eluding
Ahab
of
Israel,
against
the
Assyrians
in
B.C.
854.
J.
F.
M'CuHDY.
HADADRmBION.
—
A
proper
name
occurring
in
Zee
12"
'as
the
mourning
of
Hadadrimmon
in
the
valley
of
Megiddon.'
It
has
usually
been
supposed
to
be
a
place-name.
According
to
a
notice
by
Jerome,
it
would
be
equivalent
to
Megiddo
itself.
The
word,
however,'
is
a
combination
of
the
two
names
of
a
divinity
(see
Hadad).
An)
equally
good
translation
would
be
'as
the
mourning
/or
Hadadrimmon,'
and
it
has
been
plausibly
conjectured
that
it
is
the
weeping
for
Tammuz
referred
to
in
Ezk
8",
that
is
here
meant.
In
this
case
the
old
Semitic
deity
Hadad-Rimmon
would
by
the
2nd
cent.
b.c.
have
become
confounded
with
Tam-muz.
There
is
no
ground
for
supposing
an
allusion
to
the
mourning
for
king
Josiah,
which,
of
course,
took
place
in
Jerusalem,
not
in
the
valley
of
Megiddo.
3.
F.
M'CUKDT.
HADAR
(Gn
36s«).—
See
Hadad,
4.
HADAREZER.—
See
Hadadezsr.
HADASHAH.—
A
town
in
the
Shephglah
of
Judah
(Jos
15");
site
unknown.
HADASSAH
('myrtle').—
The
Jewish
name
of
Esther
(Est
2'
only).
See
Esther.
HADES.
—
The
Lat
.
term
for
the
Heb.
Sheol,
the
abode
of
departed
spirits.
It
was
conceived
of
as
a
great
cavern
or
pit
under
the
earth,
in
which
the
shades
lived.
Just
what
degree
of
activity
the
shades
possessed
seems
to
have
been
somewhat
doubtful.
According
to
the
Greeks,
they
were
engaged
in
the
occupations
in
which
they
had
been
employed
on
earth.
The
Hebrews,
how-ever,
seem
rather
to
have
thought
of
their
condition
as
one
of
inactivity.
(See
Sheol
and
Gehenna.)
RV
has
'Hades'
for
AV
'hell'
when
the
latter
='
realm
of
the
dead.'
Shailek
Mathews.
HADID.
—
Named
along
with
Lod
and
Ono
(Ezr
2"
=-Neh
7"),
peopled
by
Benjamites
after
the
Captivity
(Neh
11"),
probably
to
be
identified
also
with
Adida
of
1
Mac
12"
13".
It
is
the
modern
Haditheh
in
the
low
hills,
about
3i
miles
N.E.
of
Lydda.
HADLAI.—
An
Ephraimite
(2
Ch
28'2).
HADORAM.—
1.
The
fifth
son
of
Joktan
(Gn
10",
1
Ch
121).
2.
The
son
of
Tou,
king
of
Hamath
(1
Ch
18"').
In
the
parallel
passage,
2
S
8"-,
Hadoram
wrongly
appears
as
Joram.
3.
2
Ch
10>8.
The
parallel
passage,
1
K
12",
has
preserved
the
more
correct
form
Adoram.
HADRAOH.
—
A
place
in
Syria
mentioned
in
Zee
9'
as
being,
at
the
time
of
the
writing
of
that
passage,
con-federate
with
Damascus.
Hadrach
is
undoubtedly
identical
with
Hatarikka
of
the
Assyrian
inscriptions.
It
was
the
object
of
three
expeditions
by
Assur-dan
iii.,
and
Tiglath-pileser
in.
refers
to
it
in
the
account
of
his
war
with
'
Azarlah
the
Judaean.'
W.
M.
Nesbit.
HAFT.
—
'Haft,'
still
used
locally
for
'handle,'
occurs
in
Jg
322
'the
haft
also
went
in
after
the
blade.'
HAGAB
(Ezr
2").
—
His
descendants
returned
with
Zerubbabel.
The
name
is
absent
from
the
parallel
list
in
Neh
7;
it
appears
in
1
Es
5="
as
Accaba.
HAGABA
(Neh
7")
.—The
head
of
a
family
of
Nethinim
who
returned
with
Zerubbabel.
See
next
article.
HAGABAH.—
The
slightly
different
form
in
which
the
last-mentioned
name
appears
in
Ezr
2«;
in
1
Es
5^
Aggaba.
HAGAR
(prob.
'emigrant'
or
'fugitive')
was
Sarah's
Egjrptian
maid
(Gn
16>
21»).
Her
story
shows
that
Sarah
renounced
the
hope
of
bearing
children
to
Abraham,
and
gave
him
Hagar
as
concubine.
Her
exultation
so
irritated
Sarah
that
the
maid
had
to
flee
from
the
encampment,
and
took
refuge
in
the
wilderness
of
Shur
(16'
25's),
between
Philistia
and
Egypt.
Thence
she
was
sent
back
by
'the
angel
of
the
Lord';
and
soon
after
her
return
she
gave
birth
to
Ishmael.
After
the
weaning
of
Isaac,
the
sight
of
Ishmael
aroused
Sarah's
jealousy
and
fear
(21');
and
Abraham
was
reluctantly
persuaded
to
send
away
Hagar
and
her
son.
