Heb. ah (Jer. 36:22, 23; R.V., "brazier"), meaning a large pot
like a brazier, a portable furnace in which fire was kept in the
king's winter apartment.
Heb. kiyor (Zech. 12:6; R.V., "pan"), a fire-pan.
Heb. moqed (Ps. 102:3; R.V., "fire-brand"), properly a fagot.
Heb. yaqud (Isa. 30:14), a burning mass on a hearth.
Heb. hamor, (Gen. 12:16), the general designation of the donkey
used for carrying burdens (Gen. 42:26) and for ploughing (Isa.
30:24). It is described in Gen. 49:14, 2 Sam. 19:26. (See ASS.)
Heb. 'arar, (Jer. 17:6; 48:6), a species of juniper called by
the Arabs by the same name ('arar), the Juniperus sabina or
savin. "Its gloomy, stunted appearance, with its scale-like
leaves pressed close to its gnarled stem, and cropped close by
the wild goats, as it clings to the rocks about Petra, gives
great force to the contrast suggested by the prophet, between
him that trusteth in man, naked and destitute, and the man that
trusteth in the Lord, flourishing as a tree planted by the
waters" (Tristram, Natural History of the Bible).
(Heb. plural goyum). At first the word goyim denoted generally
all the nations of the world (Gen. 18:18; comp. Gal. 3:8). The
Jews afterwards became a people distinguished in a marked manner
from the other goyim. They were a separate people (Lev. 20:23;
26:14-45; Deut. 28), and the other nations, the Amorites,
Hittites, etc., were the goyim, the heathen, with whom the
Jews were forbidden to be associated in any way (Josh. 23:7; 1
Kings 11:2). The practice of idolatry was the characteristic of
these nations, and hence the word came to designate idolaters
(Ps. 106:47; Jer. 46:28; Lam. 1:3; Isa. 36:18), the wicked (Ps.
9:5, 15, 17).
The corresponding Greek word in the New Testament, ethne,
has similar shades of meaning. In Acts 22:21, Gal. 3:14, it
denotes the people of the earth generally; and in Matt. 6:7, an
idolater. In modern usage the word denotes all nations that are
strangers to revealed religion.
(1.) Definitions. The phrase "heaven and earth" is used to
indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24).
According to the Jewish notion there were three heavens,
(a) The firmament, as "fowls of the heaven" (Gen. 2:19; 7:3,
23; Ps. 8:8, etc.), "the eagles of heaven" (Lam. 4:19), etc.
(b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).
(c) "The heaven of heavens," or "the third heaven" (Deut.
10:14; 1 Kings 8:27; Ps. 115:16; 148:4; 2 Cor. 12:2).
(2.) Meaning of words in the original,
(a) The usual Hebrew word for "heavens" is shamayim, a
plural form meaning "heights," "elevations" (Gen. 1:1; 2:1).
(b) The Hebrew word marom is also used (Ps. 68:18; 93:4;
102:19, etc.) as equivalent to shamayim, "high places,"
(c) Heb. galgal, literally a "wheel," is rendered "heaven" in
Ps. 77:18 (R.V., "whirlwind").
(d) Heb. shahak, rendered "sky" (Deut. 33:26; Job 37:18; Ps.
18:11), plural "clouds" (Job 35:5; 36:28; Ps. 68:34, marg.
"heavens"), means probably the firmament.
(e) Heb. rakia is closely connected with (d), and is rendered
"firmamentum" in the Vulgate, whence our "firmament" (Gen. 1:6;
Deut. 33:26, etc.), regarded as a solid expanse.
(3.) Metaphorical meaning of term. Isa. 14:13, 14; "doors of
heaven" (Ps. 78:23); heaven "shut" (1 Kings 8:35); "opened"
(Ezek. 1:1). (See 1 Chr. 21:16.)
(4.) Spiritual meaning. The place of the everlasting
blessedness of the righteous; the abode of departed spirits.
(a) Christ calls it his "Father's house" (John 14:2).
(b) It is called "paradise" (Luke 23:43; 2 Cor. 12:4; Rev.
(c) "The heavenly Jerusalem" (Gal. 4: 26; Heb. 12:22; Rev.
(d) The "kingdom of heaven" (Matt. 25:1; James 2:5).
(e) The "eternal kingdom" (2 Pet. 1:11).
(f) The "eternal inheritance" (1 Pet. 1:4; Heb. 9:15).
(g) The "better country" (Heb. 11:14, 16).
(h) The blessed are said to "sit down with Abraham, Isaac, and
Jacob," and to be "in Abraham's bosom" (Luke 16:22; Matt. 8:11);
to "reign with Christ" (2 Tim. 2:12); and to enjoy "rest" (Heb.
In heaven the blessedness of the righteous consists in the
possession of "life everlasting," "an eternal weight of glory"
(2 Cor. 4:17), an exemption from all sufferings for ever, a
deliverance from all evils (2 Cor. 5:1, 2) and from the society
of the wicked (2 Tim. 4:18), bliss without termination, the
"fulness of joy" for ever (Luke 20:36; 2 Cor. 4:16, 18; 1 Pet.
1:4; 5:10; 1 John 3:2). The believer's heaven is not only a
state of everlasting blessedness, but also a "place", a place
"prepared" for them (John 14:2).
Heb. terumah, (Ex. 29:27) means simply an offering, a present,
including all the offerings made by the Israelites as a present.
This Hebrew word is frequently employed. Some of the rabbis
attach to the word the meaning of elevation, and refer it to the
heave offering, which consisted in presenting the offering by a
motion up and down, distinguished from the wave offering, which
consisted in a repeated movement in a horizontal direction, a
"wave offering to the Lord as ruler of earth, a heave offering
to the Lord as ruler of heaven." The right shoulder, which fell
to the priests in presenting thank offerings, was called the
heave shoulder (Lev. 7:34; Num. 6:20). The first fruits offered
in harvest-time (Num. 15:20, 21) were heave offerings.
(1.) Son of Beriah and grandson of Asher (Gen.
46:17; 1 Chr. 7:31, 32).
(2.) The Kenite (Judg. 4:11, 17; 5:24), a descendant of Hobab.
His wife Jael received Sisera (q.v.) into her tent and then
(3.) 1 Chr. 4:18.
(4.) A Benjamite (1 Chr. 8:17).
(5.) A Gadite (5:13). (See EBER.)
a name applied to the Israelites in Scripture only by one who is
a foreigner (Gen. 39:14, 17; 41:12, etc.), or by the Israelites
when they speak of themselves to foreigners (40:15; Ex. 1:19),
or when spoken of an contrasted with other peoples (Gen. 43:32;
Ex. 1:3, 7, 15; Deut. 15:12). In the New Testament there is the
same contrast between Hebrews and foreigners (Acts 6:1; Phil.
