International Standard Bible Encyclopedia vol. 5 - H-Izziah

Thou shalt embrace a son,” imagined that the prophet was the son of the Shunammite woman. Granting that the Assyrians are in the mind of the prophet, the date suggested by.

IN OLD TESTAMENT: SHEOL

IN THE NEW TESTAMENT: HADES

ACTS 2:27,31

REV 20:13; 6:8; 1:18

Against this view, however, it may be urged, that if “the bosom of Abraham” were conceived as one of the two divisions of Hades, the other division would have been named with equal concreteness in connection with Dives. The very form of the description of the experience of Dives: “In Hades he lifted up his eyes, being in torments,”.

NOT A FINAL STATE

The above survey of the passages tends to show that Hades, where it is locally conceived, is not a provisional receptacle for all the dead, but plainly associated with the punishment of the wicked. Hatarikka” of the Assyrian inscriptions, against which Assur-dan III made expeditions in his 1st (772 BC), 8th and 18th years.

THE SCORNFUL HANDMAID AND HER FLIGHT

HER VISION AND RETURN

To the angel (who is now said to be Yahweh Himself) Hagar gave the name “Thou art a God of seeing” (the Revised Version (British and American) “that seeth”), for she said, “Have I even here (in the desert where God, whose manifestations were supposed to be confined to particular places, might not be expected to reveal . Himself) looked after him that seeth me?” — the meaning being that while God saw her, it was only while the all-seeing God in the person of His angel was departing that she became conscious of His presence. The spring where the angel met with her was called in Hebrew tradition Be’er-lachay- ro’i, “the well of the living one who seeth me” (Revised Version, margin).

HER HARSH EXPULSION AND DIVINE HELP

But the angel of God, calling to her out of heaven, comforted her with the assurance that God had heard the voice of the lad and that there was a great future before him. He made his home in the wilderness of Paran, and his mother took a wife for him out of her own country.

PRACTICAL LESSONS FROM THE HISTORY

Then her eyes were opened to discover a well of water from which she filled the skin and gave her son to drink. With God’s blessing the lad grew up amid the desert’s hardships, distinguished for his skill with the bow.

CRITICAL POINTS IN THE DOCUMENTS

When the water was spent, Hagar, unable to bear the sight of her boy dying from thirst, laid him under a shrub and withdrew the distance of a bowshot to weep out her sorrow. Then as to 19:14, the Massoretic Text does not state that the child was put on her shoulder, although the Septuagint does; nor does “cast” (19:15) so.

ALLEGORICAL USE OF THE STORY BY PAUL

NAME

PERSONAL HISTORY

Hagar and Sarah, see Lightfoot’s notes at the end of chapter iv in his Commentary on Gal. If so, he must have prophesied when a comparatively old man, for we know the exact date of his prophecies, 520 BC.

WORK

From Hag 2:3 of his prophecies it is inferred by many that he had seen the first temple, which, as we know, was destroyed in 586 BC. According to Ezr he was a contemporary of Zechariah, and was associated with him in the work of rebuilding the temple; besides, in the Greek and Latin and Syriac VSS, his name stands with Zechariah’s at the head of certain psalms, e.g.

PERIOD AND CIRCUMSTANCES

Through the influence of the prophets Haggai and Zechariah, the people were roused from their lethargy, and the work of rebuilding was resumed with energy in 520 BC (Hag 1:14,15). Haggai seems to regard the “shaking” of the nations as the precursor of the Messianic age.

ANALYSIS

When the heathen powers are overthrown, Zerubbabel will stand unshaken as Yahweh’s honored and trusted vicegerent, and as the precious signet on Yahweh’s hand (compare Jer 22:24; Song 8:6).

MESSAGE

Thus would the prophet link Zerubbabel, the political hope of the post-exilic congregation, to the royal line of Judah.

STYLE

CRITICISM

Those “East of Gilead,” “Jetur, Naphish and Nodah,” were overcome by Reuben: “The Hagrites were delivered into their hand, and all that were with them. Jetur gave his name to the Itureans of Roman times, who were famed soldiers dwelling in Anti-Libanus.

ITS OCCURRENCE

IN SYRIA

BIBLICAL INSTANCES

AS PUNISHMENT

GOD’S POWER

HAIR FASHIONS

HAIR IN IDOL WORSHIP

THE NAZIRITE VOW

LATER FASHIONS

WOMAN’S HAIR

BARBERS

OINTMENTS

It is certain that the passage Mt 5:36 would not have been spoken, had this been a common custom in the days of the Lord. A special luxury is mentioned by Josephus (Ant., VIII, vii who states that the young men who formed the body-guard of King Solomon were in the habit, on festive occasions, of sprinkling their long hair with gold-dust ([yh~gma crusou~, psegma chrusou]).

