III. THE SIGNIFICANCE OF THE CODE
5. ENGLISH IDIOM
Mention must also be made here of the English idiom, “at hand,” frequently found in our versions of the Scriptures. In Hebrew and Greek there is no reference to the word “hand,” but words designating nearness of time or place are used. The usual word in Hebrew is [br”q;, qarabh], “to be near,” and [bwOrq;, qarobh], “near”; in Greek [ejggu>v, eggus], “near,” and the verb [ejggi>zw, eggizo], “to come near.” Rarely other words are used, as [ejne>sthken, enesteken], “has come,” the English Revised Version “is now present” (2 Thess 2:2), and [ejfe>sthken, ephesteken], “is come” (2 Tim 4:6).
Frequently the words refer to the “day” or “coming of the Lord”; still it must not be forgotten that it may often refer to the nearness of God in a local sense, as in Jer 23:23, “Am I a God at hand, saith Yahweh, and not a God afar off?” and probably in Phil 4:5, “The Lord is at hand,” though many, perhaps most, commentators regard the expression as a version of the Aramaic [mara<n ajqa>, maran atha] (1 Cor 16:22). Passages such as
Ps 31:20; 119:151; Mt 28:20 would, however, speak for an interpretation which lays the ictus on the abiding presence of the Lord with the believer.
NOTE. — The ancients made a careful distinction of the respective values of the two hands. This is perhaps best seen from Gen 48:13-19, where the imposition of the hands of aged Israel upon the heads of Joseph’s sons seems unfair to their father, because the left hand is being placed upon the elder, the right hand upon the younger son. The very word euonumos proves the same from the Greek point of view. This word is a euphemistic synonym of aristera, and is used to avoid the unlucky omen the common word may have for the person spoken to. Thus the goats, i.e. the godless, are placed at the left hand of the great Judge, while the righteous appear at His right (Mt 25:33). We read in Eccl 10:2, “A wise man’s heart is at his right hand; but a fool’s heart at his left,” i.e. is inclined to evil. As the Jews orientated themselves by looking toward the rising of the sun (Latin oriens, the east), the left hand represented the north, and the right hand the south (1 Sam 23:19,24; 2 Sam 24:5). The right hand was considered the more honorable (1 Ki 2:19; Ps 45:9); therefore it was given in attestation of a contract, a federation or fellowship (Gal 2:9). It is the more valuable in battle; a friend or protector will therefore take his place at the right to guard it (Ps 16:8; 73:23; 109:31; 110:5; 121:5), but the enemy will, for the same reason, try to assail it (Job 30:12; Ps 109:6; Zec 3:1). It was also the unprotected side, because the shield was carried on the left arm: hence, the point of danger and honor. The right hand is also the side of power and strength (Ps 60:5; 63:8; 108:6; 118:15,16; 110:1; Mt 22:44; Mt 20:21,23).
Both hands are mentioned together in the sense of close proximity, intimate association, in Mk 10:37.
H. L. E. Luering HANDBREADTH
<hand’-bredth> ([jp”f,, Tephach], [jp”fo, Tophach], 1 Ki 7:26; 2 Ch 4:5; Ps 39:5; Ex 25:25; 37:12; Ezek 40:5,43; 43:13): A Hebrew linear measure containing 4 fingers, or digits, and equal to about 3 inches.
See WEIGHTS AND MEASURES.
HANDFUL
<hand’-fool>: There are five words in Hebrew used to indicate what may be held in the hand, either closed or open.
(1) [ˆp,jo, chophen], [µyn”p]j;, chophnayim]. The fist or closed hand occurs in the dual in Ex 9:8, where it signifies what can be taken in the two hands conjoined, a double handful.
(2) [tK”, kaph], “hollow of the hand,” the palm; an open handful (Lev 9:17; 1 Ki 17:12; Eccl 4:6).
(3) [rym,Qo, `amir], “sheaf or bundle.” It signifies the quantity of grain a gleaner may gather in his hand (Jer 9:22 (Hebrew 21)).
(4) [6m,qo, qomets], “the closed handful” (Gen 41:47; Lev 2:2; 5:12; 6:15 (Hebrew 6:8); Nu 5:26).
(5) [l[“v, sho`al], “the hollow of the hand,” or what can be held in it (1 Ki 20:10; Ezek 13:19). In Isa 40:12 it signifies “measure.”
