'ZEL, Gen. 30: 37. It is generally supposed tbat the almond tree is intended in this passage. The original •word is thought to be susceptible of this rendering.

HAZ'ELELPO'NI {shade coming upon ine), a sister to some descendants of Judah, 1 Chr. 4:3.

HA'ZER, same as Hazar; used only in composition.

HAZE'RIM {the villages). In Deut. 2 : 28 we read that the Avim dwelt in Hazerim, even unto Azzeh or Gaza; and the notice of the Avites in Josh. 13 : 3, 4 as the most southern of the tribes inhabiting the Canaanitish country clearly identifies their land with the mountains of Azazimeh. See Palmer's Desert of the E.rodits (Amer. ed.), p. 360.

HAZE'ROTH (villages, or enclosures), the second station of the Israelites, Num. 11: 35; 12 : 16 ; 33 : 17,18 ; Deut. 1:1, and identified with 'Ain Hudherah, 40 miles north-east of Sinai.

HAZ'EZON-TA'MAR, and HAZ'ANON-TA'MAR (felling of palm trees), the old name of En-gedi, 364

Gen. 14 : 7 ; 2 Chr. 20 : 2 ; a city as old. as the oldest in Syria, the contemporary of Sodom and Gomorrah, and already a city when Hebron was first founded. See Tristram's Land of Israel, p. 285, and also Ex-gedi.

HA'ZIEL (vision of God), a Levite in the time of David, 1 Chr. 23 : 9.

HA'ZO (vision), a son of Nahor, Gen. 22:22.

HA'ZOR (enclosure). 1. The city of King Jabin ; destroyed by Joshua, Josh. 11:1, 10, 11: given to Naphtali, 19: 36 ; again possessed by the Canaanites, Jud. 4: 2, who had for its king Jabin —a generic title, probably, like Pharaoh in Egypt—who reigned in Ha-zor and whose general was Sisera. It was fortified by Solomon, 1 Kgs. 9 : 15 ; its people were carried into captivity by Tiglath-pileser. 2 Kgs. 15 : 29. The city appears to have been situated on a hill in the midst of a plain, and was a stronghold. Josh. 11: 4 ; Jud. 4 : 3. Several places have been suggested as the site: Tell Khureibeh, a rocky peak near Kedesh, by Robinson, and Conder points out the name Hadireh, the Arabic equivalent of Hazor, near this ; modern Hazere, where are ruins, by Thomson ; but doubtless it is to be found at Khurbet Hurrah, 2^ miles south-east of Kedesh, as proposed by the Palestine Memoirs. Remains of ancient walls, towers, and a fortress are to be found, and also broken glass and pottery.

2. A city in the south of Judah ; probably should be written Hazor-ithman, Josh. 15 : 23.

3. Another town of Judah; called Hazor-hadattah, or New Hazor, Josh. 15 : 25. Robinson proposes el-Hudherah ; Conder, el-Hazzdrah, near Beit Jibrin, iis its site.

4. Hezron, which is Hazor, Josh. 15 : 25 ; rendered by Canon Cook " Kerioth Hezron, which is Hazor." He would identify it with el-Kuryetein, where are large ruins seen by De Saulcy. It is supposed to have been the home of Judas Iscariot, the man of Kerioth, Matt. 10 : 4 ; Conder suggested Khesh-ram, north of Beer-sheba, as the site of this Hazor.

HEAD'-BANDS were perhaps fillets for the hair. Isa. 3 : 20. See Head-

dress. HEAD'-DRESS,

Hats were un-

HEA

known to the Hebrews. The attempt of Jason to introduce them was regarded as a grievance, 2 Mace. 4 : 12. " Coverings for the head were not in ordinary use. Thus, it was a token of mourning to cover the head, 2 Sam. 15 : 30 ; Jer. 14 : 3, 4, and the mantle seems to have been employed for the purpose, 1 Kgs, 19 : 13. The head-dresses that were then used

Head-dress of Assyrian Kinw and Queen. {From Nineveh Marbles.)

were rather for ornament. This was specially the case with the high priest's mitre and the ' bonnets' of the ordinary priests, which are expressly said to have been * for glory and for beauty.' Ex. 28 : 36-40. And those which were intended by the Hebrew words tzamph and peer seem to have been worn only by eminent persons or on festive occasions. The former word implies wrapping around, after the fashion of a turban ; it is described as used by men, Job 29 :

Syrian Head-dresses. Damascus. {Ayre.)

14 (in our version 'diadem'); by women, Isa. 3 : 23 ('hoods'); as belonging to kings, 62:3 ('diadem'); to the high priest, Zech. 3 : 5 ('mitre'). The latter, peer, conveying the idea of ornament or beauty, is said to have been worn by priests, Ex. 39 : 28 ; Eze. 44 : 18 ('bonnets'), by females, Isa. 3 : 20, by a bride-groom, Isa. 61:10, and by others in gala-dress. Isa. 61: 3 ; Eze. 24:17, 23."—^yre.

The Assyrian head-dress is described in Eze. 23 : 15 as consisting of a high turban. The word rendered "hats" in Dan. 3 : 21 properly applies to a cloak.

HEAP. See Stonks.

HEART, Acts 16 : 14. The seat of the affections, desires, hopes, and motives. John 14 :1 ; Esth. 1: 10. The term is also used by the Bible writers to designate the understanding, 1 Cor. 2: 9, and intellectual perceptions. It is further a general term for the spiritual nature of man. Isa. 1:5; 2 Cor. 4:6. In the latter passage the apostle speaks of the light shining in our hearts, teaching us of Christ as the One who reveals God. The heart is declared to be corrupt and full of evil, Eccl. 9 : 3, and deceit, Jer. 17 : 9, the seat of sin and crime. Matt. 15: 19, as also of faith. Rom. 10:10. The Lord "looketh on the heart," 1 Sam. 16 : 7, in contrast to the outward appearance, and we are commanded to cultivate it, as the most important part of our nature, rather than external appearances. Prov. 4:4; Joel 2:13. The expression "to speak in the heart," 1 Sam. 1:13, is synonymous with "to think."

HEARTH. The Hebrew words so translated do not, any of them, mean what we call a hearth. Thus, the " hearth " of Gen. 18 : 6 was the heap of ashes covering the hot stones on which the bread was baked, according to the Eastern custom. See Bread. The "hearth" of Ps. 102 : 3 means & fagot as fuel; in Isa. 30 : 14, not the hearth, but the burning mass. AVhen we read that King Jehoiakim threw the cut leaves of .Jeremiah's prophecy into the fire that was on the hearth, we are to understand that before him was a portable furnace or brazier of charcoal, Jer. 36 : 22, 23.

HEATH. Jer. 17 : 6 ; 48 : 6. No true heath is found in Palestine. There is great probability that the dwarf juniper or savin (Jimiperus sabiua), which grows in the most sterile and desolate parts of the desert, is the plant intended. " Its gloomy, stunted appearance, with its scale-like leaves pressed close to its gnarled stems 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

HEA

HEB

Lord, flourishing as a tree planted by the waters."— Tristram,

HEA'THEN, Ps. 2:1. This term (from heath, one who lives on the heaths or in the woods, like pagans, /. e. villagers) is applied in the English Bible to all idolaters or to all nations except the Jews. See Gentile. It now denotes all nations except Christians, Jews and Mohammedans,

HEAVEN. The general idea expressed by the word in the Bible is of a realm different from the earth and hell. Under this general realm are included two realms—the one the material, the other the spiritual heaven. The plural is often used in both cases, most frequently in Matthew, and always in the phrase "the Father in the heavens," " the kingdom of the heavens."

1. The heavens or heaven is contrasted with the earth, Gen. 1:1; Ps. 115 : 15 ; Matt. 5 : 18 ; 24 : 35, and is represented as above us. This is the material world of air and the firmament. It is looked upon by the Hebrews as a solid expanse, Gen. 1: 11, Heb., which has windows, Gen. 7: 11 ,• 2 Kgs. 7 : 2, 19, and doors. Ps. 78: 23, The rain descends from it, Jas, 5:18; 2 Sam. 21: 10, and the frost, Job 38 : 29. The stars are called the " stars of heaven," Nah. 3: 16, the " host of heaven," Deut. 4:19, or the "lights in the firmament," Gen. 1:1-1, and the fowls fly in the midst of it, Rev. 19 : 17. This material and stellar heaven will be dissolved at the final consummation, Rev. 6 : 14 ; 2 Pet. 3 : 10, and with the earth give place to a new heaven and a new earth. Rev. 21 : 1.

2. The term refers also to a realm beyond this material universe, and different from it—an invisible realm of holiness and bliss. This heaven is the peculiar abode of God, who is described as the God of heaven and the God in heaven. 1 Kgs. 8 : 30 ; Dan. 2 : 28 ; Matt. 5 : 45. Christ is said to be the " Lord from heaven," 1 Cor. 15 : 47, and to have "come down from" or to have descended from heaven, John 3 : 13, etc. Into this heaven he has again ascended. Luke 24 : 51; Acts 1:9; Eph. 4:8 ; 1 Pet. 3 : 22. Here God has his throne, here the angels dwell. Matt. 22 : 30. It is the place where God's will is done. Matt. 6 : 10, and where joy, Luke 15:7, and peace reign, 19 : 38. It is here that Christ

366

has prepared the many mansions, John 14:2, and into which Elijah passed, 2 Kgs. 2 : 1. Believers have an inheritance in this realm, 1 Pet. 1: 4, and may lay up treasures in it. Matt. 6 : 20. Heaven is in this signification contrasted with hell, Ps. 139 : 8, into which Satan fell, Luke 10 : 18 ; 2 Pet. 2 : 4.

The terms " paradise," Luke 23 : 43, and " Abraham's bosom," Luke 16 : 22, designate a state of bliss in the other world, but not the highest and ultimate state.

The third heaven, 2 Cor. 12 : 2, into which Paul was rapt in a vision, is probably only another expression for the highest heaven. The later rabbins distinguished seven heavens: the first three belong to the material universe; the other four to the spiritual world, where God, the saints, and angels dwell.

That the believer's heaven is not merely a state, but also a world of space, is abundantly testified to not only by many of the above passages, but also by such expressions as " heavenly places," Eph. 1: 3. The bliss of heaven is beyond our conception. This is indicated by the many forms and figures used to give us an impression of its joys. John 14 : 2, 3 ; Heb. 4 and 11 ; Rev. 3, 21, 22.

Heaven, Kingdom of. See Kingdom.

HEAVE- OF FERING. See Offering.

HE'BER (alliance). 1. Grandson of Asher. Gen. 46 : 17 ; Num. 26 : 45; 1 Chr. 7 : 31.

2. A Judite, 1 Chr. 4 : 18.

3. A Gadite, 1 Chr. 5 : 13.

4. A Benjamite, 1 Chr. 8:17.

5. Another Benjamite, 1 Chr. 8 : 22.

6. Heber the Kenite, the husband of Jael, who slew Sisera, Jud. 4 : 22. See Jael, Sisera. Heber appears to have led a life apart from the rest of his tribe. He must have been a person of consequence, from the fact that it is stated that there was peace between him and the powerful king Jabin, Jud. 4 : 17.

7. For Eber, Luke 3 : 35. HE'BERITES, THE, descendants of Heber, Num. 26 : 45.

HE'BREWESS, a Hebrew woman. .Ter. 4 : 39.

HEBREW LANGUAGE. See

BiBI-E.

HE'BREWS. The term is probably derived from the Hebrew verb eber,

HEB

which means " to pass over," to cross a stream, or from the proper nonn Eher, one of the ancestors of Abraham (otherwise unknown). Gen. 10 : 24; 11 : 13. (Compare our words transalpine, cisalpine, ultramontane, transjorclanic.) It was first applied by the Canaanites to Abraham, Gen. 14:13, who had immigrated from the east side of the Euphrates (and hence might be called a trans-Euphratian, a stranger come from the other side of the Euphrates), and then to all the descendants of Abraham. The Egyptians, Gen. 39 : 14 ; 41 : 12, and the Philistines, 1 Sam. 4 : 6, knew the people by this title, and, as we may infer, all foreigners. But they sometimes use it of themselves, but only when foreigners are thought of. Gen. 40 : 15 ; Ex. 2 : 7. The favorite name was " Israelites," and after the Captivity the title ''Jews" came into vogue, but the title " Hebrews " was still used for the more strict Jews, who preferred the Hebrew language, in distinction from the Hellenists or Greek-ish Jews.

1. Their Origin. —Abram was chosen by God in Ur of the Chaldees to be the father of this people, and made recipient of the promise to be the founder of a great nation. Gen. 12 : 1. The Hebrew people were descended directly from him through Isaac and Jacob, and are fre-quentlv called the " seed of Abraham," Ps. 105 : 6 ; John 8 : 37, or " children of Abraham," Gal. 3:7, or "children of Israel," Ex. 1: 13.

2. Their Government. —(1.) For the first three generations it was a patriarchal form. Jacob and his sons then followed Joseph into Egypt, where for 400 years the Hebrews were subject to the Pharaohs, and, after the first generation, in a state of bondage, which became excessively oppressive, Ex. 1 :11-14. God finally raised up a deliverer to them in the person of Moses, in whose lifetime the (2) theocracy, or theocratic form of government, was established. Israel was compacted into a nation in the wilderness. Here it first learned its strength : here it received the two tables of the Law and the moral, political, social, and religious institutions peculiar to it: and here it was reassured of the familiar relation of God to it: "I will . . be your God, and ye shall be my people." Lev. 26 : 12; Ex. 6 : 7. The cha-

racteristic feature of this form of government is found in God's intimate relation with the affairs of the nation and his special superintendence of them. And although the nation subsequently had its judges and kings, yet God in a peculiar sense presided over its destinies. He guided the nation by the pillar of cloud and fire; he gave them the manna, and the victory over Amalek, Ex. 17 : 14; he gave the Law, Ex. 20 : 1 ; he led them across the Jordan and into Canaan, Josh. 3 : 7. and appointed Joshua successor of Moses, Josh. 1:3; he instructed them how to fight against Jericho and Ai, Josh. 8:1; he gave victory to Deborah, Jud. 4 : 14 ; he called Saul, i Sam. 10 : 1, and deposed him, 1 Sam. 16 : 1, etc. God thus presided in a very personal manner over the national affairs of the Hebrews.

3. Their Relir/ion. —God was the immediate author, by special revelation, of the Hebrew religion. Revealing himself particularly to Abraham and Jacob, he deferred the full revelation of it for the period of Moses. This religion consisted in the worship of God, Deut. 6 : 4, as one and as holy. Ex. 15 : 11; Ps. 89 : 35. The Israelitish nation was thus made the receptacle for two distinct conceptions which were not shared in by any of the surrounding nations, who broke the deity up into fragments and attributed the most flagrant vices as well as human passions to their gods (as the Greeks and Romans). Their religion also taught them that God is the Creator of all things, Gen. 1:1; all-wise, Prov. 15 : 3 ; everywhere present, Ps. 139 : 7 ; almighty, Ps. 115 : 3 ; eternal. Ps. 90 : 2. He is also represented as love, Ex. 34 : 6 : Isa. 63 : 16, etc., though not as fully as afterward by Christ and his apostles. Their religion taught the spiritual worship of God, without the aid of images of metal, wood, and stone, Ex. 20 : 4. Idolatry was condemned and the practice of it punished, as in the case of the golden calf, Ex. 32 : 35. It further included in its code the moral law and the duty of man to his fellow, Ex. 20 : 12-17. It was, however, not the final or •• perfect religion, but provisional and tem-I porary. Heb. 8:7: 10 : 1 ; 1 Pet. 1:11, 12. it commanded a vast number of merely external and ceremonial rites I which were at once typical and symbol-

HEB

ical. The religion of Christ did away with the temple, the sacrifices, etc., and established spiritual ordinances.

Thus looking at the Hebrew religion, we find it, in contrast with the heathen religions, free from falsehood and conserving great eternal truths, which have become the heritage of all modern civilized nations, but, in contrast with the religion of Christ, temporary, imperfect, a typical and prophetical preparation for Christianity.

4. Their political history may be divided into seven periods:

(1) From Abraham to Moses. This embraces the patriarchal period and the sojourn in Egypt. Abraham's descendants increase in numbers in the land of Canaan till Jacob in his old age goes with his sons to Egypt. Here they spend 400 years, first under the favor, and then under the oppressive tyranny, of the Pharaohs.

(2) From Moses to Saul. The marvellous deliverance from the bondage of Egypt, the founding of the theocracy at Mount Sinai, and the life in the wilderness. After wandering 40 years in the wilderness, the people cross over the Jordan into the land of their fathers. Moses dies after seeing it from Mount Pisgah, but without having trodden it. Joshua is appointed the successor of Moses, and becomes their military captain. The most of the land is taken after hard fighting, and apportioned between the twelve tribes. Fourteen judges follow Joshua, among them a woman—Deborah. Lawlessness reigned to a greater or less extent, and might was right, Jud. 17 : 6. The last and the greatest of the judges was Samuel, whose life marks the transition to the third period. See Judges.

(3) From Saul to the Dicision of the Kingdom [about 120 years). —This period includes the greatest prosperity Israel ever attained, under the reigns of David and Solomon. Her territory was extended, foreign nations acknowledged her glory, 1 Kgs. 5:1; 10 : 1, and literature and the sciences were cultivated, 1 Kgs. 4 : 33. The reign of Solomon (40 years) marks the highest prosperity, but also the beginning of the decline. See Saul, David, Solomon, the Temple.