(1.) The name is derived, according to some, from
Eber (Gen. 10:24), the ancestor of Abraham. The Hebrews are
"sons of Eber" (10:21).
(2.) Others trace the name of a Hebrew root-word signifying
"to pass over," and hence regard it as meaning "the man who
passed over," viz., the Euphrates; or to the Hebrew word meaning
"the region" or "country beyond," viz., the land of Chaldea.
This latter view is preferred. It is the more probable origin of
the designation given to Abraham coming among the Canaanites as
a man from beyond the Euphrates (Gen. 14:13).
(3.) A third derivation of the word has been suggested, viz.,
that it is from the Hebrew word 'abhar, "to pass over," whence
'ebher, in the sense of a "sojourner" or "passer through" as
distinct from a "settler" in the land, and thus applies to the
condition of Abraham (Heb. 11:13).
the language of the Hebrew nation, and that in which the Old
Testament is written, with the exception of a few portions in
Chaldee. In the Old Testament it is only spoken of as "Jewish"
(2 Kings 18:26, 28; Isa. 36:11, 13; 2 Chr 32:18). This name is
first used by the Jews in times subsequent to the close of the
It is one of the class of languages called Semitic, because
they were chiefly spoken among the descendants of Shem.
When Abraham entered Canaan it is obvious that he found the
language of its inhabitants closely allied to his own. Isaiah
(19:18) calls it "the language of Canaan." Whether this
language, as seen in the earliest books of the Old Testament,
was the very dialect which Abraham brought with him into Canaan,
or whether it was the common tongue of the Canaanitish nations
which he only adopted, is uncertain; probably the latter opinion
is the correct one. For the thousand years between Moses and the
Babylonian exile the Hebrew language underwent little or no
modification. It preserves all through a remarkable uniformity
of structure. From the first it appears in its full maturity of
development. But through intercourse with Damascus, Assyria, and
Babylon, from the time of David, and more particularly from the
period of the Exile, it comes under the influence of the Aramaic
idiom, and this is seen in the writings which date from this
period. It was never spoken in its purity by the Jews after
their return from Babylon. They now spoke Hebrew with a large
admixture of Aramaic or Chaldee, which latterly became the
predominant element in the national language.
The Hebrew of the Old Testament has only about six thousand
words, all derived from about five hundred roots. Hence the same
word has sometimes a great variety of meanings. So long as it
was a living language, and for ages after, only the consonants
of the words were written. This also has been a source of
difficulty in interpreting certain words, for the meaning varies
according to the vowels which may be supplied. The Hebrew is one
of the oldest languages of which we have any knowledge. It is
essentially identical with the Phoenician language. (See MOABITE STONE.) The Semitic languages, to which class the
Hebrew and Phoenician belonged, were spoken over a very wide
area: in Babylonia, Mesopotamia, Syria, Palestine and Arabia, in
all the countries from the Mediterranean to the borders of
Assyria, and from the mountains of Armenia to the Indian Ocean.
The rounded form of the letters, as seen in the Moabite stone,
was probably that in which the ancient Hebrew was written down
to the time of the Exile, when the present square or Chaldean
form was adopted.
Hebrew of the Hebrews
one whose parents are both Hebrews (Phil. 3:5; 2 Cor. 11:22); a
(Acts 6:1) were the Hebrew-speaking Jews, as distinguished from
those who spoke Greek. (See GREEKS.)
Hebrews, Epistle to
(1.) Its canonicity. All the results of critical and historical
research to which this epistle has been specially subjected
abundantly vindicate its right to a place in the New Testament
canon among the other inspired books.
(2.) Its authorship. A considerable variety of opinions on
this subject has at different times been advanced. Some have
maintained that its author was Silas, Paul's companion. Others
have attributed it to Clement of Rome, or Luke, or Barnabas, or
some unknown Alexandrian Christian, or Apollos; but the
conclusion which we think is best supported, both from internal
and external evidence, is that Paul was its author. There are,
no doubt, many difficulties in the way of accepting it as
Paul's; but we may at least argue with Calvin that there can be
no difficulty in the way of "embracing it without controversy as
one of the apostolical epistles."
(3.) Date and place of writing. It was in all probability
written at Rome, near the close of Paul's two years'
imprisonment (Heb. 13:19,24). It was certainly written before
the destruction of Jerusalem (13:10).
(4.) To whom addressed. Plainly it was intended for Jewish
converts to the faith of the gospel, probably for the church at
Jerusalem. The subscription of this epistle is, of course,
without authority. In this case it is incorrect, for obviously
Timothy could not be the bearer of it (13:23).
(5.) Its design was to show the true end and meaning of the
Mosaic system, and its symbolical and transient character. It
proves that the Levitical priesthood was a "shadow" of that of
Christ, and that the legal sacrifices prefigured the great and
all-perfect sacrifice he offered for us. It explains that the
gospel was designed, not to modify the law of Moses, but to
supersede and abolish it. Its teaching was fitted, as it was
designed, to check that tendency to apostatize from Christianity
and to return to Judaism which now showed itself among certain
Jewish Christians. The supreme authority and the transcendent
glory of the gospel are clearly set forth, and in such a way as
to strengthen and confirm their allegiance to Christ.
(6.) It consists of two parts: (a) doctrinal (1-10:18), (b)
and practical (10:19-ch. 13). There are found in it many
references to portions of the Old Testament. It may be regarded
as a treatise supplementary to the Epistles to the Romans and
Galatians, and as an inspired commentary on the book of
a community; alliance.
(1.) A city in the south end of the
valley of Eshcol, about midway between Jerusalem and Beersheba,
from which it is distant about 20 miles in a straight line. It
was built "seven years before Zoan in Egypt" (Gen. 13:18; Num.
13:22). It still exists under the same name, and is one of the
most ancient cities in the world. Its earlier name was
Kirjath-arba (Gen. 23:2; Josh. 14:15; 15:3). But "Hebron would
appear to have been the original name of the city, and it was
not till after Abraham's stay there that it received the name
Kirjath-arba, who [i.e., Arba] was not the founder but the
conqueror of the city, having led thither the tribe of the
Anakim, to which he belonged. It retained this name till it came
into the possession of Caleb, when the Israelites restored the
original name Hebron" (Keil, Com.). The name of this city does
not occur in any of the prophets or in the New Testament. It is
found about forty times in the Old. It was the favorite home of
Abraham. Here he pitched his tent under the oaks of Mamre, by
which name it came afterwards to be known; and here Sarah died,
and was buried in the cave of Machpelah (Gen. 23:17-20), which
he bought from Ephron the Hittite. From this place the patriarch
departed for Egypt by way of Beersheba (37:14; 46:1). It was
taken by Joshua and given to Caleb (Josh. 10:36, 37; 12:10;
14:13). It became a Levitical city and a city of refuge (20:7;
21:11). When David became king of Judah this was his royal
residence, and he resided here for seven and a half years (2
Sam. 5:5); and here he was anointed as king over all Israel (2
Sam. 2:1-4, 11; 1 Kings 2:11). It became the residence also of
the rebellious Absalom (2 Sam. 15:10), who probably expected to
find his chief support in the tribe of Judah, now called
In one part of the modern city is a great mosque, which is
built over the grave of Machpelah. The first European who was
permitted to enter this mosque was the Prince of Wales in 1862.