(6) [hS;Pi, piccah] (Ps 72:16) is rendered “handful” by the King James Version, but is properly “abundance” as in the Revised Version (British and American).
H. Porter HANDICRAFT
<han’-di-kraft>.
See CRAFTS.
HANDKERCHIEF
<han’-ker-chif> ([souda>rion, soudarion]): A loan-word from the Latin sudarium, found in plural in Acts 19:12, soudaria; compare sudor,
“perspiration”; literally, “a cloth used to wipe off perspiration.” Elsewhere it is rendered “napkin” (Lk 19:20; Jn 11:44; 20:7), for which see DRESS;
NAPKIN.
HANDLE
<han’-d’-l> ([tK”, kaph]): The noun occurs once in Song 5:5, “handles of the bolt” (the King James Version “lock”). The verb “handle” represents several Hebrew (‘achaz, mashakh, taphas, etc.) and Greek ([qigga>nw, thiggano], Col 2:21; [yhlafa>w, pselaphao], Lk 24:39; 1 Jn 1:1) words in the King James Version, but is also sometimes substituted in the Revised Version (British and American) for other renderings in the King James Version, as in Song 3:8 for “hold”; in Lk 20:11, “handled shamefully,” for
“entreated shamefully”; in 2 Tim 2:15, “handling aright,” for “rightly dividing,” etc.
HANDMAID
<hand’-mad>: Which appears often in the Old Testament, but seldom in the New Testament, like bondmaid, is used to translate two Hebrew words ([hj;p]vi, shiphchah], and [hm;a;, ‘amah]) both of which normally mean a female slave. It is used to translate the former word in the ordinary sense of female slave in Gen 16:1; 25:12; 29:24,29; Prov 30:23; Jer 34:11,16; Joel 2:29; to translate the latter word in Ex 23:12; Jdg 19:19; 2 Sam 6:20. It is used as a term of humility and respectful self-depreciation in the presence of great men, prophets and kings, to translate the former word in Ruth 2:13; 1 Sam 1:18; 28:21; 2 Sam 14:6; 2 Ki 4:2,16; it translates the latter word in the same sense in Ruth 3:9; 1 Sam 1:16; 25:24,28,31,41; 2 Sam 20:17; 1 Ki 1:13,17; 3:20. It is also used to express a sense of religious humility in translating the latter word only, and appears in this sense in but three passages, 1 Sam 1:11; Ps 86:16; 116:16.
In the New Testament it occurs 3 t, in a religious sense, as the translation of [dou>lh, doule], “a female slave” (Lk 1:38,48; Acts 2:18), and twice (Gal 4:22,23) as the translation of [paidi>skh, paidiske], the King James Version “bondmaid.”
William Joseph McGlothlin HANDS; IMPOSITION, LAYING ON OF
<im-po-zish’-un> ([ejpi>qesiv ceirw~n, epithesis cheiron], Acts 8:18; 1 Tim 4:14; 2 Tim 1:6; Heb 6:2): The act or ceremony of the imposition of hands appears in the Old Testament in various connections: in the act of blessing (Gen 48:14 ff); in the ritual of sacrifice (hands of the offerer laid
on head of victim, Ex 29:10,15,19; Lev 1:4; 3:2,8,13; 4:4,24,29; 8:14;
16:21); in witness-bearing in capital offenses (Lev 24:14). The tribe of Levi was set apart by solemn imposition of hands (Nu 8:10); Moses appointed Joshua to be his successor by a similar act (Nu 27:18,23; Dt 34:9). The idea in these cases varies with the purpose of the act. The primary idea seems to be that of conveyance or transference (compare Lev 16:21), but, conjoined with this, in certain instances, are the ideas of identification and of devotion to God.
In the New Testament Jesus laid hands on the little children (Mt 19:13,15 parallel Mk 10:16) and on the sick (Mt 9:18; Mk 6:5, etc.), and the apostles laid hands on those whom they baptized that they might receive the Holy Spirit (Acts 8:17,19; 19:6), and in healing (Acts 12:17). Specially the imposition of hands was used in the setting apart of persons to a particular office or work in the church. This is noticed as taking place in the appointment of the Seven (Acts 6:6), in the sending out of Barnabas and Saul (Acts 13:3), at the ordination of Timothy (1 Tim 4:14; 2 Tim 1:6), but though not directly mentioned, it seems likely that it accompanied all acts of ordination of presbyters and deacons (compare 1 Tim 5:22; Heb 6:2). The presbyters could hardly convey what they had not themselves received (1 Tim 1:14). Here again the fundamental idea is communication.