Again
'
the
angel
of
God'
cheered
her;
and
she
found
her
way
southwards
to
the
wilderness
of
Paran
(21^'),
where
her
son
settled.
This
story
is
compacted
of
traditions
gathered
from
the
three
great
documents.
J
yields
the
greater
part
of
Gn
16'-"
and
E
of
21'-2',
while
traces
of
P
have
been
found
in
163-
iBf.,
xhe
presence
of
the
story
in
sources
where
such
different
interests
are
represented
is
in
favour
of
its
histo-ricity;
and
instead
of
the
assumption
that
Hagar
13
but
the
conjectural
mother
of
the
personi&ed
founder
of
a
tribe,
the
more
obvious
explanation
is
that
she
was
the
actual
ancestress
of
the
people
of
Ishmael.
Whatever
anthropo-logical
interest
attaches
to
the
passages
(see
Ishmael),
their
presence
may
be
defended
on
other
grounds,
the
force
of
which
a
Hebrew
would
be
more
likely
to
feel.
They
serve
to
show
the
purity
and
pride
of
Jewish
descent,
other
tribes
in
the
neignbourhood
being
kindred
to
them,
but
only
o£Fshoots
from
the
parent
stock.
The
Divine
guidance
in
Jewish
history
is
emphasized
by
the
double
action
of
the
angel
in
the
unfolding
of
Hagar's
career.
The
story
is
an
important
part
of
the
biography
of
Abraham,
illustrating
both
the
variety
of
trials
by
which
his
faith
was
perfected
and
the
active
concern
of
God
in
even
the
distracted
conditions
of
a
chosen
household.
Further
interest
attaches
to
the
narrative
as
containing
the
earliest
reference
in
Scripture
to
'the
angel
of
Jehovah'
(Gn
16'),
and
as
being
the
first
of
a
series
(Tamar,
Rahab,
Ruth,
Naaman)
in
which
the
regard
of
God
is
represented
as
singUng
out
for
blessing
persons
outside
Israel,
and
thus
as
preparing
for
the
universal
mission
of
Christ.
There
is
but
one
other
important
allusion
to
Hagar
in
the
OT.
She
is
mentioned
In
Gn
2512
in
a
sketch
of
the
family
of
Ishmael
(so
In
Bar
323
the
Arabians
are
said
to
be
her
sons);
and
she
has
been
assumed
with
much
improbability
to
have
been
the
ancestress
of
the
Hagrites
or
Hagarenes
of
1
Ch
S""
and
Ps
83«
(see
Hagrites).
In
Gal
4?^-
Paul
applies
her
story
allegorically,
with
a
view
to
show
the
superiority
of
the
new
covenant.
He
contrasts
Hagar
the
bondwoman
with
Sarah,
and
Ishmael
'born
after
the
flesh'
with
Isaac
'born
through
promise';
thence
freedom
and
grace
appear
as
the
characteristic
qualities
of
Christianity.
There
is
good
MS
authority
for
the
omission
of
'Hagar'
in
y.^,
as
in
RVm;
In
which
case
the
meaning
is
that
Sinai
is
a
mountain
in
Arabia,
the
land
of
bondmen
and
the
country
of
Hagar's
descend-ants.
Even
if
the
reading
of
the
text
stands,
the
meaning
of
the
phrase
will
not
be
very
different.
'This
Hagar
of
the
allegory
is
or
represents
Sinai,
because
Sinai
is
in
Arabia,
where
Hagar
and
her
descendants
dwelt.'
R.
w.
Moss.
HAGARENES.—
See
Hagrites.
HAGGADAH.—
See
Talmud.
HAGGAI.
—
A
prophet
whose
writings
occupy
the
tenth
place
in
the
collection
of
the
Minor
Prophets.
1
.
The
man
and
his
work.—
The
sphere
of
his
activity
was
the
post-exilic
community,
his
ministry
(so
far
as
may
be
gathered
from
his
writings)
being
confined
to
a
few
months
of
the
second
year
of
Darius
Hystaspes
(B.C.
520).
His
name
is
perhaps
a
short
form
of
Haggiah
(1
Ch
63"),
as
Mattenai
(Ezr
10")
is
of
Mattaniah
(10»),
and
may
mean
'feast
of
J",'
though
possibly
it
is
merely
an
adjective
signifying
'festal'
(from
hag;
cf.
Barzillai
from
barzel).
According
to
late
traditions,
he
was
born
in
Babylon,
and
went
up
with
Zerubbabel
to
Jerusalem,
where
he
died.
In
his
prophetic
work
he
was
associated
with
Zechariah
(Ezr
S'
6");
and
the
names
of
the
two
are
prefixed
to
certain
Psalms
in
one
or
more
of
the
Versions
(to
Ps
137
in
LXX
alone,
to
Ps
111
(112)
in
Vulg.
alone,
to
Pss
125.
126
in
Pesh.
alone,
to
Pss
146.
147.
148
in
LXX
and
Pesh.,
to
Ps
145
in
LXX,
Vulg.,
and
Pesh.).
His
prophecies
were
evoked
by
the
delay
that
attended
the
reconstruction
of
the
Temple.
The
Jews,
on
re-turning
to
Palestine
in
t'he
first
year
of
Cyrus
(536),
at