It was also visited by the Marquis of Bute in 1866, and by the
late Emperor Frederick of Germany (then Crown-Prince of Prussia)
One of the largest oaks in Palestine is found in the valley of
Eshcol, about 3 miles north of the town. It is supposed by some
to be the tree under which Abraham pitched his tent, and is
called "Abraham's oak." (See OAK.)
(2.) The third son of Kohath the Levite (Ex. 6:18; 1 Chr. 6:2,
(3.) 1 Chr. 2:42, 43.
(4.) A town in the north border of Asher (Josh. 19:28).
eunuch, had charge of the harem of Ahasuerus (Esther 2:8).
Heb. 'eglah, (Deut. 21:4, 6; Jer. 46:20). Untrained to the yoke
(Hos. 10:11); giving milk (Isa. 7:21); ploughing (Judg. 14:18);
treading out grain (Jer. 50:11); unsubdued to the yoke an emblem
of Judah (Isa. 15:5; Jer. 48:34).
Heb. parah (Gen. 41:2; Num. 19:2). Bearing the yoke (Hos.
4:16); "heifers of Bashan" (Amos 4:1), metaphorical for the
voluptuous females of Samaria. The ordinance of sacrifice of the
"red heifer" described in Num. 19:1-10; comp. Heb. 9:13.
Under the patriarchs the property of a father was divided among
the sons of his legitimate wives (Gen. 21:10; 24:36; 25:5), the
eldest son getting a larger portion than the rest. The Mosaic
law made specific regulations regarding the transmission of real
property, which are given in detail in Deut. 21:17; Num. 27:8;
36:6; 27:9-11. Succession to property was a matter of right and
not of favour. Christ is the "heir of all things" (Heb. 1:2;
Col. 1:15). Believers are heirs of the "promise," "of
righteousness," "of the kingdom," "of the world," "of God,"
"joint heirs" with Christ (Gal 3:29; Heb. 6:17; 11:7; James 2:5;
Rom. 4:13; 8:17).
rust, (1 Chr. 4:5, 7), one of the wives of Ashur.
place of abundance, a place on the east of Jordan and west of
the Euphrates where David gained a great victory over the Syrian
army (2 Sam. 10:16), which was under the command of Shobach.
Some would identify it with Alamatta, near Nicephorium.
fatness, a town of the tribe of Asher (Judg. 1:31), in the plain
fat; i.e., "fertile", (Ezek. 27: 18 only), a place whence wine
was brought to the great market of Tyre. It has been usually
identified with the modern Aleppo, called Haleb by the native
Arabs, but is more probably to be found in one of the villages
in the Wady Helbon, which is celebrated for its grapes, on the
east slope of Anti-Lebanon, north of the river Barada (Abana).
(1.) 1 Chr. 27:15; called also Heleb (2 Sam. 23:29); one
of David's captains.
(2.) Zech. 6:10, one who returned from Babylon.
fatness, one of David's warriors (2 Sam. 23:29).
this world, (1 Chr. 11:30); called Heleb (2 Sam. 23:29).
a portion, (Josh. 17:2), descended from Manasseh.
a stroke, great-grandson of Asher (1 Chr. 7:35).
exchange, a city on the north border of Naphtali (Josh. 19:33).
strong, or loin (?)
(1.) One of Judah's posterity (1 Chr. 2:39).
(2.) One of David's warriors (2 Sam. 23:26).
elevation, father of Joseph in the line of our Lord's ancestry
smooth-tongued, one of the chief priests in the time of Joiakim
smoothness, a town of Asher, on the east border (Josh. 19:25;
21:31); called also Hukok (1 Chr. 6:75).
plot of the sharp blades, or the field of heroes, (2 Sam. 2:16).
After the battle of Gilboa, so fatal to Saul and his house,
David, as divinely directed, took up his residence in Hebron,
and was there anointed king over Judah. Among the fugitives from
Gilboa was Ish-bosheth, the only surviving son of Saul, whom
Abner, Saul's uncle, took across the Jordan to Mahanaim, and
there had him proclaimed king. Abner gathered all the forces at
his command and marched to Gibeon, with the object of wresting
Judah from David. Joab had the command of David's army of
trained men, who encamped on the south of the pool, which was on
the east of the hill on which the town of Gibeon was built,
while Abner's army lay on the north of the pool. Abner proposed
that the conflict should be decided by twelve young men engaging
in personal combat on either side. So fiercely did they
encounter each other that "they caught every man his fellow by
the head, and thrust his sword in his fellow's side; so they
fell down together: wherefore that place was called
Helkath-hazzurim." The combat of the champions was thus
indecisive, and there followed a severe general engagement
between the two armies, ending in the total rout of the
Israelites under Abner. The general result of this battle was
that "David waxed stronger and stronger, and the house of Saul
waxed weaker and weaker" (2 Sam. 3:1). (See GIBEON.)
derived from the Saxon helan, to cover; hence the covered or the
invisible place. In Scripture there are three words so rendered:
(1.) Sheol, occurring in the Old Testament sixty-five times.
This word sheol is derived from a root-word meaning "to ask,"
"demand;" hence insatiableness (Prov. 30:15, 16). It is rendered
"grave" thirty-one times (Gen. 37:35; 42:38; 44:29, 31; 1 Sam.
2:6, etc.). The Revisers have retained this rendering in the
historical books with the original word in the margin, while in
the poetical books they have reversed this rule.
In thirty-one cases in the Authorized Version this word is
rendered "hell," the place of disembodied spirits. The
inhabitants of sheol are "the congregation of the dead" (Prov.
21:16). It is (a) the abode of the wicked (Num. 16:33; Job
24:19; Ps. 9:17; 31:17, etc.); (b) of the good (Ps. 16:10; 30:3;
49:15; 86:13, etc.).
Sheol is described as deep (Job 11:8), dark (10:21, 22), with
bars (17:16). The dead "go down" to it (Num. 16:30, 33; Ezek.
31:15, 16, 17).
(2.) The Greek word hades of the New Testament has the same
scope of signification as sheol of the Old Testament. It is a
prison (1 Pet. 3:19), with gates and bars and locks (Matt.
16:18; Rev. 1:18), and it is downward (Matt. 11:23; Luke 10:15).