(4) From the Division of the Kingdom {975) to the Close of the Canon (about 500

368

years). —This period is marked by the decline of the nation, and embraces the Exile and the Return. At Solomon's death the kingdom was divided between Rehoboam and Jeroboam, and the history of each would be a monotonous account of falling away and recovery from idolatry if it were not for the periodical appearance of great prophets. The two kingdoms come into conflict with the surrounding nations and grow weaker and weaker, till the upper kingdom is destroyed and the people led away captive in B. c. 721; the lower kingdom, b. c. 588. Subsequently, a part of the nation returns under Zerubbabel and other leaders, Ezr. 2 : 2. The books of Ezra and Nehemiah give an account of the Return and of the subsequent restoration of the temple.

(5) From the Return to the Advent of Christ. —Although many Jews were carried captive into Babylon, many, of their own accord and conti'ary to the counsel and warning of Jeremiah, went down into Egypt. There they built in Leon-topolis a temple, in which the ritual of the Law was observed, and which would act as a damper upon the enthusiasm after the services in Jerusalem. In Alexandria the Jews " were in such numbers as to be known as ' The Tribe.' They were a separate community under their own chief, entitled ethnarch or alabarch, and represented more than a third of Alexandria, with a council corresponding to that which ultimately ruled at Jerusalem."— Stanley. By their scholars the translation of the 0. T. into Greek called the Septuagint Avas made, being begun under the patronage of Ptolemy Philadelphus, b. c. 285. The school of philosophers of which Philo is the chief exercised a great influence on Gentile as well as Jewish thought. It answered the useful purpose of mediating between Platonism and Christianity, and thus was a bridge from one to the other. After the Return, b. c. 538, the Jews remained under the yoke of Persia; but when Alexander the Great subverted that monarchy, he granted them many favors. Their prosperity was of short duration. The death of the world-conqueror, B. c. 323, led to the disruption of his empire into four kingdoms, but led likewise to a wrangle which involved all lands. " In this world's debate," says Stanley, " Palestine was the principal

HEB

stage across which 'the kings of the south'—the Alexandrian Ptolemies — and ' the kings of the north'—the Se-leucidte from Antioch—passed to and fro. with their court-intrigues and incessant armies, their Indian elephants, their Grecian cavalry, their Oriental pomp. It was for the larger part of the century and half that succeeded Alexander's death a province of the Graeco-Egyptian kingdom."

In the early part of the third century B. c. the Jews threw off the Egyptian allegiance and put themselves under Antiochus the Great, king of Syria; but Antiochus Epiphanes, his youngest son, persecuted them, proscribing their religion and profaning their temple, erecting an altar in the temple to the Olympian Jupiter, and ordering divine honors to be paid to the idol. But the Jews were monotheists of a positive type. The outrage was not to be silently borne, nor were they to be forced to do what their conscience forbade. War broke out. The romantic jjeriod of Jewish history begins. The Jews ranged themselves for the inevitable conflict. On the one side were the infamous priests Jason and Menelaus, their followers the Hellenists, who were renegade Jews backed by Antiochus. On the other side were the great mass of the people, stung into madness by the cruelties of their king, but most of all settled in their determination not to submit to pagan rites. They were led by the Maccabsean family, who were high priests as well as pi-inces, and after a thirty years' struggle they gained their independence. Under John Hyrcanus, of this family, peace was made with Syria, B. c. 133. In B. c. 107, Aristob-ulus, his son, assumed the royal title. See Maccabees.

But the Jews at last fell, like the rest of the civilized world, under the Roman power. Pompey took Jerusalem in b. c. 63 : Antipater, the father of Herod, was made procurator of Judaea in b. c. 47. He was murdered shortly after, and Herod at length became king of Judaea, B. c. 37. For the history of the Jews from this date to the destruction of Jerusalem see the biographies of the successive monarehs.

(6) From the Advent of Christ to the Destruction of Jerusalem. —The Gospels 24

inform us as to the Jews' hatred and rejection of the Messiah. And so they prepared their downfall. Matt. 23 : 37. The long-suffering of God was abused; his offers of mercy were often rejected, and at last the time for their final overthrow came. Josephus tells the story. The city of Jerusalem, whither they had gathered, was besieged by Titus, and after much suffering, borne with fanatical courage, taken. The temple was burnt, the whole city demolished. The prophecy of Christ was literally fulfilled. Matt. 23 : 34-39 ; Luke 21 : 20-24. See Jerusalem.

(7) From the Destruction of Jerusalem to the Present Time. —The Jews were no longer a nation, but their religion remained unchanged, and retained a hostile attitude to Christianity. The people that prepared the way for the coming of the Messiah crucified the true Messiah, and wait in vain for a new Messiah. After the capture of Jerusalem the Jews were sold in large numbers into slavery, and scattered all over the Roman world. Many returned to the ruins of the Holy City. The emperor Claudius admitted them to citizenship, but they were very differently treated by successive emperors. In a. d. 135, under the emperor Hadrian, a fanatical impostor, Bar-cochba, announced himself in Palestine as the Messiah. An immense multitude hastened to his standard of revolt. The Romans, however, completely vanquished them. Jerusalem was again completely destroyed, and became a Roman colony under the name of ^lia Capitolina. The Jews were forbidden to enter it. The emperor Julian (a. d. 331-363), from hostility to Christianity, endeavored to rebuild the temple, but in vain. Since the downfall of the Western Roman Empire (a. d. 476) the Jews have had very varying fortunes under different masters, and much cruel persecution. They have spread themselves over all the earth, but have always remained separate and distinct. This remarkable fact is a plain indication of the hand of God. who will yet do great things for and with them. They are a standing proof of divine prophecy and a living argument for the truth of Christianity. For an account of their literary activity, see Talmud.

HEB

The Jews by their talents and industry exert great influence among Christian nations. They have long been the great bankers of the world. The Rothschild family with its immense wealth has controlled the money-market. The Jews have furnished great scholars and statesmen. Neander, the Church historian, and Stahl, the jurist, were converted Jews : the great musician, Men-delssohn-Bartholdy, Lord Beaconsfield, Gambetta, Castelar, are of Jewish extraction. They have distinguished themselves in all the occupations except agriculture and manufactures. They are divided into orthodox, and liberal or reform Jews, who differ from each other as the Pharisees and Sadducees of old. The former prevail in Russia, Poland, and the East; the latter in Germany and America. Many of the Jews to-day are deists, or even atheists. The modern epoch is marked by the name of Moses Mendelssohn (died 1786), whose German translation of the Pentateuch was the groundwork of reform. The infidel Jews exert a pernicious influence on the German political press. The poet Heine was a Jew. In America they enjoy full liberty, which until recently had been denied them in Europe. They are also increasing of late in Jerusalem, where they are strictly orthodox, issue newspapers in the Hebrew language, and bewail every Friday at the foundation of the temple-wall the sins of their forefathers. The number of Jews in the world is estimated at 9,000,000, of whom 50,000 live in New York city, where they accumulate great wealth.

The last word of Christ and the apostle concerning this wonderful people— which, like the burning bush, are never consumed—is a word of promise and hope that their blindness will be removed, and that after the fulness of the Gentiles has come in " all Israel will be saved." Rom. 11: 26.

Hebrew of the Hebrews, Phil. 3 : 6, denotes that the individual so called had both a Hebrew father and mother— was one whose Hebrew extraction was Derfect.

HE'BREWS, EPISTLE TO THE, was written about the years 62 to 64 in Italy, 13 : 24, and addressed to the believing Jews of Palestine and the East. The design of the author was not, 370

primarily, to make new converts or to console old ones, but to guard them against apostasy and to strengthen their faith by an exhibition of the evidence in favor of the pre-eminence of the religion of Christ over that of Moses, One gets the impression of peculiar temptations to apostasy or a weakening in the faith against which the Hebrew Christians are continually warned in the Epistle, ch. 2:1; 4:1, 14; 10:23.

The Epistle at once exhibits the unity and the characteristic difference of the Old and the New Testament economy and revelation. Both were alike of divine origin, 1 : 1, 2, but the former was imperfect and defective, chs. 8:6, 7; 10: 1. This is proved by an extended consideration of the character of Christ, the Mediator of the new covenant, and of the mediators (Moses and Aaron) of the old covenant, and by a consideration of the prophecy of Jeremiah concerning a new covenant, ch. 10 : 16, and its spiritual character, chs. 9,10. In the comparison thus instituted we discover a marked contrast between the old and new covenants, so far as both their nature and their founders are concerned.

The Epistle exhibits the person of Christ, the Author of the new covenant, as superior in dignity to the angels, ch. 1, and proves it by the 0. T. itself. Christ was the very brightness of God's glory and the express image of his person, ch. 1 : 3. Therefore the conclusion is drawn that the revelation made by him is of greater authority than that made by angels, which was accepted, ch. 2 : 2. He is then represented as of superior dignity to Moses, ch, 3 : 3, and as our High Priest, ch. 3 : 1, who belongs to the order of Melchisedek, ch. 5 : 16; 7 : 21. In order to perform the high-priestly functions, it was necessary for him to endure the sufferings and temptations incident to the humanity he intended to save, 2:17; 4 : 15 ; 12: 2, and to assume human nature, ch. 2 : 14. He thus becomes the Author of salvation, ch. 5:9, by the shedding of his blood, 2:9; 9:12. The superiority of his high priesthood is shown not only by his super-angelic nature, but in his freedom from sin, 4:15; 7:27, The Aaronic priests were sinful, 7 : 28. Christ has thus purchased an eternal salvation for all who believe in him in a

View of Hebron fiom the South. (After Fhotoyraph by Bonfils.)

Mount Hermou, with liuius of au Aucieut Temple. {Aj'ter Fhotogra^h by Good.)

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special sense, ch. 7 : 25, and for every man, ch. 2:9, He has entered into the holy of holies, the divine presence, and is seated on the right hand of God. 10 : 12.

The latter part of the Epistle is taken up with practical exhortations and a profound definition and telling illustration of faith, ch. 11, The apostle thus establishes, by a remarkably clear and lucid argument, the divine yet temporary character of the old revelation and the super-eminent dignity of the High Priest, Christ, whose manifestation is "the better thing" which God has provided for us, 11 : 40. The Epistle corroborates the divine origin of the old covenant, and at the same time is calculated to reconcile the Jew to the destruction of his temple, the loss of his priesthood, the abolition of his sacrifices, the devastation of his country, and the extinction of his name, because it exhibits a nobler temple, a better priesthood, a more perfect sacrifice, a heavenl}' inheritance, and a more durable memorial.

The authorship of this anonymous Epistle is a matter of dispute; some ascribe it to Paul, who for special reasons concealed his name, others to Luke or Barnabas, or to Apollos. It was certainly inspired by the genius of Paul, and may have been written by him in Hebrew and translated or reproduced in its present Greek form by Luke or some other disciple of the great apostle of the Gentiles. This hypothesis would account for the difference of style as well as the unity of sentiment.

HE'BRON (afHance). 1. A son of Kohath, and therefore grandson of Levi, Ex. 6:18; Num. 3:19; 1 Chr. 6 : 2,18 : 23 : 12.

2, A name in the genealogical lists of the tribe of Judah. 1 Chr, 2 : 42, 43.

HE'BRON {friendship), an ancient town of Palestine, about 20 miles south of Jerusalem, and the same distance north of Beer-sheba; first called Kirjath-arba, or '•' city of Arba," the father of Anak. Josh. 21 : 11 ; 15: 13, 14: Jud. 1: 10. Some interpret the name to mean "a city of four," or as having four distinct quarters. It lies about .SOOO feet above the level of the sea, and is one of the oldest towns in the world and mentioned before Damascus, Gen. 13:18; 15 : 2, and was built 7 years before Zoan, or Tanis, in Egypt, Num. 13 : 22. 372

History. —Hebron is named about 40 times in the 0. T., but nowhere in the New. Abraham pitched his tent under the oaks of Mamre, near Hebron, Gen. 13 : IS, and he bought the cave of Mach-pelah, as a burial-place. 23 : 17-20. See Machpelah. Hebron was taken by Joshua, Josh, 10:36,37; 12:10, and tlie region given to Caleb, Josh, 14 : 13; was rebuilt and made a Levitical city and a city of refuge, Josh. 20 : 7 ; 21 : 11 ; was the royal residence of David, 2 Sam. 2 :1-14; 1 Kgs. 2:11; became the headquarters of the rebellious Absalom, 2 Sam. 15 : 10 ; was fortified by Rehobo-am and re-peopled after the Captivity. 2 Chr. 11 : 10 ; Neh. 11 : 25. Judas Mac-cabajus re-captured it from the Edomites; it was destroyed by the Romans ; for about 20 years it was the seat of a Latin bishopric, A. D. 1167-1187, but at the latter date it fell into the hands of Sala-din, and has since been held by the Moslems. A pool is still shown over which tradition says that David hung the murderers of Ishbosheth, and the tomb of Abner and Ishbosheth is also pointed out within an Arab house.

Present Condition. —Hebron is in a narrow part of a valley and surrounded by fertile lands, vineyards, olive-groves, and almond and fig trees. The town has many spacious houses, built of stone, and numbers about 10,000 souls, including 500 Jews ; but there is not a single Christian family there. The city is divided into several quarters, in one of which is the great mosque, a massive structure, about 200 by 150 feet on the ground and nearly 50 feet high, with two minarets. This mosque is known to conceal the noted cave of Machpelah, the burial-place of Abraham, Isaac, and Jacob and their wives, except Rachel, The mosque is closed against visitors and guarded with the strictest care by the Moslems. Only three times have Europeans been permitted to enter it— the Prince of Wales in 1862, the marquis of Bute in 1866, and the crown-prince of Prussia in 1869. These visitors were accompanied by Dean Stanley, Fergusson, Rosen, and others, Hebron is a hotbed of Moslem fanaticism.

About two miles west of the city, on the road toward Gaza, is the famous oak of Abraham, a majestic and venerable tree whose trunk measures 32 feet in cir-

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cumference, and at the height of 19 feet it divides into four huge branches, forming a crown upwards of 275 feet in circumference. The tree is surrounded by a wall, and on the hill above it the Russians have built a line hospice, A large terebinth or oak was shown there in the days of Josephus which, tradition says, *• has continued since the creation of the world."— Jewish War, iv. 9, 7. For view of''Abraham's Oak," see under Abraham.

The town carries on a brisk trade with the Bedouins, and manufactures water-skins from goats' hides, and pretty glass ornaments. Glass was made there early in the Middle Ages.

2. A city of Asher, Josh. 19 : 28; perhaps Abdon of Josh. 21: 30 ; now 'Ahdeh,

HE'BRONITES, THE, a family of Kohathite Levites descended from Hebron. Num. 3:27; 26:58; 1 Chr. 26 :2.3.

HEDGE, Hos. 2 : 6. Travellers tell us that such hedges as are mentioned in this passage are often found in Eastern countries at this day, and that they are especially useful as defences against the incursions of the Arabs on horseback. The hedge is sometimes figuratively used to denote protection. Comp. Job 1:10.

HEG'AI, OR HE'GE, a eunuch of the court of Ahasuerus, Esth. 2 : 3, 8,15.

HEIF'ER, Hos. 10 : 11. The figurative allusions of the sacred writers to the wildness, sportiveness, and indocil-ity of this animal, especially when well fed, are very striking. Jer. 46 : 20 ; 50 : 11; Hos. 4 : 16. In Isa. 15 : 5 allusion is probably made to the lowing of a heifer—a mournful sound that can be heard at a great distance; so should the lamentation of the Moabites be in the day of their visitation.

The heifer was used in sacrifice on a particular occasion, Num. 19 : 1-10; comp. Heb. 9:13, 14, the manner and design of which are fully stated in the passage cited.

HEIR. See Inheritance.

HE'LAH {rust), a wife of Ashur, 1 Chr. 4 : 5.

HE'JLAM {stronghold), usually regarded as the place where David gained a victory over the Syrians, 2 Sam. 10 : 16, 17, and by some identified with Al-manethn, west of the Euphrates ; but this is merely conjecture. The Latin Aversion

does not regard the word as a proper name, but renders it " army " or " host."

HEL'BAH {fertile), a city of Asher, Jud. 1 : 31, in the plain of Phoenicia; the same as Hebel. Rendered "the coast" in Josh. 19 : 29.

HEL'BOX (fertile), a Syrian city celebrated for its wine, Eze. 27 : 18, and formerly identified with Aleppo, but later with Helbon, in a wild glen high up in the Anti-Lebanon. This valley is celebrated for its fine grapes and vineyards. Robinson says '' the wine of Helbon" is the best and most famous wine in the country, while Aleppo produces none of any special reputation.

HEL'DAI {worldly). 1. The chief of the twelfth division of David's forces, 1 Chr. 27 : 15.

2. One who returned from captivity, Zech. 6 : 10. In v. 14 his name is written Helem.

HE'LEB {milk), OR HEALED {transient), one of David's warriors. 2 Sam. 23 : 29 ; 1 Chr. 11: 30.

HE'LiEK {portion), the founder of the Helekites, a Manassite family. Num. 26 : 30.

HE'LEM {hammer). 1. An Asher-ite, 1 Chr. 7 : 35.

2. A name mentioned in Zech. 6 : 14.

HE'LEPH {exchange), a place on the borders of Naphtali, Josh. 19 : 33, and which Van de Velde proposes to identify with Beitlif; Clark, with the " white promontory " south of Tyre; but these are conjectural.

HE'LEZ {loins?). 1. One of David's " thirty." 2 Sam. 23 : 26; 1 Chr. 11:27; 28:10.

2. A Judite, 1 Chr. 2 : 39.

HE''LI {elevation), the father of Joseph, the husband of Mary, Luke 3 : 23. The same word as Eli.