The act of laying on of hands was accompanied by prayer (Acts 6:6; 8:15;
13:3), and the blessing sought was imparted by God Himself. No ground is afforded by this symbolical action for a sacrament of “Orders.”
See SACRIFICE; MINISTRY; ORDINATION.
James Orr HANDSTAFF
<hand’-staf> ([dy; lQem”, maqqkel yadh]): In plural in Ezek 39:9, among weapons of war.
See STAFF.
HAND WEAPON
<hand’-wep’-un> (Nu 35:18 the King James Version).
See ARMOR.
HANDWRITING
<hand’-rit-ing>.
See WRITING; MANUSCRIPTS.
HANES
<ha’-nez> ([snej;, chanec]): Occurs only in Isa 30:4. The one question of importance concerning this place is its location. It has never been certainly identified. It was probably an Egyptian city, though even that is not certain.
Pharaoh, in his selfish haste to make league with the kingdom of Judah, may have sent his ambassadors far beyond the frontier. The language of Isa, “Their ambassadors came to Hanes,” certainly seems to indicate a place in the direction of Jerusalem from Tanis. This indication is also the sum of all the evidence yet available. There is no real knowledge
concerning the exact location of Hanes. Opinions on the subject are little more than clever guesses. They rest almost entirely upon etymological grounds, a very precarious foundation when not supported by historical evidence. The Septuagint has, “For there are in Tanis princes, wicked messengers.” Evidently knowing no such place, they tried to translate the name. The Aramaic version gives “Tahpanhes” for Hanes, which may have been founded upon exact knowledge, as we shall see.
Hanes has been thought by some commentators to be Heracleopolis
Magna, Egyptian Hunensurten, abridged to Hunensu, Copt Ahnes, Hebrew Chanec, Arabic Ahneysa, the capital of the XXth Nome, or province, of ancient Egypt. It was a large city on an island between the Nile and the Bahr Yuseph, opposite the modern town of Beni Suef. The Greeks identified the ram-headed god of the place with Heracles, hence,
“Heracleopolis.” The most important historical notes in Egypt and the best philological arguments point to this city as Hanes. But the plain meaning of Isa 30:4 points more positively to a city somewhere in the delta nearer to Jerusalem than Tanis (compare Naville’s cogent argument, “Ahnas el Medineh,” 3-4). Dumichen considered the hieroglyphic name of Tahpanhes to be Hens. Knowledge of this as a fact may have influenced the Aramaic rendering, but does not warrant the arbitrary altering of the Hebrew text.
M. G. Kyle.
HANGING
<hang’-ing> ([hl;T;, talah], “to hang up,” “suspend,” 2 Sam 21:12; Dt 28:66; Job 26:7; Ps 137:2; Song 4:4; Hos 11:7): Generally, where the word is used in connection with punishments, it appears to have reference to the hanging of the corpse after execution. We find but two clear
instances of death by hanging, i.e. strangulation — those of Ahithophel and Judas ((2 Sam 17:23; Mt 27:5), and both these were eases of suicide, not of execution. The foregoing Hebrew word is clearly used for “hanging” as a mode of execution in Est 5:14; 6:4; 7:9 ff; 8:7; 9:13,14,25; but probably the “gallows” or “tree” ([6[e, ‘ets]) was a stake for the purpose of impaling the victim. It could be lowered for this purpose, then raised “fifty cubits high” to arrest the public gaze. The Greek word used in Mt 27:5 is [ajpa>gcesqai, apagchesthai], “to strangle oneself.” See HDB, article
“Hanging,” for an exhaustive discussion.
Frank E. Hirsch HANGINGS
<hang’-ingz>:
(1) In English Versions of the Bible this word in the plural represents the Hebrew [µy[il;q], qela`im], the curtains of “fine twined linen” with which the court of the tabernacle was enclosed. These were five cubits in height, and of lengths corresponding to the sides of the enclosure and the space on either side of the entrance in front, and were suspended from hooks
fastened to the pillars of the court. They are described at length in Ex 27:9- 15; 38:9-18. See, besides, Ex 35:17; 39:40; Nu 3:26; 4:26.