The righteous and the wicked are separated. The blessed dead
are in that part of hades called paradise (Luke 23:43). They are
also said to be in Abraham's bosom (Luke 16:22).
(3.) Gehenna, in most of its occurrences in the Greek New
Testament, designates the place of the lost (Matt. 23:33). The
fearful nature of their condition there is described in various
figurative expressions (Matt. 8:12; 13:42; 22:13; 25:30; Luke
16:24, etc.). (See HINNOM.)
(Heb. kob'a), a cap for the defence of the head (1 Sam. 17:5,
38). In the New Testament the Greek equivalent is used (Eph.
6:17; 1 Thess. 5:8). (See ARMS.)
strong, father of Eliab, who was "captain of the children of
Zebulun" (Num. 1:9; 2:7).
(Heb. 'ezer ke-negdo; i.e., "a help as his counterpart" = a help
suitable to him), a wife (Gen. 2:18-20).
(1 Cor. 12:28) may refer to help (i.e., by interpretation) given
to him who speaks with tongues, or more probably simply help
which Christians can render to one another, such as caring for
the poor and needy, etc.
of a garment, the fringe of a garment. The Jews attached much
importance to these, because of the regulations in Num. 15:38,
39. These borders or fringes were in process of time enlarged so
as to attract special notice (Matt. 23:5). The hem of Christ's
garment touched (9:20; 14:36; Luke 8:44).
(1.) 1 Kings 4:31; 1 Chr. 2:6, a son of Zerah, noted
for his wisdom. (2.) Grandson of Samuel (1 Chr. 6:33; 15:17), to
whom the 88th Psalm probably was inscribed. He was one of the
"seers" named in 2 Chr. 29:14, 30, and took a leading part in
the administration of the sacred services.
a Kenite (1 Chr. 2:55), the father of the house of Rechab.
(1.) Heb. rosh (Hos. 10:4; rendered "gall" in Deut. 29:18;
32:32; Ps. 69:21; Jer. 9:15; 23:15; "poison," Job 20:16;
"venom," Deut. 32:33). "Rosh is the name of some poisonous plant
which grows quickly and luxuriantly; of a bitter taste, and
therefore coupled with wormwood (Deut. 29:18; Lam. 3:19). Hence
it would seem to be not the hemlock cicuta, nor the colocynth or
wild gourd, nor lolium darnel, but the poppy so called from its
heads" (Gesenius, Lex.).
(2.) Heb. la'anah, generally rendered "wormwood" (q.v.), Deut.
29:18, Text 17; Prov. 5:4; Jer. 9:15; 23:15. Once it is rendered
"hemlock" (Amos 6:12; R.V., "wormwood"). This Hebrew word is
from a root meaning "to curse," hence the accursed.
common in later times among the Jews in Palestine (Matt. 23:37;
Luke 13:34). It is noticeable that this familiar bird is only
mentioned in these passages in connection with our Lord's
lamentation over the impenitence of Jerusalem.
one of the cities of Mesopotamia destroyed by sennacherib (2
Kings 18:34; 19:13). It is identified with the modern Anah,
lying on the right bank of the Euphrates, not far from
favour of Hadad, the name of a Levite after the Captivity (Ezra
a well or stream.
(1.) A royal city of the Canaanites taken by
(2.) The youngest son of Gilead (Num. 26:32; 27:1).
(3.) The second son of Asher (1 Chr. 4:6).
(4.) One of David's heroes (1 Chr. 11:36).
my delight is in her.
(1.) The wife of Hezekiah and mother of
king Manasseh (2 Kings 21:1).
(2.) A symbolical name of Zion, as representing the Lord's
favour toward her (Isa. 62:4).
(1.) Heb. 'eseb, any green plant; herbage (Gen. 1:11, 12, 29,
30; 2:5; 3:18, etc.); comprehending vegetables and all green
herbage (Amos 7:1, 2).
(2.) Yarak, green; any green thing; foliage of trees (2
Kings 19:26; Ps. 37:2); a plant; herb (Deut. 11:10).
(3.) Or, meaning "light" In Isa. 26:19 it means "green
herbs;" in 2 Kings 4:39 probably the fruit of some plant.
(4.) Merorim, plural, "bitter herbs," eaten by the
Israelites at the Passover (Ex. 12:8; Num. 9:11). They were
bitter plants of various sorts, and referred symbolically to the
oppression in Egypt.
Gen. 13:5; Deut. 7:14. (See CATTLE.)
In Egypt herdsmen were probably of the lowest caste. Some of
Joseph's brethren were made rulers over Pharaoh's cattle (Gen.
47:6, 17). The Israelites were known in Egypt as "keepers of
cattle;" and when they left it they took their flocks and herds
with them (Ex. 12:38). Both David and Saul came from "following
the herd" to occupy the throne (1 Sam. 9; 11:5; Ps. 78:70).
David's herd-masters were among his chief officers of state. The
daughters also of wealthy chiefs were wont to tend the flocks of
the family (Gen. 29:9; Ex. 2:16). The "chief of the herdsmen"
was in the time of the monarchy an officer of high rank (1 Sam.
21:7; comp. 1 Chr. 27:29). The herdsmen lived in tents (Isa.
38:12; Jer. 6:3); and there were folds for the cattle (Num.
32:16), and watch-towers for the herdsmen, that he might
therefrom observe any coming danger (Micah 4:8; Nah. 3:8).
(1.) "Mount Heres" (Judg. 1:35), Heb. Har-heres, i.e.,
"sun-mountain;" probably identical with Irshemesh in Josh.
(2.) Isa. 19:18, marg. (See ON.)
from a Greek word signifying (1) a choice, (2) the opinion
chosen, and (3) the sect holding the opinion. In the Acts of the
Apostles (5:17; 15:5; 24:5, 14; 26:5) it denotes a sect, without
reference to its character. Elsewhere, however, in the New
Testament it has a different meaning attached to it. Paul ranks
"heresies" with crimes and seditions (Gal. 5:20). This word also
denotes divisions or schisms in the church (1 Cor. 11:19). In
Titus 3:10 a "heretical person" is one who follows his own
self-willed "questions," and who is to be avoided. Heresies thus
came to signify self-chosen doctrines not emanating from God (2
Mercury, a Roman Christian to whom Paul sends greetings (Rom.
16: 14). Some suppose him to have been the author of the
celebrated religious romance called The Shepherd, but it is very
probable that that work is the production of a later generation.
Mercury, a Roman Christian (Rom. 16:14).
Mercury-born, at one time Paul's fellow-labourer in Asia Minor,
who, however, afterwards abandoned him, along with one
Phygellus, probably on account of the perils by which they were
beset (2 Tim. 1:15).
a peak, the eastern prolongation of the Anti-Lebanon range,
reaching to the height of about 9,200 feet above the
Mediterranean. It marks the north boundary of Palestine (Deut.