HEJj'KAI {whose portion is Jehovah), a priest in the days of Jehoiakim the high priest, Neh. 12 : 15.

HEL'KATH (portion), a Levitical city of Asher, Josh. 19 : 25 ; 21 : 31, and called Hukok in 1 Chr. 6 : 75 ; probably the modern Yerka, a village 7 miles north-west of Acre.

HE L'K A T H - H A Z'Z U RI M {field of swords), a place near Gibeon ; so called from the deadly combat mentioned in 2 Sam. 2 : 13-17. Drake proposes to place it in the broad, smooth valley el-Aakar.

HEL

HEM

HELL. 1. The Old Testament.— The Hebrew word for hell is Sheol, which corresponds to the Greek Hades, and means the under-world or the realm of the dead. It is derived by some from the root" to demand " (hence the " grasping " or '' insatiable "), by others from the root ''to make hollow" (comp. the German Holle with Hbhle), so as to mean the vast subterranean receptacle and resting-place of the dead. Sheol is variously translated in our English Bible by the terms " hell," " pit," and ''grave." In many places it is rightlv translated "grave." 1 Sam. 2:6; Job 14: 13, etc. Sheol is represented as in the depths of the earth, Job 11 : 8; Prov. 9:18, dark, Isa. 38 : 10, all-devouring, Prov. 1:12, destitute of God's presence, Ps. 88: 10-12, a state of forgetfulness, Ps. 6 : 5, insatiable, Isa. 5 : 14, remorseless, Cant. 8:6, and a place of silence, Eccl. 9:10. The Hebrew notions about it were vague and indefinite. It was regarded as the place where worldly occupations, good or bad, did not enter. Eccl. 9:10; Job 3 : 13-20. It can by no means be made out that the term refers exclusively or definitely to infernal anguish. But it no less certainly represented terror and repulsiveness to the Hebrew mind.

2. The New Testament. —The two words translated "hell" are Hades and Gehenna. Hades occurs eleven times, and is once rendered " grave," 1 Cor. 15 : 55 ; in all other places *' hell." It evidently does not refer to the ultimate abode of the impenitent and the final gtate of exclusion from God, but to the disembodied state between death and the final judgment of the Son of man, when he shall come in his glory, Matt. 16 : 27. After the crucifixion, our Lord descended into hades, Acts 2 : 27, and this is an article of the Apostles' Creed, where, however, we use wrongly the word "hell." It was in this realm that our Lord " preached to the spirits in prison," 1 Pet. 3:19. See Hades.

The term Gehenna, which occurs twelve times, more nearly corresponds to our word " hell." It signified primarily the valley of Hinnom or the deep, narrow valley south of Jerusalem which had been the seat of the worship of Moloch. Jer. 7:31; 2 Chr. 33 : 6 ; 2 Kgs.^3 : 10. It afterward was turned into a place for 374

the deposit of the filth and dead animals of the city. Hence this term was applied to the final state and abode of lost souls. Matt. 5 : 29 ; 10 : 28 ; 23 : 15 ; Jas. 3 : 6, etc. It is here that " their worm dieth not" and the "fire is not quenched," Matt. 17 : 9. Into this realm the rebellious angels were cast, 2 Pet. 2 : 4 (where the word is a derivative from " Tartarus"). At the great day of judgment the cursed shall go away into this abode and receive the everlasting punishment. Matt. 25 : 46.

HELLENISTS, THE, were the Jews who had lost their strict and exclusive spirit by constant intercourse with the Gentiles, who habitually spoke Greek, and who read the Septuagint. They were much better qualified for the larger views of the gospel than were their Jewish brethren who lived in Palestine and spoke the Hebrew language. In the A. Y. the term is rendered " Grecians." Acts 6:1; 9 : 29 ; 11: 20. They were not necessarily outside of Palestine. The class was formed by habits of thought quite as much as by language. The term must not be confounded with Hellens, who were native Greeks in religion as well as language.

HELM'ET. See Armor.

HE'LON {strong), father of Eliab, the chief of Zebulon. Num. 1:9; 2:7; 7:24, 29; 10:16.

HELPS, the translation in the A. V. of a word which occurs onlj' in this place in the N. T., 1 Cor. 12: 28. The "helps" are a gift of the Spirit. This gift doubtless comprehends the various duties of the deacons and deaconesses of the apostolic Church, especially the care of the poor and the sick. It is found also among the laity, especially the female portion, in all ages and all branches of Christendom.

HELPS, THE, used in the storm, Acts 27:17, were chains, cables, etc., which were passed under the keel of the vessel, in order to bind the planks together.

HEM OF GARMENT. See Clothes.

HE'MAM {exterminating), a son of Lotan, Gen. 36:22; called Homam in 1 Chr. 1: 39.

HE'MAN {trnsty). 1. A son of Zerah eminent for wisdom. I Chr. 2:6; 1 Kgs. 4: 31.

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2. Grandson of Samuel the prophet. 1 Chr. 6:33; 15:17, 19; 16: 41, 42; 25:1, 4, 5, 6; 2 Chr. 5:12: 29:14; 35: 15. Ps. 88 is attributed to him.

HE'MATH {heat), a person or place mentioned in 1 Chr. 2 : 55.

HE'MATH {fortress-). 1 Chr. 13: 5; Am. 6:14. See Hamath.

HEM'DAN {pleasant), the eldest son of Dishon, Gen. 36 :26; called Am-ran in 1 Chr. 1 : 41.

HEM'LOCK, Hos. 10 : 4. A well-known bitter and poisonous herb, a species of which is common in the United States. The word rendered "hemlock" in the above passage and in Am. 6 : 12 is elsewhere rendered '•'gall." The figurative use of it is explained by comparing the above passage with Dcut. 29 :18 ; Am. 5:7; Heb. 12:15. The evils of perverted judgment resemble the springing up of useless and poisonous plants where we look for and expect valuable and nutritious vegetation.

HEIV {favor), a son of Zephaniah, Zech. 6 : 14.

HEN. The only place in which this word occurs is in our Lord's lament: " 0 Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" Matt. 23 : 37 ; Luke 13 : 34. But hens must have been common barnyard fowls, as they are to-day in Syria, where they form a chief article of food. Hen's eggs are probably meant in Luke 11: 12, and if so they were very abundant. The rabbinical prohibition to keep fowls in Jerusalem was probably never enforced. The cock is mentioned in connection with Peter's denial. See Cock-crowing.

HE'NA {trouhlinff), a city conquered by a king of Assyria, 2 Kgs. 18:34; 19:13; Isa. 37:13; believed to be Anak, on the Euphrates, 20 miles from the site of Babylon.

HEN'ADAD {favor of Hadad), the head of a Levitical family who were prominent in rebuilding the temple and repairing the wall. Ezr. 3:9; Neh. 3 : IS, 24; 10:9.

HE'NOCH, 1. 1 Chr. 1:3. See Enoch.

2. 1 Chr. X : 33. See Hanoch.

HE'PHER (a toell). 1. A Manas-site. Num. 26:32, 33; 27:1; Josh. 17: 2, 3.

2. A Judite, 1 Chr. 4: 6.

3. One of David's warriors, 1 Chr. 11:36.

HE'PHER {well, pit), a district in Palestine, probably in Judah ; possibly el-Mesh-hed ; taken by .Joshua, Josh. 12 : 17.

HE'PHERITES, THE, de scendants of Hepher, 1. Num. 26:32.

HEPH'ZIBAH {my delujht is in her). 1. The wife of Hezekiah, and mother of Manasseh, 2 Kgs. 21: 1.

2. A symbolical name for restored Jerusalem, Isa. 62 :4.

HER'ALD, one who makes a public and formal announcement. The only reference in the A. V. to this ofiicer is in Dan. 3:4; but in the N. T. the familiarity of Paul with the Grecian games induced him to speak of the gospel-preachers as heralds ; e.«/. 1 Tim. 2:7; 2 Tim. 1: 11. So Peter. 2 Pet. 2 : 5. See Games.

HERB, a plant which, in distinction from the shrub or tree, is without true woody tissue. Herbs die to the ground, if not entirely, during the dry Oriental summer. But those of them that are biennials or perennials revive with the fall rains or in the spring. Six Hebrew words are translated by the general term before us, five of them with unquestionable correctness. The word thus rendered in 2 Kgs. 4:39; Isa. 18 : 4; 26 : 19 involves the idea of brightness, and is perhaps some particular plant. If so, the most probable opinion is that it is eolewort or some plant of the cabbage tribe. See Grass.

HERD, HERDSMAN. Nothing more strikingly brings out the contrast between the Egyptians and the Hebrews than their different estimation of the pursuit of cattle-raising. AVhile the latter had large herds and flocks, and considered their possession and kee|) honorable, the former, quite as dependent upon them for food and labor, despised the herdsman as " an abomination," Gen. 46 : 34. By the influence of Joseph his brethren were made Pharaoh's chief herdsmen, Gen. 47 : 6. The patriarchs were great herdsmen. The occupation was not inconsistent with state honors ; thus, Doeg, " the chiefest of th§ herdsmen," was high in Saul's favor, 1 Sam. 21: 7. David's herdmas-

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ters were among his chief officers of state. In Solomon's time, although commerce decreased its relative importance, the pursuit was still extensive. Eccl. 2 : 7 ; 1 Kgs. 4: 23. " It must have sufiFer-ed greatly from the inroads of the enemies to which the country, under the later kings of Judah and Israel, was exposed. Uzziah, however, 2 Chr. 26 : 10 ; and Hezekiah, 32 : 28, 29, resuming

command of the open country, revived it. Josiah also seems to have been rich in herds, 35: 7-9. The prophet Amos at first followed this occupation, Am. 1: 1; 7 : 14."

The wealth of the Jews at all times consisted largely of cattle. The territory of the tribes across the Jordan was particularly adapted for grazing-pur-poses. West of the river the principal

/f^ "/£ [^^'^^

%f^ij?

Egyptian Herdsmen treating sicli Animals. (After Wilkinson.)

feeding-grounds were Sharon, 1 Chr. 27:29, the Carmel, 1 Sam. 25:2, and Dothan, Gen. 37 :17 ; but doubtless all the uncultivated lands were used for this purpose. But for food they did not use, as we do, full-grown beeves, but killed the calves. Fattening for beef is indeed not practised in the East. The oxen were broken for service in the third year, Isa. 15 :5. When the heat had dried up all the pasture, then the oxen were stalled, Hab. 3:17. Hence the figure " a stalled ox" for stately magnificence, which is used in Prov. 15 : 17. " Calves of the stall " were watchfully cared for, Mai. 4 : 2. Cattle feed upon foliage as well as upon grass, Ps. 50:10. A mixture of various grains, as also chopped straw, is fed when the pasture gives out. See Job 6 : 5, " fodder;" Isa. 30 : 24, "provender;" Gen. 24 : 25 ; Isa. 11: 7 ; 65 : 25. See Agriculture. Ox.

HE'RES (sun). 1. Mount Heres, Jud. 1: 35 ; possibly the same as Ir-she-mesh ; perhaps at, Jve/r Hdris.

2. Heres, Isa. 19:18 (margin), but the text reads " city of destruction." Calvin did not regard it as a proper name; Poole regards it as an Egyptian citv inhabited by the Jews.

HE'RESH [artificer), a Levite, 1 Chr. 9: 15.

HER'ESY, Acts 24 : 14. _ This term, as generally used by the sacred 376

writers, implies no judgment respecting the truth or error of the peculiar tenets but signifies a party or division. It is derived from a word meaning ''to choose." The Pharisees, Acts 15:5; 26 : 5, and the Sadducees, Acts 5 : 17, as well as the Nazarenes, Acts 24 : 5 , 12, 14, were denominated heresies. In these passages the word is translated " sects." In Acts 24: 14, where Paul speaks of the Christian religion as "the way which they call heresy," he undoubtedly means to imply that the Christian organization was not a separation from the 0. T. Church, but the true Church itself. In 1 Cor. 11:19; Gal. 5 : 20, and 2 Pet. 2:1 heresies are referred to in connection with the apostolic Church, and in the last two cases the implication is that they are departures from the fundamental truth of the gospel, and to be condemned. Early in the history of the Christian Church the word acquired the signification it now has, of a departure from the fundamentals of gospel truth.

HER'MAS [Mercury, the god of gain, and the messenger of the gods), a Roman Christian whom Paul greets, Rom. 16: 14. Some of the fathers attributed to him the book called " The Shepherd of Hermas," a sort of Pilgrim's Progress, consisting of three parts: the first has 4 visions; the second, 12 spiritual precepts; the third,

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10 similitudes, each setting forth some truth.

HER'MES {Mercanj), according to tradition, one of the Seventy, and afterward bishop of Dalinatia, Rom. 16 : 14.

HERMOG'ENES {begotten of Mercury), one who forsook Paul. 2 Tim. 1:15.

HER'MON (prominent snmntit, peak, or perhaps from a root signifying "unapproachable" or ''holy;" by the Sidonians Sir ion, "to glitter," and by the Amorites Shenir, and by the Hebrews Sion, Dent. 4:48; Ps. 133:3), the high southern pai't of Anti-Libanus, about 40 miles east of north of the Sea of Galilee, and 30 miles south of west of Damascus, and now called Jehel-esk-Sheikh, or "the chief mountain." It has three i^eaks or summits, hence called "the Herinons;" incorrectly rendered " the Ilermonites," Ps. 42 : 6. Hermon was the northern limit of the territory of Israel beyond the Jordan, Deut. 3 : 8 ; 4 : 48 ; Josh. 11 :3, 17; 13 : 11. Hermon and Tabor are the representatives of all the mountains of the Promised Land, Ps. 89 : 12 ; 42 : 6 ; 133:3. Some of the names of Hermon may refer to different peaks of the mountain, Deut. 3:9; Song Sol. 4:8; 1 Chr. 5: 23. Hermon rises to an elevation of 9000 feet above the Mediterranean. The top is partially crowned with snow, or rather ice, during the whole year, which, however, lies only in the ravines, and thus presents at a distance the appearance of radiant stripes around and below the summit. The high ridge Jebel-ed-Duhy, on the north of the valley of Jezreel, is sometimes called the Little Hermon, but Jebel-esh-Sheikh is the true and only Hermon of the Scriptures. See cut p. 371.

Physical Features. —SchaflF calls Hermon " the Mont Blanc of Palestine." The mountain constitutes a part of the great Anti-Lebanon range, running from northeast to south-west for over 30 miles. Its rock-formation is hard limestone, covered at places with soft chalk, while basalt appears in some-spurs. The top of the mountain may be described as consisting of three peaks or summits, of which two are approximately north and south, about 400 yards apart, and of almost equal height, being joined by a flat plateau depressed in the middle.

The third peak, 600 yards to the west, is about 100 feet lower, and divided by a valley-head from the former. This is called El Mntabkhiydt, "place of cooking." The two principal peaks are each 9053 feet above the level of the sea and 11,000 feet above the Ghor or Jordan depression. No ruins are found, except on the southern peak, where is a hollow bounded by an oval enclosure of stones well hewn. At its southern end is a sn-cellnm, or temple, nearly destroyed.—See Our Work in Palestine, p. 245. In winter the snow extends down the mountain-side for about 5000 feet; it melts as summer advances, until in September only a little is left in the crevices and shaded hollows. In November the snow begins to cover the mountain again. Hence the best time for the ascent is from June to early autumn. Bears are frequently seen on Mount Hermon, and foxes, wolves, and various kinds of game abound. Porter describes the sides and top of Hermon as the acme of barren desolation; but Tristram, visiting it at a different season, found " many boreal forms of life both in fauna and flora," and from Hermon added 50 species to his catalogue of jilants.—See Tristram, Land of Israel, p. 613. The view from the summit is one of vast extent, embracing a great part of the Holy Land, " which lies far below, spread out like a gigantic relief-map." The traveller may look down upon Sidon, Tyre, the Mediterranean, Mount Carmel, Gerizim, the hills about Jerusalem and the Dead Sea, Gilead and Nebo, the Jordan Valley, Gennesaret, Damascus, Lebanon, etc.

Bible History. —Mount Hermon was a great landmark to the Israelites, as it marked their north-eastern boundary. Deut. 3:8; Josh. 12 : 1. Joshua extended his conquest nearly to that point. Josh. 11 : 17. The Hebrews extolled its majestic height, Ps. 89 : 12, and its copious dew, Ps. 133 :4. Modern travellers note the abundant dews, which drench everything, and from which tents aff'ord small protection. These abundant dews are accounted for by the fact that in the daytime the hot air comes streaming up the Ghor from Lake Huleh, while Hermon arrests the moisture and deposits it congealed at night.

Hermon is not mentioned in the N. T.,

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but it is probably the site of the transfiguration of Christ, Matt. 17; Mark 9, and answers the description of ''a high mountain apart." Conder notes it as a curious observation that''on the summit of Hermon there is often a sudden accumulation of cloud, as quickly again dispersed, often visible when the remainder of the atmosphere is perfectly clear. . . . We cannot fail to be reminded in this phenomenon of * the cloud that overshadowed ' the apostles." C^esarea Philippi, where Christ was just before the transfiguration, is at the foot of Hermon, and there are several retired places on the mountain-side where it might well have occurred. It fits into the points of the narrative in the Gospels far better than Tabor, where the monastic tradition (Greek and Latin) locates this wonderful event. See Tabor.

HERMONITES, THE, properly " the Hermons," referring to the three peaks of Hermon, Ps. 42:6, 7.