(2) In the King James Version another word, macakh (the Revised Version (British and American) uniformly “screen”), is distinguished from the preceding only by the singular, “hanging” (Ex 35:17; 38:18, etc.). It is used of the screen or portiere, embroidered in colors, that closed the entrance of the court (Ex 27:16; 35:17; 38:18; 39:40; 40:8,33; Nu 3:26; 4:26); of the screen of similar workmanship at the entrance of the tabernacle (Ex 26:36,37; 35:15; 36:37; 39:38; 40:5,28; Nu 3:25; 4:25); and once (Nu 3:31) of the tapestry veil, adorned with cherubim, at the entrance of the Holy of Holies (elsewhere, parokheth, “veil,” Ex 26:31-33, etc., or
parokheth ha-macakh, “veil of the screen,” Ex 35:12, etc.). In Nu 3:26, the
King James Version renders macakh “curtain,” and in Ex 35:12; 39:34;
40:21 (compare also Nu 4:5), “covering.”
(3) In 2 Ki 23:7 we read of “hangings” (Hebrew “houses”) which the women wove for the Asherah. If the text is correct we are to think perhaps of tent shrines for the image of the goddess. Lucian’s reading (stolas,
“robes”) is preferred by some, which would have reference to the custom of bringing offerings of clothing for the images of the gods. In 1 Ki 7:29 the Revised Version (British and American), “wreaths of hanging work”
refers to a kind of ornamentation on the bases of the lavers. In Est 1:6,
“hangings” is supplied by the translators.
Benjamin Reno Downer HANIEL
<han’-i-el>.
See HANNIEL.
HANNAH
<han’-a> ([hN;j”, channah], “grace,” “favor”; [ ]Anna, Hanna]): One of the two wives of Elkanah, an Ephraimite who lived at Ramathaim-zophim.
Hannah visited Shiloh yearly with her husband to offer sacrifices, for there the tabernacle was located. She was greatly distressed because they had no children. She therefore prayed earnestly for a male child whom she
promised to dedicate to the Lord from his birth. The prayer was heard, and she called her son’s name Samuel (“God hears”). When he was weaned he was carried to Shiloh to be trained by Eli, the priest (1 Sam 1). Hannah became the mother of five other children, three sons and two daughters (1 Sam 2:2). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (1 Sam 2:19). She was a prophetess of no ordinary talent, as is evident from her elevated poetic deliverance elicited by God’s answer to her prayer (1 Sam 2:1-10).
Byron H. Dement HANNATHON
<han’-a-thon> ([ˆwOtN;j”, channathon]): A city on the northern boundary of Zebulun (Josh 19:14). It is probably identical with Kefar Hananyah,
which the Mishna gives as marking the northern limit of lower Galilee (Neubauer, Geog. du Talmud, 179). It is represented by the modern Kefr
‘Anan, about 3 miles Southeast of er-Rameh.
HANNIEL
<han’-i-el> ([laeyNij”, channi’el] “grace of God”):
(1) The son of Ephod and a prince of Manasseh who assisted in dividing Canaan among the tribes (Nu 34:23).
(2) A son of Ulla and a prince and hero of the tribe of Asher (1 Ch 7:39);
the King James Version “Haniel.”
CHANOCH; HANOCHITES
<ha’-nok>, <ha’-nok-its> ([ËwOnj}, chanokh], “initiation,” “dedication”):
(1) A grandson of Abraham by Keturah, and an ancestral head of a clan of Midian (Gen 25:4; 1 Ch 1:33, the King James Version “Henoch”).
(2) The eldest son of Reuben (Gen 46:9; Ex 6:14; 1 Ch 5:3).
The descendants of Hanoch were known as Hanochites (Nu 26:5).
HANUN
<ha’-nun> ([ˆWnj;, chanun], “favored,” “pitied”):
(1) A son and successor of Nahash, king of Ammon. Upon the death of Nahash, David sent sympathetic communications to Hanun, which were misinterpreted and the messengers dishonored. Because of this indignity, David waged a war against him, which caused the Ammonites to lose their independence (2 Sam 10:1 ff; 1 Ch 19:1 ff).
(2) One of the six sons of Zalaph who assisted in repairing the East wall of Jerusalem (Neh 3:30).
(3) One of the inhabitants of Zanoah who repaired the Valley Gate in the wall of Jerusalem (Neh 3:13).