3:8, 4:48; Josh. 11:3, 17; 13:11; 12:1), and is seen from a
great distance. It is about 40 miles north of the Sea of
Galilee. It is called "the Hermonites" (Ps. 42:6) because it has
more than one summit. The Sidonians called it Sirion, and the
Amorites Shenir (Deut. 3:9; Cant. 4:8). It is also called
Baal-hermon (Judg. 3:3; 1 Chr. 5:23) and Sion (Deut. 4:48).
There is every probability that one of its three summits was the
scene of the transfiguration (q.v.). The "dew of Hermon" is
referred to (Ps. 89: 12). Its modern name is Jebel-esh-Sheikh,
"the chief mountain." It is one of the most conspicuous
mountains in Palestine or Syria. "In whatever part of Palestine
the Israelite turned his eye northward, Hermon was there,
terminating the view. From the plain along the coast, from the
Jordan valley, from the heights of Moab and Gilead, from the
plateau of Bashan, the pale, blue, snow-capped cone forms the
one feature in the northern horizon."
Our Lord and his disciples climbed this "high mountain apart"
one day, and remained on its summit all night, "weary after
their long and toilsome ascent." During the night "he was
transfigured before them; and his face did shine as the sun."
The next day they descended to Caesarea Philippi.
(Ps. 42:6, 7) = "the Hermons", i.e., the three peaks or summits
of Hermon, which are about a quarter of a mile apart.
Herod Agrippa I.
son of Aristobulus and Bernice, and grandson of Herod the Great.
He was made tetrarch of the provinces formerly held by Lysanias
II., and ultimately possessed the entire kingdom of his
grandfather, Herod the Great, with the title of king. He put the
apostle James the elder to death, and cast Peter into prison
(Luke 3:1; Acts 12:1-19). On the second day of a festival held
in honour of the emperor Claudius, he appeared in the great
theatre of Caesarea. "The king came in clothed in magnificent
robes, of which silver was the costly brilliant material. It was
early in the day, and the sun's rays fell on the king, so that
the eyes of the beholders were dazzled with the brightness which
surrounded him. Voices here and there from the crowd exclaimed
that it was the apparition of something divine. And when he
spoke and made an oration to them, they gave a shout, saying,
'It is the voice of a god, and not of a man.' But in the midst
of this idolatrous ostentation an angel of God suddenly smote
him. He was carried out of the theatre a dying man." He died
(A.D. 44) of the same loathsome malady which slew his
grandfather (Acts. 12:21-23), in the fifty-fourth year of his
age, having reigned four years as tetrarch and three as king
over the whole of Palestine. After his death his kingdom came
under the control of the prefect of Syria, and Palestine was now
fully incorporated with the empire.
Herod's son by Malthace (Matt. 14:1; Luke 3:1, 19; 9:7; Acts
13:1). (See ANTIPAS.)
(Matt. 2:22), the brother of Antipas (q.v.).
Herod Arippa II.
the son of Herod Agrippa I. and Cypros. The emperor Claudius
made him tetrarch of the provinces of Philip and Lysanias, with
the title of king (Acts 25:13; 26:2, 7). He enlarged the city of
Caesarea Philippi, and called it Neronias, in honour of Nero. It
was before him and his sister that Paul made his defence at
Caesarea (Acts 25:12-27). He died at Rome A.D. 100, in the third
year of the emperor Trajan.
a Jewish political party who sympathized with (Mark 3:6; 12:13;
Matt, 22:16; Luke 20:20) the Herodian rulers in their general
policy of government, and in the social customs which they
introduced from Rome. They were at one with the Sadducees in
holding the duty of submission to Rome, and of supporting the
Herods on the throne. (Comp. Mark 8:15; Matt. 16:6.)
(Matt. 14:3-11; Mark 6:17-28; Luke 3:19), the daughter of
Aristobulus and Bernice. While residing at Rome with her husband
Herod Philip I. and her daughter, Herod Antipas fell in with her
during one of his journeys to that city. She consented to leave
her husband and become his wife. Some time after, Herod met John
the Baptist, who boldly declared the marriage to be unlawful.
For this he was "cast into prison," in the castle probably of
Machaerus (q.v.), and was there subsequently beheaded.
a Christian at Rome whom Paul salutes and calls his "kinsman"
Herod Philip I.
(Mark 6:17), the son of Herod the Great by Mariamne, the
daughter of Simon, the high priest. He is distinguished from
another Philip called "the tetrarch." He lived at Rome as a
private person with his wife Herodias and his daughter Salome.
Herod Philip II.
the son of Herod the Great and Cleopatra of Jerusalem. He was
"tetrarch" of Batanea, Iturea, Trachonitis, and Auranitis. He
rebuilt the city of Caesarea Philippi, calling it by his own
name to distinguish it from the Caesarea on the sea-coast which
was the seat of the Roman government. He married Salome, the
daughter of Herodias (Matt. 16:13; Mark 8:27; Luke 3:1).
Herod the Great
(Matt. 2:1-22; Luke 1:5; Acts 23:35), the son of Antipater, an
Idumaean, and Cypros, an Arabian of noble descent. In the year
B.C. 47 Julius Caesar made Antipater, a "wily Idumaean,"
procurator of Judea, who divided his territories between his
four sons, Galilee falling to the lot of Herod, who was
afterwards appointed tetrarch of Judea by Mark Antony (B.C. 40),
and also king of Judea by the Roman senate.
He was of a stern and cruel disposition. "He was brutish and a
stranger to all humanity." Alarmed by the tidings of one "born
King of the Jews," he sent forth and "slew all the children that
were in Bethlehem, and in all the coasts thereof, from two years
old and under" (Matt. 2:16). He was fond of splendour, and
lavished great sums in rebuilding and adorning the cities of his
empire. He rebuilt the city of Caesarea (q.v.) on the coast, and
also the city of Samaria (q.v.), which he called Sebaste, in
honour of Augustus. He restored the ruined temple of Jerusalem,
a work which was begun B.C. 20, but was not finished till after
Herod's death, probably not till about A.D. 50 (John 2:20).
After a troubled reign of thirty-seven years, he died at Jericho
amid great agonies both of body and mind, B.C. 4, i.e.,
according to the common chronology, in the year in which Jesus
After his death his kingdom was divided among three of his
sons. Of these, Philip had the land east of Jordan, between
Caesarea Philippi and Bethabara, Antipas had Galilee and Peraea,
while Archelaus had Judea and Samaria.