SYMBOLICAL USE OF WORD

But the King James Version considers the name in Ezra and Nehemiah as having the article prefixed, hence renders “Koz.”. A family name of some of the Nethinim who returned with Zerubbabel from Babylon (Ezr 2:51; . Neh 7:53).

MANY IDENTIFICATIONS

THE MOST PROBABLE OF THEM

In the first group, Hallelujah is found at the close of the psalm as a lit. In the New Testament Hallelujah is found as part of the song of the heavenly host (Rev 19:1 ff).

THE YOUNGEST SON OF NOAH

In the New Testament “hallow” occurs only in the “Lord’s Prayer,” there rendering [aJgia>zw, hagiazo], the Septuagint word for qadhash: Mt 6:9;. 9:18 Ham is described as “the father of Canaan,” to prepare the reader for 9:25-27, where Noah, cursing Ham for having told Shem and Japheth of his nakedness, refers to him as Canaan.

HAM AS A NATIONALITY

On account of this, it has been suggested that “Canaan” stood originally in all the passages where the three brothers are spoken of, and that this was later changed to “Ham,”. It seems more likely, however, that the name “Canaan” is inserted prophetically, as Noah would not desire to curse his son, but only one branch of that son’s descendants, who were later the principal adversaries of the Hebrews.

MEANING OF THE WORD

THE NATIONS DESCENDING FROM HAM

Another explanation is that the nationalities described as Hamitic — a parallel to those of the Semitic section — were so called because they fell under Egyptian dominion. In Am 6:2 it is named Great Hamath, but not necessarily to distinguish it from other places of the same name.

EARLY HISTORY

I ravaged, I wasted, I burned.” It may be added that the name of Haman is not Hebrew, neither is that of Hammedatha his father. Oppert, the distinguished Assyriologist, “as well as that of his father, belongs to the Medo-Persian.”.

LATER HISTORY

In the days of Ahab we meet with it on the cuneiform inscriptions, under the name mat hamatti, and its king Irhuleni was a party to the alliance of the Hittites with Ben-hadad of Damascus and Ahab of Israel against. In 720, Sargon “rooted out the land of Hamath and dyed the skin of Ilubi’idi (or Jau-bi’idi) its king, like wool” and colonized the country with 4,300 Assyrians, among whom was Deioces the Mede.

MODERN CONDITION

In 730 BC, its king Eniilu paid tribute to Tiglath-pileser, but he divided its lands among his generals, and transported 1,223 of its inhabitants to Sura on the Tigris.

ENTERING IN OF HAMATH

It was, of course, much nearer the ancient Tiberias, which lay South of the present city. He is generally termed the “Agagite”; the name is of Persian etymology, signifying “given by the moon.”.

ETYMOLOGY OF HIS NAME WITH REFERENCE TO AMRAPHEL; HIS DYNASTY

THE YEARS FOLLOWING HIS ACCESSION

MILITARY OPERATIONS AND FURTHER PIOUS WORKS

THE CAPTURE OF RIM-SIN

VARIOUS WORKS, AND AN EXPEDITION TO MESOPOTAMIA

In all probability, however, this was to prepare for the expedition of his 39th year, when he subjugated Turukku, Kagmu and Subartu, a part of. The length of this year-date implies that the expedition was regarded as being of importance.

HIS FINAL YEARS

NO RECORD OF AN EXPEDITION TO PALESTINE

THE PERIOD WHEN IT MAY HAVE TAKEN PLACE

As Amraphel is called king of Shinar (Babylonia), the period preceding Hammurabi’s accession ought probably to be excluded.

HAMMURABI’S GREATNESS AS A RULER

HISTORICAL

Pinches, The Old Testament in the Light of the Historical Records and Legends of Assyria and Babylonia, London A. Thus we are able, in spite of the gaps in the large stele, almost completely to determine the contents of the Code.

THE CONTENTS OF THE CODE

The same was the case if, in the service of the king, the father had been lost sight of (section symbol, section symbol 28 f). Unintentional wounding of the body, which proves to be fatal, is covered by a fine (sections 207 f).

THE SIGNIFICANCE OF THE CODE

THE HUMAN HAND: VARIOUS USES

The human hand (considered physically) and, anthropopathically, the hand of God (Gen 3:22; Ps 145:16): The hand included the wrist, as Will be seen from all passages in which bracelets are mentioned as ornaments of the hand, e.g. On the other hand, it cannot seem strange that occasionally the expression “hand” may be used for a part, e.g.

THE HAND AS POWER

Thus also the sins of the people were symbolically transferred upon the goat which was to be sent into the wilderness (Lev 16:21).