HER'OD. 1. Herod the Great, king of Judtea, b. c. 40-b. c. 4. In his reign Christ was born. Matt. 2 : 1-18. He was a man of unusual executive ability, of iron will, of consummate shrewdness and cunning, but of violent pas-

Bronze Coin of Herod the Great.

sions, and cruel and unscrupulous in the choice of means to accomplish his designs. He was by descent an Idu-maean and the son of Antipater, who had been appointed by Julius Caesar procurator of Judaea, B. c. 47. At the age of 25, Herod was made governor of Galilee, subsequently appointed tetrarch of Judaea by Antony, b. c. 40, and afterward, by the Roman senate, king of Judaea. He was obliged to fight for his kingdom, and with the aid of the Romans wrested it out of the hands of his enemies. Antigonus, the high priest, and the last representative of the As-monaean family in that office, was taken and executed, a. d. 37, 378

Herod's reign was in one sense a most brilliant one. Following the example of the Roman emperor Augustus, he lavished vast sums of money on public works. He founded and built a beautiful city on the coast, which he named, after his royal master, Cassarea. He also rebuilt the city of Samaria, which had been completely destroyed, b. c. 109, and gave it the new appellation Sebaste. In Jerusalem and its vicinity he erected a theatre and an amphitheatre, and on the borders of his kingdom built some strong fortresses, as Herodeion. His magnificence, however, did not confine itself to his own kingdom, but overleaping its boundaries founded temples in various parts of the Roman empire. But the most important building to which Herod gave his money was the temple at Jerusalem. Out of deference to the prejudices of the Jewish people he engaged 1000 priests to work upon the temple itself, while hundreds of other workmen were employed upon the other parts. The work was begun b. c. 20, and continued long after his death. John 2 : 20. AVhile, by a shrewd respect for the prejudices of his subjects, Herod flattered them into periodical displays of contentment, he was not a popular sovereign. He was, after all, a foreigner, and the Hebrew people could not become reconciled to his dominion and that of Caesar. In many ways he offended them, as by the introduction of the theatre and of games after the model of the Grecian games.

In his family life Herod displayed the most cruel and barbarous nature. He had ten wives and several sons; and in reference to his conduct toward them Augustus made the remark, " I would rather be his swine than his son." He committed the most revolting murders amongst his nearest kin. Among the victims of his rage and suspicion were the brother, grandfather (Hyrcanus, B. c. 30), and mother of Mariamne, his wife, Mariamne herself, B. c. 29, his two sons by her, Aristobulus and Alexander, B. c. 7, and his son by Doris, Antipater, only a few days before his death. To this frightful list must be added the innocent children of Bethlehem, whom he had murdered in the hope to thus do away with Jesus, Matt. 2 : 16. When he was dying he ordered

HER

that the chief men of all the cities of Judaea should be killed, in order that there might be some mourning at his death.

After a long reign of 37 years, Herod died a miserable death in Jericho. His feet swelled, and his bowels became the victim of ulcers which gave him intense pain. He removed to Callirhoe, on the other side of the Jordan, hoping to get relief in the baths. All was of no avail, and he died, nearly 70 years of age, and unregretted by his family, much less by his subjects.

The wise men of the East had an audience with Herod on their arrival in Jerusalem, and, alarmed by their interest in One ''born King of the Jews," he took the precautions which cunning could suggest, and cruelty execute to do away with his rival. Matt. 2 : 8, 16.

2. Herod Antipas, tetrarch of Galilee and Peraea, Luke 3 :1, b. c. 4-a. d. 39. He was the second son of Herod by his fourth wife, Malthace. Like his father, he was ambitious and fond of ostentation. Our Lord refers to his cunning when he terms him "that fox," Luke 13 : 32. He also lavished large sums of money on public works, and built Tiberias, so called after the Roman emperor Tiberius. Induced thereto by his wife, Herodias, he went to Rome to secure the title of king. Charged, however, with crimes, he was deposed from his office by Caligula, and banished to Lyons.

Herod Antipas is mentioned at least five times in the N. T. He is brought the most prominently forward in the history of John the Baptist. The prophet denounced the adulterous relation in which he was living with Herodias, the legal wife of Herod Philip (not the tetrarch Philip, who married Salome), his brother. Herod listened with pleasure to John, but, instigated by his wife, he put him in prison, and in obedience to a rash oath to Salome, although with hesitating will, had him beheaded, Mark 6 : 16-28. Herod was also one of the judges before whom our Lord appeared at his trial. He happened to be at Jerusalem for the feast of the Passover, and Pilate sent Christ to him, as he was a Galilean. Herod was very desirous to see Jesus, having heard of him before, Mark 6 : 14, and asked many q[uestions,

none of which, however, were answered, Luke 23:7-12. This incident is again referred to Acts 4 : 27. From the Gospels we get his character as a votary of pleasure and debauchery, Mark 6 : 22 ; superstitious, Mark 6:16; and cunning, Luke 13 : 32.

3. AuCHliLAUS, B. C. 4—A. D. 6, eth-

narch of Judaea, Samaria, and Iduma^a. He was the son of Herod by Malthace, and elder brother of Antipas. Herod the Great, his father, left the " kingdom " to him, but Augustus refused to ratify the will, and put him off with the inferior title ethnarch. He was tyrannical toward his subjects and regardless of their prejudices, marrying his stepbrother's wife, Glaphyra, in violation of the Mosaic Law. He was accused, and, cited to appear at Rome, was deposed from his office and banished to Vienne in Gaul. There is only one mention of Archelaus in the N. T., Matt. 2:22.

4. Philip, tetrarch of Gaulonitis, Au-ranitis, etc., b. c. 4-a. d. 34. He was the son of Herod the Great by his fifth wife, Cleopatra, but unlike the rest of his family was distinguished for justice and moderation. He married his niece Salome, the daughter of Herodias and his brother Herod (Philip), who was the young woman that danced before Herod Antipas. Philip is referred to once in the N. T., Luke 3:1.

5. Herod Philip was the son of Herod the Great and Mariamne, the daughter of Simon the high priest. He was the first husband of Herodias, and is called Philip in Mark 6: 17. He seems to have occupied a private station,

6. Herod Agrippa I., king, A. d. 37-44, first of the tetrarchy of Philip and Ly-

Coin of Herod Agrippa I.

sanias, and finally of a dominion equal in extent to that of Herod the Great. He was the grandson of Herod the Great, and son of Aristobulus (murdered u. c. 7). Educated at Rome and thrown into prison by Tiberius, he gained the favor of the emperor Caligula, who made

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him king. He observed the ceremonial of the Pharisees and affected piety. As the representative of the Jewish spirit,

S W-S

"2^

05 o

<55

he persecuted the apostles, beheaded James, and sought to execute Peter, Acts 12:1-19. 380

7. Herod Agrippa II., a. d. 50-100, king of the tetrarchies formerly under Philip and Lysanias. He was the brother of Bernice and Drusilla. Paul appeared before him and narrated the history of his conversion. His words in answer to Paul's question have become proverbial: "Almost thou persuadest me to be a Christian," Acts 26 : 28.

HERO'DIANS, a Jewish political party, originating probably in devotion toward the Roman emperor and Herod, his deputy. Matt. 22:16. They were the court-party and submitted willingly to the government of Rome, and were thus at the opposite pole from the Pharisees. It may be that some of them were among those who regarded Herod as the Messiah. They coalesced with the Pharisees in the attempt to destroy Christ, Mark 3:6; Matt. 22 : 16, and are probably referred to in the expression "leaven of Herod," Mark 8 : 15.

HERO'DIAS, the granddaughter of Herod the Great, and mother of Salome, Matt. 14 : 3. She first married her uncle, Herod Philip, and afterward Herod Antipas, another uncle, and that too during her first husband's lifetime. For this urilawful and scandalous connection John the Baptist faithfully reproved the parties, and his fidelity cost him his life, Matt. 14 : 3-10. When her husband, Antipas, was banished to Lyons, she shared his banishment with him.

HERO'DION, a "kinsman" of Paul, whom he greets, Rom. 16:11.

HEREON. Lev. 11: 19 ; Deut. 14: 18. At least seven species of heron are found in Palestine. These well-known birds frequent marshes and rivers, in which their long legs fit them to wade, and from which they obtain their food of fish, frogs, and insects. Most critics hold that the bird of the above references was not the heron, but Tristram, one of the latest and best, sustains the reading of the A. V.

HE'S ED (kinduesa), the father of one of Solomon's commissariat ofiicers, 1 Kgs. 4:10.

HESH'BON (rea807i, device), a city originally belonging to the Moabites, but taken by Sihon, king of the Amor-ites, and made his capital; captured and occupied by the Israelites, Num. 21: 25, 26; situated on the boundary

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HEZ

between Reuben and Gad; rebuilt by Reuben and made a Levitical city, then being territorially a Gadite city. Num. 32 : 3, 37 ; Deut. 1:4; 2 : 24-;50 ; 3 : 2, () ; 4 : 4(5; 29 : 7 ; Josh. 9:10; 12 : 2, 5 ; 13 : 10-27 ; 21 : 39 ; Jud. 11: ID, 26 ; 1 Chr. 6 : 81. In later times the Moabites regained possession of lleshbon, so that it is mentioned as a Moabitish town in the prophetic denunciations against that people, Isa. 15 : 4 ; 16 : 8, 9 ; Jer. 48 : 2, 34, 45 ; 49 : 3.

The ruins of the city still exist some 15 miles east of the northern end of the Dead Sea, on the great table-land of Moab. A small hill rises 200 feet above the general level, and upon this is Hesh-bon, now called Heshdn. The whole city must have had a circuit of about a mile. The hill is described as " one heap of shapeless ruin." " Jewish stones, Roman arches, Doric pillars, and Saracenic arches are all strangely mingled."—See Tristram, Land of Israel, p. 544. The site was admirably adapted for the capital of a wai'like people. It was the key both to the plain of the Jordan and to the mountains of Gilead. East of the city are the remains of water-courses and an enormous cistern, or "fish-pond," which illustrates Cant. 7:4.

HESH'MON {fertility), a town named with others as lying in the south of Judah, Josh. 15 : 27. Wilton connects it with Husham, an Edomite king, Gen. 36 : 34, 35, and with 'Ain Hash, perhaps Hashmonah of Num. 33 : 29, 30, but Conder identifies Heshmon with a site called el-Meshash ("the pits"), which has two wells and is on the road from Beer-sheba to Moladah.

HES'RON, HES'RONITES. See Hezrox, Hezronites.

HETH {terror), one of the sons of Canaan, of the family of Ham, and progenitor of the Hittites. Gen. 10 : 15 : 23:3,5,7,10,16,18,20; 25 : 10; 27:46; 49 : 32 ; 1 Chr. 1 : 13. See Hittites.

HETH'LOIV (hiding-place), the name of a place on the northern border of Palestine, Ezr. 47 : 15 ; 48 :1. In all probability the "way of Hethlon" is the pass at the northern end of Lebanon, and is thus identical with "the entrance of Hamath" in Num. 34:8. See Ha-

MATH.

HEZ'EKI {strong), a Benjamite, 1 Chr. 8 : 17.

HEZEKI'AH {strength of Jehovah). 1. A distinguished king of Judah, the son and successor of the apostate Ahaz. He ascended the throne B. c. 726, at the age of 25, and ruled 29 years, till u. c. 697. He was one of the three best kings of Judah, and an eminently godly man. 2 Kgs. 18 : 5 ; 2 Chr. 29 : 2. He restored the Mosaic institutions to honor. He accomplished the abolition of idol-worship in his kingdom, 2 Kgs. 18 :

4, 22, and tore down the high places, which had been dedicated to idolatry. He also broke in pieces the brazen serpent of Moses, which had become the object of idolatrous regard, 2 Kgs. 18 : 4. During his reign the temple was repaired, 2 Chr. 29:3 sqq., and the Passover celebrated with festivities that had not been equalled for magnificence and solemnity since the days of Solomon and David, 2 Chr. 30 : 26. A proclamation was sent from Dan to Beer-sheba inviting the tribes to come to Jerusalem to keep the Passover, 2 Chr. 30:

5, and as a result of the convocation a national religious zeal broke out, 2 Chr. 31:1. Another illustration of Hezekiah's godly zeal in the cause of religion is found in the high esteem in which he held Isaiah the prophet, whom he frequently consulted, 2 Kgs. 19 : 3; Isa. 37 : 2.

The ^jfj/j7ica/ career of Hezekiah was an active one. He warred against the Philistines, and regained what his father had lost, 2 Kgs. 18 : 8. He rebelled against the domination of Assyria, 2 Kgs. 18 : 7. In the fourteenth year of his reign Sennacherib invaded his kingdom with an immense army. Rab-shakeh was sent out in advance, and endeavored to intimidate Hezekiah into submission, and insolently insulted him under the walls, 2 Kgs. 18 : 19 sqq. Hezekiah had recourse to Isaiah, who gave assurance of the assistance of the Lord, 2 Kgs. 19 : 6. The prediction came true, and by a sudden judgment of the Almighty the Assyrian host was decimated and put to flight, 2 Kgs. 19 : 35. This event is referred to by the three historians of Hezekiah's reign as a supernatural event. 2 Kgs. 19 : 35 ; 2 Chr. 32 : 21; Isa. 37 : 36. Hezekiah formed an alliance with Egypt, 2 Kgs. 18:21, and was rich and prosperous. 2 Kgs. 18 : 7 ; 2 Chr. 32 : 27-29.

In the events of his private life, one

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is noted of peculiar significance. The king became sick unto death, and Isaiah uttered his doom in the words, " Thou shalt die, and not live," 2 Kgs. 20 : 1. Turning his face to the wall, he lamented the event and prayed God to avert it. Isaiah, passing out into the court, was checked by the word of the Lord, and comnjanded to return and to announce the prolongation of the king's life 15 years, 2 Kgs. 20 : 5. As a sign of the cure the dial was made to go back ten degrees, 2 Kgs. 20 : 10. Another event of note in Hezekiah's life was the punishment pronounced upon his house by Isaiah, 2 Kgs. 20 : 17, for the display he made of his riches to the messengers of the king of Babylon, who had come to congratulate him upon his recovery. Hezekiah died in honor and was buried in the " highest of the sepulchres of the sons of David," 2 Chr. 32 : 33.

2. A descendant of the royal house of Judah, 1 Chr. 3 : 23.

3. Ezr. 2 : 16j Neh. 7 : 21. See Ater.

HE'ZION (sight), grandfather of Benhadad, and king of Aram (Syria), 1 Kgs. 15 : 18.

HE'ZIR (a swine). 1. A priestly chief, 1 Chr. 24:15.

2. One who sealed the covenant, Neh. 10 : 20.

HEZ'RAI {encIo-<ied), one of David's warriors, 2 Sam. 23 : 35; called Ilezro in 1 Chr. 11 : 37.

HEZ'RON. 1. A son of Reuben. Gen. 46 : 9; Ex. 6 : 14; 1 Chr. 5 : 3.

2. A son of Phares. Gen. 46: 12; Ruth 4:18; 1 Chr. 2:9.

HEZ'RON, Josh. 15:25. See Ha-

ZOR. 4.

HEZ'RONITES, THE. 1, 2.

Two families in Reuben and Judah, Num. 26: 6. 21.

HID'DAI {joyful), one of David's warriors, 2 Sam. 23:30j in 1 Chr. 11: 52 called Hurai.

HID'DEKEL [rapid Tigris), a celebrated river of western Asia, the third of the rivers which issued from the garden of Eden. It is said to flow east to Assyria, Gen. 2:14; Dan. 10 : 4; is called in the ancient Zend language Teger (" stream "), whence the name " Tigris." Like its twin river, the Euphrates, it has in the Armenian territory numerous sources. The western branches, which 382

form the principal stream, spring from the southern slope of the Anti-Taurus, at no great distance from the sources of the Araxes, the Euphrates, and the Halys, and form a junction not far from Diarbekir. The eastern branch is formed by the union of several streams having their sources in the districts of Mu-kus and Shattak, and farther eastward, in the mountains of Kurdistan. The eastern and western branches of the Tigris unite at Tilleh, whence the river rushes through a long, narrow, and deep gorge to the low country of Assyria. At Mosul, opposite the site of Nineveh, the river is about 300 feet wide, and when swollen by rains or the melting of the mountain snows becomes impetuous, flooding the lower country, and sometimes destroying the bridges of boats. The river receives several important tributaries, and between Mosul and Baghdad passes over several ledges of limestone rocks, which form ra]»ids of greater or less importance. In the latter part of its course it averages 600 feet in width, frequently 15 or 20 feet in depth, and during a sudden rise flows about 5 miles an hour; but in passing over the alluvial plain, the current is often less than 1 mile an hour. At Kur-nah the Euphrates and the Tigris unite; the combined stream receives the name of Shat-el-Arah, which, after a course of about 120 miles, falls into the Persian Gulf. The whole course of the Tigris to its junction with the Euphrates is about 1146 miles. The Tigris is navigable for vessels drawing from 3 to 4 feet of water, from the Persian Gulf almost as far as Tekrit, a distance of nearly 600 miles. There is an active commerce along the river between Basrah and Baghdad by means of the large country-boats, which go in fleets; above the latter city it is chiefly carried on by rafts from Mosul. The Euphrates expedition ascended the Tigris to beyond Dokhalah, and the Euphrates steamer passed from the Euphrates to the Tigris by the ancient canal, which leaves the former several miles below Hit, and enters the latter a short way below Baghdad. The banks of the Tigris, on which stood Nineveh and other populous cities once the seats of high culture and the residence of mighty kings, are now covered with mounds and ruins, the relics of ancient greatness.