(Lev. 11:19; Deut. 14:18), ranked among the unclean birds. The
Hebrew name is 'anaphah, and indicates that the bird so named
is remarkable for its angry disposition. "The herons are
wading-birds, peculiarly irritable, remarkable for their
voracity, frequenting marshes and oozy rivers, and spread over
the regions of the East." The Ardea russeta, or little golden
egret, is the commonest species in Asia.
intelligence, a city ruled over by Sihon, king of the Amorites
(Josh. 3:10; 13:17). It was taken by Moses (Num. 21:23-26), and
became afterwards a Levitical city (Josh. 21:39) in the tribe of
Reuben (Num. 32:37). After the Exile it was taken possession of
by the Moabites (Isa. 15:4; Jer. 48:2, 34, 45). The ruins of
this town are still seen about 20 miles east of Jordan from the
north end of the Dead Sea. There are reservoirs in this
district, which are probably the "fishpools" referred to in
fatness, a town in the south of Judah (Josh. 15:27).
dread, a descendant of Canaan, and the ancestor of the Hittites
(Gen. 10:18; Deut. 7:1), who dwelt in the vicinity of Hebron
(Gen. 23:3, 7). The Hittites were a Hamitic race. They are
called "the sons of Heth" (Gen. 23:3, 5, 7, 10, 16, 18, 20).
wrapped up, a place on the north border of Palestine. The "way
of Hethlon" (Ezek. 47:15; 48:1) is probably the pass at the end
of Lebanon from the Mediterranean to the great plain of Hamath
(q.v.), or the "entrance of Hamath."
whom Jehovah has strengthened.
(1.) Son of Ahaz (2 Kings 18:1; 2
Chr. 29:1), whom he succeeded on the throne of the kingdom of
Judah. He reigned twenty-nine years (B.C. 726-697). The history
of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2
Chr. 29-32. He is spoken of as a great and good king. In public
life he followed the example of his great-granfather Uzziah. He
set himself to abolish idolatry from his kingdom, and among
other things which he did for this end, he destroyed the "brazen
serpent," which had been removed to Jerusalem, and had become an
object of idolatrous worship (Num. 21:9). A great reformation
was wrought in the kingdom of Judah in his day (2 Kings 18:4; 2
On the death of Sargon and the accession of his son
Sennacherib to the throne of Assyria, Hezekiah refused to pay
the tribute which his father had paid, and "rebelled against the
king of Assyria, and served him not," but entered into a league
with Egypt (Isa. 30; 31; 36:6-9). This led to the invasion of
Judah by Sennacherib (2 Kings 18:13-16), who took forty cities,
and besieged Jerusalem with mounds. Hezekiah yielded to the
demands of the Assyrian king, and agreed to pay him three
hundred talents of silver and thirty of gold (18:14).
But Sennacherib dealt treacherously with Hezekiah (Isa. 33:1),
and a second time within two years invaded his kingdom (2 Kings
18:17; 2 Chr. 32:9; Isa. 36). This invasion issued in the
destruction of Sennacherib's army. Hezekiah prayed to God, and
"that night the angel of the Lord went out, and smote in the
camp of the Assyrians 185,000 men." Sennacherib fled with the
shattered remnant of his forces to Nineveh, where, seventeen
years after, he was assassinated by his sons Adrammelech and
Sharezer (2 Kings 19:37). (See SENNACHERIB.)
The narrative of Hezekiah's sickness and miraculous recovery
is found in 2 Kings 20:1, 2 Chr. 32:24, Isa. 38:1. Various
ambassadors came to congratulate him on his recovery, and among
them Merodach-baladan, the viceroy of Babylon (2 Chr. 32:23; 2
Kings 20:12). He closed his days in peace and prosperity, and
was succeeded by his son Manasseh. He was buried in the
"chiefest of the sepulchres of the sons of David" (2 Chr.
32:27-33). He had "after him none like him among all the kings
of Judah, nor any that were before him" (2 Kings 18:5). (See ISAIAH.)
vision, the father of Tabrimon, and grandfather of Ben-hadad,
king of Syria (1 Kings 15:18).
swine or strong.
(1.) The head of the seventeenth course of the
priests (1 Chr. 24:15). (2.) Neh. 10:20, one who sealed
a Carmelite, one of David's warriors (1 Chr. 11:37).
(1.) One of the sons of Reuben (Gen. 46:9; Ex. 6:14).
(2.) The older of the two sons of Pharez (Gen. 46:12). (3.) A
plain in the south of Judah, west of Kadesh-barnea (Josh. 15:3).
rejoicing of Jehovah, one of David's thirty-seven guards (2 Sam.
called by the Accadians id Idikla; i.e., "the river of Idikla",
the third of the four rivers of Paradise (Gen. 2:14). Gesenius
interprets the word as meaning "the rapid Tigris." The Tigris
rises in the mountains of Armenia, 15 miles south of the source
of the Euphrates, which, after pursuing a south-east course, it
joins at Kurnah, about 50 miles above Bassorah. Its whole length
is about 1,150 miles.
life of (i.e., from) God, a native of Bethel, who built (i.e.,
fortified) Jericho some seven hundred years after its
destruction by the Israelites. There fell on him for such an act
the imprecation of Joshua (6:26). He laid the foundation in his
first-born, and set up the gates in his youngest son (1 Kings
16:34), i.e., during the progress of the work all his children
sacred city, a city of Phrygia, where was a Christian church
under the care of Epaphras (Col. 4:12, 13). This church was
founded at the same time as that of Colosse. It now bears the
name of Pambuk-Kalek, i.e., "Cotton Castle", from the white
appearance of the cliffs at the base of which the ruins are
in Ps. 92:3 means the murmuring tone of the harp. In Ps. 9:16 it
is a musical sign, denoting probably a pause in the instrumental
interlude. In Ps. 19:14 the word is rendered "meditation;" and
in Lam. 3:62, "device" (R.V., "imagination").
an eminence, natural or artificial, where worship by sacrifice
or offerings was made (1 Kings 13:32; 2 Kings 17:29). The first
altar after the Flood was built on a mountain (Gen. 8:20).
Abraham also built an altar on a mountain (12:7, 8). It was on a
mountain in Gilead that Laban and Jacob offered sacrifices
(31:54). After the Israelites entered the Promised Land they
were strictly enjoined to overthrow the high places of the
Canaanites (Ex. 34:13; Deut. 7:5; 12:2, 3), and they were
forbidden to worship the Lord on high places (Deut. 12:11-14),
and were enjoined to use but one altar for sacrifices (Lev.
17:3, 4; Deut. 12; 16:21). The injunction against high places
was, however, very imperfectly obeyed, and we find again and
again mention made of them (2 Kings 14:4; 15:4, 35:2 Chr. 15:17,
Aaron was the first who was solemnly set apart to this office
(Ex. 29:7; 30:23; Lev. 8:12). He wore a peculiar dress, which on
his death passed to his successor in office (Ex. 29:29, 30).