THE HAND FOR THE PERSON

HAND, MEANING SIDE

ENGLISH IDIOM

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). Haran and the temple suffered much damage in the invasion of the Umman-Manda (the Medes).

EXTENT OF PROVINCE IN ANCIENT TIMES

MODERN HAURAN

EN-NUQRAH

EL-LEJA’

EL-JEBEL

There is no harbor. worthy of the name on the shore of Palestine South of Chaifa. They flock near Beersheba, and live in untold numbers in the wilderness of the Dead Sea.

IN BIBLICAL HISTORY

Whatever was the issue of this attack upon Ramoth-gilead, it was not long before Hazael laid waste the whole country East of the Jordan — “all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the valley of the Arnon, even Gilead and Bashan” (2 Ki 10:33; compare Am 1:3). So grievous was the oppression of the Syrians that Hazael “left not to Jehoahaz, of the people save fifty.

IN THE MONUMENTS

As far as the mountains of Baal- Rosh, which is a headland of the sea (at the mouth of the Nahr el-Kelb, Dog River), I marched; my royal likeness I there set up. At that time I received the tribute of the Syrians and Sidonians and of Yahua (Jehu) the son of Khumri (Omri)” (Ball, Light from the East, 166; Schrader, COT, 200 f).

HAZAR-ADDAR

HAZAR-ENAN

HAZAR-GADDAH

HAZAR-HATTICON

HAZARMAVETH

HAZAR-SHUAL

HAZAR-SUSAH

It is identified with `Ain Chadrah (“spring of the enclosure”), 30 miles Northeast of Jebel Musa, on the way to the ‘Arabah. Hazor was one of the cities for the fortification of which Solomon raised a levy (1 Ki 9:15).

USED OF MEN

USED OF ANIMALS

THE HEAD-PIECE

BEGINNING, SOURCE, ORIGIN

LEADER, PRINCE

VARIOUS USES

Conversely “made whole” the King James Version in Mt 15:28 is replaced by “healed” in the Revised Version (British and . American). In Ezek 30:21, the word “healed” is the rendering of the feminine passive participle, rephu’ah and is better translated in the Revised Version (British and American) “apply healing medicines.” In the New Testament “healed” usually occurs in connection with the miracles of our Lord and the apostles.

THE NEW TESTAMENT FACTS

THE NATURE OF THE GIFTS

Modern psychology, by its revelation of the marvels of the subliminal self or subconscious mind and the power of “suggestion,” shows how it is possible for one man to lay his hand on the very springs of personal life in another, and so discloses the psychical basis of the gift of healing. And may we not add that many incontestable cases of Christian faith-cure (take as a type the well-known instance in which Luther at Weimar “tore . Melanchthon,” as the latter put it, “out of the very jaws of death”; see RE, XII, 520) furnish the religious basis, and prove that faith in God, working through the soul upon the body, is the mightiest of all healing influences, and that one who by his own faith and sympathy and force of personality can stir up faith in others may exercise by God’s blessing the power of healing diseases.

PERMANENCE OF HEALING GIFTS IN THE CHURCH

In recent years the subject of Christian healing has risen into importance outside of the regularly organized churches through the activity of various faith-healing movements. Upon the modern church there seems to lie the duty of reaffirming the reality and permanence of the primitive gift of healing, while relating it to the scientific practice of medicine as another power ordained of God, and its natural ally in the task of diffusing the Christian gospel of health.

VARIOUS MEANINGS

HEART AND PERSONALITY

SOUL AND HEART

CENTER OF VITAL ACTION

HEART AND MIND

FIGURATIVE SENSES

PROCESS OF HEART RENEWAL

THE HEART FIRST

A TERM FOR “DEEPEST”

In this passage, however, there is nothing in the Hebrew corresponding to the King James Version “on the hearth.” In the poorer class of houses also the hearth consisted of such a depression, of varying dimensions, in the middle or in one corner of the room. While the nature of the hearth is thus clear enough, more or less uncertainty attaches to specific terms used in the Hebrew.

DREADED IN PALESTINE

CAUSES DISEASE

RELIEF SOUGHT

MIDDAY HEAT

SUMMER HEAT

FIGURATIVE USES

In Ephesians it denotes the sphere of spiritual privilege in Christ, except in 6:12, where it stands for the unseen spiritual world, in which both good and evil forces operate. The apostle Paul speaks of himself as caught up into “the third heaven,” which he evidently.

ESCHATOLOGICAL IDEA

In Jn 3:12, in contrast with “earthly things” (i.e. such as can be brought to the test of experience), it denotes truths known only through revelation (God’s love in salvation). The promise of a new heavens and a new earth is therefore equivalent to a promise of world renewal.