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HIG

There is scarcely one permanent settlement on the banks of the Tigris from Jezivah to the immediate vicinity of Baghdad, with the exception of Mosul and Tekrit. See Assyria, Euphrates, and Tigris.

HI'EL {God lives), a Bethelite who rebuilt Jericho in the reign of Ahab, and in whom Joshua's curse, Josh. 6 : 26, was fulfilled. 1 Kgs. 16 : 34.

HIERAP'OLIS(s«crec?c%),acity in Proconsular Asia, Col. 4:13, near the river Lycus, and in sight of Laodicea, which was about 5 miles to the south. It stood on a high blufiF, with a high mountain behind it. In the city was the famous temple of Pluto, remains of which are still to be seen. The ruins of the city are extensive, among which are the remains of temples, churches, a triumphal arch, a theatre, gymnasium, baths, and highly-ornamented sarcophagi. Hierapolis was celebrated for its warm sp^-ings, which hold in solution carbonate of lime, depositing incrustations on anything with which the waters come in contact. It is now called Pamhnuh Kelessi.

HIGGA'ION, a term occurring three times, Ps. 9:16; Ps. 19 : 14 (translated ''meditation"), and Ps. 92: 3 (translated "solemn sound"). It probably was originally a musical term which acquired the additional signification of solemn thought or meditation.

HIGH' PLACES. The notion of heaven as the dwelling-place of God led naturally to the thought that the higher one rose above the level ground the nearer one came to God. This deduction lay at the base of the systematic use of hills and mountain-tops for religious worship, Trojans sacrificed to Zeus (Jupiter) on Mount Ida; Greeks, Persians, Germans, and many other nations followed the custom. We are therefore prepared to find the Bible containing notices of the "high places," as these altars were called. The patriarchs oflered their sacrifices wherever they pitched their tents. Gen. 12 : 7, 8 ; 26 : 25; 28 : 18, but even they sometimes sacrificed upon the mountains. Gen. 22 : 2 ; 31 : 54. The Moabites, Num. 22:41; 23:14, 28; Isa. 15 : 2 ; Jer. 48 : 35, and the Canaan-ites. Num. 33 : 52 ; Deut. 12 : 2, are often mentioned in the Bible as habitual sac-

rificers upon the high places. But not only these idolaters, but Moses also—although it might seem to be an imitation of the heathen—at the command of God or of his own accord, chose the mountains for religious purposes. Ex. 17 : 15 ; Num. 20 : 25. It will be remembered that the first altar erected to Jehovah in the Holy Land was upon Mount Ebal. Deut. 27 : 5 ; Josh. 8 : 30. The Israelites found that all prominent points had been consecrated by the former inhabitants for idol-worship, and they used the same localities in the Jehovah-worship. There was, however, an express direction given in respect to selecting places of worship. Deut. 12 : 11-14. But their course, (though in the beginning innocent) was a fatal snare. It was perhaps impossible to worship Jehovah purely amidst the suggestions of the former impurity which those high places called up, so in the books of Moses we find strict commands to destroy them. Lev. 26 : 30 ; Num. 33 : 52 ; Deut. 33 : 29. Israel is directed to repair unto the one altar of burnt-off"ering. Deut. 12:5, 6; 16:21. But on the other hand, an earlier law, Ex. 20 : 24 ff., gave the people directions how to build altars, as if there might be really more than one. And it is certain that the Deutero-nomic regulation was violated, at least in letter, for Gideon, Jud. 6 : 25, 26, Samuel at Mizpeh, 1 Sam. 7 : 10, at an unnamed high place, 9 : 12, and at Bethlehem, 16 : 5 ; Saul at Gilgal, 13 : 9, David, 1 Chr. 21:26, Elijah on Mount Carmel, 1 Kgs. 18 : 30, and other prophets, 1 Sam. 10 : 5, offered sacrifices away from the tabernacle, and even upon high places. To account for this strange anomaly some suggest that the command already alluded to was '^prospective, and was not to come into force until such time as the tribes were settled in the Promised Land, and had rest from all their neighbors round about." Others plead the inconvenience, or in all probability at times the impossibility, of coming up to Jerusalem, as an excuse. But it should be borne in mind that in the above-mentioned incidents there was either a divine command or a divine satiction. The Rabbins declare that for the greater part of the time before the building of the temple it was allowable to offer sacrifices upon the high places. 2 Sam. 15:

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32; cf. 1 Kgs. 3 : 2. Whatever may be the explanation, the worship on the high places gratified a popular demand, and God did not punish them for this violation of the command in Deuteronomy. Elijah, indeed, complains because so many altars of Jehovah were thrown down, 1 Kgs. 19 : 10. They formed local centres of religion; indeed, there is a resemblance in this respect between them and the synagogues. Solomon, however, took a step downward in this matter, lie gave the sanction of his example to the erection of high places, not only for Jehovah, but for heathen divinities, 1 Kgs. 11: 7, 8. The idolatry of the capital found imitators. When Jeroboam would strengthen himself against the attraction of Jerusalem, he erected calves at the high places of Dan and Bethel, 1 Kgs. 12 : 29-31. From that time the Jews of the northern kingdom used the high places as places of worship, both of Jehovah and of false gods. In Judah the worship of Jehovah on the high places continued. Even the pious kings—Asa, 1 Kgs. 15 : 14, Jehoshaphat, 22 : 43, Jehoash, 2 Kgs. 12 : 3, Aniaziah, 14 : 4, Azariah, 15 : 4, Jotham, 15 : 35—made no attempt to remove it, although their failure to do so constitutes a stock charge against them by the writers of the books of the Kings. But in Chronicles, Asa and Jehoshaphat, 2 Chr. 14 : 3 ; 17 : 6 : 20 : 33, are both stated to have taken away the high places. The discrepancy is removed by supposing these kings really did remove the high places used for idolatrous worship, but found themselves unable to remove those dedicated to Jehovah. Meanwhile, the prophets, among whom were Amos, 7:9; Hosea, 10: 8. and Micah, 1 : 5, lifted up their denunciations against the practice. At last Hezekiah set himself vigorously against the high places, 2 Kgs. 18 : 4. But it was reserved to Josiah to uproot the evil. The nation, under the recently-discovered book of the Law (Deuteronomy), for the first time, perhaps, realized how sinful their practice had been, and therefore joined the king in destroying all traces of it. 2 Kgs. 23 : 5. After the time of Josiah there is no mention of Jehovistic high places, although the later prophets speak of idolatrous high places. Jer. 17 : 3; Eze. 6 : 6. 384

The high places had their particular priests. 1 Kgs. 12 : 31; 2 Kgs. 17 : 32 ; 23 : 8 fi". The worship thereat consisted both in sacrifices and offerings. Upon them was an altar, which is distinguished from the high place, 2 Kgs. 23: 15, and about them, in some cases at least, a structure called the "■ house of the high place." 1 Kgs. 12 : 31 ; 13 : 32; 2 Kgs. 23:19. This gave them a temple-like appeai-ance. The word for "high place" was occasionally transferred to such a temple or shrine, and therefore a "high place" in a valley, Jer. 7 : 31, or in the city's streets is spoken of. Eze. 16 : 31.

HIGH' PRIEST, the head of the Jewish priesthood, Lev. 21: 10. Aaron was the first to hold the ofiice, Ex. 28 :1, and his descendants filled it after him. Eleazar was his immediate successor, Num. 3 : 32 ; 20 : 28 ; Deut. 10 : 6, and the priesthood remained in his family till Eli, 1 Chr. 24: 3, 6, who was of the house of Ithamar.

The office of the high priest was originally held for life. This rule was disregarded by Solomon, who appointed Zadok and deposed Abiathar, 1 Kgs. 2 : 35, because he had espoused the cause of Adonijah, 1 Kgs. 1 : 7, 25.

In the years succeeding the close of the canon the ofiice became a tool in the hands of the rulers of the land. Herod particularly and his successors disregarded the tradition of the Jews on this point. This people, who held the ofiice so sacred, now often begged their rulers to remove the incumbents, who were parasites of the throne. Herod appointed no less than five high priests himself, and one of them, Simon, as the price of his daughter in marriage. AA"e consequently read in the N. T. of several high priests living at the same time, and Annas and Caiaphas are particularly mentioned, Luke 3 : 2.

The services of consecration were prolonged, lasting 7 days, Ex. 29 : 35. and elaborate. They consisted of sacrifices, Ex. 29 ; of anointing with oil, Ex. 29 : 7 ; 30 : 22-33 ; Lev. 21 : 10 ; and of putting on of garments, Ex. 29 : 5, 6, 8, 9.

The dress of the high priest was much more costly and magnificent than that of the inferior order of priests. It is described Ex. 39 : 1-9. In the cut are seen the robe and ephod, the latter of

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which is outermost of all, and is curiously wrought with gold wire and blue, purple, and scarlet thread. Upon either shoulder is seen an onyx-stone, on each of which were engraved the names of six of the tribes of Israel. The breastplate is also seen, with a wrought chain of

High rriest.

Priest.

gold attached to each corner, and passing under the arms and over the shoulder. See Breastplate,

The mitre, or head-di'ess, is formed of eight yards of fine linen, in circular folds, and inscribed in front, upon a plate of pure gold, Holiness to the Lord. The fringe or hem of the robe, and the bells suspended from it, are also seen.

The dress of the high priest on the day of expiation was very plain and simple, consisting only of plain linen, with a sash or girdle. Hence these were called by the Jews the priest's *' white garments," etc.; the former, "garments of gold."

Functions. —The high pi'iest's most solemn, peculiar, and exclusive duty was to oflBciate in the most holy place on the great day of atonement, Heb. 9 : 7, 25. See Atonement, Day of. In Lev. 16 we have a full account of this most interesting service and the imposing ceremonies which preceded it. The high priest might at any time perform the duties assigned to the ordinary priests. He was in general the overseer of the temple, 2 Kgs. 12:10. and at the time of our Lord presided 25

over the Sanhedrin. Acts 5:17; John 18:13, 14, etc.

Jesus is the great High Priest, who once for all sprinkled with his own blood the threshold of the holy of holies (heaven), where he ever liveth to make intercession for us. Heb. 4 : 14; 7 : 25; 9 : 12, etc.

HIGH'WAYS. At the present time there are no roads in Palestine except the remains of those the Romans made. But inasmuch as the ancient Jews used carts and chariots, there must have been roads in that day. Gen. 45 : 19, 20 ; Josh. 17 : 16; Jud. 4": 13; 2 Kgs. 10 : 16 ; Acts 8 : 28. The highways or more frequented tracks are distinguished from the hedges or the narrow paths between the hedges of a vineyard by our Lord in the familiar parable of the Marriage-supper, Luke 14 : 23. See Hedge, Field.

HI'LEN {jilace of caves ?), a city of the sons of Aaron in Judah, 1 Chr. 6: 58 ; named Holon in Josh. 15 : 51; 21: 15.

HILKI'AH {theLord is my iJortion). 1. The father of Eliakim. 2 Kgs. 18 : 18 ; Isa. 22 : 20 ; 36 : 3, 22.

2. The high priest in the reign of Jo-siah, who accidentally, while "summing up " the silver in the temple, found the book of the Law, 2 Kgs. 22 : 8.

3, 4. Two Merarite Levites. 1 Chr. 6:45; 26:11.

5. One who stood by Ezra during the reading of the Law, Neh. 8 : 4.

6. A priest who returned with Zerub-babel, Neh. 12:7, 21.

7. The father of the prophet Jeremiah, Jer. 1 : 1.

8. The father of one of Zedekiah's ambassadors to Nebuchadnezzar, Jer. 29 : 3.

HILL-COUNTRY. See Hill.

HIL'LEL {praise), father of Abdon, one of the judges of Israel, Jud. 12 : 13, 15.

HILL, HILLS. There is some confusion in the use of " hill" and "mountain" in the A. V. Thus the " hill country" of Luke 1:39 is the "mountain of Judah," Josh. 20 : 7. Again, precisely the same elevation is called both mountain and hill, Luke 9: 28; cf. 37. But the original text is exact, employing words of quite different meaning to express the different elevations of hills and mountains. See Palestine, Mountain.

HIL

HIR

HILL OF ZION. See Zion, Jerusalem.

HIX. See Measures.

HIND. See Hart.

HING'ES. The translation of two Hebrew words. The hinges of Prov. 26 : 14: were probably the pivots inserted in sockets, both above and below, upon which Oriental doors are even now hung. The hinges of 1 Kgs. 7: 50 were •' probably of the Egyptian kind, attached to the upper and lower sides of the door."

HIN'NOM, a valley to the south and west of Jerusalem, called also " the valley of the son," or ''children, of Hin-nom," or " valley of the children of groaning," a deep and narrow ravine with steep, rocky sides separating Mount Zion to the north from the " hill of evil counsel," and the sloping rocky plateau of the " plain of Rephaim " to the south. The south-eastern portion of the valley was called Tophet, or " place of fire," Jer. 7:31; 2 Kgs. 23 : 10, and the " valley of slaughter," Jer. 7: 32 ; 19: 6.

The earliest mention of the Valley of Hinnom is in Josh. 15 : 8 ; 18 : 16, where the boundary-line between the tribes of Judah and Benjamin is described as passing along the bed of the ravine. On the southern brow, overlooking the valley at its eastern extremity, Solomon erected high places for Molech, 1 Kgs. 11: 7, whose horrid rites were revived from time to time in the same vicinity by the later idolatrous kings. Ahaz and Manasseh made their children "pass through the fire" in this valley, 2 Kgs. 16: 3 ; 2 Chr. 28:3:33: 6, and the fiendish custom of infant sacrifice to the fire-gods seems to have been kept up in Tophet. To put an end to these sacrifices, Josiah polluted the place by spreading over it human bones and other corruptions, 2 Kgs. 23:10, 13, 14; 2 Chr. 34:4, 5, from which time it appears to have become the common cesspool of the city, into which its sewage was conducted, to be carried off" by the waters of the Ke-dron.

From its ceremonial defilement, and from the detested and abominable fire of Molech, if not from the supposed ever-burning funeral piles, the later Jews applied the name of this valley, Ge Hinnom, Gehenna, to denote the place of eternal torment. In this sense the word is used in the Gospels. Matt. 6: 386

29; 10:28; 23:15; Mark 9:43: Lul.e 12 : 5. It is now Wddi/ liabdOeh.

The valley has usually been described as beginning at the north-west of Jerusalem and extending south IJ miles, turns east between Zion and the hill of evil counsel, passing through a deep gorge and joining the Kedron. South of the valley is a steep hillside, rocky and full of sepulchres, the traditional site of Aceldama, or " field of blood." Warren, however, identifies Hinnom with the Kedron valley east of Jerusalem {Recovery of Jerusalem, p. 239), and Stanley accepts this view {Ihid.,^. 14). Prof. Socin in Baedeker's Handbook, 1876 dissents from this location, and holds to the former identification of Hinnom.

HI'RAH {noble birth), an Adullam-ite, the friend of Judah, Gen. 38 : 1, 12, 20.

HI'RAM {noble). 1. A distinguished king of Tyre. He was contemporary with David and Solomon, and on terms of political and personal friendship with them. Under his reign the city of Tyre became celebrated for its wealth and magnificence, and the vast supplies he furnished to the kings of Israel show the greatness of his resources. He aided David with materials for a palace, 2 Sam. 5:11; 1 Chr. 14: 1, and Solomon in the construction of the temple, 1 Kgs. 5 :1-12 ; 9 : 11-14, furnishing workmen as well as materials. He also allowed Solomon to send ships with the Tyrian ships under Tyrian management. 1 Kgs. 9:26-28; 10: 11-28.

2. An eminent artificer of Tyre who was employed by Solomon on some of the most difiicult of the fixtures and furniture of the temple, 1 Kgs. 7 : 13.

HIRE'LING, one who is employed on hire for a limited time, as a day or year, Job 14 : 6. By the Levitical law such a one was to be paid his wages daily. Lev. 19 : 13. " The years of a hireling " were years exactly reckoned, since the hireling would know the day of his release, and the master would not let him go a day too soon. Isa. 16 : 14; 21 : 16. The little interest which would be felt by such a temporary laborer, compared with that of the shepherd or-permanent keeper of the flock, furnishes a striking illustration in one of our Lord's discourses, John 10 : 12, 13.

HIS

HOD

HIS is often used in the A. V. instead of its. In one sentence this fact has misled many. Thus : " Seek ye first the kingdom of God and his righteousness," Matt. 6 : 33. The " his " refers to God, 7iot to kingdom.

HISS. To hiss at one is used as an expression of insult and contempt, 1 Kgs. 9:8; Jer. 19 : 8; Eze. 27 : 36 ; Mic. 6 : 16. and also denotes "to call by whistling." Isa. 5:26; 7:18; Zech. lO : 8.

HIT'TITES, the posterity of Heth, the second son of Canaan. Their settlements were at first in the southern part of Judasa, near Hebron, Gen. 23 : 3, and later, when the spies enter the land, they find them dwelling in the mountains. It was from the Hittites that Abraham purchased Machpelah for a sepulchre. Gen. 23 : 3-13; and in this transaction they are represented as a commercial rather than a warlike people. Esau married two Hittite women. Gen. 26 : 34, 35; from all which we gather that they were on terms of intimacy with the family of Abraham. Later in the history of Israel they seem to have lost their national integrity, although the name was not forgotten, Ezr. 9:1,2.