Besides those garments which he wore in common with all priests,
there were four that were peculiar to himself as high priest:
(1.) The "robe" of the ephod, all of blue, of "woven work,"
worn immediately under the ephod. It was without seam or
sleeves. The hem or skirt was ornamented with pomegranates and
golden bells, seventy-two of each in alternate order. The
sounding of the bells intimated to the people in the outer court
the time when the high priest entered into the holy place to
burn incense before the Lord (Ex. 28).
(2.) The "ephod" consisted of two parts, one of which covered
the back and the other the breast, which were united by the
"curious girdle." It was made of fine twined linen, and
ornamented with gold and purple. Each of the shoulder-straps was
adorned with a precious stone, on which the names of the twelve
tribes were engraved. This was the high priest's distinctive
vestment (1 Sam. 2:28; 14:3; 21:9; 23:6, 9; 30:7).
(3.) The "breastplate of judgment" (Ex. 28:6-12, 25-28;
39:2-7) of "cunning work." It was a piece of cloth doubled, of
one span square. It bore twelve precious stones, set in four
rows of three in a row, which constituted the Urim and Thummim
(q.v.). These stones had the names of the twelve tribes engraved
on them. When the high priest, clothed with the ephod and the
breastplate, inquired of the Lord, answers were given in some
mysterious way by the Urim and Thummim (1 Sam. 14:3, 18, 19;
23:2, 4, 9, 11,12; 28:6; 2 Sam. 5:23).
(4.) The "mitre," or upper turban, a twisted band of eight
yards of fine linen coiled into a cap, with a gold plate in
front, engraved with "Holiness to the Lord," fastened to it by a
ribbon of blue.
To the high priest alone it was permitted to enter the holy of
holies, which he did only once a year, on the great Day of
Atonement, for "the way into the holiest of all was not yet made
manifest" (Heb. 9; 10). Wearing his gorgeous priestly vestments,
he entered the temple before all the people, and then, laying
them aside and assuming only his linen garments in secret, he
entered the holy of holies alone, and made expiation, sprinkling
the blood of the sin offering on the mercy seat, and offering up
incense. Then resuming his splendid robes, he reappeared before
the people (Lev. 16). Thus the wearing of these robes came to be
identified with the Day of Atonement.
The office, dress, and ministration of the high priest were
typical of the priesthood of our Lord (Heb. 4:14; 7:25; 9:12,
It is supposed that there were in all eighty-three high
priests, beginning with Aaron (B.C. 1657) and ending with
Phannias (A.D. 70). At its first institution the office of high
priest was held for life (but comp. 1 Kings 2:27), and was
hereditary in the family of Aaron (Num. 3:10). The office
continued in the line of Eleazar, Aaron's eldest son, for two
hundred and ninety-six years, when it passed to Eli, the first
of the line of Ithamar, who was the fourth son of Aaron. In this
line it continued to Abiathar, whom Solomon deposed, and
appointed Zadok, of the family of Eleazar, in his stead (1 Kings
2:35), in which it remained till the time of the Captivity.
After the Return, Joshua, the son of Josedek, of the family of
Eleazar, was appointed to this office. After him the succession
was changed from time to time under priestly or political
a raised road for public use. Such roads were not found in
Palestine; hence the force of the language used to describe the
return of the captives and the advent of the Messiah (Isa.
11:16; 35:8; 40:3; 62:10) under the figure of the preparation of
a grand thoroughfare for their march.
During their possession of Palestine the Romans constructed
several important highways, as they did in all countries which
portion of Jehovah.
(1.) 1 Chr. 6:54. (2.) 1 Chr. 26:11. (3.)
The father of Eliakim (2 Kings 18:18, 26, 37). (4.) The father
of Gemariah (Jer. 29:3). (5.) The father of the prophet Jeremiah
(6.) The high priest in the reign of Josiah (1 Chr. 6:13; Ezra
7:1). To him and his deputy (2 Kings 23:5), along with the
ordinary priests and the Levites who had charge of the gates,
was entrusted the purification of the temple in Jerusalem. While
this was in progress, he discovered in some hidden corner of the
building a book called the "book of the law" (2 Kings 22:8) and
the "book of the covenant" (23:2). Some have supposed that this
"book" was nothing else than the original autograph copy of the
Pentateuch written by Moses (Deut. 31:9-26). This remarkable
discovery occurred in the eighteenth year of Josiah's reign
(B.C. 624), a discovery which permanently affected the whole
subsequent history of Israel. (See JOSIAH; SHAPHAN.)
(7.) Neh. 12:7. (8.) Neh. 8:4.
(1.) Heb. gib'eah, a curved or rounded hill, such as are common
to Palestine (Ps. 65:12; 72:3; 114:4, 6).
(2.) Heb. har, properly a mountain range rather than an
individual eminence (Ex. 24:4, 12, 13, 18; Num. 14:40, 44, 45).
In Deut. 1:7, Josh. 9:1; 10:40; 11:16, it denotes the elevated
district of Judah, Benjamin, and Ephraim, which forms the
watershed between the Mediterranean and the Dead Sea.
(3.) Heb. ma'aleh in 1 Sam. 9:11. Authorized Version "hill" is
correctly rendered in the Revised Version "ascent."
(4.) In Luke 9:37 the "hill" is the Mount of Transfiguration.
praising, a Pirathonite, father of the judge Abdon (Judg. 12:13,
Hill of Evil Counsel
on the south of the Valley of Hinnom. It is so called from a
tradition that the house of the high priest Caiaphas, when the
rulers of the Jews resolved to put Christ to death, stood here.
Heb. 'ayalah (2 Sam. 22:34; Ps. 18:33, etc.) and 'ayeleth (Ps.
22, title), the female of the hart or stag. It is referred to as
an emblem of activity (Gen. 49:21), gentleness (Prov. 5:19),
feminine modesty (Cant. 2:7; 3:5), earnest longing (Ps. 42:1),
timidity (Ps. 29:9). In the title of Ps. 22, the word probably
refers to some tune bearing that name.
(Heb. tsir), that on which a door revolves. "Doors in the East
turn rather on pivots than on what we term hinges. In Syria, and
especially in the Hauran, there are many ancient doors,
consisting of stone slabs with pivots carved out of the same
piece inserted in sockets above and below, and fixed during the
building of the house" (Prov. 26:14).
a deep, narrow ravine separating Mount Zion from the so-called
"Hill of Evil Counsel." It took its name from "some ancient
hero, the son of Hinnom." It is first mentioned in Josh. 15:8.
It had been the place where the idolatrous Jews burned their
children alive to Moloch and Baal. A particular part of the
valley was called Tophet, or the "fire-stove," where the
children were burned. After the Exile, in order to show their
abhorrence of the locality, the Jews made this valley the
receptacle of the offal of the city, for the destruction of
which a fire was, as is supposed, kept constantly burning there.