Byron H. Dement
HAP; HAPLY
<hap>, <hap’-li> ([hr,q]mi, miqreh], [Wl, lu]; [mh>pote, mepote]):
Hap (a Saxon word for “luck, chance”) is the translation of miqreh, “a fortuitous chance,” “a lot” (Ruth 2:3, the King James Version “Her hap was to light on a part of the field belonging unto Boaz”); in 1 Sam 6:9, the same word is translated “chance” (that happened); “event,” in Eccl 9:2,3, with “happeneth,” in Eccl 2:14.
Haply (from “hap”) is the translation of lu, “if that” (1 Sam 14:30, “if haply the people had eaten freely”); of ei ara, “if then” (Mk 11:13, “if haply he might find anything thereon”); of ei arage (Acts 17:27, “if haply they might feel after him”); of mepote, “lest ever” “lest perhaps” etc. (Lk 14:29; Acts 5:39); of me pos, “lest in anyway” (2 Cor 9:4 the King James Version, “lest haply,” the Revised Version (British and American) “lest by any means”).
The Revised Version has “haply” for “at any time” (Mt 4:6; 5:25; 13:15;
Mk 4:12; Lk 4:11; 21:34; Heb 2:1); introduces “haply” (Mt 7:6; 13:29;
15:32; 27:64; Mk 14:2; Lk 3:15; 12:58; 14:8,12; Acts 27:29; Heb 4:1); has
“haply there shall be,” for “lest there be” (Heb 3:12).
W. L. Walker HAPHARAIM
<haf-a’-ra’-im> ([µyir”p;j}, chapharayim]; the King James Version Haphraim, haf-ra’im, possibly “place of a moat”): A town in the territory of Issachar, named with Shunem and Anaharath (Josh 19:19). Eusebius, Onomasticon identifies it with “Affarea,” and places it 6 miles North of Legio-Megiddo. This position corresponds with that of the modern el- Ferriyeh, an ancient site with remarkable tombs Northwest of el-Lejjun.
HAPPEN
<hap’-’-n> ([hr;q;, qarah]; [sumbai>nw, sumbaino]): “Happen” (from
“hap”), “to fall out,” “befall,” etc., “come to anyone,” is the translation of qarah, “to meet,” etc. (1 Sam 28:10, “There shall no punishment happen to thee,” the Revised Version margin “guilt come upon thee”; 2 Sam 1:6; Est 4:7; Eccl 2:14,15; 9:11 Isa 41:22); of qara’, “to meet,” “cause to happen,”
etc. (2 Sam 20:1); of hayah, “to be” (1 Sam 6:9, “It was a chance that happened to us”); of nagha’, “to touch,” “to come to” (Eccl 8:14 bis). In
the New Testament it is in several instances the translation of sumbaino,
“to go” or “come up together” “to happen” (Mk 10:32; Lk 24:14; Acts 3:10; 1 Cor 10:11; 1 Pet 4:12; 2 Pet 2:22); once of ginomai, “to become,”
“to happen” (Rom 11:25, the Revised Version (British and
American),”befallen”). “Happeneth” occurs (Eccl 2:15, as it happeneth to the fool” (miqreh); 2 Esdras 10:6; Baruch 3:10 (ti estin)). The Revised Version (British and American) supplies “that happened” for “were done”
(Lk 24:35).
See also CHANGE.
W. L. Walker HAPPINESS
<hap’-i-nes>.
See BLESSEDNESS.
HAPPIZZEZ
<hap’-i-zez> ([6XePih”, ha-pitstsets]; the King James Version, Aphses):
A priest on whom fell the lot for the 18th of the 24 courses which David appointed for the temple service (1 Ch 24:15).
HARA
<ha’-ra> ([ar;h;, hara’]; Septuagint omits): A place named in 1 Ch 5:26 along with Halah, Habor and the river of Gozan, whither the Reubenites, the Gadites and the half-tribe of Manasseh were carried by Tiglath-pileser.
In 2 Ki 17:6; 18:11, Hara is omitted, and in both, “and in the cities of the Medes” is added. Septuagint renders [o]rh Mh>dwn, ore Medon], “the mountains of the Medes,” which may represent Hebrew [yd”m; yreh;, hare madhay], “mountains of Media,” or, [yd”m; yre[;, `are madhay], “cities of Media.” The text seems to be corrupt. The second word may have fallen out in 1 Ch 5:26, hare being changed to hara’.
W. Ewing