HIT TITES, LAND OF THE, the region peopled by the descendants of Cheth (A. V. "Heth"), the second son of Canaan. They were first settled about Machpelah, at a place named Kir-jath-arba, afterward called Hebron. Gen. 23 : 19 ; 25 : 9. When the Israelites entered the Promised Land the Hittites took part against the invaders in equal alliance with the other Canaanite tribes. Josh. 9:1; 11 : 3. After this the notices of the Hittites are very few. Of the extent of their country nothing is known, except that it covered the portion of Canaan between the wilderness of Paran on the south and the region occupied by the Jebusites on the north. Notices of the nation have recently been found in Assyrian inscriptions, and occur in Egyptian annals. See Canaan.

HI'VITES, a people descended from Canaan, Gen. 10 : 17. When Jacob returned to the land of his fathers he found them settled there. One of them, Hamor, defiled Dinah, for which a speedy retribution was visited upon their city by Simeon and Levi, Gen. 34 : 25. We again meet them at the conquest of Canaan, Josh. 11: 3,19. This people dwelt

at this time in the north-western part of

Palestine, under Mount Hcrmon, Josh.

11 : 3, and in Mount Lebanon, Jud. 3 : 3.

HI'VITES, LAND OF THE, a

region in Canaan, along the coast of the Mediterranean, j)eo})led by some of the descendants of Canaan, the son of Ham. Gen. 10 : 17 ; 1 Chr. 1: 15. On Jacob's return to Canaan, Shechem was in possession of the Hivites, Hamor tVie Hivite being the "prince of the land," Gen. 34: 2. They voluntarily surrendered their country to Joshua. Josh. 9:7; 11 : 19. The main body of the Hivites were then living on the northern confines of western Palestine—" under Hermon in the land of Mizpeh," Josh. 11: 3; " in Mount Lebanon, from Mount Baal-hermon unto the entering in of Hamath," Jud. 3: 3. They paid tribute to Solomon. 1 Kgs. 9 : 20; 2 Chr. 8 : 7. Their country appears to have been afterward absorbed by the surrounding nations.

HIZKI'AH {strength of Jehovah), an ancestor of the jDrophet Zephaniah, Zeph. 1 : 1.

HIZKI'JAH {strength'of Jehovah), one who sealed the covenant, Neh. 10 : 17.

HO'BAB {love), the son of Jethro, and brother-in-law of Moses. Num. 10 : 29-32.

HO'BAH {hiding-place), a place beyond Damascus to which Abraham pursued the confederate kings. Gen. 14 : 15. Two miles to the north of Damascus is Johai', which the Jews regard as the Hobah of Scripture. There they had a synagogue dedicated to Elijah. Others fix the site at Buzrah, 3 miles north of Damascus: Delitszch suggests ffoha, a fountain near Karzetan, as Hobah.

HOD {splendor), an Asherite. 1 Chr. 7 : 37.

HODAI'AH {splendor of Jehovah), a member of the royal line of Judah, I Chr. 3 : 24.

HODAVI'AH {splendor of Jehovah). 1. A Manassite, 1 Chr. 5:24.

2. A Benjamite, 1 Chr. 9 : 7.

3. A Levite, Ezr. 2 : 40. HO'DESH {new ;//ooh), a woman of

Benjamin, 1 Chr. 8 : 9.

liODE'VAH {splendor of Jehovah), a Levite family who returned from cap-tivitv with Zerubbabel, Neh. 7 : 43.

HODI'AH {splendor of Jehorah), a woman, the wife of a Judite, 1 Chr. 4 :

HOD

ttOO

19 ; perhaps same as Jehudijah. 1 Chron. 4: 18.

HODI'JAH {splendor of Jehovah), the name of three Levites in the time of Ezra and Nehemiah. Neh. 8:7; 9:5; 10:10. 13, 18.

HOG'LAH {imrtri(hje), one of the daughters of Zelophehad. Num. 26 : 33 ; 27:1: 36:11; Josh. 17 : 3.

HO'HAM (ivhom Jehovah incites), king of Hebron, Josh. 10 : 3.

HOXON {saudy). 1. A town in the mountains of Judah, one of the first group, of which Debir was apparently the most considerable, Josh. 15 : 51; 21 : 15 ; called Hilen in 1 Chr. 6 : 58. Conder proposes Beit 'Alam, as its site.

2. A city of Moab, Jer. 48 : 21, in the plain-country, east of the Jordan.

HOLY, HOLINESS. Ex. 16 : 11 : Lev. 27 : 14. Holiness, or perfect freedom from sin, and immaculate purity are distinguishing attributes of the divine nature, Isa. 6 : 3. These words in their primitive meaning imply a separation or setting apart from secular and profane uses .to sacred and divine uses. They sometimes denote the purity of the angelic nature, Matt. 25 : 31 : the comparative freedom from sin which results from the sanctification of the human heart, as in the case of Christians, Heb. 3:1; Col. 3 : 12; and the consecrated character of things, Ex. 30 : 25; Lev. 16 : 4, and places, Ex. 3 : 5.

The conception of God as holy was characteristic of the religion of the 0. T. While the nations of antiquity were attributing to the divine Being human passions and human sins, the Hebrews alone held firmly to the idea of God as absolutely holv.

HO'LY CITY. See Jerusalem.

HO LY DAY. See Feasts.

HOLY GHOST, HO'LY SPIRIT. See Spirit.

HOLY LAND. See Canaan.

HO'MAM [extermination), 1 Chr. 1 : 39. See Hemam.

HOME-BORN SLAVE. See Servant.

HO'MER. See Measures.

HON'EST occurs frequently in its original sense of " honorable, comely." Like the Latin honestus, it denotes what is morally beautiful in character and conduct. 1 Pet. 2:12.

HONEY, HON'EYCOMB, Ps. 388

19 : 10. Palestine still is, almost without metaphor, " a land flowing with milk and honey," Ex. 3 : 8, 17. It is remarkable for the variety of its flowers, reminding us of the promise: " With honey out of the rock should I have satisfied thee," Ps. 81: 16. With such provision was John the Baptist fed.

Besides these wild swarms, bee-keeping is carried so far in this country' that almost every house possesses its hives. The syrup obtained from dates is supposed to be sometimes intended by the word " honey," 2 Chr. 31 : 5. Dibs, or the syrup made from Grapes, which see, is also included under the term "honey." The figurative allusions of the sacred writers to honey and the honeycomb are striking and beautiful. Ps. 19 : 10 ; Prov. 5:3; 27 : 7. Milk and honey were the chief dainties of the earlier ages, as they are now of the Bedouins, and butter and honey are also mentioned among articles of food. 2 Sam. 17 : 29; Isa. 7:15. In South Africa bees deposit their honey on the surface of the cliffs of rocks, and for its protection cover it with a dark-colored wax. This, by the action of the weather, becomes hard and of the complexion of the rock. The traveller makes an incision in this wax covering, and by applying his mouth to the aperture sucks out as much honey as he wants, Deut. 32 : 13. They also cover trees in the same manner. See Bee. Grapes.

HOOD, a turban, Isa. 3:23. See Head-dress.

HOOKS. Various kinds of hooks are mentioned in the Bible.

1. Fish-hooks. See Fish-hooks.

2. The ''hook" of 2 Kgs. 19:28; Eze. 29 : 4 was probably a ring put through the nose of wild beasts, or, according to the inhuman practice of the ancient Orientals, of human beings. In Job 41 : 2 such a ring is spoken of, called "thorn."

3. Pruning-hooks, knives hooked at one end. Isa. 2:4; 18 : 5.

4. Flesh-hooks, for getting the flesh out of the caldrons. Eze. 27 : 3 : 1 Sam. 2 : 13, 14.

5. Hooks to which the carcass was suspended while being flayed, Eze. 40 : 43. This meaning is, however, disputed.

6. Hooks by which the curtains of the tabernacle were suspended, Ex. 26: 32, 37.

HOP

HOR

HOPH'NI {afighter), AND PHIN'-

£11 AS {hrazen-moHthed), the two sons of Eli, united in their office, their crimes, and their death. The}' are examples of the evils of lax family government. They were licentious, exacting, and impious. They were slain in the battle when the ark of God was taken. See 1 Sam. 1:3; 2: 12-17. 22-26, 34; 4: 11. See Eli.

HOR, MOUNT {the mountain). 1. Now called by the Arabs Jehel Nehy Harun, "mountain of the prophet Aaron." It was the halting-place of the Israelites between Kadesh, Num. 20 : 22 ; 33 : 37, and Zalmonah, 33 : 41, when they were journeying '' by the way of the Red Sea to compass the land of Edom," Num. 21: 4, and where Aaron died. Num. 20 : 24-29 ; 33 : 38, 39 ; Deut. 32 : 50.

" It is one of the very few spots connected with the wanderings of the Israelites which admit of no reasonable doubt. There Aaron died in the presence of Moses and Eleazar, there he was buried, and there Eleazar was invested with the

priesthood in his stead. The mountain is marked far and near by its double top, which rises, like a huge castellated building, from a lower base, and on one of these is the Mohammedan chapel, erected out of the remains of some earlier and more sumptuous building, over the supposed grave. There was nothing of interest in the chapel; only the marks of Mussulman devotion, ragged shawls, ostrich eggs, and a few beads. These were in the upper chamber. The great high priest, if his body be really there, rests in a subterraneous vault below, hewn out of the rock, and in a niche now cased over with stone, wood, and plaster. From the flat roof of the chapel we overlooked his last view—that view which was to him what Pisgah was to his brother."— Dean Stanley.

Situation and Physical Features. —The Scriptures describe Mount Hor as "in the edge "— i. e., on the boundary-line— of Edom. Num. 20 : 23 ; 33 : 37. Edom or Mount Seir comprehended the whole

Hor and Aaron's Tomb.

of the sandstone range of mountains which bounds the Arabah on the east and extends nearly from the southern extremity of the Dead Sea to the Gulf of Akabah. About midway between these two points, some 50 miles distant from each, is the highest and most conspicuous mountain of the range, which is Avithout doubt the Mount Hor upon which Aaron died. Mosera, Deut. 10 : 6, must have been close to the mountain. The altitude of the summit is 4800 feet above the Mediterranean, 4000 feet above the Arabah, and 6000 feet above

the surface of the Dead Sea. These are the English measurements. The mountain, which is ascended by an exceedingly steep path, has two peaks, and on the eastern of these (4360 feet above the Mediterranean, according to Baedeker) is situated the tomb of Aaron {Kabr Harun), to which pilgrimages are made. Here the Arabs formerly off'ered sacrifices, and Stephens, an early American traveller, saw the remains of an altar and indications of such sacrifices. The tomb of Aaron is a small building measuring 28 by 33 feet and surmounted by

HOR

a white dome, as is usual over saints' tombs. The interior consists of two chambers, one above the other. In the upper are four hirge pilhirs and a stone sarcophagus. Steps lead down to the lower chamber, which is perfectly dark. At the end is a recess covered by grating, which purports to be the real tomb. The impression of one on the spot is that Aaron's death took place in the small basin between the two peaks. Trumbull proposes Jehel Madurah for Mt. Hor.

Since Aaron had his last view of earth from the summit of Hor, as Moses did fi'om Pisgah, the prospect is regarded with great interest. The view includes the Arabah, the mountains of southern Palestine and Edom, and the Dead Sea. Beneath the mountain, on the eastern side, is Petra, a place of great historic interest. See Sela.

2. Mount Hor, evidently distinct from the one above, is once mentioned, Num. 34 : 7, 8, as one of the northern boundaries of the Promised Land. Some would understand by this the whole of the Lebanon range as marking the northern boundary of the country-. Porter makes it the extreme northern summit of the Lebanon range, which bounds " the entrance of Hamath " on the south. It is 10,000 feet high, emphatically Hor-ha-har, " the mountain of the mountain," the loftiest mountain in Syria.

HO'RAM (elevated), king of Qezer at the time of the Conquest, Josh. 10 : 33.

HO'REB {dry, desert), a mountain or range frequently mentioned in Scripture. The special application of Horeb and Sinai in the 0. T. has been much discussed. Robinson and Hengsten-berg think that Horeb is the name for the whole range, Sinai for a particular peak; Gesenius and others hold precisely the opposite view. Stanley suggests that there is more a distinction of usage than of place. (1) In Leviticus and Numbers, Sinai is exclusively used of the scene of the giving of the Law; (2) in Deuteronomy, Horeb is substituted for Sinai: (3) in the Psalms the two are used indiiferently. See Sinai and Palestine, p. 31. The Arabs now apply the name Jehel et-Tur to the whole central granite region, while the peaks of which it is composed are called by various names. The mountain of Sinai and its wilderness are distinguished as the the-390

atre of events that took place in the district of Horeb, and the whole of Horeb is called "the mountain of God." Ex. 3: 1, 12; 4:27; 17:6; 18:5; 33 : 6. Hence, sometimes '' Sinai" alone is spoken of. Ex. 19:11,19,23; 24:16; 31 : 18 ; 34 : 29, 32 ; Lev. 7 : 38; 25 : 1; 26 : 46 ; 27 : 34; Num. 1:1; 3:1,14: 33 : 15. But frequently '' Horeb " alone is named, and the same events are spoken of as occurring on Horeb which are described as taking place on Sinai. Deut. 1:2, 6, 19; 4 : 10, 15 ; 5:2; 9:8; 18: 16; 29:1. Later sacred writers employ both names; e. g. " Horeb," 1 Kgs. 8:9; 19:8; 2 Chr. 5:10; Ps. 106:19; Mai. 4:4; " Sinai," Jud. 5:5; Ps. 68 : 8, 17.

In the N. T. " Sinai" became a general name, as at the present day. Acts 7 : 30, 38 ; Gal. 4 : 24, 25. In more modern times, and ever since the Crusades, the a[)plication of the names Sinai and Horeb to the particular mountains or peaks has varied greatly among travellers. The range of Horeb spreads over an extensive field, and may be divided into two groups, exhibiting rugged and venerable mountains of dark granite, stern, naked, splintered peaks and ridges, some of them of indescribable grandeur, rising in frowning majesty high above the general level of the range. The following heights of several peaks are given by the British Ordnance Survey: Jebel Musa, 7375 feet; Jebel Serbal, 6735 feet; Jebel Kathe-rin, 8537 feet; Um Shaumer, 8450 feet. See SixAi.

HO'REM (devoted), a place in Naphtali, Josh. 19 : 38. Van de Yelde locates it at Barak, west of the waters of Merom.

HOR-HAGID'GAD (mountain of the cleft), a camping-place of the Israelites in the desert, Num. 33 : 32; apparently the same as Gudgodah, Deut. 10 : 7, though Wilton regards the latter as a valley and the former as a mountain near it; Robinson notes on his map a Wadi/ Ghudoffhnh west of the Arabah ; possibly identical with this place.

HO'RI (cave-diceller). 1. A Horite. Gen. 36:22, 30; 1 Chr. 1:39.

2. A Simeonite, Num. 13 : 5.

HO'RITES, HO'RIMS. These were the aboriginal inhabitants of Mount Seir, Gen. 14 : 6, from which they were driven by the descendants of Esau,

HOR

Deut. 2 : 12, 22. The term means a ''cave," and probably indicates the character of this people's habitations.

HOR'MAH {place desolated), a royal city of the Canaanites ; assigned to Simeon. Num. 14 : 45 ; 21:1-3 ; Deut. 1: 44 ; Josh. 12 : 14; 19 : 4. It was first known as Zephath or ''watch-tower," Jud. 1 : 17; was destroyed after the Conquest; was rebuilt. 1 Sam. 30 : 30; 1 Chr. 4 : 30. Robinson identified Zephath with the pass es-Sufah, but Palmer and Drake, with greater certainty, locate it at Sebaiteh, the equivalent for the Hebrew "watch-tower." The ruins are 50ji yards long by 200 or 300 yards wide, and comprise churches, a tower, and two reservoirs of water. The streets can also be traced. It is about 20 miles from 'Ain Gadis (Ka-desh), and a ruined fort 3 miles from the town commands the only pass through which the city could be approached. Palmer suggests that the fortress was the zephath, or '' watch-tower," and Sebaista the city. Conder suggests Hordn as ancient Hormah, but until further exploration Palmer's view seems the most probable.

HORN. This word is employed in the 0. T. as an emblem of power, honor, or glory. Deut. 33 : 17; Job 16 : 15 ; Lam. 2 : 3. " To exalt the horn " was the same as to prosper; so " to cut ofi" the horn," Jer. 48 : 25; Lam. 2 : 3, is to render worthless, to ruin. " To defile the horn in the dust" is to humble most deeply, Job 16 : 15. The horn was likewise the symbol of victory. Hence its use by the false prophet Zedekiah, 1 Kgs. 22 : 11, and in the Revelation of John, 5:6. So elsewhere. It is also frequently employed in prophetic visions instead of *' kings " and " kingdoms," Dan. 7 : 20-24; Zech. 1: 18. Horns were used as vessels for liquids, especially oil and perfumes, 1 Sam. 16 : 1; 1 Kgs. 1: 39, and also for trumpets, Josh. 6: 8, 13. It is not necessary to think they were always actual horns, but rather horn-shaped articles. The horn being the chief defence and strength of many beasts, to break or cut off the horn of a king or people is to abridge or destroy their power, and to raise or exalt the

horn is to establish or increase power and prosperity. So also among the aborigines of this country a like custom prevailed. The chief of the council which negotiated the treaty with Wil-

Horns worn as head-ornaments by modern Orientals.

Ham Penn opened the business by placing on his own head a crown with a horn in it, significant of supreme authority, by which the covenants of the treaty were made binding.

Dr. Livingstone describes how the natives of South Africa ornament their heads with buffalo-horns. The married women of the Druses of Mount Lebanon formerly wore on their head horns, originally of paste-board or pottery, but, through pride and rivalry, from a few inches they became of enormous length and the material was of greater cost, until the Druse rich women " sported gold horns decked with jewels, and so long that a servant had to spread the veil over them."