The Jews associated with this valley these two ideas, (1) that
of the sufferings of the victims that had there been sacrificed;
and (2) that of filth and corruption. It became thus to the
popular mind a symbol of the abode of the wicked hereafter. It
came to signify hell as the place of the wicked. "It might be
shown by infinite examples that the Jews expressed hell, or the
place of the damned, by this word. The word Gehenna [the Greek
contraction of Hinnom] was never used in the time of Christ in
any other sense than to denote the place of future punishment."
About this fact there can be no question. In this sense the word
is used eleven times in our Lord's discourses (Matt. 23:33; Luke
12:5; Matt. 5:22, etc.).
(1.) Generally "Huram," one of the sons of Bela (1
(2.) Also "Huram" and "Horam," king of Tyre. He entered into
an alliance with David, and assisted him in building his palace
by sending him able workmen, and also cedar-trees and fir-trees
from Lebanon (2 Sam. 5:11; 1 Chr. 14:1). After the death of
David he entered into a similar alliance with Solomon, and
assisted him greatly in building the temple (1 Kings 5:1; 9:11;
2 Chr. 2:3). He also took part in Solomon's traffic to the
Eastern Seas (1 Kings 9:27; 10:11; 2 Chr. 8:18; 9:10).
(3.) The "master workman" whom Hiram sent to Solomon. He was
the son of a widow of Dan, and of a Tyrian father. In 2 Chr.
2:13 "Huram my father" should be Huram Abi, the word "Abi"
(rendered here "my father") being regarded as a proper name, or
it may perhaps be a title of distinction given to Huram, and
equivalent to "master." (Comp. 1 Kings 7:14; 2 Chr. 4:16.) He
cast the magnificent brazen works for Solomon's temple in
clay-beds in the valley of Jordan, between Succoth and Zarthan.
a labourer employed on hire for a limited time (Job 7:1; 14:6;
Mark 1:20). His wages were paid as soon as his work was over
(Lev. 19:13). In the time of our Lord a day's wage was a "penny"
(q.v.) i.e., a Roman denarius (Matt. 20:1-14).
to express contempt (Job 27:23). The destruction of the temple
is thus spoken of (1 Kings 9:8). Zechariah (10:8) speaks of the
Lord gathering the house of Judah as it were with a hiss: "I
will hiss for them." This expression may be "derived from the
noise made to attract bees in hiving, or from the sound
naturally made to attract a person's attention."
Palestine and Syria appear to have been originally inhabited by
three different tribes.
(1.) The Semites, living on the east of
the isthmus of Suez. They were nomadic and pastoral tribes. (2.)
The Phoenicians, who were merchants and traders; and (3.) the
Hittites, who were the warlike element of this confederation of
tribes. They inhabited the whole region between the Euphrates
and Damascus, their chief cities being Carchemish on the
Euphrates, and Kadesh, now Tell Neby Mendeh, in the Orontes
valley, about six miles south of the Lake of Homs. These
Hittites seem to have risen to great power as a nation, as for a
long time they were formidable rivals of the Egyptian and
Assyrian empires. In the book of Joshua they always appear as
the dominant race to the north of Galilee.
Somewhere about the twenty-third century B.C. the Syrian
confederation, led probably by the Hittites, arched against
Lower Egypt, which they took possession of, making Zoan their
capital. Their rulers were the Hyksos, or shepherd kings. They
were at length finally driven out of Egypt. Rameses II. sought
vengeance against the "vile Kheta," as he called them, and
encountered and defeated them in the great battle of Kadesh,
four centuries after Abraham. (See JOSHUA.)
They are first referred to in Scripture in the history of
Abraham, who bought from Ephron the Hittite the field and the
cave of Machpelah (Gen. 15:20: 23:3-18). They were then settled
at Kirjath-arba. From this tribe Esau took his first two wives
They are afterwards mentioned in the usual way among the
inhabitants of the Promised Land (Ex. 23:28). They were closely
allied to the Amorites, and are frequently mentioned along with
them as inhabiting the mountains of Palestine. When the spies
entered the land they seem to have occupied with the Amorites
the mountain region of Judah (Num. 13:29). They took part with
the other Canaanites against the Israelites (Josh. 9:1; 11:3).
After this there are few references to them in Scripture.
Mention is made of "Ahimelech the Hittite" (1 Sam. 26:6), and of
"Uriah the Hittite," one of David's chief officers (2 Sam.
23:39; 1 Chr. 11:41). In the days of Solomon they were a
powerful confederation in the north of Syria, and were ruled by
"kings." They are met with after the Exile still a distinct
people (Ezra 9:1; comp. Neh. 13:23-28).
The Hebrew merchants exported horses from Egypt not only for
the kings of Israel, but also for the Hittites (1 Kings 10:28,
29). From the Egyptian monuments we learn that "the Hittites
were a people with yellow skins and 'Mongoloid' features, whose
receding foreheads, oblique eyes, and protruding upper jaws are
represented as faithfully on their own monuments as they are on
those of Egypt, so that we cannot accuse the Egyptian artists of
caricaturing their enemies. The Amorites, on the contrary, were
a tall and handsome people. They are depicted with white skins,
blue eyes, and reddish hair, all the characteristics, in fact,
of the white race" (Sayce's The Hittites). The original seat of
the Hittite tribes was the mountain ranges of Taurus. They
belonged to Asia Minor, and not to Syria.
one of the original tribes scattered over Palestine, from Hermon
to Gibeon in the south. The name is interpreted as "midlanders"
or "villagers" (Gen. 10:17; 1 Chr. 1:15). They were probably a
branch of the Hittites. At the time of Jacob's return to Canaan,
Hamor the Hivite was the "prince of the land" (Gen. 24:2-28).
They are next mentioned during the Conquest (Josh. 9:7;
11:19). They principally inhabited the northern confines of
Western Palestine (Josh. 11:3; Judg. 3:3). A remnant of them
still existed in the time of Solomon (1 Kings 9:20).
an ancestor of the prophet Zephaniah (1:1).
(Neh. 10:17), one who sealed the covenant.
beloved, the Kenite, has been usually identified with Jethro
(q.v.), Ex. 18:5, 27; comp. Num. 10:29, 30. In Judg. 4:11, the
word rendered "father-in-law" means properly any male relative
by marriage (comp. Gen. 19:14, "son-in-law," A.V.), and should
be rendered "brother-in-law," as in the R.V. His descendants
followed Israel to Canaan (Num. 10:29), and at first pitched
their tents near Jericho, but afterwards settled in the south in
the borders of Arad (Judg. 1:8-11, 16).
hiding-place, a place to the north of Damascus, to which Abraham
pursued Chedorlaomer and his confederates (Gen. 14:15).