EARLIEST CONCEPTIONS

DIFFERENT FROM MYTHOLOGICAL THEORY

ANTIQUITY OF COSMICAL CONCEPTION

It does not first ascend from Israel to the new humanity, but at the very outset takes its point of departure in the race and from this descends to the election of Israel, always keeping the Universalistic goal in clear view. Also in the earliest accounts, already elements of a cosmical universalism find their place side by side with those of a racial kind, as when Nature is represented as sharing in the consequences of the fall of man.

THE COSMICAL DEPENDENT ON THE ETHICO-RELIGIOUS

Old Testament which clearly show that Messianic prophecy, and particularly the world-embracing scope which it assumes in some. The Old Testament from the beginning has an eschatology and puts the eschatological promise on the broadest racial basis (Gen 3).

THE END CORRESPONDENT TO THE BEGINNING

THE COSMICAL HEAVENS: HEBREWS 12:26-29

PALINGENESIS: MATTHEW 19:28

This is in entire harmony with the prevailing Biblical representation, not only in the Old Testament but likewise in the New Testament (compare Mt 5:5; Heb 2:5), although in the Fourth Gospel and in the Pauline Epistles the emphasis is to such an extent thrown on the heaven-centered character of the future life that the role to be played in it by the renewed earth recedes into the background. Revelation, on the other hand, recognizes this element in its imagery of “the new Jerus” coming down from God out of heaven upon earth.

A PURIFIED UNIVERSE

LITERAL

FIGURATIVELY

Supposed by some to be connected with the Chabiri of the Tell el-Amarna Letters. A connection is sought by some with the apri or epri of the Egyptian monuments, and again with the Habiri of the Tell el-Amarna Letters.

TITLE

LITERARY FORM

Deissmann’s rejected alternative, and argues that the main part of the book was originally not an epistle at all, but a general doctrinal treatise. Neither the language nor the logic of the book either demands or permits the separation of doctrinal and personal passages from one another, so as to leave for residuum a mere doctrinal treatise.

THE AUTHOR

All the evidence tends to show that in Rome and the remaining churches of the West, the epistle was originally anonymous. And the conception of the Canon developed into the hard-and-fast rule of apostolicity.

DESTINATION

The writer assumes an intimate knowledge of the Old Testament and of Jewish ceremonial on their part. It is the whole argument of the epistle, rather than any special references, that produced the tradition, and supports the view, that the readers were Jews.

DATE

His system is that of the tabernacle of the Old Testament and of Jewish tradition. And he may have lived to the end of the century or near to it.

PRACTICAL EXHORTATIONS (HEB 10:19 THROUGH 13:25)

REFERENCES IN EARLY CHURCH HISTORY
ITS CHARACTER AND CONTENTS
ITS CIRCULATION AND LANGUAGE
RELATION TO MATTHEW
TIME OF COMPOSITION
UNCANONICAL SAYINGS AND INCIDENTS
CONCLUSION

The first early Christian writer who is mentioned as having actually used the “Gospel according to the Hebrews” is Hegesippus, who flourished in the second half of the 2nd century. Eusebius, in the first half of the 4th century, mentions that the Ebionites use only the “Gospel according to the Hebrews” and take small account of the others (Historia Ecclesiastica, III, xxvii, 4).

HISTORY OF THE CITY

One of the most ancient and important cities in Southern Palestine, now known to the Moslems as el Khalil (i.e. One of Samson’s exploits was the carrying of the gate of Gaza “to the top of the mountain that is before Hebron” (Jdg 16:3).

THE ANCIENT SITE

During the Muslim period Hebron has retained its importance on account of veneration to the patriarchs, especially Abraham; for the same reason it was respected by the Crusaders who called it Castellum ad Sanctum Abraham. In 1165 it became the see of a Latin bishop, but 20 years later it fell to the victorious arms of Saladin, and it has ever since remained a fanatic Moslem center, although regarded as a holy city, alike by Moslem, Jew and Christian.

MODERN HEBRON

ORIGIN AND SIGNIFICANCE OF THE RITE
USE OF CEDAR AND HYSSOP
APPLICATION AND SACREDNESS OF THE ASHES
OF NON-PRIESTLY AND NON-ISRAELITISH ORIGIN
OBSCURITY OF LATER HISTORY
THE WORD “HEIR”

The [`eghlah] figures specifically in religious rites only in the ceremony of Dt 21:1-9 for the cleansing of the land, where an unexpiated murder had been committed. Figuratively: The heifer appears as representing sleekness combined with helplessness in Jer 46:20 (compare the comparison of the soldiers to . `stalled calves’ in the next verse).