Horns of the Altar. See Altar.

HOR'NET, a very large, strong, and bold insect of the wasp family, remarkable for its irritability and for the severity of its sting. Deut. 7 : 20. Hornets were employed as the instruments of the divine judgments upon the enemies of Israel, 'Ex. 23 : 28 ; Josh. 24 : 12. The furious attack of these insects often drives horses or cattle to madness, and profane history tells of districts rendered almost uninhabitable by them. Capt. Warren says : " The hornets in Palestine are very numerous, and attack human beings in the most furious manner. I

HOE

HOS

can readily conceive the rout of an army being occasioned by them."

HORONA'IM {two caverns), a city of Moab on an eminence. Isa. 15 : 5 ; Jer. 48 : 3, 5, 34. Merrill locates it at Kharnneh, south-east of Hesban.

HOR'ONITE, THE, the designation, of uncertain derivation, given to Sanballat, the determined foe to Xehe-miah. Neh. 2 : 10, 19 ; 13 : 28. He may have come from Horonaim or Beth-horon.

HORSE, Gen. 49 : 17, one of the noblest of animals, of which Job gives a most poetic description, ch. 39 : 19-25. In the early periods of the world the laboring-beasts were chiefly oxen and asses, while horses were used by kings and warriors, either mounted or harnessed to chariots. Ex. 14 : 9, 23 ; Esth. 6 : 8. The use of horses by the Israelites was discouraged. Deut. 17 : 16 ; Josh. 11: 6. The reason is perhaps explained in Isa. 31 : 1, 3. In Solomon's time, however, horses were common among them, and he probably imported them from Syria and Egypt. 1 Kgs. 4: 26; 10:26, 29; 2 Chr.l: 14-17; 9:25. At the present day the horse is the usual conveyer of travellers through Palestine and Syria, as the camel is in the desert and the donkey in Egypt. Horses were conseci-ated to idol-gods, 2 Kgs. 23 : 11, and are often employed by the prophets, under different colors, to denote the character of future dispensations, Zech. 1 : 8 ; 6 : 2-6 ; and so also are angels represented under the figure of horses, 2 Kgs. 2:11; 6 : 15-17, because of the characteristic strength, fleetness, and courage of that animal.

HORSE'-LEECH {the adherer), a well-known kind of worm very common in all the stagnant waters of Palestine, Prov. 30:15. It fastens itself within the nostrils or mouths of animals as they drink, and will suflTer itself to be nearly torn in two before relaxing its hold. Its thirst for blood, never satisfied till its body is completely filled, may illustrate the insatiable cravings of lust, avarice, and cruelty.

HO'SAH {place of refuge), a Me-rarite Levite chosen by David to keep the gate Shallecheth. 1 Chr. 16:38; 26:10, 16.

HO'SAH {refuge), a city of Asher, Josh. 19 : 29, the landmark on the coast next to Tyre ; probably el-Ezziyah. 392

HOSAN'NA {Save, we beseech!), the exclamation with which Christ was greeted at his last entry into Jerusalem, Matt. 21: 9. It is taken from Ps. 118 : 25, which was recited as a part of the Great Hallel, Ps. 113-118, at the feast of tabernacles, and which was therefore familiar to the Jews.

HOSE'A {God is help) called Osee in Rom. 9 : 25, one of the twelve Minor Prophets, who prophesied between 790 and 725 b. c. in the kingdom of Israel, under the reign of Jeroboam II., when the kingdom had reached the zenith of its earthly prosperity, and was fast ripening for ruin. He was a contemporary of Isaiah. We know nothing of his life. His character appears in his book, which reveals a heart full of sadness and sympathy in view of the sins of the people, yet full of hope. He has been called the Jeremiah of Israel.

The Book of Hosea consists of 14 chapters, and relates to the kingdom of Israel. The first part (chs. 1-3) belongs to the first period of his active life under Jeroboam ; the second (chs. 4-14) presents his later labors, when judgment had already set in. The discourses are partly threatening, partly hortatory and comforting. He is one of the most obscure among the prophets. '' He delivers his message as though each sentence burst with a groan from his soul, and he had anew to take breath before he uttered each renewed woe. Each verse forms a whole for itself, like one heavy toll in a funeral-knell."

The greatest difficulty in the book is the marriage of the prophet with Gomer, " a wife of whoredoms," by divine command, and the names of the offspring of this marriage—Jezreel, Lo-ruhamah, and Lo-ammi (1: 2-9). The literal interpretation (of several of the Fathers, Dr. Pusey, Kurtz, and others) is scarcely reconcilable with the law which forbids a priest to marry an vmchaste woman, Lev. 21 : 7-14. It is better, therefore, to explain the marriage (with many modern commentators) figuratively, as a vision or as a symbol of the monstrous sin of spiritual whoredom or apostasy from the true God. Lo-ruhamah means " unpitied," and Lo-ammi, " not-my-people." Immediately afterward the future acceptance is announced, where the people will know God by the term

HOS

Ishi, " my husband " (2 : 16). The passages 1 : 10 and 2 : 23 are quoted by Paul, Rom. 9 : 25, as a prophecy of the conversion of the heathen. The second section is free from symbolical acts.

The style of Hosea is highly poetical, bold, vigorous, terse, and pregnant, but abrupt and obscure. " Ilosea is concise," says Jerome, " and speaketh in detached sayings." " In Hosea," says Ewald, "there is a rich and lively imagination, a pregnant fulness of language, and great tenderness and warmth of expression. His poetry is throughout purely original, replete with vigor of thought and purity of presentation."

HO'SEN (plural of hose), Dan. 3 : 21. The word originally meant short trousers or trunk-hose, as well as stockings. It stands in our translation for a Chaldee word signifying "tunics."

H O S H A I' AH {lohom Jehovah saved). 1. A repairer of the wall of Jerusalem, Neh. 12 : 32.

2. A prominent Jew's father, Jer. 42: 1; 43:2.

HOSH^A-DHA. {whom Jehovah hears), a son of Jehoiachin, the last king of Ju-dah. 1 Chr. 3 : 18.

HOSHE'A (God is help). 1. The same with Joshua, Deut. 32 : 44.

2. The son of Elah, and the last and best of the kings of Israel. 2 Kgs. 15: 30. In the ninth year of his reign the Assyrian king, provoked by an attempt which Hoshea made to form an alliance with Egypt, and so throw oif the Assyrian yoke, marched against Samaria, and after a siege of three years took it, and carried the people away into Assyria. 2 Kgs. 17 : 1-6 ; Hos. 13 : 16 ; Mic.'l : 6.

3. An Ephraimite chief, 1 Chr. 27: 20.

4. One who sealed the covenant, Neh. 10 : 23.

HOSPITALITY is the free (un-remunerated) provision of lodging and board to a stranger. Our word " guest," in its original form, is the "Sanscrit rjhas, meaning " to eat." We come as strangers into this world, and are from our birth thrown upon the hospitality of our friends. God, too, regards us as his guests, and himself sets the most beautiful example of lavish and noble hospitality. Ps. 5 : 7, 8; 23 : 5 flF. The joys of heaven, both in parable and vision, are pictured under the figure of a feast.

The invitation is given to every one —to the poor, indeed, rather than the rich. Luke 14 : 15 flF.; Rev. 19 : 9. God's Son was in this respect his exhibition, for he fed the multitudes who waited upon his ministry not only with spiritual but with natural food. When, therefore, the N. T. writers enjoin hospitality upon believers, they are only calling upon them to do what God so constantly does. Rom. 12 : 13 ; 1 Tim. 3:2; 5 : 'lO; 1 Pet. 4 : 9. In Heb. 13 : 2 we are encouraged to the duty by the fact that some have entertained angels unawares, referring to Gen. 18, 19. The story of Abraham's treatment of his guests there related is a faithful description of an Oriental's conduct, and is illustrated by the hospitality of the Bedouins. For to-day, as in the hoary past, the sheikh sits in his tent to receive the passers-by; he rejoices to dispense his kindness ; payment is refused; the host considers himself sufficiently repaid by the gratitude of his guest.

The exercise of hospitality is commanded, Lev. 19:33, 34; 25 : 14 ff.; Deut. 15 : 7. Instances are given incidentally in the histories of Abraham, Lot, Jethro, Ex. 2 : 20, Manoah, Jud. 13 : 15, the old man of Gibeah, Jud. 19 : 17 flF. By a study of these chapters an accurate understanding of the practice can be derived. The host was surety for the safety of his guest, even as to-day to have eaten salt, although accidentally, with a Bedouin is to have his protection. National hatred and fanaticism, however, occasionally suppressed this kindly feeling. Thus the Jews had no dealings with the Samaritans, John 4 : 9, and therefore the Samaritans refused to give our Lord lodgment, Luke 9 : 53. In the early Christian Church the command of universal brotherly love, Gal. 6 : 10, was implicitly obeyed. Their readiness in discharging the duty of hospitality won the admiration of the heathen. " Believers scarcely ever travelled without letters of communion, which testified the purity of their faith and procured for them a favorable reception wherever the name of Jesus Christ was known." It was thought disgraceful for a Christian to be obliged to stop at an inn if there were Christians in the place. See Inn.

HOST. See Hospitality, Inn.

HOS

HUN

HOS'TAGES are spoken of 2 Kgs. 14:14; 2 Chr. 25:24.

HO'THAM (signet-ring), an Asher-ite, 1 Chr. 7 : 32.

HO'THAN {signet-ring), father of two of David's guard, 1 Chr. 11: 44. The same name as the preceding.

HO'THIR {fulness), a Kohathite Levite, son of Heman, 1 Chr. 25 : 4, 28.

HOUGH (pronounced hok), to disable by cutting the sinews of the ham (hamstring), Josh. 11 : 6, 9.

HOUR. The term is employed to indicate an indefinite period of time, as in Dan. 3:6; 4:19, and Matt. 9:22; John 7 : 30, etc. It also indicates a definite period. At the time of our Lord the Jews reckoned the hours from sunrise to sunset, and divided the night into watches. Six in the morning was counted the first, noon the sixth, and 6 p. m. the twelfth hour of the day. In the parable of the laborers, Matt. 20 : 1-10, this division into hours is clearly shown. The husbandman engages laborers early in the morning, and subsequently during the day at the third, sixth, ninth, and eleventh hours. Jesus was crucified at the third hour, Mark 15 : 25, or about 9 A. m., and the darkness continued from the sixth to the ninth hour (12-3 P.M.), Matt. 27:45. This mode of reckoning is employed in the Acts, as is plainly seen in ch. 2 : 15. There were thus twelve hours in every day between the sun's rising and setting, and the hours varied in length with the brevity or length of the day.

The Romans computed time from midnight to noon, and divided this period into equal portions, whose beginning was indicated by the expressions first, third, sixth, and ninth hour. It is altogether probable, although opinions differ, that John's Gospel observes this method. The tenth hour, therefore, of ch. 1: 39 coincides with 10 A. M.; the sixth hour, ch. 4 : 6, with 6 p. M. The period mentioned for the last scene in the trial of our Lord, John 19 : 14, as the sixth hour was 6 a. m. The exact expression must be emphasized, "about the sixth hour." If we take into account the necessary delay before arriving at Calvary, an almost exact harmony is made out between John and the other evangelists. See Day.

HOUSE. See Dwellings. The word 394

" house " is also used to denote a family, Gen. 12 : 17; 1 Tim. 5 : 8, a race or lineage, Luke 2 :4, and projjerty, 1 Kgs. 13:8.

" House of the rolls," Ezr. 6: 1, and "treasure-house," Ezr. 5 : 17, both refer to the same depository of public documents.

HOUSE OF GOD, a translation in the A. V. of the place Bethel. It is i\iQ place where the ark was, and not the ark, which is called " the house of God." See Bethel. Jud. 20:18, 26; 21:2; cf. Jud. 20 : 27.

HUK'KOK {ditch, moat), a city on the borders of Asher and Naphtali, Josh. 19 : 34; now Yakuk, north of the Sea of Galilee, and 7 miles south of Sa/ed.

HU'KOK. See Helkath.

HUIj (circle), a grandson of Shem, Gen. 10 : 23. His descendants maj' have peopled part of the Lebanon country. The point is disputed.

HUL'DAH (weasel), the wife of Shallum, and a well-known prophetess. When the book of the Law was found, Josiah sent to her to inquire of the Lord. Her answer is found in 2 Kgs. 22 : 15-20.

HUMII/ITY is the opposite of pride, and one of the cardinal graces of the renewed heart. It consists in a man's not thinking of himself more highly than he ought to think, and in giving all glory to God alone. It is urged with great force upon all who profess to be Christ's disciples, 1 Pet. 5:5. In this as in all other respects our divine Saviour's life furnishes us with a perfect example, Phil. 2 : 5-8. The sacred Scriptures abound with promises of grace and favor to the humble and threatenings of sorrow and punishment to the proud.

HUM'TAH (2)l(ice of lizards), a city in the mountains of Judah, the next to Hebron, Josh. 15 : 54.

HUNT'ING is the necessity of man in the wild state, and his recreation when civilized. Before the Flood animal food does not seem to have been eaten, but the killing of animals, both tame and wild, was expressly permitted to Noah, Gen. 9 : 3. Nimrod achieved a reputation as " a mighty hunter before the Lord," Gen. 10 : 9. In Palestine the patriarchs probably lived very quietly with their flocks and herds, but they may have occasionally indulged in the

HUP

HUS

pleasures of the hunt; at all events, we know that Isaac was very fond of venison, Gen. 27 : 3, 4. After the Exodus we have proof in the promise of God to drive out the wild animals that Palestine was at that time plentifully supplied with beasts of the chase, Ex. 23 : 29. But their utter destruction was provided against. Ex. 23 : 11; Lev. 25 : 7. We find mention made of lions, Jud. 14: 5 ; 1 Sam. 17 : 34; bears, 1 Sam. 17 : 34 ; 2 Kgs. 2 : 24; jackals, Jud. 15 : 4; foxes. Song Sol. 2:15; hart, roebucks, and fallow-deer, Deut. 12 : 15 ; 1 Kgs. 4 : 23. The manner of catching these animals was either by digging a pitfall, which was the usual manner with the larger animals, as the lion, 2 Sam. 23 : 20 ; Eze. 19 : 4, 8, or, secondly, by a trap, which, set under ground. Job 18 : 10, in the run of the animal, Prov. 22 : 5, caught it by the leg. Job 18 : 9, or, lastly, by a net stretched across a, ravine, into which the animals were driven and then despatched. The game was for food, Prov. 12 : 27, and the blood of these wild animals was poured out in the same manner as that of the tame. Lev. 17:13.

Birds were eaten by the Hebrews, Lev. 17 : 13, who exercised considerable ingenuity in the capture of them. The most usual method was by the trap, which was "a net strained over a frame, and a stick to support it, but so placed that it should give way at the slightest touch." Job 18:9; Eccl. 9:12; Prov. 7:23. Besides the trap, a snare, by which the bird's leg was caught. Job 18 : 10, a net to close with a string, and a decoy, Jer. 5 : 26, 27, were occasionally used.

HU'PHAM {coast-dweller), a. son of Benjamin, Num. 26 : 39,

HU'PHAMITES, THE, descendants of the preceding.

HUP^PAH [covering), a priest, head of the thirteenth course, 1 Chr. 24 : 13.

HUP'PIM (protection), a Ben-jamite. Gen. 46 : 21; 1 Chr. 7 : 12.

HUR (hole). 1. The man who with Aaron held up the hands of Moses on the mountain at the battle with Amalek, and one of the chief men of the Israelites. Ex. 17:10; 24 : 14.

2. Grandfather of Bezaleel. Ex. 31 : 2 ; 35:30; 38:22.

3. A Midianite chief. Num. 31 : 8; Josh. 13 : 21.

4. Father of one of Solomon's commissariat officers, 1 Kgs. 4 : 8.

5. One whose son helped to repair the wall of Jerusalem, Neh. 3 : 9.

HU'llAI [iinen-iveaver), one of David's guard, 1 Chr. 11 : 32.

HU'RAM [nohle-born). 1. A Ben-jamite, 1 Chr. 8 : 5.

2. The form of the name Hiram which is used in Chronicles—both that of the king and the artificer.

HU'RI {linen-weaver), a Gadite, 1 Chr. 5 : 14.

HUS'BAND, a man lawfully joined to one woman in marriage, Gen. 3 : 16, the house-band. A man betrothed, but not married, was called a husband, as the betrothals were considered sacred and inviolable. Matt. 1: 16.

The husband is the head of the wife, Eph. 5 : 23, inasmuch as he is the head of the household (though she is associated with him), and as such he is entitled to the respect and aflfection of all. See Marriage.

HUS'BANDMAN, one whose profession and labor is to cultivate the ground, John 15 : 1. It is among the most ancient and honorable occupations. Gen. 9:20; Isa. 28 : 24-28.

Our Lord used the term in parables and elsewhere figuratively to designate God's relation of Disposer and Guardian of human affairs and destiny. See Agriculture.

HU'SHAH (haste), a name in the genealogy of Judah, 1 Chr. 4 : 4,

HU'SHAI (rapid), an Archite, and a particular and faithful friend of David, 2 Sam. 16 : 16. He gained such influence over Absalom as to prevail with his advice over Ahithophel, 2 Sam. 17:14. During this time he remained David's friend.

HU'SHAM (haste), one of the earlier kings of Edom before the Israel-itish monarchy. Gen. 36: 34, 35; 1 Chr. 1:45,46.

HU'SHATHITE, THE, the designation of two of David's guard. 1. Sibbechai, 2 Sam. 21 : 18; 1 Chr. 11: 29. 2. Mebunnai, 2 Sam. 23 : 27. But probably the latter name is a mere corruption of the former.

HU'SHIM (haste). 1. The son of Dan, Gen. 46 : 23; called Shuham, Num. 26 : 42.

2. A Benjamite, 1 Chr. 7 : 12.

3. The wife of a Benjamite, 1 Chr. 8: 8, 11.

HUS

HYM

HUSKS, Luke 15 : 16. Undoubtedly the fruit of the carob tree {Ceratonia siliqua), which is common in Palestine, and is used for food by the poor, and for the fattening of cattle or swine. When ripe it is like a crooked bean-pod, 6 to 10 inches in length, brown, glossy, and filled with seeds. Miss M. E, Rogers says: "I found it when new rather too sweet to suit my taste. Children seem to enjoy it, and they thrive on it, eating

Husks. Fruit of the Carob Tree.

the sbell as well as the seeds carob tree belongs to the same family as the American " locust," and is often called by that name by English authors. Some suppose that it was upon these "locusts" that John the Baptist subsisted. Hence this fruit is often called "St. John's bread." But the better critics reject this opinion.

HUZ {the strong), the eldest son of Nahor and Milcah, Gen. 22 : 21.

HUZ'ZAB appears in the A. V. as 396

(Ceratonia siliqua.)

The

a proper name, a queen of Nineveh in the days of Nahum, 2 : 7. Many scholars, however, take it as a geographical term meaning " the country of Zab." But perhaps it is best regarded as a part of speech, and read: "And it is decreed."

HY^ 'NA. " Speckled bird " in Jer. 12 : 9 means, according to some, a vulture or other bird of prey, but according to other excellent authorities (the Sep-tuagint, Gesenius, etc.), it should be translated " hyaena." " Zeboim," which occurs in 1 Sam. 13 : 18; Neh. 11 : 34, means hyaenas. Otherwise there is no reference to this animal in the Bible.

The striped species {Hy-sena striata) is found in all Oriental countries, especially in Egypt and the desert. In Palestine it is more common than any carnivorous animal except the jackal. In general appearance it resembles the wolf, but it is of a dirty gray color, with dark transverse stripes upon the sides and limbs. The body is high at the shoulders (about 3 feet), declines rapidly toward the tail. It has a mane of erect, bristly hair along the back.

What the vulture is among birds this creature is among animals. The odor from its food of carrion adds to the disgust caused by its hideous appearance. The hy-ana, in spite of every precaution, often succeeds in digging up and devouring human corpses. Though cowardly in its nature, it is very savage. When driven by hunger, it will sometimes kill cattle. The strength of its jaws is so great that it can crack the bones of an ox with ease, but as the hyaena is neither swift nor courageous, it is not dreaded by man. When in bands, however, it fears neither the lion nor the tiger. It inhabits the numerous tombs of the Holy Land, the caves, and even the open desert.

HYMEN.E'US {hjmeneal) is men-

HYM

HYS

The Striped Hyaena. tioned once with Alexander and once with Philetus. He is first, 1 Tim. 1: 20, represented as having made shipwreck of his faith, and then as having denied the doctrine of a future resurrection of the body, 2 Tim. 2 : 17. Paul delivered him up to Satan, which probably refers to ecclesiastical excommunication.

HYMN. In the N. T. we have the hymn mentioned with the psalm and the spiritual song. Eph. 5:19,- Col, 3 : 16. Paul and Silas sang hymns (A. V., "praises") in the prison at Philippi, Acts 16 : 25, and after the Last Supper our Lord and the disciples sang a hymn together, Matt. 26 : 30.

HYS'SOP, Ex. 12 : 22. A plant often used in the ceremonies of purification. Lev. 14 : 4, 6, 51 ; Ps. 51 : 7. One of its characteristics is referred to in 1 Kgs. 4: 33. It is associated with our Saviour's last hours, John 19 : 29. More than twenty different plants have been urged as the species intended, Tristram and other recent authorities favor the caper-bush. But Dr. Post of Beirut, Syria, in the Sunday-School World for March, 1879, argues very conclusively, on philological and other grounds, in favor of a species of marjoram. For such reasons, he says, " hyssop should be a labiate plant with aromatic odor and capable of furnishing a reed-like stem suitable for binding the sponge upon and presenting it to the mouth of

Jesus, John 19 : 29. Of thelabiatc J) hints of Palestine, none so well fulfils these indications as the Origanum maru, the Sdfitar of the Arabs. Its thyme-like odor and pungent taste would have aided with the vinegar to assuage thirst. Most labiates have similar properties. Scarlet wool and hyssop were early associated in the ceremonial act of purification. It is remarkable that thymol, a product of a plant closely allied to the hyssop and origanum, is now extensively used as an antiseptic." He further adds upon the passage in John (above): " There is nothing

in the narrative that

would forbid the idea

of the sponge saturated

with vinegar having

been bound with a

bunch of hyssops on an

ordinary reed (comp.

Mark 15: 36), in which

case there would be no

need of supposing the

hyssop to have a reedlike stem." Bochart

also decides in favor of

the marjoram, or some

plant like it. Ancient

tradition likewise

points to the same conclusion. The Hebrew

word was probably

applied to aromatic

plants of the hyssop

family, and not alone

to one particular herb;

this family is destitute

of deleterious secretions, and the plants

are fragrant as Avell

as aromatic. As this

family of plants

abounds in Syria and

the Sinaitic penin- Origanum maru, or

sula, there seems to Hyssop.

be no valid objection to Dr. Post's

view.

IDO

IB'HAR [toTiomGodchooses), a son of David. 2 Sam. 5 : 15 ,• 1 Chr. 3 : 6; 14 : 5.

IB'LEAM {consuming the peojile), a city of Manasseh, but in the territory of either Issachar or Asher, Josh. 17 : 11; Jud. 1:27; 2 Kgs. 9 : 27, and doubtless identical with Bileam. 1 Chr. 6 : 70. It is proposed by some to identify Ibleam with Jelama, north of Jenin ; by others, with Belnmeh.

IBNE'IAH [Jehovah builds), a Ben-jamite. 1 Chr. 9 : 8.

IBNI'JAH {Jehovah builds), a Ben-jataite. 1 Chr. 9 : 8.

IB'RI {Hebreic), a Merarite Levite. 1 Chr. 24 : 27.

IB'ZAN {beautiful ?), a Bethlehem-ite who '"judged" Israel for 7 years after Jephthah. Jud. 12 : 8, 10.

ICE. See Crystal.

ICH'ABOD {where is the glory f or inglorious), the son of Phinehas, and grandson of Eli, the high priest. 1 Sam. 4 : 21, 22. He was born just after his mother received the sad tidings that her husband and father-in-law were dead and the ark of God taken by the Philistines.

ICO'NIUM {place of images?), a large and rich city of Asia Minor, in the province of Lycaonia. It was situated on the great Roman highway from Ephesus to Tarsus. Antioch, and the Euphrates, and near the confines of Phrygia and Pisidia, at the foot of Mount Taurus, in a beautiful and fertile country, about MflO miles south-east of Constantinople and about 120 miles inland from the Mediterranean. Mountains covered with snow rise on every side, except toward the east, where there is an extensive plain. Its importance as a centre for the spread of the gospel is therefore obvious. Paul visited it on his first and second missionary iournevs. Acts 13 : 51; 14: 1, 19, 21; liS : 2 ; 2 Tim. 3:11.

It is now called Konieh, and has a population of about 30,000. In 1832, on the great plain before Konieh, the Turkish army was totally defeated and dispersed b)' the Egyptians under Ibrahim Pasha, There are important ruins of the Saracenic period around the town. 398

IDA'EAH, OR ID'ALAH, a place in Zebulun, Josh. 19 : 15; possibly Ed-JJalieh, in Carmel.

ID'BASH {stout), a son of Abi-etam, 1 Chr. 4 : 3.

ID'DO. The name occurs six times in the A. V., but is the uniform rendering of three different names.

1. {timely). A prophet who is quoted as the author of an historical writing, 2 Chr. 12 : 15; 13 : 22; also of visions against Jeroboam. 2 Chr. 9 : 29.

2. The grandfather of the prophet Zechariah. Zech. 1 : 1, 7.

3. The father of Abinadab. 1 Kgs. 4 : 14.

4. A Gershonite Levite. 1 Chr. 6: 21, 6. {calamity). A Nethinim chief. Ezr.

8:17.

6. {favorite). A ruler of Manasseh. 1 Chr. 27:21.

I'DLE, Matt. 12:36, in this connection means morally useless.

IDOL, IDOLATRY. Whatever receives the worship which is due only to God is an idol. In a figurative sense, the word denotes anything which draws the affections from God, Col. 3 : 5, and in a restricted sense, it denotes any visible image or figure which is conse-ci-ated to religious worship, Deut. 29 : 17,

Idolatry consists (1) in worshipping as the true God some created object, as stars or animals or men ; (2) in worshipping the Deity through the medium of symbolical representations, as pictures and statues. It is the greatest sin, and strictly forbidden in the first and second commandments. Ex. 20 : 3, 4: Deut. 5:7; 6 : 14, 15: 8 : 19, 20; Jer. 44 : 3-8.

The origin of idolatry is involved in obscurity, and goes back to the remotest antiquity. All the heathen are idolaters, and they embrace two-thirds of the human race. The ancient Chalda^ans worshipped the forces and phenomena of nature, as the sun and the moon and the stellar luminaries; the ancient Egyptians all sorts of animals, as bulls, beetles, even cats, monkeys, and crocodiles. The an-

IDO

cient Greeks and Romans woi-shipped men and women representing all human virtues and vices. Some degraded nations have made the devil himself an object of worship, and made images of the spirit of evil for purposes of devotion. St. Paul gives the best description of the progress of idolatry, with its attending immorality, in Rom. 1:18 ff. The Israelites showed a constant tendency to relapse into the idolatry of the surrounding nations. The ])rincipal heathen gods mentioned in the 0. T. are Dagon, Molech, Baal, and Ashteroth.

History of Idolatry amoutj the Hebrews. —The first definite allusion to idols in the Bible is in Gen. 31 : 19, where Rachel is said to have stolen her father's household gods, the teraphim. To what extent Laban worshipped them it is difiicult to say, for he also seems to have acknowledged the true God of Abraham. Gen. 31 : 53. The Israelites became tainted with idolatry in Egypt. Josh. 24: 14. In the wilderness, so potent was the inclination in this direction that the people clamored till they induced Aaron, in imitation of the Egyptian Apis-worship, to make the golden calf, which is expressly termed an idol by Stephen, Acts 7 : 41. In the days of Joshua the worship of the true God seems to have been universal, but during the period of the Judges there was a vacillation between the worship of Jehovah and idolatry. Altars to Baal were erected, and, upon the whole, the people leaned toward the abominations of the neighboring nations, from which they were recalled only by special visitations. During the lifetime of Samuel and David a purer worship prevailed, but in the reign of Solomon i lolatry was prominent. Solomon's own heart was turned away after other gods, 1 Kgs. 11 : 4, and his wives had their own special heathen altars. By polygamy and idolatry the wisest man became the greatest fool, and left the world the sad lesson, "Vanity of vanities, all is vanity."

The subsequent history of the divided kingdom is the history of a contest between idol-worship and the worship of the true God. At the time of Elijah the whole kingdom of the Ten Tribes seemed to have bowed the knee to Baal, and there were only 7000 exceptions. After the Babylonish captivity the people were

more steadfast, and despite the influence of the (ireek religion remained true to the worship of Jehovah.

The caxises of this vacillation and falling away into idolatry are not far to seek. To Israel alone were committed the oracles of God. The other nations had only the light of natural religion, and were, for the most part, grossly idolatrous. Constant contact with these peoples, the intermarriage of the common people and their kings with " strange women," 1 Kgs. 11 : 4, 5, and an innate propensity of depraved human nature for idolatry, sufficiently explain the frequent defections of the Hebrew nation from the worship of the one God.

It may well be expected, among a people one of the chief designs of whose existence was to conserve the doctrine of God's unity and spirituality, that idolatry would be visited with severe punishments. The first two commandments of the Decalogue forbid it. The individual off"ender was devoted to destruction. Ex. 22 : 20. Idolatry was a criminal offence against the state and treason against Jehovah. A favorite figure of speech in the 0. T. represents the Israelitish people as sustaining a relation of marriage with Jehovah, and idolatry is represented by the later prophets as a state of whoredom or conjugal infidelity. Hos. 2:2, 4, etc.: Eze. 16 : 28 ; Jer. 3 : 3. Whenever a good and God-fearing king came to the throne, as Josiah, Asa, Hezekiah, he considered it his first duty to wage a war against the altars, images, and pillars of idolatrous worship. The Canaan-ites are frequently referred to as meriting national extermination on account of their idolatry. Deut. 12:29-31; Ex. 34: 15, Ifi, etc. The prophets speak of idolatry as defiling and polluting in its influences, Eze. 20 : 7, etc., and Isaiah ridicules the idea of divinity in false gods and idols by a refei-ence to a piece of wood of which a part is thrown into the fire and a part shaped into an image. Isa. 44: 15-17.

The rites of idolatry were often obscene and licentious. When the people assembled around the golden calf in the wilderness for worship, they went about naked, or unruly, as some translate. Ex. 32 : 25. Feasting and revelry were frequently connected with this worship.

399

IMA

The Christian Church is exposed to the same peril of falling into the sin of idolatry as was the Jewish Church, although it assumes more refined forms, such as worship of saints, images, and relics, of wealth, glory and pleasure. Paul calls covetousness, or the worship of mammon, "idolatry." Col. 3 : 5. The last verse in the First Epistle of John is the warning, " Little children, keep yourselves from idols."

IDUM^'A, the Greek name for Edom. Isa. 34 : 5, 6; Mark 3 : 8. See Edom.

IDUM^'ANSjOrE'DOMITES. The inhabitants of Idumsea or Edom, commonly called Edomites, were descendants of Esau (Gen. 36 : 1, 8), and dwellers in the clefts of the rocks in the Sinaitic peninsula. Jer. 49 : 16. Petra, their stronghold in Amaziah's day, 2 Kgs. 14 : 7, and chief city, was literally cut in the rocks, and the southern part of the country abounds in cave-dwellings. They had kings long before the Hebrews. Gen. 36 : 31. Though they were of the same primitive parentage as the Hebrews, they were by no means friendly to them. They perpetuated the enmity between Esau and Jacob. They opposed their passage through their country when Israel came from the wilderness. Num. 20 : 20, 21. But finally they allowed a passage through their eastern border, accepting also Israel's offer to pav for provisions. Deut. 2 : 28, 29. The Edomites were conquered by Saul in the eai'ly part of his reign, 1 Sam. 14 : 47, and by David likewise, 2 Sam. 8:14: but at the instigation of Hadad they revolted against Solomon. 1 Kgs. 11 : 14. Edom was for a long time a vassal of the kingdom of Judah, but again revolted, and after a struggle got its independence in the reign of Jehoram. 2 Kgs. 8 : 20-22. The later kings attacked and were attacked by the Edomites. In the days of the Maccabees they were again active foes to the Jews, but Judas Maccabaeus defeated them and John Hyrcanus completely subjected them, compelling them to adopt the Mosaic Law. But out of this humbled but turbulent people came Antipater, who obtained the government of Judaea, b. c. 47; and his son was Herod the Great. The prophets foretold the desolation of the descendants of Esau and their country. Jer. 49 : 17,18; 400

Ob. 8. Thirty ruined towns within three days' journey from the Red Sea attest their former greatness and their present desolation.

I'GALi {whom God redeems). 1. The spy of the tribe of Issachar. Num. 13 : 7.

2. One of David's guard. 2 Sam. 23 : 36 ; called Joel, 1 Chr. 11: 38.

IGDALiI'AH {whom Jehovah viakes great), a prophet in the days of .Jeremiah ; mentioned only once. Jer. 35 : 4.

IG'EAL {ivhom God redeems), a descendant of David. 1 Chr. 3 : 22.

I'lM {ruinous heajis). 1. Num. 33 : 4.5. See Ije-abarim.

2. A town in the south of Judah, Josh. 15 : 29, which Wilton connects with Azem and identifies with el-Anjeh, near the Wddrj el-Ain.

IJ'E-AB'ARIM {ruins of Aharim), a station of the Israelites in the south of Moab, Num. 21 : 11 : 33 : 44 ; the same as lim, and near to the stream Zared.

I'JON {ruin), a city of Naphtali, lying in the north of Palestine; taken and plundered by the captains of Ben-hadad, 1 Kgs. 15 : 20 ; 2 Chr. 16 : 4, and again by Tiglath-pileser, 2 Kgs. 15 : 29. Robinson identifies it with the ruin Dih-hin, on the plain Merj Aydn, about 10 miles north-west of Banias (Cajsarea-Philippi); Conder with el-Khidm.

IK'KESH {2ierverse), the father of one of David's guard. 2 Sam. 23 : 26 ; 1 Chr. 11:28; 27:9.

I'LiAI {exalted), one of David's guard. 1 Chr. 11 : 29.

ILLYR'ICUM, a Roman province of south-eastern Europe, lying along the eastern coast of the Adriatic, from the boundary of Italy on the north to Epi-rus on the south, and contiguous to Moesia and Macedonia on the east. On account of the insurrection of the Dalmatians, B. c. 11, the province was divided, and the northern portion called Dalmatia: the southern portion remained one of the Senate's provinces. Paul preached round about unto Illyricum. Rom. 15:19.

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